Wesley Corpus

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

6. But this, it is said, is an uncomfortable doctrine. The devil spoke like himself, that is, without either truth or shame, when he dared to suggest to men that it is such. It is the only comfortable one, it is "very full of comfort," to all self-destroyed, self-condemned sinners. That "whosoever believeth on him shall not be ashamed that the same Lord over all is rich unto all that call upon him": here is comfort, high as heaven, stronger than death! What! Mercy for all For Zacchaeus, a public robber For Mary Magdalene, a common harlot Methinks I hear one say "Then I, even I, may hope for mercy!" And so thou mayest, thou afflicted one, whom none hath comforted! God will not cast out thy prayer. Nay, perhaps he may say the next hour, "Be of good cheer, thy sins are forgiven thee;" so forgiven, that they shall reign over thee no more; yea, and that "the Holy Spirit shall bear witness with thy spirit that thou art a child of God." O glad tidings! tidings of great joy, which are sent unto all people! "Ho, every one that thirsteth, come ye to the waters: Come ye, and buy, without money and without price." Whatsoever your sins be, "though red like crimson," though more than the hairs of your head, "return ye unto the Lord, and he will have mercy upon you, and to our God, for he will abundantly pardon."

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

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

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

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

2. Secondly: The more vehemently he assaults your peace with that suggestion, "God is holy; you are unholy; You are immensely distant from that holiness, without which you cannot see God: How then can you be in the favour of God How can you fancy you are justified" take the more earnest heed to hold fast that, "Not by works of righteousness which I have done, I am found in him; I am accepted in the Beloved; not having my own righteousness, (as the cause, either in whole or in part, of our justification before God,) but that which is by faith in Christ, the righteousness which is of God by faith." O bind this about your neck: Write it upon the table of thy heart. Wear it as a bracelet upon thy arm, as frontlets between thine eyes: "I am 'justified freely by his grace, through the redemption that is in Jesus Christ." Value and esteem, more and more, that precious truth, "By grace we are saved through faith." Admire, more and more, the free grace of God, in so loving the world as to give "his only Son, that whosoever believeth on him might not perish, but have everlasting life." So shall the sense of the sinfulness you feel, on the one hand, and of the holiness you expect, on the other, both contribute to establish your peace, and to make it flow as a river. So shall that peace flow on with an even stream, in spite of all those mountains of ungodliness, which shall become a plain in the day when the Lord cometh to take full possession of your heart. Neither will sickness, or pain, or the approach of death, occasion any doubt or fear. You know a day, an hour, a moment with God, is as a thousand years. He cannot be straitened for time, wherein to work whatever remains to be done in your soul. And God's time is always the best time. Therefore be thou careful for nothing: Only make thy request known unto Him, and that, not with doubt or fear, but thanksgiving; as being previously assured, He cannot withhold from thee any manner of thing that is good.

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

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

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

I. 1. Let us, in the First place, inquire, What times were those concerning which our Lord is here speaking It is easy to answer; the times of the Messiah; the times ordained before the foundation of the world, wherein it pleased God to give his only begotten Son, to take our nature upon him, to be "found in fashion as a man," to live a life of sorrow and pain, and, at length, to be "obedient unto death, even the death of the cross," to the end that whosoever believeth on him should not perish, but have everlasting life." This was the important time the signs whereof the Pharisees and Sadducees could not discern. Clear as they were in themselves, yet so thick a veil was upon the heart of these men, that they did not discern the tokens of his coming, though foretold so long before. 2. But what were those signs of the coming of that Just One, which had been so long and so clearly foretold, and whereby they might easily have discerned those times, had not the veil been on their heart They are many in number; but it may suffice to mention a few of them. One of the first is that pointed out in the solemn words, spoken by Jacob a little before his death: (Gen. 49:10:) "The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come." All, both ancient and modern Jews, agree, that by Shiloh we are to understand the Messiah; who was therefore to come, according to the prophecy, "before the sceptre," that is, the sovereignty, "departed from Judah." But it did, without controversy, depart from Judah at this very time; an infallible sign, that at this very time Shiloh, that is, the Messiah, came.

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

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.

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

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

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

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

4. But some will tell you, "All this is lost labour: A child need not be corrected at all. Instruction, persuasion, and advice, will be sufficient for any child without correction; especially if gentle reproof be added, as occasion may require." I answer, There may be particular instances, wherein this method may be successful. But you must not, in anywise, lay this down as an universal rule; unless you suppose yourself wiser than Solomon, or, to speak more properly wiser than God. For it is God himself, who best knoweth his own creatures, that has told us expressly, "He that spareth the rod, hateth his son: But he that loveth him chasteneth him betimes." (Prov. 13:24.) And upon this is grounded that plain commandment, directed to all that fear God, "Chasten thy son while there is hope, and let not thy soul spare for his crying." (Prov. 19:18.) 5. May we not endeavour, Secondly, to instruct them to take care that every person who is under our roof have all such knowledge as is necessary to salvation to see that our wife, servants, and children be taught all those things which belong to their eternal peace In order to this you should provide that no only your wife, but your servants also, may enjoy all the public means of instruction. On the Lord's day in particular, you should so forecast what is necessary to be done at home, that they may have an opportunity of attending all the ordinances of God. Yea, and you should take care that they have some time every day for reading, meditation, and prayer; and you should inquire whether they do actually employ that time in the exercises for which it is allowed. Neither should any day pass without family prayer, seriously and solemnly performed.

11. And suppose, after you have done this, after you have taught you children from their early infancy, in the plainest manner you could, omitting no opportunity, and persevering therein, you did not presently see any fruit of your labour, you must not conclude that there will be none. Possibly the "bread" which you have "cast upon the waters" may be "found after many days." The seed which has long remained in the ground may, at length, spring up into a plentiful harvest. Especially if you do not restrain prayer before God, if you continue instant herein with all supplication. Meantime, whatever the effect of this be upon others, your reward is with the Most High. 12. Many parents, on the other hand, presently see the fruit of the seed they have sown, and have the comfort of observing that their children grow in grace in the same proportion as they grow in years. Yet they have not done all. They have still upon their hands another task, sometimes of no small difficulty. Their children are now old enough to go to school. But to what school is it advisable to send them 13. Let it be remembered, that I do not speak to the wild, giddy, thoughtless world, but to those that fear God. I ask, then, for what end do you send you children to school "Why, that they may be fit to live in the world." In which world do you mean, this or the next Perhaps you thought of this world only; and had forgot that there is a world to come; yea, and one that will last for ever! Pray take this into your account, and send them to such masters as will keep it always before their eyes. Otherwise, to send them to school (permit me to speak plainly) is little better than sending them to the devil. At all events, then, send your boys, if you have any concern for their souls, not to any of the large public schools, (for they are nurseries of all manner of wickedness,) but private school, kept by some pious man, who endeavours to instruct a small number of children in religion and learning together.

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."

18. It is undoubtedly true, that if you are steadily determined to walk in this path; to endeavour by every possible means, that you and your house may thus serve the Lord; that every member of you family may worship him, not only in form, but in spirit and in truth; you will have need to use all the grace, all the courage, all the wisdom which God has given you; for you will find such hinderances in the way, as only the mighty power of God can enable you to break through. You will have all the saints of the world to grapple with, who will think you carry things too far. You will have all the powers of darkness against you, employing both force and fraud; and, above all, the deceitfulness of your own heart; which, if you will hearken to it, will supply you with many reasons why you should be a little more conformable to the world. But as you have begun, go on in the name of the Lord, and in the power of his might! Set the smiling and the frowning world, with the prince thereof, at defiance. Follow reason and the oracles of God; not the fashions and customs of men. "Keep thyself pure." Whatever others do, let you and your house "adorn the doctrine of God our Saviour." Let you, your yoke-fellow, your children, and your servants, be all on the Lord's side; sweetly drawing together in one yoke, walking in all his commandments and ordinances, till every one of you "shall receive his own reward, according to his own labour!"

"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

Is not the first of the Atheism After all that has been so plausibly written concerning "the innate idea of God;" after all that have been said of its being common to all men, in all ages and nations; it does not appear, that man has naturally any more idea of God that any of the beasts of the field; he has no knowledge of God at all; no fear of God at all; neither is God in all his thoughts. Whatever change may afterwards be wrought, (whether by the grace of God or by his own reflection, or by education.) he is, by nature, a mere Atheist. 6. Indeed it may be said that every man is by nature, as it were, his own god. He worships himself. He is, in his own conception, absolute Lord of himself. Dryden's hero speaks only according to nature, when he says, "Myself am king of me." He seeks himself in all things. He pleases himself. And why not Who is Lord over him His own will is his only law; he does this or that because it is his good pleasure. In the same spirit as the "son of the morning" said of old time, "I will sit upon the sides of the North," he says, "I will do thus or thus." And do we not find sensible men on every side who are of the self-same spirit Who if asked, "Why did you do this" will readily answer, "Because I had a mind to it." 7. Another evil disease which every human soul brings into the world with him, is pride; a continual proneness to think of himself more highly than he ought to think. Every man can discern more or less of this disease in everyone but himself. And, indeed, if he could discern it in himself, it would subsist no longer; for he would then, in consequence, think of himself just as he ought to think.

8. The next disease natural to every human soul, born with every man, is love of the world. Every man is, by nature, a lover of the creature, instead of the Creator; a "lover of pleasure," in every kind, "more than a lover of God." He is a slave to foolish and hurtful desires, in one kind or another; either to the "desire of the flesh, the desire of the eyes or the pride of life." "The desire of the flesh" is a propensity to seek happiness in what gratifies one or more of the outward senses. "The desire of the eyes" is a propensity to seek happiness in what gratifies internal sense, the imagination, either by things grand, or new, or beautiful. "The pride of life" seems to mean a propensity to seek happiness in what gratifies the sense of honour. To this head is usually referred "the love of money;" one of the basest passions that can have place in the human heart. But it may be doubted whether this be not an acquired rather than a natural, distemper. 9. Whether this be a natural disease or not, it is certain anger is. The ancient philosopher defines it, "a sense of injury received, with a desire of revenge." Now, was there ever anyone born of a woman who did not labour under this Indeed, like other diseases of the mind, it is far more violent in some than in others. But it is furor brevis, as the poet speaks; it is a real, though short, madness wherever it is. 10. A deviation from truth is equally natural to all the children of men. One said in his haste, "All men are liars;" but we may say, upon cool reflection, All natural men will, upon a close temptation, vary from, or disguise, the truth. If they do not offend against veracity, if they do not say what is false, yet they frequently offend against simplicity. They use art; they hang out false colours; they practise either simulation, or dissimulation. So that you cannot say truly of any person living, till grace has altered nature, "Behold an Israelite indeed, in whom is no guile!"

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

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.

Possibly you may have another difficulty to encounter, and one of a still more trying nature. Your mother or your husband's mother, may live with you; and you will do well to show her all possible respect. But let her on no account have the least share in the management of your children. She would undo all that you had done; she would give them their own will in all things. She would humour them to the destruction of their souls, if not of their bodies too. In fourscore years I have not met with one woman that knew how to manage grandchildren. My own mother, who governed her children so well, could never govern one grandchild. In every other point obey your mother. Give up your will to hers. But with regard to the management of your children, steadily keep the reins in your own hands. 21. A wise and kind parent will be equally cautious of feeding "the desire of the eyes" in her children. She will give them no pretty playthings, no glittering toys, shining buckles or buttons, fine or gay clothes; no needless ornaments of any kind; nothing that can attract the eye. Nor will she suffer any other person to give them what she will not give them herself. Anything of the kind that is offered may be either civilly refused, or received and laid by. If they are displeased at this, you cannot help it. Complaisance, yea, and temporal interest, must needs be set aside when the eternal interest of your children is at stake. Your pains will be well requited, if you can inspire them early with a contempt of all finery; and, on the other hand, with a love and esteem for neat plainness of dress: Teaching them to associate the ideas of plainness and modesty; and those of a fine and a loose woman. Likewise, instil into them, as early as possible, a fear and contempt of pomp and grandeur; an abhorrence and dread of the lo love of money; and a deep conviction; that riches cannot give happiness. Wean them therefore from all these false ends; habituate them to make God their end in all things; and inure them, in all they do, to aim at knowing, loving, and serving God.

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

On Obedience To Parents "Children, obey your parents in all things." Col. 3:20 1. It has been a subject of controversy for many years, whether there are any innate principles in the mind of man. But it is allowed on all hands, if there be any practical principles naturally Unplanted in the soul, that "we ought to honour our parents," will claim this character almost before any other. It is enumerated among those universal principles by the most ancient authors and is undoubtedly found even among savages in the most barbarous nations. We may trace it through all the extent of Europe and Asia, through the wilds of Africa, and the forests of America. And it is not less, but more observable in the most civilized nations. So it was first in the eastern parts of the world, which were for so many ages the seat of empire, of learning and politeness, as well as of religion. So it was afterwards in all the Grecian states, and throughout the whole Roman Empire. In this respect, it is plain, they that "have not the" written "law, are a law unto themselves," showing "the work," the substance, "of the law" to be "written in their hearts." 2. And wherever God has revealed his will to man, this law has been a part of that revelation. It has been herein opened afresh, considerably enlarged, and enforced in the strongest manner. In the Jewish revelation, the notorious breakers thereof were punishable with death. And this was one of the laws which our blessed Lord did not come to destroy, but to fulfil. Accordingly he severely reproved the Scribes and Pharisees for making it void through their traditions; clearly showing that the obligation thereof extended to all ages. It is the substance of this which St. Paul delivers to the Ephesians: (Eph. 6:1:) "Children, obey your parents in the Lord;" and again in those words to the Colossians, "Children, obey your parents in all things." Col. 3:20

"This, therefore, I cannot but earnestly repeat, break their wills betimes; begin this great work before they can run alone, before they can speak plain, or perhaps speak at all. Whatever pains it cost, conquer their stubbornness: break the will, if you would not damn the child. I conjure you not to neglect, not to delay this! Therefore, (1.) Let a child, from a year old, be taught to fear the rod and to cry softly. In order to this, (2.) Let him have nothing he cries for; absolutely nothing, great or small; else you undo your own work. (3.) At all events, from that age, make him do as he is bid, if you whip him ten times running to effect it. Let none persuade you it is cruelty to do this; it is cruelty not to do it. Break his will now, and his soul will live, and he will probably bless you to all eternity. 11. On the contrary, how dreadful are the consequences of that accursed kindness which gives children their own wills, and does not bow down their necks from their infancy! It is chiefly owing to this, that so many religious parents bring up children that have no religion at all; children that, when they are grown up, have no regard for them, perhaps set them at nought, and are ready to pick out their eyes! Why is this, but because their wills were not broken at first because they were not inured from their early infancy to obey their parents in all things, and to submit to their wills as to the will of God because they were not taught from the very first dawn of reason, that the will of their parents was, to them, the will of God; that to resist it was rebellion against God, and an inlet to all ungodliness

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

II. 1. We, Secondly, to consider who those are whom the Apostle directs to obey them that have the rule over them. And in order to determine this with certainty and clearness, we shall not appeal to human institutions, but simply (as in answering the preceding question) appeal to that decision of it which we find in the oracles of God. Indeed we have hardly occasion to go one step farther than the text itself. Only it may be proper, first, to remove out of the way some popular opinions which have been almost everywhere taken for granted, but can in no wise be proved. 2. It is usually supposed, First, that the Apostle is here directing parishioners to obey and submit themselves to the Minister of their parish. But can anyone bring the least shadow of proof for this from the Holy Scripture Where is it written that we are bound to obey any Minister because we live in what is called his parish "Yes," you say, "we are bound to obey every ordinance of man for the Lord's sake." True, in all things indifferent; but this is not so; it is exceeding far from it. It is far from being a thing indifferent to me who is the guide of my soul. I dare not receive one as my guide to heaven that is himself on the high road to hell. I dare not take a wolf for my shepherd, that has not so much as sheep's clothing; that is a common swearer, an open drunkard, a notorious sabbath-breaker. And such (the more is the shame, and the more the pity!) are many parochial Ministers at this day. 3. "But are you not properly members of that congregation to which your parents belong" I do not apprehend that I am; I know no Scripture that obliges me to this. I owe all deference to the commands of my parents, and willingly obey them in all things lawful But it is not lawful to call them Rabbi; that is, to believe or obey them implicitly. Everyone must give an account of himself to God. Therefore every man must judge for himself; especially in a point of so deep importance as this is, the choice of a guide for his soul.

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

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.

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

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

1. One would wonder (as an ingenious writer observes) that such an institution as this, of so deep importance to mankind, should appear so late in the world. Have we anything wrote upon the subject, earlier than the tract published at Rome in the year 1637 And did not the proposal then sleep for many years Were there any more than one or two attempts, and those not effectually pursued, till the year 1700 By what steps it has been since revived and carried into execution, we are now to inquire. 2. I cannot give you a clearer view of this, than by presenting you with a short extract from the Introduction to the "Plan and Reports of the Society," published two years ago: "Many and indubitable are the instances of the possibility of restoring to life persons apparently struck with sudden death, whether by an apoplexy, convulsive fits, noxious vapours, strangling, or drowning. Cases of this nature have occurred in every country. But they were considered, and neglected, as extraordinary phenomena from which no salutary consequence could be drawn. 3. "At length, a few benevolent gentlemen in Holland conjectured, that some at least might have been saved, had proper means been used in time; and formed themselves into a Society, in order to make a trial. Their attempts succeeded far beyond their expectations. Many were restored who must otherwise have perished. And they were, at length, enabled to extend their plan over the Seven Provinces. "Their success instigated other countries to follow their example. In the year 1768, the Magistrates of Health at Milan and Venice issued orders for the treatment of drowned persons. The city of Hamburgh appointed a similar ordinance to be read in all the churches. In the year 1769, the Empress of Germany published an edict, extending its directions and encouragements to every case that afforded a possibility of relief. In the year 1771, the Magistrates of Paris founded an institution in favour of the drowned. 4. "In the year 1773, Dr. Cogan translated the `Memoirs of the Society at Amsterdam,' in order to inform our countrymen of the practicability of recovering persons apparently drowned; And Mr. Hawes uniting with him, these gentlemen proposed a plan for a similar institution in these kingdoms. They were soon enabled to form a Society for this excellent purpose. The plan is this:

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

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

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

On Pleasing All Men "Let every man please his neighbour for his good to edification." Rom. 15:2. 1. Undoubtedly the duty here prescribed is incumbent on all mankind; at least on every one of those to whom are entrusted the oracles of God. For it is here enjoined to everyone without exception that names the name of Christ. And the person whom everyone is commanded to please, is his neighbour; that is, every child of man. Only we are to remember here what the same Apostle speaks upon a similar occasion. "If it be possible, as much as lieth in you, live peaceably with all men." In like manner we are to please all men, if it be possible, as much as lieth in us. But strictly speaking it is not possible; it is what no man ever did, nor ever will perform. But suppose we use our utmost diligence, be the event as it may, we fulfill our duty. 2. We may farther observe in how admirable a manner the Apostle limits this direction; otherwise, were it pursued without any limitation, it might produce the most mischievous consequences. We are directed to please them for their good; not barely for the sake of pleasing them, or pleasing ourselves; much less of pleasing them to their hurt; which is so frequently done, indeed continually done, by those who do not love their neighbour as themselves. Nor is it only their temporal good, which we are to aim at in pleasing our neighbour; but what is of infinitely greater consequence, we are to do it for their edification; in such a manner as may conduce to their spiritual and eternal good. We are so to please them, that the pleasure may not perish in the using, but may redound to their lasting advantage; may make them wiser and better, holier and happier, both in time and in eternity.

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

were, First, making love, in the grossest sense, to all the married women whom he conveniently could. (Single women he advises him to refrain from, for fear of disagreeable consequences). Secondly. Constant and careful dissimulation; always wearing a mask; trusting no man upon earth, so as to let him know his real thoughts, but perpetually seeming to mean what he did not mean, and seeming to be what he was not. Thirdly. Well-devised lying to all sorts of people; speaking what was farthest from his heart; and in particular, flattering men, women, and children, as the infallible way of pleasing them. It needs no great art to show, that this is not the way to please our neighbour for his good, or to edification. I shall endeavour to show, that there is a better way of doing it; and indeed a way diametrically opposite to this. It consists, I. In removing hindrances out of the way; and II. In using the means that directly tend to this end. I. 1. I advise all that desire to "please their neighbour for his good to edification," First, to remove all hindrances out of the way; or, in other words, to avoid everything which tends to displease wise and good men, men of sound understanding and real piety. Now "cruelty, malice, envy, hatred, and revenge" are displeasing to all good men, to all who are endued with sound understanding and genuine piety. There is likewise another temper related to these, only in a lower kind, and which is usually found in common life, wherewith men in general are not pleased. We commonly call it ill-nature. With all possible care avoid all these; nay, and whatever bears any resemblance to them, as sourness, sternness, sullenness, on the one hand; peevishness and fretfulness, on the other, if ever you hope to "please your neighbour for his good to edification."

4. Yea, and if you desire to please, even on this account, take that advice of the Apostle, "Put away all lying." It is the remark of an ingenious author, that, of all vices, lying never yet found an apologist, any that would openly plead in its favour, whatever his private sentiments might be. But it should be remembered, Mr. Addison went to a better world before Lord Chesterfield's Letters were published. Perhaps his apology for it was the best that ever was or can be made for so bad a cause. But, after all, the labour he has bestowed thereon, it has only "semblance of worth, not substance." It has no solidity in it; it is nothing better than a shining phantom. And as lying can never be commendable or innocent, so neither can it be pleasing; at least when it is stripped of its disguise, and appears in its own shape. Consequently, it ought to be carefully avoided by all those who wish to please their neighbour for his good to edification. 5. "But is not flattery," a man may say, "one species of lying And has not this been allowed in all ages to be the sure means of pleasing Has not that observation been confirmed by numerous experiments, Obsequium amicos, veritas odium parat Flattery creates friends, plain-dealing enemies Has not a late witty prominent writer, in his `Sentimental Journal,' related some striking instances of this" I answer, It is true: Flattery is pleasing for a while. and not only to weak minds, as the desire of praise, whether deserved or undeserved, is planted in every child of man. But it is pleasing only for a while. As soon as the mask drops off, as soon as it appears that the speaker meant nothing by his soft words, we are pleased no longer. Every man's own experience teaches him this. And we all know, that if a man continues to flatter, after his insincerity is discovered, it is disgustful, not agreeable. Therefore, even this fashionable species of lying is to be avoided, by all that are desirous of pleasing their neighbour to his lasting advantage.

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

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.

3. If you desire to please your neighbour for his good to edification you should, Thirdly, labour and pray that you may be meek as well as lowly in heart. Labour to be of a calm, dispassionate temper; gentle towards all men; and let the gentleness of your disposition appear in the whole tenor of your conversation. Let all your words and all your actions be regulated thereby. Remember, likewise that advice of St. Peter: As an addition to your gentleness, be merciful; "be courteous;" be pitiful; be tenderly compassionate to all that are in distress; to all that are under any affliction of mind, body, or estate. Let The various scenes of human woe Excite your softest sympathy! Weep with them that weep. If you can do no more, at least mix your tears with theirs; and give them healing words, such as may calm their minds, and mitigate their sorrows. But if you can, if you are able to give them actual assistance, let it not be wanting. Be as eyes to the blind, as feet to the lame, a husband to the widow and a father to the fatherless. This will greatly tend to conciliate the affection, and to give a profitable pleasure not only to those who are immediate objects of your compassion, but to others likewise that "see your good works, and glorify your Father which is in heaven."

4. And while you are pitiful to the afflicted, see that you are courteous toward all men. It matters not in this respect whether they are high or low, rich or poor, superior or inferior to you. No, nor even whether good or bad, whether they fear God or not. Indeed, the mode of showing your courtesy may vary, as Christian prudence will direct; but the thing itself is due to all; the lowest and worst have a claim to our courtesy. But what is courtesy It may either be inward or outward; either a temper or a mode of behaviour. Such a mode of behaviour as naturally springs from courtesy of heart. Is this the same with good breeding, or politeness (which seems to be only a high degree of good-breeding:) Nay, good breeding is chiefly the fruit of education; but education cannot give courtesy of heart. Mr. Addison's well-known definition of politeness seems rather to be a definition of this: "A constant desire of pleasing all men, appearing through the whole conversation." Now, this may subsist, even in a high degree, where there has been no advantage of education. I have seen as real courtesy in an Irish cabin, as could be found in St. James's or the Louvre.

5. Shall we endeavour to go a little deeper, to search into the foundation of this matter What is the source of that desire to please which we term courtesy Let us look attentively into our heart, and we shall soon find the answer. The same Apostle that teaches us to be courteous, teaches us to honour all men; and his Master teaches me to love all men. Join these together, and what will be the effect A poor wretch cries to me for an alms: I look and see him covered with dirt and rags. But through these I see one that has an immortal spirit, made to know and love and dwell with God to eternity. I honour him for his Creator's sake. Lo, I see through all these rags that he is purpled over with the blood of Christ. I love him for the sake of his Redeemer. The courtesy, therefore, which I feel and show toward him is a mixture of the honour and love which I bear to the offspring of God; the purchase of his Son's blood, and the candidate for immortality. This courtesy let us feel and show toward all men; and we shall please all men to their edification. 6. Once more. Take all proper opportunities of declaring to others the affection which you really feel for them. This may be done with such an air, and in such a manner, as is not liable to the imputation of flattery: And experience shows, that honest men are pleased by this, full as much as knaves are by flattery. Those who are persuaded that your expressions of good-will toward them are the language of your heart will be as well satisfied with them, as with the highest encomiums which you could pass upon them. You may judge them by yourselves, by what you feel in your own breast. You like to be honoured; but had you not rather be beloved

7. Permit me to add one advice more. If you would please all men for their good, at all events speak to all men the very truth from your heart. When you speak, open the window of your breast: let the words be the very picture of your heart. In all company, and on all occasions, be a man of veracity. Nay, be not content with bare veracity; but "in simplicity and godly sincerity have all your conversation in the world," as "an Israelite indeed, in whom is no guile." 8. To sum up all in one word-if you would please men, please God! Let truth and love possess your whole soul. Let them be the springs of all your affections, passions, tempers; the rule of all your thoughts. Let them inspire all your discourse; continually seasoned with that salt, and meet to "minister grace to the hearers." Let all your actions be wrought in love. Never "let mercy or truth forsake thee: Bind them about thy neck." Let them be open and conspicuous to all; and "write them on the table of thy heart." "So shalt thou find favour and good understanding in the sight of God and man."

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.

9. If then you fear bringing damnation on yourself by this, you fear where no fear is. Fear it not for eating and drinking unworthily; for that, in St. Paul's sense, ye cannot do. But I will tell you for what you shall fear damnation; for not eating and drinking at all; for not obeying your Maker and Redeemer; for disobeying his plain command; for thus setting at nought both his mercy and authority. Fear ye this; for hear what his Apostle saith: "Whosoever shall keep the whole law, and yet offend in one point, is guilty of all." (James 2:10.) 10. We see then how weak the objection is, "I dare not receive The Lord's Supper, because I am unworthy." Nor is it any stronger, though the reason why you think yourself unworthy is, that you have lately fallen into sin. It is true, our Church forbids those "who have done any grievous crime" to receive without repentance. But all that follows from this is, that we should repent before we come; not that we should neglect to come at all. To say, therefore, that "a man may turn his back upon the altar because he has lately fallen into sin, that he may impose this penance upon himself," is talking without any warrant from Scripture. For where does the Bible teach to atone for breaking one commandment of God by breaking another What advice is this, "Commit a new act of disobedience, and God will more easily forgive the past!"

11. Others there are who, to excuse their disobedience plead that they are unworthy in another sense, that they "cannot live up to it; they cannot pretend to lead so holy a life as constantly communicating would oblige them to do." Put this into plain words. I ask, Why do not you accept the mercy which God commands you to accept You answer, "Because I cannot live up to the profession I must make when I receive it." Then it is plain you ought never to receive it at all. For it is no more lawful to promise once what you know you cannot perform, than to promise it a thousand times. You know too, that it is one and the same promise, whether you make it every year or every day. You promise to do just as much, whether you promise ever so often or ever so seldom. If, therefore, you cannot live up to the profession they make who communicate once a week, neither can you come up to the profession you make who communicate once a year. But cannot you, indeed Then it had been good for you that you had never been born. For all that you profess at the Lord's table, you must both profess and keep, or you cannot be saved. For you profess nothing there but this, that you will diligently keep his commandments. And cannot you keep up to this profession Then you cannot enter into life. 12. Think then what you say, before you say you cannot live up to what is required of constant communicants. This is no more than is required of any communicants; yea, of everyone that has a soul to be saved. So that to say, you cannot live up to this, is neither better nor worse than renouncing Christianity. It is, in effect, renouncing your baptism, wherein you solemnly promised to keep all his commandments. You now fly from that profession. You wilfully break one of his commandments, and, to excuse yourself, say, you cannot keep his commandments: Then you cannot expect to receive the promises, which are made only to those that keep them.

20. A Fifth objection which some have made against constant communion is, that "the Church enjoins it only three times a year." The words of the Church are, "Note, that every parishioner shall communicate at the least three times in the year." To this I answer, First, What, if the Church had not enjoined it at all, Is it not enough that God enjoins it We obey the Church only for God's sake. And shall we not obey God himself If, then, you receive three times a year because the Church commands it, receive every time you can because God commands it. Else your doing the one will be so far from excusing you for not doing the other, that your own practice will prove your folly and sin, and leave you without excuse. But, Secondly, we cannot conclude from these words, that the Church excuses him who receives only thrice a year. The plain sense of them is, that he who does not receive thrice at least, shall be cast out of the Church: But they by no means excuse him who communicates no oftener. This never was the judgment of our Church: On the contrary, she takes all possible care that the sacrament be duly administered, wherever the Common Prayer is read, every Sunday and holiday in the year. The Church gives a particular direction with regard to those that are in Holy Orders: "In all cathedral and collegiate Churches and Colleges, where there are many Priests and Deacons, they shall all receive the communion with the Priest, every Sunday at the least." 21. It has been shown, First, that if we consider the Lord's Supper as a command of Christ, no man can have any pretence to Christian piety, who does not receive it (not once a month, but) as often as he can. Secondly, that if we consider the institution of it, as a mercy to ourselves, no man who does not receive it as often as he can has any pretence to Christian prudence. Thirdly, that none of the objections usually made, can be any excuse for that man who does not, at every opportunity obey this command and accept this mercy.

Of Former Times "Say not thou, What is the cause that the former days were better than these for thou dost not inquire wisely concerning this." Eccles. 7:10. 1. It is not easy to discern any connexion between this text and the context; between these words and either those that go before or those that follow after. It seems to be a detached, independent sentence, like very many in the Proverbs of Solomon: And, like them, it contains a weighty truth, which deserves a serious consideration. Is not the purport of the question this It is not wise to inquire into the cause of a supposition, unless the supposition itself be not only true, but clearly proved so to be. Therefore, it is not wise to inquire into the cause of this supposition, that "the former days were better than these," because, common as it is, it was never yet proved, nor indeed ever can be. 2. Perhaps there are few suppositions which have passed more currently in the world than this, that the former days were better than these; and that in several respects. It is generally supposed, that we now live in the dregs of time, when the world is, as it were, grown old; and, consequently, that everything therein is in a declining state. It is supposed, in particular, that men were, some ages ago, of a far taller stature than now; that they likewise had far greater abilities, and enjoyed a deeper and stronger understanding; in consequence of which their writings of every kind are far preferable to those of later times. Above all, it is supposed that the former generations of men excelled the present in virtue; that mankind in every age, and in every nation, have degenerated more and more; so that, at length, they have fallen from the golden into the iron age, and now justice is fled from the earth.

3. Before we consider the truth of these suppositions, let us inquire into the rise of them. And as to the general supposition, that the world was once in a far more excellent state than it is, may we not easily believe that this arose (as did all the fabulous accounts of the golden age) from some confused traditions concerning our first parents and their paradisiacal state To this refer man of the fragments of ancient writings which men of learning have gleaned up. Therefore, we may allow that there is some truth in the supposition; seeing it is certain, the days which dam and Eve spent in Paradise were far better than any which have been spent by their descendants, or ever will be till Christ returns to reign upon earth. 4. But whence could that supposition arise, that men were formerly of a larger stature than they are now This has been a generally prevailing opinion, almost in all nations and in all ages. Hence near two thousand years ago, the well-known line of Virgil, Qualia nunc hominum producit corpora tellus. Thus translated by Pitt: "Scarce twelve strong men the ponderous mass could raise, Such as disgrace these dark degenerate days." Edit.

Hence, near a thousand years before him, Homer tells us of one of his heroes throwing a stone which hardly ten men could lift, oioi nun brotoi, such as men are now. We allow, indeed, there have been giants in all ages, in various parts of the world. Whether the antediluians mentioned in Genesis were such or no, (which many have questioned,) we cannot doubt but Og the King of Bashan was such, as well as Goliath of Gath. Such also were many of the children (or descendants) of Anak. But it does not appear that in any age or nation men in general were larger than they are now. We are very sure they were not for many centuries past, by the tombs and coffins that have been discovered, which are exactly of the same size with those that are now in use. And in the catacombs at Rome, the niches for the dead bodies which were hewn in the rock sixteen hundred years ago are none of them six feet in length, and some a little under. Above all, the Pyramids of Egypt (that of King Cheops in particular) have, beyond all reasonable doubt, remained at least three thousand years. Yet none of the mummies (embalmed bodies) brought therefrom are above five feet ten inches long.

5. But how then came this supposition to prevail so long and so generally in the world I know not but it may be accounted for from hence: Great and little are relative terms; and all men judge of greatness and littleness by comparing things with themselves. Therefore it is not strange, if we think men are larger now than they were when we were children. I remember a remarkable instance of this in my own case: After having left it seven years, I had a great desire to see the school where I was brought up. When I was there, I wondered that the boys were so much smaller than they used to be when I was at school. "Many of my school-fellows, ten years ago, were taller by the head than me; and few of them that are at school now reach up to my shoulders." Very true: But what was the reason of this Indeed a very plain one: It was not because they were smaller, but because I was bigger than I was ten years before. I verily believe this is the cause, why men in general suppose the human race to decrease in stature. They remember the time when most of those round about them were both taller and bigger than themselves. Yea, and all men have done the same in their successive generations. Is it any wonder then that all should have run into the same mistake, when it has been transmitted unawares from father to son, and probably will be to the end of time.

6. But there is likewise a general supposition that the understanding of man and all his mental abilities were of a larger size in the ancient days than they are now; and that the ancient inhabitants of the earth had far greater talents than the present. Men of eminent learning have been of this mind, and have contended for it with the utmost vehemence. It is granted that many of the ancient writers, both philosophers, poets, and historians will not easily be excelled, if equalled, by those of later ages. We may instance in Homer and Virgil, as poets; Thucydides and Livy, as historians. But this, mean time, is to be remarked concerning most of these writers; that each of them spent his whole life in composing and polishing one book. What wonder then if they were exquisitely finished, when so much labour was bestowed upon them! I doubt whether any man in Europe, or in the world, has taken so much pains in finishing any treatise: Otherwise it might possibly have equalled, if not excelled, any that went before.

9. It is certain, this has been the common cry from generation to generation. And if it is not true, whence should it arise How can we account for it Perhaps another remark of the same poet may help us to an answer. May it not be extracted from the general character which he gives of old men Difficilis, querulus, laudator temporis acti Se puero, censor, castigatorque minorum. The following is Boscawen's translation of this quotation from Horace: "Fastidious, peevish, prone to praise What pass'd when in their youthful days, And with severe censorious tongue Correct the follies of the young." Edit. Is it not the common practice of old men to praise the past and condemn the present time And this may probably operate much farther than one would at first imagine. When those that have more experience than us, and therefore we are apt to think more wisdom, are almost continually harping upon this, the degeneracy of the world; those who are accustomed from their infancy to hear how much better the world was formerly than it is now, (and so it really seemed to them when they were young, and just come into the world, and when the cheerfulness of youth gave a pleasing air to all that was round about them,) the idea of the world's being worse and worse would naturally grow up with them. And so it will be, till we, in our turn, grow peevish, fretful, discontented, and full of melancholy complaints, "How wicked the world is grown!' How much better it was when we were young, in the golden days that we can remember!"

10. But let us endeavour, without prejudice or prepossession, to take a view of the whole affair. And, upon cool and impartial consideration, it will appear that the former days were not better than these; yea, on the contrary, that these are, in many respects, beyond comparison better than them. It will clearly appear, that as the stature of men was nearly the same from the beginning of the world, so the understanding of men, in similar circumstances, has been much the same, from the time of God's bringing a flood upon the earth unto the present hour. We have no reason to believe that the uncivilized nations of Africa, America, or the South-Sea Islands, had ever a better understanding, or were in a less barbarous state than they are now. Neither, on the other hand, have we any sufficient proof that the natural understandings of men in the most civilized countries, Babylon, Persia, Greece, or Italy, were stronger or more improved, than those of the Germans, French, or English, now alive. Nay, have we not reason to believe, that, by means of better instruments, we have attained that knowledge of nature which few, if any, of the ancients ever attained So that, in this respect, the advantage (and not a little one is clearly on our side: And we ought to acknowledge, with deep thankfulness to the Giver of every good gift, that the former days were not to be compared to these wherein we live. 11. But the principal inquiry still remains: Were not "the former days better than these," with regard to virtue or, to speak more properly, religion This deserves a full consideration. By religion I mean the love of God and man filling the heart and governing the life. The sure effect of this is, the uniform practice of justice, mercy, and truth. This is the very essence of it; the height and depth of religion, detached from this or that opinion, and from all particular modes of worship. And I would calmly inquire, "Which of the former times were better than these, with regard to this to the religion experienced and practised by Archbishop Fenelon, in France; Bishop Ken, in England; and Bishop Bedell, in Ireland'

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.

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

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.

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

Thy frame but dust, thy stature but a span, A moment thy duration, foolish man! "What is man" I would consider this, First, with regard to his magnitude; and, Secondly, with regard to his duration. I. 1. Consider we, First, What is man, with regard to his magnitude And, in this respect, what is any one individual, compared to all the inhabitants of Great Britain He shrinks into nothing in the comparison. How inconceivably little is one compared to eight or ten millions of people! Is he not Lost like a drop in the unbounded main 2. But what are all the inhabitants of Great Britain, compared to all the inhabitants of the earth These have frequently been supposed to amount to about four hundred millions. But will this computation be allowed to be just, by those who maintain China alone to contain fifty-eight millions If it be true, that this one empire contains little less than sixty millions, we may easily suppose that the inhabitants of the whole terraqueous globe amount to four thousand millions of inhabitants, rather than four hundred. And what is any single individual, in comparison of this number 3. But what is the magnitude of the earth itself, compared to that of the solar system Including, beside that vast body, the sun, so immensely larger that the earth, the whole train of primary and secondary planets; several of which (I mean, of the secondary planets, suppose that satellites or moons of Jupiter and Saturn) are abundantly larger than the whole earth 4. And yet, what is the whole quantity of matter contained in the sun, and all those primary and secondary planets, with all the spaces comprised in the solar system, in comparison of that which is pervaded by those amazing bodies, the comets Who but the Creator himself can "tell the number of these, and call them all by their names" Yet what is even the orbit of a comet, and the space contained therein, to the space which is occupied by the fixed stars; which are at so immense a distance from the earth, that they appear, when they are viewed through the largest telescope, just as they do to the naked eye

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!"

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.

9. I speak this even upon the common supposition of the plurality of worlds, a very favourite notion with all those who deny the Christian Revelation; and for this reason, because it affords them a foundation for so plausible an objection to it. But the more I consider that supposition, the more I doubt of it: Insomuch that, if it were allowed by all the philosophers in Europe, still I could not allow it without stronger proof than any I have met with yet. 10. "Nay, but is not the argument of the grey Huygens sufficient to put it beyond all doubt `When we view,' says that able astronomer, `the moon through a good telescope, we clearly discover rivers and mountains on her spotted globe. Now, where rivers are, there are doubtless plants and vegetables of various kinds: And where vegetables are, there are undoubtedly animals; yea, rational ones, as on earth. It follows, then, that the moon has its inhabitants, we may easily suppose, so are all the secondary planets; and, in particular, all the satellites or moons of Jupiter and Saturn. And if the secondary planets are inhabited, why not the primary Why should we doubt it of Jupiter and Saturn themselves, as well as Mars, Venus, and Mercury'" 11. But do not you know, that Mr. Huygens himself, before he died, doubted of this whole hypotheses For upon further observation he found reason to believe that the moon has no atmosphere. He observed, that in a total eclipse of the sun, on the removal of the shade from any part of the earth, the sun immediately shines bright upon it; whereas if the moon had atmosphere, would appear dim and dusky. Thus, after an eclipse of the moon, first a dusky light appears on that part of it from which the shadow of the earth removes, while that light passes that the moon has no atmosphere. Consequently, it has no clouds, no rain, no springs, no rivers; and therefore no plants or animals. But there is no proof or probability that the moon is inhabited; neither have we any proof that the other planets are. Consequently, the foundation being removed, the whole fabric falls to the ground.

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!

On Attending The Church Service "The sin of the young men was very great." 1 Sam. 2:17. 1. The corruption, not only of the heathen world, but likewise of them that were called Christians, has been matter of sorrow and lamentation to pious men, almost from the time of the apostles. And hence, as early as the second century, within a hundred years of St. John's removal from the earth, men who were afraid of being partakers of other men's sins, thought it their duty to separate from them. Hence, in every age many have retired from the world, lest they should be stained with the pollutions of it. In the third century many carried this so far as to run into deserts and turn hermits. But in the following age this took another turn. Instead of turning hermits, they turned monks. Religious houses now began to be built in every Christian country; and religious communities were established, both of men and women, who were entirely secluded from the rest of mankind; having no intercourse with their nearest relations, nor with any but such as were confined, generally for life, within the same walls. 2. This spirit of literally renouncing the world, by retiring into religious houses, did not so generally prevail after the Reformation. Nay, in Protestant countries, houses of this kind were totally suppressed. But still too many serious persons (chiefly incited thereto by those that are commonly called "mystic writers") were eager to seclude themselves from the world, and run into solitude; supposing this to be the best, if not the only way, of escaping the pollution that is in the world. 3. One thing which powerfully inclined them to separate from the several churches, or religious societies, to which they had belonged, even from their infancy, was the belief that no good was to be expected from the ministration of unholy men. "What!" said they, "Can we think that a holy God will bless the ministry of wicked men Can we imagine that they who are themselves strangers to the grace of God will manifest that grace to others Is it to be supposed that God ever did, or ever will, work by the children of the devil And if this cannot be supposed, ought we not to `come out from among them and be separate'" 2 Cor. 6:14

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.

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

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

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.

30. Consider, a little farther, the dreadful consequences of affirming that wicked Ministers do no good; that the ordinances administered by them do not convey saving grace to those that attend them. If it be so, then well nigh all the Christians from the time of the Apostles to that of the Reformation are perished! For what manner of men were well nigh all the Clergy during all those centuries Consult the history of the church in every age, and you will find more and more proofs of their corruption. It is true, they have not been so openly abandoned since; but ever since that happy period there has been a considerable change for the better in the Clergy as well as the laity. But still there is reason to fear that even those who now minister in holy things, who are outwardly devoted to God for that purpose, (yea, and in Protestant as well as Romish countries,) are nevertheless far more devoted to the world, to riches, honour, or pleasure, (a few comparatively excepted,) than they are to God: So that in truth they are as far from Christian holiness as earth is from heaven. If then no grace is conveyed by the ministry of wicked men, in what a case is the Christian world! How hath God forgotten to be gracious! How hath he forsaken his own inheritance! O think not so! Rather say with our own Church, (though in direct opposition to the Church of Rome, which maintains, "If the Priest does not minister with a pure intention," which no wicked man can do, "then the sacrament is no sacrament at all,") the unworthiness of the Minister doth not hinder the efficacy of God's ordinance. The reason is plain, because the efficacy is derived, not from him that administers, but from Him that ordains it. He does not, will not suffer his grace to be intercepted, though the messenger will not receive it himself.

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

4. Can it be denied that something of this is found in every man born into the world And does it not appear as soon as the understanding opens, as soon as reason begins to dawn Does not every one then begin to know that there is a difference between good and evil; how imperfect soever the various circumstances of this sense of good and evil my be Does not every man, for instance, know, unless blinded by the prejudices of education, (like the inhabitants of the Cape of Good Hope,) that it is good to honour his parents Do not all men, however uneducated or barbarous, allow, it is right to do to others as we would have them do to us And are not all who know this condemned in their own mind when they do anything contrary thereto as, on the other hand, when they act suitable thereto, they have the approbation of their own conscience 5. This faculty seems to be what is usually meant by those who speak of natural conscience; an expression frequently found is some of our best authors, but yet not strictly just. For though in one sense it may be termed natural, because it is found in all men; yet, properly speaking, it is not natural, but a supernatural gift of God, above all his natural endowments No; it is not nature, but the Son of God, that is "the true light, which enlighteneth every man that cometh into the world." So that we may say to every human creature, "He," not nature, "hath showed thee, O man, what is good." And it is his Spirit who giveth thee an inward check, who causeth thee to feel uneasy, when thou walkest in any instance contrary to the light which he hath given thee.

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!

18. I have now only to add a few important directions. The first great point is this: Suppose we have a tender conscience, how shall we preserve it I believe there is only one possible way of doing this, which is, to obey it. Every act of disobedience tends to blind and deaden it; to put out its eyes, that it may not see the good and the acceptable will of God; and to deaden the heart, that it may not feel self-condemnation when we act in opposition to it. And, in the contrary, every act of obedience gives to the conscience a sharper and stronger sight, and a quicker feeling of whatever offends the glorious majesty of God. Therefore, if you desire to have your conscience always quick to discern, and faithful to accuse or excuse you, if you would preserve it always sensible and tender, be sure to obey it at all events; continually listen to its admonitions, and steadily follow them. Whatever it directs you to do, according to the word of God, do; however grievous to flesh and blood. Whatever it forbids, if the prohibition be grounded on the word of God, see you do it not; however pleasing it may be to flesh and blood. The one or the other may frequently be the case. What God forbids may be pleasing to our evil nature: There you are called to deny yourself, or you deny your Master. What he enjoins may be painful to nature: There take up your cross. So true is our Lord's word: "Except a man deny himself, and take up his cross daily, he cannot be my disciple." 19. I cannot conclude this discourse better, than with an extract from Dr. Annesley's sermon on "Universal Conscientiousness." Dr. Annesley (my mother's father) was Rector of the parish of Cripplegate. "Be persuaded to practise the following directions, and your conscience will continue right: 1. "Take heed of every sin; count no sin small; and obey every command with your might. Watch against the first risings of sin, and beware of the borders of sin. Shun the very appearance of evil. Venture not upon temptation or occasions of sin.

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

7. "Consult duty, not events. We have nothing to do but to mind our duty. All speculations that tend not to holiness are among your superfluities; but forebodings of what may befall you in doing your duty may be reckoned among your sins; and to venture upon sin to avoid danger is to sink the ship for fear of pirates. O how quiet, as well as holy, would our lives be, had we learned that single lesson, to be careful for nothing, but to do our duty, and leave all consequences to God! What madness for silly dust to prescribe to infinite wisdom! to let go our work, and meddle with God's! He hath managed the concerns of the world, and of every individual person in it, without giving cause of complaint to any, for above these five thousand years. And does he now need your counsel Nay, it is your business to mind your own duty. 8. "What advice you would give another, take yourself: The worst of men are apt enough to lay burdens on others, which if they would take on themselves they would be rare Christians. 9. "Do nothing on which you cannot pray for a blessing. Every action of a Christian that is good, is sanctified by the word and prayer. It becomes not a Christian to do anything so trivial, that he cannot pray over it. And if he would but bestow a serious ejaculation on every occurrent action , such a prayer would cut off all things sinful, and encourage all things lawful.

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

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!

I. 1. First. What could have been done in this his vineyard, which God hath not done in it What could have been done more, with regard to doctrine From the very beginning, from the time that four young men united together, each of them was homo unius libri, "a man of one book." God taught them all, to make his "word a lantern unto their feet, and a light in all their paths." They had one, and only one, rule of judgment, with regard to all their tempers, words, and actions; namely, the oracles of God. They were one and all determined to be Bible-Christians. They were continually reproached for this very thing; some terming them, in derision, Bible-bigots; others, Bible-moths; feeding, they said, upon the Bible, as moths do upon cloth. And indeed, unto this day, it is their constant endeavour to think and speak as the oracles of God. 2. It is true, a learned man, Dr. Trapp, soon after their setting out, gave a very different account of them. "When I saw," said the Doctor, "these two books, `The Treatise on Christian Perfection,' and `The Serious Call to a Holy Life,' I thought, These books will certainly do mischief. And so it proved; for presently after up sprung the Methodists. So he (Mr. Law) was their parent." Although this was not entirely true, yet there was some truth in it. All the Methodists carefully read these books, and were greatly profited thereby. Yet they did by no means spring from them, but from the Holy Scriptures; being "born again," as St. Peter speaks, "by the word of God, which liveth and abideth for ever." 3. Another learned man, the late Bishop Warburton, roundly affirms, that "they were the offspring of Mr. Law and Count Zinzendorf together." But this was a greater mistake still. For they had met together several years before they had the least acquaintance with Count Zinzendorf, or even knew there was such a person in the world. And when they did know him, although they esteemed him very highly in love, yet they did not dare to follow him one step farther than they were warranted by the Scripture.

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.

3. "But how should this multitude of people be kept together And how should it be known whether they walked worthy of their profession" They were providentially led, when they were thinking on another thing, namely, paying the public debt, to divide all the people into little companies, or classes, according to their places of abode, and appoint one person in each class to see all the rest weekly. By this means it was quickly discovered if any of them lived in any known sin. If they did, they were first admonished; and, when judged incorrigible, excluded from the society. 4. This division of the people, and exclusion of those that walked disorderly, without any respect of persons, were helps which few other communities had. To these, as the societies increased, was soon added another. The stewards of the societies in each district were desired to meet the Preachers once a quarter, in some central place, to give an account of the spiritual and temporal state of their several societies. The use of these quarterly meetings was soon found to be exceeding great; in consideration of which, they were gradually spread to all the societies in the kingdom. 5. In order to increase the union between the Preachers, as well as that of the people, they were desired to meet all together in London; and, some time after, a select number of them. Afterwards, for more convenience, they met at London, Bristol, and Leeds, alternately. They spent a few days together in this general Conference, in considering what might most conduce to the general good. The result was immediately signified to all their brethren. And they soon found, that what St. Paul observes of the whole Church, may be, in a measure, applied to every part of it: "The whole body being fitly framed together and compacted by that which every joint supplieth, maketh increase of the body to the edifying of itself in love." (Eph. 4:6.)

6. That this may be the more effectually done, they have another excellent help, in the constant change of Preachers; it being their rule, that no Preacher shall remain in the same circuit more than two years together, and few of them more than one year. Some, indeed, have imagined that this was a hindrance to the work of God: But long experience, in every part of the kingdom, proves the contrary. This has always shown that the people profit less by any one person than by a variety of Preachers; while they Used the gifts on each bestow'd, Temper'd by the art of God. 7. Together with these helps, which are peculiar to their own society, they have all those which are enjoyed in common by the other members of the Church of England. Indeed, they have been long pressed to separate from it; to which they have had temptations of every kind. But they cannot, they dare not, they will not, separate from it, while they can remain therein with a clear conscience. It is true, if any sinful terms of communion were imposed upon them, then they would be constrained to separate; but as this is not the case at present, we rejoice to continue therein. 8. What then could God have done more for this his vineyard, which he hath not done in it, with regard to spiritual helps He has hardly dealt so with any other people in the Christian world. If it be said, "He could have made them a separate people, like the Moravian Brethren;" I answer, This would have been a direct contradiction to his whole design in raising them up; namely, to spread scriptural religion throughout the land, among people of every denomination, leaving every one to hold his own opinions, and to follow his own mode of worship. This could only be done effectually, by leaving these things as they were, and endeavouring to leaven the whole nation with that "faith that worketh by love."

III. 1. Such are the spiritual helps which God has bestowed on this his vineyard with no sparing hand. Discipline might be inserted among these; but we may as well speak of it under a separate head. It is certain that, in this respect, the Methodists are a highly favoured people. Nothing can be more simple, nothing more rational, than the Methodist discipline: It is entirely founded on common sense, particularly applying the general rules of Scripture. Any person determined to save his soul may be united (this is the only condition required) with them. But this desire must be evidenced by three marks: Avoiding all known sin; doing good after his power; and, attending all the ordinances of God. He is then placed in such a class as is convenient for him, where he spends about an hour in a week. And, the next quarter, if nothing is objected to him, he is admitted into the society: And therein he may continue as long as he continues to meet his brethren, and walks according to his profession. 2. Their public service is at five in the morning, and six or seven in the evening, that their temporal business may not be hindered. Only on Sunday it begins between nine and ten, and concludes with the Lord's Supper. On Sunday evening the society meets; but care is taken to dismiss them early, that all the heads of families may have time to instruct their several households. Once a quarter, the principal Preacher in every circuit examines every member of the societies therein. By this means, if the behaviour of anyone is blameable, which is frequently to be expected in so numerous a body of people, it is easily discovered, and either the offence or the offender removed in time. 3. Whenever it is needful to exclude any disorderly member out of the society, it is done in the most quiet and inoffensive manner; only by not renewing his ticket at the quarterly visitation. But in some cases, where the offence is great, and there is danger of public scandal, it is judged necessary to declare, when all the members are present, "A. B. is no longer a member of our society." Now, what can be more rational or more scriptural than this simple discipline; attended, from the beginning to the end, with no trouble, expense, or delay

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.

4. I believe this is a thing wholly without precedent. I find no other instance of it, in any age of the Church, from the day of Pentecost to this day. Every opinion, right and wrong, has been tolerated, almost in every age and nation. Every mode of worship has been tolerated, however superstitious or absurd. But I do not know that true, vital, scriptural religion was ever tolerated before. For this the people called Methodists have abundant reason to praise God. In their favour he hath wrought a new thing in the earth: He hath stilled the enemy and the avenger. This then they must ascribe unto Him, the Author of their outward as well as inward peace. V. 1. What indeed could God have done more for this his vineyard, which he hath not done in it This having been largely showed, we may now proceed to that strong and tender expostulation: "After all that I had done, might I not have looked for the most excellent grapes Wherefore, then, brought it forth wild grapes Might I not have expected a general increase of faith and love, of righteousness and true holiness; yea, and of the fruit of the Spirit, love, joy, peace, long-suffering, meekness, gentleness, fidelity, goodness, temperance" Was it not reasonable to expect that these fruits would have overspread his whole Church Truly, when I saw what God had done among his people between forty and fifty years ago; when I saw them warm in their first love, magnifying the Lord, and rejoicing in God their Saviour; I could expect nothing less than that all these would have lived like angels here below; that they would have walked as continually seeing Him that is invisible; having constant communion with the Father and the Son, living in eternity, and walking in eternity. I looked to see "a chosen generation, a royal priesthood, a holy nation, a peculiar people," in the whole tenor of their conversation; "showing forth His praise, who had called them into his marvellous light."

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!"

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

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!"

2. From Atheism there is an easy transition to idolatry; from the worship of no God to the worship of false gods: And, in fact, he that does not love God (which is his proper, and his only proper worship) will surely love some of the works of his hands; will love the creature, if not the Creator. But to how many species of idolatry is every rich man exposed! What continual and almost insuperable temptations is he under to "love the world!" and that in all its branches, "the desire of the flesh, the desire of the eyes, and the pride of life." What innumerable temptations will he find to gratify the "desire of the flesh!" Understand this right. It does not refer to one only, but all the outward senses. It is equal idolatry to seek our happiness in gratifying any or all of these. But there is the greatest danger lest men should seek it in gratifying their taste; in a moderate sensuality; in a regular kind of Epicurism; not in gluttony or drunkenness: Far be that from them! They do not disorder the body; they only keep the soul dead, dead to God and all true religion.

3. The rich are equally surrounded with temptations from the "desire of the eyes;" that is, the seeking happiness in gratifying the imagination, the pleasures of which the eyes chiefly minister. The objects that give pleasure to the imagination are grand, or beautiful, or new. Indeed, all rich men have not a taste for grand objects; but they have for new and beautiful things, especially for new; the desire of novelty being as natural to men as the desire of meat and drink. Now, how numerous are the temptations to this kind of idolatry, which naturally springs from riches! How strongly and continually are they solicited to seek happiness (if not in grand, yet) in beautiful houses, in elegant furniture, in curious pictures, in delightful gardens! perhaps in that trifle of all trifles, rich or gay apparel! Yea, in every new thing, little or great, which fashion, the mistress of fools, recommends. How are rich men, of a more elevated turn of mind, tempted to seek happiness, as their various tastes lead, in poetry, history, music, philosophy, or curious arts and sciences! Now, although it is certain all these have their use, and therefore may be innocently pursued, yet the seeking happiness in any of them, instead of God, is manifest idolatry; and therefore, were it only on this account, that riches furnish him with the means of indulging all these desires, it might well be asked, "Is not the life of a rich man, above all others, a temptation upon earth" 4. What temptation, likewise, must every rich man have to seek happiness in "the pride of life!" I do not conceive the Apostle to mean thereby pomp, or state, or equipage; so much as "the honour that cometh of men," whether it be deserved or not. A rich man is sure to meet with this: It is a snare he cannot escape. The whole city of London uses the words rich and good as equivalent terms. "Yes," say they, "he is a good man; he is worth a hundred thousand pounds." And indeed everywhere, "if thou doest well unto thyself," if thou increasest in goods, "men will speak well of thee." All the world is agreed, A thousand pound supplies The want of twenty thousand qualities.

And who can bear general applause without being puffed up, without being insensibly induced to think of himself "more highly than he ought to think" 5. How is it possible that a rich man should escape pride, were it only on this account, that his situation necessarily occasions praise to flow in upon him from every quarter For praise is generally poison to the soul; and the more pleasing, the more fatal; particularly when it is undeserved. So that well might our Poet say, Parent of evil, bane of honest deeds, Pernicious flattery! thy destructive seeds, In an ill hour, and by a fatal hand, Sadly diffused o'er virtue's gleby land, With rising pride amid the corn appear, And check the hope and promise of the year! And not only praise, whether deserved or undeserved, but every thing about him tends to inspire and increase pride. His noble house, his elegant furniture, his well-chosen pictures, his fine horses, his equipage, his very dress, yea, even "the embroidery plastered on his tail," all these will be matter of commendation to some or other of his guests, and so have an almost irresistible tendency to make him think himself a better man than those who have not these advantages. 6. How naturally, likewise, do riches feed and increase the self-will which is born in every child of man! as not only his domestic servants and immediate dependants are governed implicitly by his will, finding their account therein; but also most of his neighbours and acquaintance study to oblige him in all things: So his will being continually indulged, will of course be continually strengthened; till at length he will be ill able to submit to the will either of God or men. 7. Such a tendency have riches to beget and nourish every temper that is contrary to the love of God. And they have equal tendency to feed every passion and temper that is contrary to the love of our neighbour: Contempt, for instance, particularly of inferiors, than which nothing is more contrary to love: Resentment of any real or supposed offence; perhaps even revenge, although God claims this as his own peculiar prerogative: At least anger; for it immediately rises in the mind of a rich man, "What! to use me thus! Nay, but he shall soon know better: I am now able to do myself justice!"

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

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!"

What Is Man "What is man" Psa. 8:4. 1. Nay, what am I With God's assistance, I would consider myself. Here is a curious machine, "fearfully and wonderfully made." It is a little portion of earth, the particles of which cohering, I know not how, lengthen into innumerable fibres, a thousand times finer than hairs. These, crossing each other in all directions, are strangely wrought into membranes; and these membranes are as strangely wrought into arteries, veins, nerves, and glands; all of which contain various fluids, constantly circulating through the whole machine. 2. In order to the continuance of this circulation, a considerable quantity of air is necessary. And this is continually taken into the habit, by an engine fitted for that very purpose. But as a particle of ethereal fire is connected with every particle of air, (and a particle of water too,) so both air, water, and fire are received into the lungs together; where the fire is separated from the air and water, both of which are continually thrown out; while the fire, extracted from them, is received into, and mingled with, the blood. Thus the human body is composed of all the four elements, duly proportioned and mixed together; the last of which constitutes the vital flame, whence flows the animal heat. 3. Let me consider this yet a little farther. Is not the primary use of the lungs to administer fire to the body, which is continually extracted from the air by that curious fire-pump By inspiration it takes in the air, water, and fire together. In its numerous cells, (commonly called air-vessels,) it detaches the fire from the air and water. This then mixes with the blood; as every air-vessel has a blood-vessel connected with it: And as soon as the fire is extracted from it, the air and water air thrown out by expiration.

6. But by what means shall I learn in what part of my body this thinking principle is lodged Some eminent men have affirmed, that it is "all in all, and all in every part." But I learn nothing from this: They seem to be words that have no determinate meaning. Let us then appeal, in the best manner we can, to our own experience. From this I learn, that this thinking principle is not lodged in my hands, or feet, or legs, or arms. It is not lodged in the trunk of my body. Any one may be assured of this by a little reflection. I cannot conceive that it is situated in my bones, or in any part of my flesh. So far as I can judge, it seems to be situated in some part of my head; but whether in the pineal gland, or in any part of the brain, I am not able to determine. 7. But farther: This inward principle, wherever it is lodged, is capable, not only of thinking, but likewise of love, hatred, joy, sorrow, desire, fear, hope, c., and a whole train of other inward emotions, which are commonly called passions or affections They are styled, by a general appellation, the will; and are mixed and diversified a thousand ways. And they seem to be the only spring of action in that inward principle I call the soul. 8. But what is my soul It is an important question, and not easy to be resolved. Hear'st thou submissive, but a lowly birth, Some separate particles of finer earth A plain effect which nature must beget, As motion dictates, and as atoms meet

I cannot in anywise believe this. My reason recoils at it. I cannot reconcile myself to the thought, that the soul is either earth, water, or fire; or a composition of all of them put together; were it only for this plain reason: All these, whether separate or compounded in any possible way, are purely passive still. None of them has the least power of self-motion; none of them can move itself. "But," says one, "does not that ship move" Yes; but not of itself; it is moved by the water on which it swims. "But then the water moves." True; but the water is moved by the wind, the current of air. "But the air moves." It is moved by the ethereal fire, which is attached to every particle of it; and this fire itself is moved by the almighty Spirit, the source of all the motion in the universe. But my soul has front Him an inward principle of motion, whereby it governs at pleasure every part of the body. 9. It governs every motion of the body; only with this exception., which is a marvellous instance of the wise and gracious providence of the great Creator: There are some motions of the body, which are absolutely needful for the continuance of life; such as the dilation and contraction of the lungs, the systole and diastole of the heart, the pulsation of the arteries, and the circulation of the blood. These are not governed by me at pleasure: They do not wait the direction of my will. And it is well they do not. It is highly proper, that all the vital motions should be involuntary; going on, whether we advert to them or not. Were it otherwise, grievous inconveniences might follow. A man might put an end to his own life whenever hoe pleased, by suspending the motion of his heart, or of his lungs; or he might lose his life by mere inattention, by not remembering, not adverting to, the circulation of his blood. But these vital motions being excepted, I direct the motion of my whole body. By a single act of my will, I put my head, eyes, hands, or any part of my body into motion: Although I no more comprehend how I do this, than I can comprehend how the "THREE that bear record in heaven are ONE."

10. But what am I Unquestionably I am something distinct from my body. It seems evident that my body is not necessarily included therein. For when my body dies, I shall not die: I shall exist as really as I did before. And I cannot but believe, this self-moving, thinking principle, with all its passions and affections, will continue to exist, although the body be mouldered into dust. Indeed at present this body is so intimately connected with the soul. that I seem to consist of both. In my present state of existence, I undoubtedly consist both of soul and body: And so I shall again, after the resurrection, to all eternity.

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.

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.

3. But still none of our senses, no, not the sight itself, can reach beyond the bounds of this visible world. They supply us with such knowledge of the material world as answers all the purposes of life. But as this was the design for which they were given, beyond this they cannot go. They furnish us with no information at all concerning the invisible world. 4. But the wise and gracious Governor of the worlds, both visible and invisible, has prepared a remedy for this defect. He hath appointed faith to supply the defect of sense; to take us up where sense sets us down, and help us over the great gulf. Its office begins where that of sense ends. Sense is an evidence of things that are seen; of the visible, the material world, and the several parts of it. Faith, on the other hand, is the "evidence of things not seen;" of the invisible world; of all those invisible things which are revealed in the oracles of God. But indeed they reveal nothing, they are a mere dead letter, if they are "not mixed with faith in those that hear them." 5. In particular, faith is an evidence to me of the existence of that unseen thing, my own soul. Without this I should be in utter uncertainty concerning it. I should be constrained to ask that melancholy question, Hear'st thou submissive; but a lowly birth, Some separate particles of finer earth But by faith I know it is an immortal spirit, made in the image of God; in his natural and his moral image; "an incorruptible picture of the God of glory." By the same evidence I know that I am now fallen short of the glorious image of God; yea, that I, as well as all mankind, am "dead in trespasses and sins:" So utterly dead, that "in me dwelleth no good thing;" that I am inclined to all evil, and totally unable to quicken my own soul. 6. By faith I know that, besides the souls of men there are other orders of spirits; yea, I believe that Millions of creatures walk the earth, Unseen, whether we wake, or if we sleep.

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."

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.

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!"

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

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

3. In order thoroughly to understand this important truth, it may be proper to consider the whole matter. All the children of men that are not born of God "walk by sight," having no higher principle. By sight, that is, by sense; a part being put for the whole; the sight for all the senses; the rather, because it is more noble and more extensive than any, or all the rest. There are but few objects which we can discern by the three inferior senses of taste, smell, and feeling; and none of these can take any cognizance of its object, unless it be brought into a direct contact with it. Hearing, it is true, has a larger sphere of action, and gives us some knowledge of things that are distant. But how small is that distance, suppose it were fifty or a hundred miles, compared to that between the earth and the sun! And what is even this in comparison of the distance of the sun and moon and the fixed stars! Yet the sight continually takes knowledge of objects even at this amazing distance. 4. By sight we take knowledge of the visible world, from the surface of the earth to the region of the fixed stars. But what is the world visible to us, but "a speck of creation," compared to the whole universe to the invisible world that part of the creation which we cannot see at all, by reason of its distance; in the place of which, through the imperfection of our senses, we are presented with an universal blank. 5. But beside these innumerable objects which we cannot see by reason of their distance, have we not sufficient ground to believe that there are innumerable others of too delicate a nature to be discerned by any of our senses Do not all men of unprejudiced reason allow the same thing, (the small number of Materialists, or Atheists, I cannot term men of reason,) that there is an invisible world, naturally such, as well as a visible one But which of our senses is fine enough to take the least knowledge of this We can no more perceive any part of this by our sight, than by our feeling. Should we allow, with the ancient poet that, Millions of spiritual creatures walk the earth Unseen, both when we wake, and when we sleep;

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."

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."

17. See, in particular, that all your "desire be unto him, and unto the remembrance of his name." Beware of "foolish and hurtful desires;" such as arise from any visible or temporal thing. All these St. John warns us of, under that general term "love of the world." 1 John 2:15 It is not so much to men of the world, as to the children of God, he gives that important direction: "Love not the world, neither the things of the world." Give no place to "the desire of the flesh," the gratification of the outward senses, whether of the taste, or any other. Give no place to "the desire of the eye," the internal sense, or imagination, by gratifying it, either by grand things, or beautiful, or uncommon. Give no place to "the pride of life," the desire of wealth, of pomp, or of the honour that cometh of men. St. John confirms this advice by a consideration parallel to that observation which St. Paul had made to the Corinthians: "For the world and the fashion of it passeth away." 1 John 2:16, 17 "The fashion of it" all worldly objects, business, pleasures, cares, whatever now attracts our regard or attention "passeth away," is in the very act of passing, and will return no more. Therefore desire none of these fleeting things, but that glory which "abideth for ever."

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

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."

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

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.

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.

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

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

5. Indeed in the time of Moses a very considerable change was made with regard to the priesthood. God then appointed that instead of the first-born in every house a whole tribe should be dedicated to him; and that all that afterwards ministered unto him as priests should be of that tribe. Thus Aaron was of the tribe of Levi. And so likewise was Moses. But he was not a Priest, though he was the greatest Prophet that ever lived before God brought his First-begotten into the world. Meantime, not many of the Levites were Prophets. And if any were, it was a mere accidental thing. They were not such as being of that tribe. Many, if not most of the Prophets (as we are informed by the ancient Jewish writers), were of the tribe of Simeon. And some were of the tribe of Benjamin or Judah, and probably of other tribes also. 6. But we have reason to believe there were, in every age, two sorts of Prophets. The extraordinary, such as Nathan, Isaiah, Jeremiah, and many others, on whom the Holy Ghost came in an extraordinary manner. Such was Amos in particular, who saith of himself: "I was no Prophet, neither a Prophet's son; but I was an herdman: And the Lord said unto me, Go, prophesy unto my people Israel." The ordinary were those who were educated in "the schools of the Prophets," one of which was at Ramah, over which Samuel presided. (1 Sam. 19:18.) These were trained up to instruct the people, and were the ordinary preachers in their synagogues. In the New Testament they are usually termed scribes, or nomikoi, "expounders of the law." But few, if any of them, were Priests. These were all along a different order.

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

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

9. But may it not be thought that the case now before us is different from all these Undoubtedly in many respects it is. Such a phenomenon has now appeared as has not appeared in the Christian world before, at least not for many ages. Two young men sowed the word of God, not only in the churches, but likewise literally "by the high-way side;" and indeed in every place where they saw an open door, where sinners had ears to hear. They were members of the Church of England, and had no design of separating from it. And they advised all that were of it to continue therein, although they joined the Methodist society; for this did not imply leaving their former congregation, but only leaving their sins. The Churchmen might go to church still; the Presbyterian, Anabaptist, Quaker, might still retain their own opinions, and attend their own congregations. The having a real desire to flee from the wrath to come was the only condition required of them. Whosoever, therefore "feared God and worked righteousness" was qualified for this society. 10. Not long after, a young man, Thomas Maxfield, offered himself to serve them as a son in the gospel. And then another, Thomas Richards, and a little after a third, Thomas Westell. Let it be well observed on what terms we received these, viz., as Prophets, not as Priests. We received them wholly and solely to preach; not to administer sacraments. And those who imagine these offices to be inseparably joined are totally ignorant of the constitution of the whole Jewish as well as Christian Church. Neither the Romish, nor the English, nor the Presbyterian Churches, ever accounted them so. Otherwise we should never have accepted the service, either of Mr. Maxfield, Richards, or Westell.

(4.) That my fellow-labourers and I may more effectually assist each other, to save our own souls and those that hear us, I judge it necessary to meet the Preachers, or at least the greater part of them, once a year. (5.) In those Conferences we fix the stations of all the Preachers for the ensuing year. But all this is not separating from the Church. So far from it that whenever I have opportunity I attend the Church service myself, and advise all our societies so to do. 16. Nevertheless as to the generality even of religious people, who do not understand my motives of acting, and who on the one hand hear me profess that I will not separate from the Church, and on the other that I do vary from it in these instances, they will naturally think I am inconsistent with myself. And they cannot but think so, unless they observe my two principles: The one, that I dare not separate from the Church, that I believe it would be a sin so to do; the other, that I believe it would be a sin not to vary from it in the points above mentioned. I say, put these two principles together, First, I will not separate from the Church; yet, Secondly, in cases of necessity I will vary from it (both of which I have constantly and openly avowed for upwards of fifty years,) and inconsistency vanishes away. I have been true to my profession from 1730 to this day.

17. "But is it not contrary to your profession to permit service in Dublin at Church hours For what necessity is there for this or what good end does it answer" I believe it answers several good ends, which could not so well be answered any other way. The First is, (strange as it may sound,) to prevent a separation from the Church. Many of our society were totally separated from the Church; they never attended it at all. But now they duly attend the Church every first Sunday in the month. "But had they not better attend it every week" Yes; but who can persuade them to it I cannot. I have strove to do it twenty or thirty years, but in vain. The Second is, the weaning them from attending Dissenting Meetings, which many of them attended constantly, but have now wholly left. The Third is, the constantly hearing that sound doctrine which is able to save their souls.

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.

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

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

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

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

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

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

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."

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

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

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."

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

4. And till their eye is single they are as far remote from happiness as from holiness. They may now and then have agreeable dreams, from Wealth, honour, pleasure, or what else This short-enduring world can give: But none of these can satisfy the appetite of an immortal soul. Nay, all of them together cannot give rest, which is the lowest ingredient of happiness, to a never-dying spirit, which God created for the enjoyment of himself. The hungry soul, like the busy bee, wanders from flower to flower; but it goes off from each, with an abortive hope, and a deluded expectation. Every creature cries, (some with a loud and others with a secret voice,) "Happiness is not in me." The height and the depth proclaim to an attentive ear, "The Creator hath not implanted in me a capacity of giving happiness: Therefore, with all thy skill and pains, thou canst not extract it from me." And indeed the more pains any of the children of men take to extract it from any earthly object, the greater will their chagrin be, the more secure their disappointment. 5. "But although the vulgar herd of mankind can find no happiness; although it cannot be found in the empty pleasures of the world; may it not be found in learning, even by him that has not a single eye! Surely Content of spirit must from science flow; For 'tis a godlike attribute to know." By no means. On the contrary, it has been the observation of all ages, that the men who possessed the greatest learning were the most dissatisfied of all men. This occasioned a person of eminent learning to declare, "A fool may find a kind of paradise upon earth," (although this is a grand mistake,) "but a wise man can find none." These are the most discontented, the most impatient, of men. Indeed, learning naturally effects this: "Knowledge," as the Apostle observes, "puffeth up.' But where pride is, happiness is not; they are utterly inconsistent with each other. So much ground there is for that melancholy reflection, wherever true religion is not, Avails it then, O Reason! to be wise To see this mournful sight with quicker eyes To know with more distinction to complain, And have superior sense in feeling pain

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."

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

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

8. 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

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!

10. "How are the mighty fallen, and the weapons of war perished!" What are the weapons that are so terrible among us, to the inhabitants of eternity How are the wise, the learned, the poet, the critic fallen, and their glory vanished away! How is the beauty fallen, the late idol of a gazing crowd! In how complete a sense are "the daughters of music brought low," and all the instruments thereof forgotten! Are you not now convinced, that (according to the Hebrew proverb) "a living dog is better than a dead lion" For the living know, yea, must know, unless they obstinately refuse, "that they shall die; but the dead know not anything" that will avail for the ease of their pain, or to lessen their misery. Also "their hope and fear, and their desire," all are perished; all of them are fled; "they have not any portion in the things that are done under the sun!" 11. Where, indeed, is the hope of those who were lately laying deep schemes, and saying, "To-day, or to-morrow, we will go to such a city, and continue there a year, and traffic, and get gain" How totally had they forgotten that wise admonition, "Ye know not what shall be on the morrow! For, what is your life It is a vapour that appeareth awhile, and then vanisheth away!" Where is all your business where your worldly cares, your troubles or engagements All these things are fled away like smoke; and your soul is left. And how is it qualified for the enjoyment of this new world Has it a relish for the objects and enjoyments of the invisible world Are your affections loosened from things below, and fixed on things above, fixed on that place where Jesus sitteth at the right hand of God Then happy are ye; and when He whom ye love shall appear, "ye shall also appear with him in glory."

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."

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

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

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!"

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."

14. This we know, concerning the whole frame and arrangement of the visible world. But how exceeding little do we now know concerning the invisible! And we should have known still less of it, had it not pleased the Author of both worlds to give us more than natural light, to give us "his word to be a lantern to our feet, and a light in all our paths." And holy men of old, being assisted by his Spirit, have discovered many particulars of which otherwise we should have had no conception. 15. And without revelation, how little certainty of invisible things did the wisest of men obtain! The small glimmerings of light which they had were merely conjectural. At best they were only a faint, dim twilight, delivered from uncertain tradition; and so obscured by heathen fables, that it was but one degree better than utter darkness. 16. How uncertain the best of these conjectures was, may easily be gathered from their own accounts. The most finished of all these accounts, is that of the great Roman poet. Where observe how warily he begins, with that apologetic preface, Sit mihi fas audita loqui "May I be allowed to tell what I have heard" And, in the conclusion, lest anyone should imagine he believed any of these accounts, he sends the relater of them out of hades by the ivory gate, through which, he had just informed us, that only dreams and shadows pass, a very plain intimation, that all which has gone before, is to be looked upon as a dream! 17. How little regard they had for all these conjectures, with regard to the invisible world, clearly appears from the words of his brother poet; who affirms, without any scruple, Esse aliquos manes, et subterranea regna Nec pueri credunt. "That there are ghosts, or realms below, not even a man boy of them now believes."

The Deceitfulness Of The Human Heart "The heart of man is deceitful above all things, and desperately wicked: Who can know it" Jer. 17:9. 1. The most eminent of the ancient Heathens have left us many testimonies of this. It was indeed their common opinion that there was a time when men in general were virtuous and happy; this they termed the "golden age." And the account of this was spread through almost all nations. But it was likewise generally believed that this happy age had expired long ago; and that men are now in the midst of the "iron age." At the commencement of this, says the poet, Irumpit venae pejoris in aeuum Omne nefas: fugere pudor, verumque, fidesque In quorum subiere locum, fraudesque, dolique Insidiaeque, et vis, et amor sceleratus habendi. Immediately broke in, With a full tide, all wickedness and sin: Shame, truth, fidelity, swift fled away; And cursed thirst of gold bore unresisted sway. 2. But how much more knowing than these old Pagans are the present generation of Christians! How many laboured panegyrics do we now read and hear on the Dignity of Human Nature. One eminent preacher, in one of his sermons, preached and printed a few years ago, does not scruple to affirm, First, that men in general (if not every individual) are very wise; Secondly, that men in general are very virtuous; and Thirdly, that they are very happy: And I do not know that anyone yet has been so hardy as to controvert the assertion.

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"

I. 1. To begin with this: "The heart of man is desperately wicked." In considering this, we have no need to refer to any particular sins; these are no more than the leaves, or, at most, the fruits, which spring from that evil tree;) but rather to the general root of all. See how this was first planted in heaven itself, by "Lucifer, son of the morning;" till then undoubtedly "one of the first, if not the first archangel:" "Thou saidst, I will sit upon the side of the north." See self-will, the first-born of Satan! "I will be like the Most High." See pride, the twin sister of self-will. Here was the true origin of evil. Hence came the inexhaustible flood of evils upon the lower world. When Satan had once transfused his own self-will and pride into the parents of mankind, together with a new species of sin, love of the world, the loving the creature above the Creator, all manner of wickedness soon rushed in; all ungodliness and unrighteousness; shooting out into crimes of every kind; soon covering the whole face of the earth with all manner of abominations. It would be an endless task to enumerate all the enormities that broke out. Now the fountains of the great deep were broken up. The earth soon became a field of blood: Revenge, cruelty, ambition, with all sorts of injustice, every species of public and private wrongs, were diffused through every part of the earth. Injustice, in ten thousand forms, hatred, envy, malice, blood-thirstiness, with every species of falsehood, rode triumphant; till the Creator, looking down from heaven, would be no more entreated for an incorrigible race, but swept them off from the face of the earth. But how little were the following generations improved by the severe judgment! They that lived after the flood do not appear to have been a whit better than those that lived before it. In a short time, probably before Noah was removed from the earth, all unrighteousness prevailed as before.

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.

II. 1. It is deceitful above all things;" that is, in the highest degree, above all that we can conceive. So deceitful, that the generality of men are continually deceiving both themselves and others. How strangely do they deceive themselves, not knowing either their own tempers or characters, imagining themselves to be abundantly better and wiser than they are! The ancient poet supposes there is no exception to this rule, "that no man is willing to know his own heart." Ut nemo in sese tentat descendere, nemo! None but those who are taught of God! 2. And if men thus deceive themselves, is it any wonder that they deceive others also, and that we so seldom find "an Israelite indeed, in whom there is no guile" In looking over my books, some years ago, I found the following memorandum: "I am this day thirty years old; and till this day I know not that I have met with one person of that age, except in my father's house, who did not use guile, more or less." 3. This is one of the sorts of desperate wickedness which cleaves to the nature of every man, proceeding from those fruitful roots, self-will, pride, and independence on God. Hence springs every species of vice and wickedness; hence every sin against God, our neighbour, and ourselves. Against God, forgetfulness and contempt of God, of his name, his day, his word, his ordinances; Atheism on the one hand, and idolatry on the other; in particular, love of the world, the desire of the flesh, the desire of the eyes, and the pride of life; the love of money, the love of power, the love of ease, the love of the "honour that cometh of men," the love of the creature more than the Creator, the being lovers of pleasure more than lovers of God: Against our neighbour, ingratitude, revenge, hatred, envy, malice, uncharitableness. 4. Hence there is in the heart of every child of man, an inexhaustible fund of ungodliness and unrighteousness, so deeply and strongly rooted in the soul, that nothing less than almighty grace can cure it. From hence naturally arises a plentiful harvest of all evil words and works; and to complete the whole, that complex of all evils,

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."

5. But is there no exception as to the wickedness of man's heart Yes, in those that are born of God. "He that is born of God keepeth himself, and that wicked one toucheth him not." God has "purified his heart by faith," so that his wickedness is departed from him. "Old things are passed away, and all things" in him "are become new." So that his heart is no longer desperately wicked, but "renewed in righteousness and true holiness." Only let it be remembered, that the heart, even of a believer, is not wholly purified when he is justified. Sin is then overcome, but it is not rooted out; it is conquered, but not destroyed. Experience shows him, First, that the roots of sin, self-will, pride, and idolatry, remain still in his heart. But as long as he continues to watch and pray, none of them can prevail against him. Experience teaches him, Secondly, that sin (generally pride or self-will) cleaves to his best actions: So that, even with regard to these, he finds an absolute necessity for the blood of atonement. 6. But how artfully does this conceal itself, not only from others, but even from ourselves! Who can discover it in all the disguises it assumes, or trace it through all its latent mazes And if it be so difficult to know the heart of a good man, who can know the heart of a wicked one, which is far more deceitful No unregenerate man, however sensible, ever so experienced, ever so wise in his generation. And yet these are they who pique themselves upon "knowing the world," and imagine they see through all men. Vain men! One may boldly say they "know nothing yet as they ought to know." Even that politician in the late reign neither knew the heart of himself or of other men, whose favourite saying was: "Do not tell me of your virtue, or religion: I tell you, every man has his price." Yes, Sir Robert; every man like you; everyone that sells himself to the devil.

7. Did that right honourable wretch, compared to whom Sir Robert was a saint, know the heart of man, he that so earnestly advised his own son, "never to speak the truth, to lie or dissemble as often as he speaks, to wear a mask continually" that earnestly counselled him, "not to debauch single women," (because some inconveniences might follow,) "but always married women" Would one imagine this grovelling animal ever had a wife or a married daughter of his own O rare Lord Chesterfield! Did ever man so well deserve, though he was a Peer of the realm, to die by the side of Newgate Or did ever book so well deserve to be burned by the common hangman, as his Letters Did Mr. David Hume, lower, if possible, than either of the former, know the heart of man No more than a worm or a beetle does. After "playing so idly with the darts of death," do you now find it a laughing matter What think you now of Charon Has he ferried you over Styx At length he has taught you to know a little of your own heart! At length you know it is a fearful thing to fall into the hands of the living God! 8. One of the ablest champions of infidelity (perhaps the most elegant, and the most decent writer that ever produced a system of religion without being in the least obliged to the Bible for it) breaks out in the fullness of his heart: "Who would not wish that there was full proof of the Christian revelation, since it is undoubtedly the most benevolent system that ever appeared in the world!" Might he not add a reason of another kind, Because without this man must be altogether a mystery to himself Even with the help of Revelation, he knows exceeding little; but without it, he would know abundantly less, and nothing with any certainty. Without the light which is given us by the oracles of God, how could we reconcile his greatness with his meanness While we acknowledged, with Sir John Davies, I know my soul has power to know all things, Yet is she blind, and ignorant of all: I know I'm one of nature's little kings; Yet to the least and vilest things in thrall.

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.

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.

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.

4. As no air could penetrate its sable recess, it consequently could have no hearing. Whatever organs it was provided with, they could be of no use; seeing no undulating air could find a way through the walls that surrounded it. And there is no reason to believe that it had any sense analogous to those either of smelling or tasting. In a creature which did not need any food these could have been of no possible use. Neither was there any way whereby the objects of smell or taste could make their approach to it. It must be very little, if at all, that it could be acquainted even with the general sense, that of feeling: As it always continued in one unvaried posture amidst the parts that surrounded it, all of these being immovably fixed could make no new impression upon it. So that it had only one feeling from hour to hour, and from day to day, during its whole duration. 5. And as this poor animal was destitute of sensation, it must have equally been destitute of reflection. Its head (of whatever sort it was,) having no materials to work upon, no ideas of sensation of any kind, could not produce any degree of reflection. It scarce, therefore could have any memory, or any imagination. Nor could it have any locative power, while it was so closely bound in on every side. If it had in itself some springs of motion, yet it was impossible that power should be exerted, because the narrowness of its cavern could not allow of any change of place.

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.

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

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!

10. But let us descend to particulars; and see that each of you deal faithfully with his own soul. If any of you have now twice, thrice, or four times as much substance as when you first saw my face, faithfully examine yourselves, and see if you do not set your hearts, if not directly on money or riches themselves, yet on some of the things that are purchasable thereby; which comes to the same thing. All those the Apostle John includes under that general name, the world; and the desire of them, or to seek happiness in them, under that form, "the love of the world." This he divides into three branches, "the desire of the flesh, the desire of the eyes, and the pride of life." Fairly examine yourselves with regard to these. And, First, as to "the desire of the flesh." I believe this means the seeking of happiness in the things that gratify the senses. To instance in one: Do not you seek your happiness in enlarging the pleasure of tasting. To be more particular: Do you not eat more plentifully, or more delicately, than you did ten or twenty years ago Do not you use more drink, or drink of a more costly kind, than you did then Do you sleep on as hard a bed as you did once, suppose your health will bear it To touch on one point more: do you fast as often, now you are rich, as you did when you was poor Ought you not, in all reason, to do this rather more often than more seldom I am afraid your own heart condemns you. You are not clear in this matter.

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

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

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!"

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

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.

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

3. How much more are they troubled at the injuries wicked men are continually offering to God! This was the circumstance which made the contradiction of sinners so severe a trial to our Lord himself: "He that despiseth me, despiseth Him that sent me." And how are these despisers now multiplied upon earth! Who fear not the Son, neither the Father. How are we surrounded with those who blaspheme the Lord and his Anointed; either reviling the whole of his glorious gospel, or making him a liar as to some of the blessed truths which he hath graciously revealed therein! How many of those who profess to believe the whole, yet, in effect preach another gospel; so disguising the most essential doctrines thereof by their new interpretations, as to retain the words only, but nothing of "the faith once delivered to the saints!" How many who have not yet made shipwreck of the faith are strangers to the fruits of it! It hath not purified their hearts; it hath not overcome the world; they are yet "in the gall of bitterness, and in the bond of iniquity." They are still "lovers of themselves," "lovers of the world," "lovers of pleasure," and not "lovers of God." Lovers of God No. He "is not in all their thoughts!" They delight not in Him, they do not thirst after Him; they do not rejoice in doing his will, neither make their boast of his praise! O faith, working by love, whither art thou fled Surely the Son of man did once plant thee upon earth. Where then art thou now Among the wealthy No. "The deceitfulness of riches" there "chokes the word, and it becometh unfruitful." Among the poor No. "The cares of the world" are there, so that it bringeth forth no fruit to perfection. However, there is nothing to prevent its growth among those who have neither poverty nor riches:" Yes; "the desire of other things." And experience shows, by a thousand melancholy examples, that the allowed desire of anything, great or small, otherwise than as a means to the one thing needful, will by degrees banish the care of that out of the soul, and unfit it for every good word or work.

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

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."

3. They "are at rest" from all these infirmities and follies which they could not escape in this life. They are no longer exposed to the delusions of sense, or the dreams of imagination. They are not hindered from seeing the noblest truths, by inadvertence; nor do they ever lose the sight they have once gained, by inattention. They are not entangled with prejudice, nor ever misled by hasty or partial views of the object: And, consequently, no error is there. O blessed place, where truth alone can enter! truth unmixed, undisguised, enlightening every man who cometh into the world! where there is no difference of opinions; but all think alike; all are of one heart, and of one mind: Where that offspring of hell, controversy, which turneth this world upside down, can never come: Where those who have been sawn asunder thereby, and often cried out in the bitterness of their soul, "Peace, peace!" shall find what they then sought in vain, even a peace which none taketh from them.

4. And yet all this, inconceivably great as it is, is the least part of their deliverance. For in the moment wherein they shake off the flesh, they are delivered, not only from the troubling of the wicked, not only from pain and sickness, from folly and infirmity; but also from all sin. A deliverance this, in sight of which all the rest vanish away. This is the triumphal song which everyone heareth when he entereth the gates of paradise: "Thou, being dead, sinnest no more. Sin hath no more dominion over thee. For in that thou diedst, thou diedst unto sin once; but in that thou livest, thou livest unto God." The sentiment which is here again expressed, that it is death which destroys sin in the human heart, though couched in the language of an Apostle, is a branch of that philosophical Mysticism which Mr. Wesley entertained at this early period of his life, and which he afterwards renounced for the scriptural doctrine of salvation by faith. According to the New Testament, every believer is already delivered from the dominion of sin; and the Bible never represents the entire sanctification of our nature as effected by death. It is the work of the Holy Spirit; and is not suspended upon the dissolution of the body; but upon the exercise of a steadfast faith in the almighty Saviour. Edit.

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."

4. Is there not in several respects, a remarkable resemblance between the case of Israel and our own General wickedness then occasioned a general visitation; and does not the same cause now produce the same effect We likewise have sinned, and we are punished; and perhaps these are only the beginning of sorrows. Perhaps the angel is now stretching out his hand over England to destroy it. O that the Lord would at length say to him that destroyeth, "It is enough; stay now thine hand!" 5. That vice is the parent of misery, few deny; it is confirmed by the general suffrage of all ages. But we seldom bring this home to ourselves; when we speak of sin as the cause of misery, we usually mean, the sin of other people, and suppose we suffer, because they sin. But need we go so far Are not our own vices sufficient to account for all our sufferings Let us fairly and impartially consider this; let us examine our own hearts and lives. We all suffer: and we have all sinned. But will it not be most profitable for us, to consider every one his own sins, as bringing sufferings both on himself and others; to say, "Lo, I have sinned, I have done wickedly; but these sheep, what have they done"

4. Such is the condition of Englishmen at home. And is it any better abroad I fear not. From those who are now upon the spot, I learn that in our colonies also many are causing the people to drink largely of the same deadly wine; thousands of whom are thereby inflamed more and more, till their heads are utterly turned, and they are mad to all intents and purposes. Reason is lost in rage; its small still voice is drowned by popular clamour. Wisdom is fallen in the streets. And where is the place of understanding It is hardly to be found in these provinces. Here is slavery, real slavery indeed, most properly so called. For the regular, legal, constitutional form of government is no more. Here is real, not imaginary, bondage: Not the shadow of English liberty is left. Not only no liberty of the press is allowed, none dare print a page, or a line, unless it be exactly conformable to the sentiments of our lords, the people, but no liberty of speech. Their tongue is not their own. None must dare to utter one word, either in favour of King George, or in disfavour of the idol they have set up, the new, illegal, unconstitutional government, utterly unknown to us and to our forefathers. Here is no religious liberty; no liberty of conscience for them that "honour the king," and whom, consequently, a sense of duty prompts them to defend from the vile calumnies continually vented against him. Here is no civil liberty; no enjoying the fruit of their labour, any further than the populace pleases. A man has no security for his trade, his house, his property, unless he will swim with the stream. Nay, he has no security for his life, if his popular neighbour has a mind to cut his throat: For there is no law; and no legal magistrate to take cognizance of offences. There is the gulf of tyranny, of arbitrary power on one hand, and of anarchy on the other. And, as if all this were not misery enough, see likewise the fell monster, war! But who can describe the complicated misery which is contained in this Hark! the cannons roar! A pitchy cloud covers the face of the sky. Noise, confusion, terror, reign over all! Dying groans are on every side.

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

Where is mercy to be found, if it would stand in opposition to interest How few will scruple, for a valuable consideration, to oppress the widow or fatherless And where shall we find truth Deceit and fraud go not out of our streets. Who is it that speaks the truth from his heart Whose words are the picture of his thoughts Where is he that has "put away all lying," that never speaks what he does not mean Who is ashamed of this Indeed it was once said, and even by a statesman, "All other vices have had their patrons; but lying is so base, so abominable a vice, that never was anyone found yet who dared openly to plead for it." Would one imagine this writer lived in a Court yea, and that in the present century Did not he himself, then, as well as all his brother-statesmen, plead for a trade of deliberate lying Did he not plead for the innocence, yea, and the necessity, of employing spies the vilest race of liars under the sun Yet who ever scrupled using them, but Lord Clarendon 3. O truth, whither art thou fled How few have any acquaintance with thee! Do not we continually tell lies for the nonce, without gaining thereby either profit or pleasure Is not even our common language replete with falsehood Above a hundred years ago the poet complained, It never was good day Since lowly fawning was called compliment. What would he have said had he lived a century later, when that art was brought to perfection 4. Perhaps there is one palpable evidence of this which is not usually attended to. If you blame a man in many other respects, he is not much affronted. But if you say he is a liar, he will not bear it; he takes fire at once. Why is this Because a man can bear to be blamed when he is conscious of his own innocence. But if you say he is a liar, you touch a sore spot: he is guilty, and therefore cannot bear it.

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."

5. Within a few years he made several more voyages to America, and took several more journeys through the provinces. And in every journey he found fresh reason to bless God, who still prospered the work of his hands; there being more and more, in all the provinces, who found his word to be "the power of God unto salvation." 6. But the last journey he made, he acknowledged to some of his friends, that he had much sorrow and heaviness in his heart, on account of multitudes who for a time ran well, but afterwards "drew back unto perdition." Indeed, in a few years, the far greater part of those who had once "received the word with joy," yea, had "escaped the corruption that is in the world," were "entangled again and overcome." Some were like those who received the seed on stony ground, which "in time of temptation withered away." Others were like those who "received it among thorns: "the thorns" soon "sprang up, and choked it." Insomuch that he found exceeding few who "brought forth fruit to perfection." A vast majority had entirely "turned back from the holy commandment delivered to them." 7. And what wonder! for it was a true saying, which was common in the ancient Church, "The soul and the body make a man; and the spirit and discipline make a Christian." But those who were more or less affected by Mr. Whitefield's preaching had no discipline at all. They had no shadow of discipline; nothing of the kind. They were formed into no societies: They had no Christian connection with each other, nor were ever taught to watch over each other's souls. So that if any fell into lukewarmness, or even into sin, he had none to lift him up: He might fall lower and lower, yea, into hell, if he would, for who regarded it 8. Things were in this state when about eleven years ago I received several letters from America, giving a melancholy account of the state of religion in most of the colonies, and earnestly entreating that some of our Preachers would come over and help them. It was believed they might confirm many that were weak or wavering, and lift up many that were fallen; nay, and that they would see more fruit of their labours in America than they had done either in England or Ireland.

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

9. We have seen, how by the breaking out of this spirit, in open defiance of the British Government, an effectual check was given to the trade of those colonies. They themselves, by a wonderful stroke of policy, threw up the whole trade of their mother-country, and all its dependencies; made an Act, that no British ship should enter into any of their harbours; nay, they fitted out numberless privateers, which seized upon all the British ships they could find. The King's ships seized an equal number of theirs. So their foreign trade too was brought almost to nothing. Their riches died away with their trade, especially as they had no internal resources; the flower of their youth, before employed in husbandry, being now drawn off into their armies, so that the most fruitful lands were of no use, none being left to till the ground. And when wealth fled away, (as was before observed,) so did plenty too; abundance of all things being succeeded by scarcity of all things. 10. The wheel now began to move within the wheel. The trade and wealth of the Americans failing, the grand incentives of pride failed also; for few admire or flatter the poor. And, being deserted by most of their admirers, they did not altogether so much admire themselves; especially when they found, upon the trial, that they had grievously miscalculated their own strength; which they had made no doubt would be sufficient to carry all before it. It is true, many of them still exalted themselves; but others were truly and deeply humbled. 11. Poverty, and scarcity consequent upon it, struck still more directly at the root of their luxury. There was no place now for that immoderate superfluity either of food or apparel. They sought no more, and could seldom obtain, so much as plain food, sufficient to sustain nature. And they were content if they could procure coarse apparel, to keep them clean and warm. Thus they were reduced to the same condition their forefathers were in when the providence of God brought them into this country. They were nearly in the same outward circumstances. Happy, if they were likewise in the same spirit!

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

15. From these we learn that the spiritual blessings are what God principally intends in all these severe dispensations. He intends they should all work together for the destruction of Satan's kingdom, and the promotion of the kingdom of his dear Son; that they should all minister to the general spread of "righteousness, and peace, and joy in the Holy Ghost." But after the inhabitants of these provinces are brought again to "seek the kingdom of God, and his righteousness," there can be no doubt, but all other things, all temporal blessings, will be added unto them. He will send through all the happy land, with all the necessaries and conveniences of life, not independency, (which would be no blessing, but an heavy curse, both to them and their children,) but liberty, real, legal liberty; which is an unspeakable blessing. He will superadd to Christian liberty, liberty from sin, true civil liberty; a liberty from oppression of every kind; from illegal violence; a liberty to enjoy their lives, their persons, and their property; in a word, a liberty to be governed in all things by the laws of their country. They will again enjoy true British liberty, such as they enjoyed before these commotions: Neither less nor more than they have enjoyed from their first settlement in America. Neither less nor more than is now enjoyed by the inhabitants of their mother country. If their mother-country had ever designed to deprive them of this, she might have done it long ago; and that this was never done, is a demonstration that it was never intended. But God permitted this strange dread of imaginary evils to spread over all the people that he might have mercy upon all, that he might do good to all, by saving them from the bondage of sin, and bringing them into "the glorious liberty of the children of God!"

2. The regularity of their behaviour gave occasion to a young gentleman of the college to say, "I think we have got a new set of Methodists," alluding to a set of Physicians, who began to flourish at Rome about the time of Nero, and continued for several ages. The name was new and quaint; it clave to them immediately; and from that time, both those four young gentlemen, and all that had any religious connection with them, were distinguished by the name of Methodists. 3. In the four or five years following, another and another were added to the number, till, in the year 1735, there were fourteen of them who constantly met together. Three of these were Tutors in their several Colleges; the rest, Bachelors of Arts or Under-graduates. They were all precisely of one judgment, as well as of one soul; all tenacious of order to the last degree, and observant, for conscience' sake, of every rule of the Church, and every statute both of the University and of their respective Colleges. They were all orthodox in every point; firmly believing, not only the Three Creeds, but whatsoever they judged to be the doctrine of the Church of England, as contained in her Articles and Homilies. As to that practice of the Apostolic Church, (which continued till the time of Tertullian, at least in many Churches,) the having all things in common, they had no rule, nor any formed design concerning it; but it was so in effect. and it could not be otherwise; for none could want anything that another could spare. This was the infancy of the work. They had no conception of anything that would follow. Indeed, they took "no thought for the morrow," desiring only to live today.

4. Many imagined that little society would be dispersed, and Methodism (so called) come to an end, when, in October, 1735, my brother, Mr. Ingham, and I, were induced, by a strange chain of providences, to go over to the new colony in Georgia. Our design was to preach to the Indian nations bordering upon that province; but we were detained at Savannah and Frederica, by the importunity of the people, who, having no other Ministers, earnestly requested that we would not leave them. After a time, I desired the most serious of them to meet me once or twice a week at my house. Here were the rudiments of a Methodist society; but, notwithstanding this, both my brother and I were as vehemently attached to the Church as ever, and to every rubric of it; insomuch that I would never admit a Dissenter to the Lord's Supper, unless he would be re-baptized. Nay, when the Lutheran Minister of the Saltzburgers at Ebenezer, being at Savannah, desired to receive it, I told him, I did not dare to administer it to him, because I looked upon him as unbaptized; as I judged baptism by laymen to be invalid: And such I counted all that were not episcopally ordained.

5. Full of these sentiments, of this zeal for the Church, (from which, I bless God, he has now delivered me,) I returned to England in the beginning of February, 1738. I was now in haste to retire to Oxford, and bury myself in my beloved obscurity; but I was detained in London, week after week, by the Trustees for the Colony of Georgia. In the meantime, I was continually importuned to preach in one and another church; and that not only morning, afternoon, and night, on Sunday, but on week-days also. As I was lately come from a far country, vast multitudes flocked together; but in a short time, partly because of those unwieldy crowds, partly because of my unfashionable doctrine, I was excluded from one and another church, and, at length, shut out of all! Not daring to be silent, after a short struggle between honour and conscience, I made a virtue of necessity, and preached in the middle of Moorfields. Here were thousands upon thousands, abundantly more than any church could contain; and numbers among them, who never went to any church or place of public worship at all. More and more of them were cut to the heart, and came to me all in tears, inquiring with the utmost eagerness, what they must do to be saved. I said, "If all of you will meet on Thursday evening, I will advise you as well as I can." The first evening about twelve persons came; the next week, thirty or forty. When they were increased to about an hundred, I took down their names and places of abode, intending, as often as it was convenient, to call upon them at their own houses. Thus, without any previous plan or design, began the Methodist society in England, a company of people associating together, to help each other to work out their own salvation.

6. The next spring we were invited to Bristol and Kingswood; where, likewise, Societies were quickly formed. The year following we went to Newcastle-upon-Tyne, and preached to all the colliers and keelmen round it. In 1744, we went through Cornwall, as far as Sennen, near the Land's End; and, in the compass of two or three years more, to almost every part of England. Some time after, we were desired to go over to Ireland; and, in process of time, to every county therein. Last of all, we were invited to Musselburgh, Glasgow, and several other parts of Scotland. But it was in Edinburgh, Glasgow, Dundee, Arbroath, and Aberdeen, that we saw the greatest fruit of our labour.

II. 1. Such was the rise, and such has been the progress, of Methodism, from the beginning to the present time. But you will naturally ask, "What is Methodism What does this new word mean Is it not a new religion" This is a very common, nay, almost an universal, supposition; but nothing can be more remote from the truth. It is a mistake all over. Methodism, so called, is the old religion, the religion of the Bible, the religion of the primitive Church, the religion of the Church of England. This old religion, (as I observed in the "Earnest Appeal to Men of Reason and Religion,") is "no other than love, the love of God and of all mankind; the loving God with all our heart, and soul, and strength, as having first loved us, as the fountain of all the good we have received, and of all we ever hope to enjoy; and the loving every soul which God hath made, every man on earth as our own soul. This love is the great medicine of life; the neverfailing remedy for all the evils of a disordered world; for all the miseries and vices of men. Wherever this is, there are virtue and happiness going hand in hand; there is humbleness of mind, gentleness, long-suffering, the whole image of God; and, at the same time, a `peace that passeth all understanding,' with `joy unspeakable and full of glory.' This religion of love, and joy, and peace, has its seat in the inmost soul; but is ever showing itself by its fruits, continually springing up, not only in all innocence, (for love worketh no ill to his neighbour,) but, likewise, in every kind of beneficence, spreading virtue and happiness all around it."

"Just at the time when we wanted little of filling up the measure of our iniquities, two or three Clergymen of the Church of England began vehemently to call sinners to repentance. Many thousands gathered together to hear them; and, in every place where they came, many began to show such concern for religion as they never had done before. Many were in a short time deeply convinced of the number and heinousness of their sins, of their evil tempers, of their inability to help themselves, and of the insignificancy of their outside religion. And from this repentance sprung fruits meet for repentance; the whole form of their life was changed. They `ceased to do evil, and learned to do well.' Neither was this all; but over and above this outward change they began to experience inward religion; the love of God was shed abroad in their hearts, which they enjoy to this day. They `love Him, because he first loved us;' and this love constrains them to love all mankind, and inspires them with every holy and heavenly temper, with the mind which was in Christ. Hence it is that they are now uniform in their behaviour, unblamable in all manner of conversation; and in whatsoever state they are, they have learned therewith to be content. Thus they calmly travel on through life, never repining, or murmuring, or dissatisfied, till the hour comes that they shall drop this covering of earth, and return to the Father of spirits." 6. This revival of religion has spread to such a degree, as neither we nor our fathers had known. How extensive has it been! There is scarce a considerable town in the kingdom, where some have not been made witnesses of it. It has spread to every age and sex, to most orders and degrees of men; and even to abundance of those who, in time past, were accounted monsters of wickedness. Consider the swiftness as well as extent of it. "In what age has such a number of sinners been recovered in so short a time from the error of their ways When has true 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 small a space I believe hardly can either ancient or modern history afford a parallel instance.

7. "We may likewise observe the depth of the work so extensively and swiftly wrought. Multitudes have been throughly convinced of sin; and, shortly after, so filled with joy and love, that whether they were in the body, or out of the body, they could hardly tell; and, in the power of this love, they have trampled underfoot whatever the world accounts either terrible or desirable, having evidenced, in the severest trials, an invariable and tender good-will to mankind, and all the fruits of holiness. Now so deep a repentance, so strong a faith, so fervent love, and so unblemished holiness, wrought in so many persons in so short a time, the world has not seen for many ages. 8. "No less remarkable is the purity of the religion which has extended itself so deeply and swiftly: I speak particularly as to the doctrines held by those who are the subjects of it. Those of the Church of England, at least, must acknowledge this; for where is there a body of people, who, number for number, so closely adhere to the doctrines of the Church "Nor is their religion more pure from heresy than it is from superstition. In former times, wherever any unusual religious concern has appeared, there has sprung up with it a zeal for things that were no part of religion. But it has not been so in the present case; no stress has been laid on anything, as though it was necessary to salvation, but what is plainly contained in the word of God. And of the things contained therein, the stress laid on each has been in proportion to the nearness of its relation to what is there laid down as the sum of all, the love of God and our neighbour. So pure, both from superstition and error, is the religion which has lately spread in this nation.

9. "It is likewise rational. It is as pure from enthusiasm as from superstition. It is true the contrary has been continually affirmed; but to affirm is one thing, to prove is another. Who will prove that it is enthusiasm to love God, yea, to love him with all our heart Who is able to make good this charge against the love of all mankind (I do but just touch on the general heads.) But if you cannot make it good, own this religion to be sober, manly, rational, divine. 10. "It is also pure from bigotry. Those who hold it are not bigoted to opinions. They would hold right opinions; but they are peculiarly cautious not to rest the weight of Christianity there. They have no such overgrown fondness for any opinions, as to think those alone will make them Christians; or to confine their affection, or esteem, to those that agree with them therein. Nor are they bigoted to any particular branch even of practical religion; they are not attached to one point more than another; they aim at uniform, universal obedience. They contend for nothing circumstantial, as if it were essential to religion; but for everything in its own order. 11. "They dread that bitter zeal, that spirit of persecution, which has so often accompanied the spirit of reformation. They do not approve of using any kind of violence, on any pretence, in matters of religion. They allow no method of bringing any to the knowledge of the truth, except the methods of reason and persuasion; and their practice is consistent with their profession. They do not, in fact, hinder their dependents from worshipping God, in every respect, according to their own conscience." But if these things are so, may we not well say, "What hath God wrought!" For such a work, if we consider the extensiveness of it, the swiftness with which it has spread, the depth of the religion so swiftly diffused, and its purity from all corrupt mixtures, we must acknowledge cannot easily be paralleled, in all these concurrent circumstances, by anything that is found in the English annals, since Christianity was first planted in this island.

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.

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!

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! Then let us endeavour to promote, in our several stations, this scriptural, primitive religion; let us, with all diligence, diffuse the religion of love among all we have any intercourse with; let us provoke all men, not to enmity and contention, but to love and to good works; always remembering those deep words, (God engrave them on all our hearts!) "God is love; and he that dwelleth in love dwelleth in God, and God in him!"

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

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

6. But after some time he was prevailed upon by the Countess of Huntingdon to leave his beloved retreat, and remove into Wales, in order to superintend her school at Trevecka. This he did with all his power, instructing the young men both in learning and philosophy; till he received a letter from the Countess, together with the circular letter signed by Mr. Shirley, summoning all that feared God in England to meet together at Bristol at the time of the Methodist Conference, "in order to bear testimony against the "dreadful heresy" contained in the Minutes of the preceding Conference." Her Ladyship declared, that all who did not absolutely renounce those eight propositions which were contained in the Minutes of that Conference must immediately leave her house. Mr. Fletcher was exceedingly surprised at this peremptory declaration. He spent the next day in fasting and prayer, and in the evening wrote to her Ladyship that he not only could not utterly renounce, but must entirely approve of, all those eight propositions; and therefore had obeyed her order, by leaving her house and returning to his own at Madeley.

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.

"Since the time I had the honour and happiness of living vith him, every day made me more sensible of the mighty work of the Spirit upon him. The fruits of this were manifest in all his life and conversation; but in nothing more than in his meekness and humility. It was a meekness which no affront could move; an humility which loved to be unknown, forgotten, and despised. I think this was going to an extreme. How hard is it to find an eminent person who loves an equal! But his delight was in preferring others to himself. It appeared so natural in him, that it seemed as his meat to set everyone before himself. He spake not of the fault of an absent person but when necessary; and then with the utmost caution. He made no account of his own labours; and perhaps carried to an extreme his dislike of hearing them mentioned. "Patience is the daughter of humility. In him it discovered itself in a manner which I wish I could either describe or imitate. It produced in him a ready mind to embrace every cross with alacrity and pleasure. And for the good of his neighbour, (the poor in particular,) nothing seemed hard, nothing wearisome. When I have been grieved to call him out of his study, from his closet-work, two or three times in an hour, he would answer, "O, my dear, never think of that; it matters not what we do, so we are always ready to meet the will of God; it is only conformity to this which makes any employment excellent." "He had a singular love for the lambs of the flock, the children; and applied himself with the greatest diligence to their instruction, for which he had a peculiar gift: and this populous parish found him full exercise for it. The poorest met with the same attention from him as the rich. For their sakes he almost grudged himself necessaries, and often expressed a pain in using them, while any of his parish wanted them. "But while I mention his meekness and love, let me not forget the peculiar favour of his Master in giving him the most firm and resolute courage. In reproving sin and daring sinners, he was a "son of thunder;" and regarded neither fear nor favour, when he had a message from God to deliver.

On Thursday, August 4, he was employed in the work of God from three in the afternoon till nine at night. When he came home he said, `I have taken cold.' On Friday and Saturday he was not well, but seemed uncommonly drawn out in prayer. On Saturday night his fever appeared very strong. I begged him not to go to church in the morning; but he told me, `It was the will of the Lord;' in which case I never dared to persuade. In reading Prayers, he almost fainted away. I got through the crowd and entreated him to come out of the desk. But he let me and others know, in his sweet manner, that we were not to interrupt the order of God. I then retired to my pew, where all around me were in tears. When he was a little refreshed by the windows being opened, he went on; and then preached with a strength and recollection that surprised us all.

"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!'

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

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

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

6. And even as to the hours assigned for study, are they generally spent to any better purpose Not if they are employed in reading (as is too common) plays, novels, or idle tales, which naturally tend to increase our inbred corruption, and heat the furnace of our unholy desires seven times hotter than it was before How little preferable is the laborious idleness of those who spend day after day in gaming or diversions, vilely casting away that time the value of which they cannot know, till they are passed through it into eternity! 7. Know ye not then so much as this, you that are called moral men, that all idleness is immorality; that there is no grosser dishonesty than sloth; that every voluntary blockhead is a knave He defrauds his benefactors, his parents, and the world; and robs both God and his own soul. Yet how many of these are among us! How many lazy drones, as if only fruges consumere nati! "born to eat up the produce of the soil." How many whose ignorance is not owing to incapacity, but to mere laziness! How few, (let it not seem immodest that even such a one as I should touch on that tender point,) of the vast number who have it in their power, are truly learned men Not to speak of the other eastern tongues, who is there that can be said to understand Hebrew Might I not say, or even Greek A little of Homer or Xenophon we may still remember; but how few can readily read or understand so much as a page of Clemens Alexandrinus, Chrysostom, or Ephrem Syrus And as to philosophy, (not to mention mathematics, or the abstruser branches of it,) how few do we find who have laid the foundation, who are masters even of logic; who thoroughly understand so much as the rules of syllogizing; the very doctrine of the moods and figures! O what is so scarce as learning, save religion!

8. And indeed learning will be seldom found without religion; for temporal views, as experience shows, will very rarely suffice to carry one through the labour required to be a thorough scholar. Can it then be dissembled, that there is too often a defect in those to whom the care of youth is entrusted Is that solemn direction sufficiently considered, (Statut. p. 7,) "Let the tutor diligently instruct those scholars committed to his care in strict morality; and especially in the first principles of religion, and in the articles of doctrine" And do they, to whom this important charge is given, labour diligently to lay this good foundation to fix true principles of religion in the minds of youth entrusted with them by their lectures to recommend the practice thereof by the powerful and pleasing influence of their example to enforce this by frequent private advice, earnestly and strongly inculcated to observe the progress, and carefully inquire into the behaviour, of every one of them in a word, to watch over their souls as they that must give account 9. Suffer me, since I have begun to speak upon this head, to go a little farther. Is there sufficient care taken that they should know and keep the statutes which we are all engaged to observe How then is it that they are so notoriously broken every day To instance only in a few: It is appointed, as to divine offices and preaching, "That ALL shall publicly attend: Graduates and scholars shall attend punctually, and continue till all be finished with due reverence from the beginning to the end." (P. 181.) It is appointed, "That scholars of every rank shall abstain from all kinds of play where money is contended for; such as cards, dice, and bowls; nor shall they be present at public games of this nature." (P. 157.) It is appointed, "That all (the sons of noblemen excepted) shall accustom themselves to black or dark-coloured clothing; and that they shall keep at the utmost distance from pomp and extravagance." (P. 157.) It is appointed, "That scholars of every rank shall abstain from alehouses, inns, taverns, and from every place within the city where wine, or any other kind of liquor, is ordinarily sold." (P.164.)

Indeed, in this present state of things, that wise Being, who knows well how to extract good out of evil, has shown us one way of making this universal frailty highly conducive both to our virtue and happiness. Even grief, if it lead us to repentance, and proceed from a serious sense of our faults, is not to be repented of; since those who thus sow in tears shall reap in joy. If we confine it to this particular occasion, it does not impair, but greatly assist, our imperfect reason; pain, either of body or mind, acting quicker than reflection, and fixing more deeply in the memory any circumstance it attends. From the very nature of grief; which is an uneasiness in the mind on the apprehension of some present evil, it appears, that its arising in us, on any other occasion than that of sin, is entirely owing to our want of judgment. Are any of those accidents, in the language of men termed misfortunes, such as reproach, poverty, loss of life, or even of friends, real evils So far from it, that, if we dare believe our Creator, they are often positive blessings. They all work together for our good. And our Lord accordingly commands us, even when the severest loss, that of our reputation, befals us, if it is in a good cause, as it must be our own fault if it be not, to "rejoice, and be exceeding glad." But what fully proves the utter absurdity of almost all our grief; except that for our own failings, is, that the occasion of it is always past before it begins. To recal what has already been, is utterly impossible, and beyond the reach of Omnipotence itself. Let those who are fond of misery, if any such there be, indulge their minds in this fruitless inquietude. They who desire happiness will have a care how they cherish such a passion, as is neither desirable in itself; nor serves to any good purpose, present or future.

3. In the next place, they are as cautious of taking from, as of adding to, the word they preach. They dare no more, considering in whose sight they stand, say less, than or more, than He has assigned them. They must publish, as proper occasions offer, all that is contained in the oracles of God; whether smooth or otherwise, it matters nothing, since it is unquestionably true, and useful too: "For all Scripture is given by inspiration of God; and is profitable either for doctrine, or reproof, or correction, or instruction in righteousness," either to teach us what we are to believe or practise, or for conviction of error, reformation of vice. They know that there is nothing superfluous in it, relating either to faith or practice; and therefore they preach all parts of it, though those more frequently and particularly which are more particularly wanted where they are. They are so far from abstaining to speak against any vice because it is fashionable and in repute in the place Providence has allotted them; but for that very reason they are more zealous in testifying against it. They are so far from abstaining from speaking for any virtue because it is unfashionable and in disrepute where they are placed, that they therefore the more vigorously recommend it.

"But some man will say, How are the dead raised up And with what body do they come" How can these things be How is it possible that these bodies should be raised again, and joined to their several souls, which many thousands of years ago were either buried in the earth, or swallowed up in the sea, or devoured by fire which have mouldered into the finest dust, that dust scattered over the face of the earth, dispersed as far as the heavens are wide; nay, which has undergone ten thousand changes, has fattened the earth, become the food of other creatures, and these again the food of other men How is it possible that all these little parts, which made up the body of Abraham, should be again ranged together, and, unmixed with the dust of other bodies, be all placed in the same order and posture that they were before, so as to make up the very self-same body which his soul at his death forsook Ezekiel was indeed, in a vision, set down in a valley full of dry bones, "and he heard a noise, and behold a shaking, and the bones came together, bone to his bone; the sinews and the flesh came upon them, and the skin covered them above, and breath came into them, and they lived, and stood upon their feet." This might be in a vision. But that all this, and much more, should in time come to pass; that our bones, after they are crumbled into dust, should really become living men; that all the little parts whereof our bodies were made, should immediately, at a general summons, meet again, and every one challenge and possess its own place, till at last the whole be perfectly rebuilt; that this, I say, should be done, is so incredible a thing, that we cannot so much as have any notion of it. And we may observe, that the Gentiles were most displeased with this article of the Christian faith; it was one of the last things the Heathens believed; and it is to this day the chief objection to Christianity, "How are the dead raised up With what body do they come" In my discourse on these words, I shall do three things:

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.

1. God can distinguish and keep unmixed from all other bodies the particular dust into which our several bodies are dissolved, and can gather it together and join it again, how far soever dispersed asunder. God is infinite both in knowledge and power. He knoweth the number of the stars, and calleth them all by their names; he can tell the number of the sands on the sea-shore: And is it at all incredible, that He should distinctly know the several particles of dust into which the bodies of men are mouldered, and plainly discern to whom they belong, and the various changes they have undergone Why should it be thought strange, that He, who at the first formed us, whose eyes saw our substance yet being imperfect, from whom we were not hid when we were made in secret, and curiously wrought in the lowest parts of the earth, should know every part of our bodies, and every particle of dust whereof we were composed The artist knows every part of the watch which he frames; and if it should fall in pieces, and the various parts of it lie in the greatest disorder and confusion, yet he can soon gather them together, and as easily distinguish one from another, as if every one had its particular mark. He knows the use of each, and can readily give it its proper place, and put them all exactly in the same figure and order they were before. And can we think that the Almighty Builder of the world, whose workmanship we are, does not know whereof we are made, or is not acquainted with the several parts of which this earthly tabernacle is composed All these lay in one vast heap at the creation, till he separated them one from another, and framed them into those distinct bodies whereof this beautiful world consists. And why may not the same Power collect the ruins of our corrupted bodies, and restore them to their former condition All the parts into which men's bodies are dissolved, however they seem to us carelessly scattered over the face of the earth, are yet carefully laid up by God's wise disposal till the day of the restoration of all things. They are preserved in the waters and fires, in the birds and beasts, till the last trumpet shall summon them to their former habitation.

"But," say they, "it may sometimes happen that several men's bodies may consist of the self-same matter. For the bodies of men are often devoured by other animals, which are eaten by other men. Nay, there are nations which feed upon human flesh; consequently, they borrow a great part of their bodies from other men. And if that which was part of one man's body becomes afterwards part of another man's, how can both rise at the last day with the same bodies they had before" To this it may easily be replied, that a very small part of what is eaten turns to nourishment, the far greater part goes away according to the order of nature. So that it is not at all impossible for God, who watches over and governs all this, so to order things, that what is part of one man's body, though eaten by another, shall never turn to his nourishment; or, if it does, that it shall wear off again, and, some time before his death, be separated from him, so that it may remain in a capacity of being restored at the last day to its former owner.

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

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.

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!

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

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

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.

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

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

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

II. The true meaning of the word love; and, III. In what sense it can be said, that without love all this profiteth us nothing. I. As to the First: It must be observed that the word used by St. Paul properly signifies, To divide into small pieces, and then to distribute what has been so divided; and, consequently, it implies, not only divesting ourselves at once of all the worldly goods we enjoy, either from a fit of distaste to the world, or a sudden start of devotion, but an act of choice, and that choice coolly and steadily executed. It may imply, too, that this be done not out of vanity, but in part from a right principle; namely, from a design to perform the command of God, and a desire to obtain his kingdom. It must be farther observed, that the word give signifies, actually to deliver a thing according to agreement; and, accordingly, it implies, like the word preceding, not a hasty, inconsiderate action, but one performed with open eyes and a determined heart, pursuant to a resolution before taken. The full sense of the words, therefore, is this; which he that hath cars to hear, let him hear: "Though I should give all the substance of my house to feed the poor; though I should do so upon mature choice and deliberation; though I should spend my life in dealing it out to them with my own hands, yea, and that from a principle of obedience; though I should suffer, from the same view, not only reproach and shame, not only bonds and imprisonment, and all this by my own continued act and deed, not accepting deliverance, but, moreover, death itself, yea, death inflicted in a manner the most terrible to nature; yet all this, if I have not love, (the love of God, and the love of all mankind, `shed abroad in my heart by the Hold Ghost given unto me,') it profiteth me nothing."

"Love suffereth long," or is longsuffering. If thou love thy neighbour for God's sake, thou wilt bear long with his infirmities: If he want wisdom, thou wilt pity and not despise him: If he be in error, thou wilt mildly endeavour to recover him, without any sharpness or reproach: If he be overtaken in a fault, thou wilt labour to restore him in the spirit of meekness: And if, haply, that cannot be done soon, thou wilt have patience with him; if God, peradventure, may bring him, at length to the knowledge and love of the truth. In all provocations, either from the weakness or malice of men, thou wilt show thyself a pattern of gentleness and meekness; and, be they ever so often repeated, wilt not be overcome of evil, but overcome evil with good. Let no man deceive you with vain words: He who is not thus long-suffering, hath not love. Again: "Love is kind." Whosoever feels the love of God and man shed abroad in his heart, feels an ardent and uninterrupted thirst after the happiness of all his fellow-creatures. His soul melts away with the very fervent desire which he hath continually to promote it; and out of the abundance of the heart his mouth speaketh. In his tongue is the law of kindness. The same is impressed on all his actions. The flame within is continually working itself away, and spreading abroad more and more, in every instance of good-will to all with whom he hath to do. So that whether he thinks or speaks, or whatever he does, it all points to the same end, the advancing, by every possible way, the happiness of all his fellow-creatures. Deceive not, therefore, your own souls: He who is not thus kind, hath not love.

Farther: "Love envieth not." This, indeed, is implied, when it is said, "Love is kind." For kindness and envy are inconsistent: They can no more abide together than light and darkness. If we earnestly desire all happiness to all, we cannot be grieved at the happiness of any. The fulfilling of our desire will be sweet to our soul; so far shall we be from being pained at it. If we are always doing what good we can for our neighbour, and wishing we could do more, it is impossible that we should repine at an good he receives: Indeed, it will be the very joy of our heart. However, then, we may flatter ourselves, or one another, he that envieth hath not love. It follows, "Love vaunteth not itself;" or rather, is not rash or hasty in judging: For this is indeed the true meaning of the word. As many as love their neighbour for God's sake, will not easily receive an ill opinion of any to whom they wish all good, spiritual as well as temporal. They cannot condemn him even in their heart without evidence; nor upon slight evidence neither; nor, indeed upon any, without first, if it be possible, having him and his accuser face to face, or at the least acquainting him with the accusation, and letting him speak for himself. Every one of you feels that he cannot but act thus, with regard to one whom he tenderly loves. Why, then, he who doth not act thus hath not love.

I only mention one more of the properties of this love: "Love is not puffed up." You cannot wrong one you love: Therefore, if you love God with all your heart, you cannot so wrong him as to rob him of his glory, by taking to yourself what is due to him only. You will own that all you are, and all you have, is his; that without him you can do nothing; that he is your light and your life, your strength and your all; and that you are nothing, yea, less than nothing, before him. And if you love your neighbour as yourself, you will not be able to prefer yourself before him. Nay, you will not be able to despise any one, any more than to hate him. Nay, you will think every man better than yourself. As the wax melteth away before the fire, so doth pride melt away before love. All haughtiness, whether of heart, speech, or behaviour, vanishes away where love prevails. It bringeth down the high looks of him who boasted in his strength, and maketh him as a little child; diffident of himself, willing to hear, glad to learn, easily convinced, easily persuaded. And whosoever is otherwise minded, let him give up all vain hope: He is puffed up, and so hath not love. III. It remains to inquire, in what sense it can be said that "though I bestow all my goods to feed the poor, yea, though I give my body to be burned, and have not love, it profiteth me nothing." The chief sense of the words is, doubtless, this: That whatsoever we do, and whatsoever we suffer, if we are not renewed in the spirit of our mind, by "the love of God shed abroad in our hearts by the Holy Ghost given unto us," we cannot enter into life eternal. None can enter there, unless in virtue of covenant which God hath given unto man in the Son of his love. But, because general truths are less apt to affect us, let consider one or two particulars, with regard to which all we can do or suffer, if we have not love, profiteth us nothing. And, First, all without this profiteth not, so as to make life happy; nor, Secondly, so as to 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.

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.

Let us consider, First, how God hath blown his trumpet among us of this place. And that it might never be forgotten, it were much to be wished, not only that parents would tell their children, to the intent that their posterity might know it, and the children that are yet unborn; but also, that it were written in our public register, for a standing memorial to all generations; that in the very week, and on the very day, when that diversion which hath had a considerable share in turning the Christian world upside down, was to have been brought in hither also, such a fire broke out, as neither we nor our fathers had seen in this place; a fire which soon spread itself not over one only, but over several dwelling-houses; which so went forth in the fury of its strength, that it soon prevailed over the weak resistance made against it, and left only so much standing of most of those buildings over which it prevailed, as might serve to quicken our remembrance of it. Let it be told, that those who came prepared for another prospect, were entertained with that of devouring flames! a prospect which continued during the whole time of the intended diversion, and which was but too plainly to be seen, together with the fiery pillars of smoke which increased its horror, from the very place which had been pitched upon for the scene of this diversion.

But, over and above these, we charge it, Secondly, with affording the fairest means to exercise and to increase covetousness. This it done by the occasion it gives to all who please to lay wagers with one another, which commonly brings so strong a desire of possessing what is another's, as will hardly cease when that one point is decided; but will be exceedingly likely to leave such a thirst in the mind, as not all the winning in the world will satisfy. And what amends can the trifling sport of a thousand people make for one soul thus corrupted and ruined Therefore, on this account too, till a way is known to secure all that frequent it from this danger, well may this sport itself be an abomination to Him who values one soul more than the whole world. May we not well fear, that it is an abomination to the Lord because of a Third effect of it because it is so apt to inflame those passions which he so earnestly commands us to quench because many people are so heated on such occasions, as they never ought to be on any occasion supposing it possible that a man might be angry, and not sin; yet hardly upon such occasions, or in such a degree as those who are angry upon such occasions commonly are. This consequence, too, let him separate from such a diversion, who would prevent its being displeasing to God.

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.

I have but a few words to add, and those I speak not to them who are unwilling to hear, whose affections are set upon this world, and therefore their eyes are blinded by it; but I speak to them in whom is an understanding heart, and a discerning spirit; who, if they have formerly erred, are now resolved, by the grace of God, to return no more to the error of their ways; but for the time come, not only to avoid, but also earnestly to oppose, whatsoever is contrary to the will of God. To these I say, Are ye young So much the rather scorn all employments that are useless, but much more if they are sinful; For you are they, whose wisdom and glory it is to remember your Creator in the days of your youth. Are you elder So much the rather bestow all the time which you can spare from the necessary business of this life, in preparing yourself and those about you for their entrance into a better life. For your day is far spent, your night is at hand. Redeem therefore the little time you have left. Are you rich Then you have particular reason to labour that you may be rich in good works: For you are they to whom much is given, not to throw away, but to use well and wisely; and of you much shall be required. Are ye poor Then you have particular reason to work with your hands, that you may provide for your own household. Nor when you have done this have you done all; for then you are to labour that you may give to him that needeth, not to him that needeth diversions, but to him that needeth the necessaries of nature, that needeth clothes to cover him, food to support his life, or a house where to lay his head.

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.

This being the state of man, if God should send him a Redeemer, what must that Redeemer do for him Will it he sufficient for him to be the promulgator of a new law, to give us a set of excellent precepts No: If we could keep them, that alone would not make us happy. A good conscience brings a man the happiness of being consistent with himself; but not that of being raised above himself into God; which every person will find, after all, is the thing he wants. Shall he be the fountain of an imputed righteousness, and procure the tenderest favour to all his followers This is also not enough. Though a man should be allowed to be righteous, and be exempt from all punishment, yet if he is as really enslaved to the corruptions of nature, as endued with these privileges of redemption, he can hardly make himself easy; and whatever favour he can receive from God, here or hereafter, without a communication of himself; it is neither the cure of a spirit fallen, nor the happiness of one reconciled. Must not then our Redeemer be (according to the character which St. John, his forerunner, gave of him) one that "baptizeth with the Holy Ghost," the Fountain and Restorer of that to mankind, whereby they are restored to their first estate, and the enjoyment of God And this is a presumptive argument that "the Lord is that Spirit." II. But it will appear more plainly that he is so, from the Second thing proposed; which was the consideration of the person of Jesus Christ. He was one to whom "God gave not the Spirit by measure: but in him dwelt all the fulness of the Godhead bodily; and of his fulness we have all received, and grace for grace." Indeed, all the communications of the Godhead, which any creatures could receive, were always from him as the Word of God; but all that mankind now in an earthly state were to receive, must be from him by means of that body, at first mortal, like unto theirs, and then glorious "in the likeness of God," which he took upon him for their sake.

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 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.

The world has no longer any power over us, than we have a quick relish of its comforts; and suffering abates that. Suffering is, indeed, a direct confutation of the pretences which the flattering tempter gains us by: For I am in human life; and if that life contains such soft ease, ravishing pleasure, glorious eminence, as you promise, why am I thus Is it because I have not yet purchased riches to make me easy, or the current accomplishments to make me considerable. Then I find that all the comfort you propose is by leading me off from myself; but I will rather enter deep into my own condition, bad as it is: Perhaps I shall be nearer to God, the Eternal Truth, in feeling sorrows and miseries that are personal and real, than in feeling comforts that are not so. I begin already to find that all my grievances centre in one point: There is always at the bottom one great loss or defect, which is not the want of friends or gold, of health or philosophy. And the abiding sense of this may possibly become a prayer in the ears of the Most High; a prayer not resulting from a set of speculative notions, but from the real, undissembled state of all that is within me; nor, indeed, so explicit a prayer as to describe the thing I want, but, considering how strange a want mine is, as explicit a one as I can make. 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.

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.

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

3. One regarded the situation of them, which itself seemed a circumstance of some importance. The very most of them were placed in a great town; perhaps in the principal town in that country. The inconveniences which naturally attended this were more easy to be discovered than removed. The children, whenever they went abroad, had too many things to engage their thoughts, which ought to be diverted as little as possible from the objects of their learning. And they had too many other children round about them, some of whom they were liable to meet every day, whose example (perhaps their advice too) would neither forward them in learning nor religion. I say, "neither learning nor religion." For if we have any religion ourselves, we certainly desire that our children should have some too. But this they are not likely to have, or retain, if they converse promiscuously with the children in a great town. 4. The promiscuous admission of all sorts of children into a great school, was another circumstance I did not admire. Are children likely (suppose they had it) to retain much religion in a school where all that offer are admitted, however corrupted already, perhaps in principle (though that is not quite so frequent) as well as practice? And what wonder, when, as frequently happens, the parents themselves have no more religion than their ungodly offspring? It may be, they do not desire to have any of their family infected with the plague of virtue. A gentleman removed his son, then at Westminster School, from boarding with my eldest brother, for teaching him the Catechism; telling him, "Sir, I do not want my son to learn religion, but Latin and Greek."

5. But this is no common fault: generally, heathen parents may meet with heathen schoolmasters. A third inconvenience in many schools is, the Masters have no more religion than the scholars. And if they have little or no religion themselves, we may be well assured they will give themselves little trouble about the religion of the children that are committed to their care. Every part of the nation abounds with Masters of this kind; men who are either uninstructed in the very principles of Christianity, or quite indifferent as to the practice of it, "caring for none of these things." Consequently, they are nothing concerned, whether their scholars are Papists or Protestants, Turks or Christians: they look upon this as no part of their business; they take no thought about it. 6. But it is not only with regard to instruction in religion, that most of our great schools are defective. They are defective likewise (which is a fourth objection) with regard to learning; and that in several respects. In some, the children are taught little or no arithmetic; in others, little care is taken even of their writing. In many, they learn scarce the elements of geography, and as little of chronology. And even as to the languages, there are some schools of note wherein no Hebrew at all is taught; and there are exceeding few wherein the scholars are thoroughly instructed even in the Latin and Greek tongues. They are not likely to be; for there is a capital mistake in their very method of teaching. The books which they read are not well chosen, not so much as with regard to language. The language of them is not standard; not even in the Latin. Were even this circumstance duly considered, would Eutropius or Lucius Florus have any place among them? "O, but I want to give a sketch of the Roman history." And cannot you do this much better by English authors? Cannot you give the marrow of Roman history without ruining their style by bad Latin?

But the sense too of the authors read in many schools is as imperfect as their language. And this betrays an inexcusable negligence in those who teach these empty books. For there is no necessity for it. It is well known there are excellent both Greek and Roman authors, who excel them as much in strength of understanding, as in purity and elegance of style. Again: in most schools little judgment is shown in the order of the books that are read. Some very difficult ones are read in the lower classes, "Phædrus's Fables" in particular: and some very easy ones are read long after, in utter defiance of common sense. 7. Another fault common in almost all our schools is, the Masters not only take no care to train up their scholars in true religion, but they themselves teach them what is utterly destructive of all religion whatever: they put authors into their hands, that, with all the beauty of language, all the sweetness of expression, instil into their tender minds both obscenity and profaneness;- Virgil's Alexis, the lewd Epigrams of Martial, and the shameless Satires of Juvenal, (even the sixth,) so earnestly recommending sodomy as well as adultery! Nonne putas melius, quod tecum pusio dormit ? Here you see is the blessed moral! Nay, in spite of the loud complaint made by St. Austin, fourteen hundred years ago, we read there still of the great god, Qui templa cœli summa sonitu concutit, coming down from heaven upon that blessed errand, Fucum factum mulieri! And to this day we retain, for the edification of our children, Tonantem et fornicantem Jovem !

person whatever. Nor is any child received, unless his parents agree, (1.) That he shall observe all the rules of the house. And, (2.) That they will not take him from school, no, not for a day, till they take him for good and all." The reasonableness of this uncommon rule is shown by constant experience: for children may unlearn as much in one week, as they have learned in several, nay, and contract a prejudice to exact discipline, which never can be removed. 12. "The general rules of the house are these: The children rise at four, winter and summer." This I know, by constant observation, and by long experience, to be of admirable use, either for preserving a good, or improving a bad, constitution. It is of peculiar service in almost all nervous complaints, both in preventing and in removing them. "They spend the time till five in private; partly in reading, partly in singing, partly in prayer; and in selfexamination and meditation, those that are capable of it. "At five they are all together with the Master. Then till seven they breakfast, and walk or work: for as we have no play-days, the school being taught every day in the year but Sundays, so neither do we allow any time for play on any day. It is a wise German proverb, 'He that plays when he is a boy, will play when he is a man.' If not, why should he learn now what he must unlearn by and by? "On fair days they work, according to their strength, in the garden; on rainy days, in the house. But particular care is taken that they never work alone, but always in the presence of a Master." This circumstance I adopted from the great school at Jena, in Germany. It lays much labour upon the Masters; but the advantage is worth all the labour. It prevents abundance of evil; (and it is far better to prevent evils, than to punish them ;) not only rudeness and ill manners, but many sins that children would easily teach each other.

"The school-hours are from seven to eleven, and from one to five. They drink water at their meals:" (and why do not all wise parents teach their children so to do from their infancy, seeing it is universally allowed to be the best diluter of food which is to be found on earth?) "Nothing between meals," lest they should insensibly contract habits which are neither good for body nor mind. Their food is as simple as possible; two days in a week it is wholly vegetable; every day, at breakfast and supper; if we allow, with Dr. Cheyne, milk to come under that appellation. "At eight they go to bed, the youngest first. They all lodge in one room, (every child having a bed to himself,) in which a lamp burns all night. A Master lies in the same room." The propriety of these circumstances is so manifest, that it needs not to be enlarged upon. "All their beds have mattresses on them, not feather-beds; both because they are more healthy, and because we would keep them at the utmost distance from softness and effeminacy." 13. The things taught here are reading, writing, arithmetic, English, French, Latin, Greek, Hebrew, history, geography, chronology, rhetoric, logic, ethics, geometry, algebra, natural philosophy, and metaphysics. In teaching the languages, care is taken to read those authors, and those only, who join together the purity, the strength, and the elegance of their several tongues. In particular, no Roman author is read who lived later than the Augustan age. Only to these are added proper Excerpta from Juvenal, Persius, and Martial. To supply the place of bad Latin writers of antiquity, a few of the moderns are added. And indeed their writings are not unworthy of the Augustan age; being little inferior, either in purity and beauty of diction, to the best writers of that period. 14. Particular care is taken that nothing immodest or profane be found in any of our authors. One of the most immodest wretches that ever defiled paper, has, nevertheless, stumbled upon this caution : Nil dictu fædum visuque hæc limina tangat, Intra quæ puer est."

But this is not all. We take care that our books be not only inoffensive, but useful too; that they contain as much strong, sterling sense, and as much genuine morality, as possible; yea, and Christian morality. For what good reason can be assigned why we should leave this out of the account? Why should not even children be taught, so far as they are capable, the oracles of God? 15. Another point which has been carefully considered is, the order in which the books are read. The harder are never learned before the easier : we begin with the plainest of all; next read such as are a little more difficult; and gradually rise to those that are hardest of all, that is, of all those which are read in the classes that belong to the • This quotation from Juvenal is thus translated by Gifford :- "Swift from the roof where youth, Fuscinus, dwell, Immodest sights, immodest sounds, expel; The place is sacred." EDIT. school. The most difficult are reserved for those who have gone through the school, and are employed in academical exercises.

Honour or preferment I do not want, any more than a feather in my cap; and I trust most of those who are educated at our school are, and will be, of the same mind. And as to the knowledge of the tongues, and of arts and sciences, with whatever is termed academical learning; if those who have a tolerable capacity for them do not advance more here in three years, than the generality of students at Oxford or Cambridge do in seven, I will bear the blame for ever. 17. It may be objected, "But they cannot have many advantages here which they have at the University: there the Professors are men of eminent learning; and so are also many of the Tutors. There they have public exercises of various kinds; and many others in their several Colleges. Above all, they have there such choice of company as is not to be found elsewhere in all the kingdom."

This is most true. But may I be permitted to ask, (and let calm, sensible men give the answer,) What is the real, intrinsic worth of all these advantages? As to the Professors, how learned soever they are, (and some of them I verily believe yield to none in Europe,) what benefit do nine in ten of the young gentlemen reap from their learning? Truly, they do them neither harm nor good; for they know just nothing about them. They read now and then an ingenious lecture, perhaps three or four times a year. They read it in the public schools: but who hears? Often vel duo vel nemo. And if two hundred out of two or three thousand students hear, how much are they edified? What do they learn, or what are they likely to learn, which they may not learn as well or better at home? For about fourteen years, except while I served my father's cure, I resided in the University. During much of this time, I heard many of those lectures with all the attention I was master of. And I would ask any person of understanding, considering the manner wherein most of those lectures are read, and the manner wherein they are attended, what would be the loss if they were not read at all? I had almost said, what would be the loss if there were no Professorships in the University? "What! Why Dr. would lose three hundred a year!" That is a truth: it cannot be denied. 18. "But the Tutors," you say, "in the several Colleges, supply what is wanting in the Professors." A few of them do: and they are worthy of all honour; they are some of the most useful persons in the nation. They are not only men of eminent learning, but of piety and diligence. But are there not many of another sort, who are utterly unqualified for the work they have undertaken? who are far from being masters even of Latin or Greek? who do not understand the very elements of the sciences? who know no more of logic or metaphysics than of Arabic, or even of that odd thing, religion? Perhaps, if a person who knew this were to examine therein the famous gentleman of Edmund-Hall, who made such a pother • "Either two persons, or none at all."-EDIT.

with the young men for their want of learning, he might be found as very an ignoramus as Mr. Middleton. And even with regard to many of those Tutors that have learning, how little are their pupils the better for it? Do they use all diligence to instil into them all the knowledge which they have themselves? Do they lecture them constantly? every day, either in the languages or sciences? Do they instruct them regularly and thoroughly, in logic, ethics, geometry, physics, and metaphysics? Are there not some, who, instea instead of once a day, do not lecture them once a week? perhaps not once a month, if once a quarter? Are not these precious instructers of youth? Indeed, when I consider many of the Tutors who were my contemporaries, (and I doubt they are not much mended since,) I cannot believe the want of such instructers to be an irreparable loss. 19. "Well, but they lose also the advantage of the public exercises, as well as of those in their several Colleges." Alas, what are these exercises? Excuse me if I speak with all simplicity. I never found them any other than an idle, useless interruption of my useful studies. Pray, of what use are the stated disputations for degrees? Are they not mere grimace? trifling beyond expression? And how little preferable to these are most of the disputations in our several Colleges! What worthy subjects are usually appointed for the scholars to dispute upon! And just suitable to the importance of the subject is the management of it. What are the usual examinations for the degree of a Bachelor or Master of Arts? Are they not so horribly, shockingly superficial as none could believe if he did not hear them? What is that, which should be the most solemn exercise we perform, for a Master of Arts' degree? The reading six lectures in the schools, three in natural, and three in moral philosophy. Reading them to whom? To the walls: it being counted an affront for any one that has ears to hear them. This is literally true: you know it is. But what an execrable insult upon com-mon sense! These are the public exercises: and is it a loss to have nothing to do with them? to spend all our time in what directly tends to improve us in the most useful knowledge.

20. "However, there is no such choice of company elsewhere as there is at Oxford or Cambridge." That is most true; for the moment a young man sets his foot either in one or the other, he is surrounded with company of all kinds, except that which would do him good; with loungers and triflers of every sort; (nequid gravius dicam; ) with men who no more concern themselves with learning than with religion; "who waste away In gentle inactivity the day," to say the best of them; for it is to be feared they are not always so innocently employed. It cannot be denied, there is too much choice of this kind of company in every College. There are likewise gentlemen of a better kind: but what chance is there, that a raw young man should find them? seeing the former will everywhere obtrude themselves upon him, while the latter naturally stand at a distance. Company, therefore, is usually so far from being an advantage to those who enter at either University, that it is the grand nuisance, as well as disgrace, of both; the pit that swallows unwary youths by thousands. I bless God we have no such choice of company at Kingswood; nor ever will till my head is laid. There is no trifler, no lounger, no drone there; much less any drunkard, Sabbath-breaker, or common swearer. Whoever accounts this a disadvantage, may find a remedy at any College in Oxford or Cambridge. 21. "Be this as it may, there are other advantages of which no other place can boast. There are exhibitions, scholarships, studentships, fellowships, canonries; to say nothing of headships, and professorships, which are not only accompanied with present honour and large emoluments, but open the way to the highest preferments both in Church and State."

All this is indisputably true: I know not who can deny one word of it. Therefore, if any of these advantages, if honour, if money, if preferment in Church or State, be the point at which a young man aims, let him by all means go to the University. But there are still a few, even young men, in the world, who do not aim at any of these. They do not desire, they do not seek, either honour, or money, or preferment. They leave Collegians to dispute, and bite, and scratch, and scramble for these things. They believe there is another world; nay, and they imagine it will last for ever. Supposing this, they point all their designs and all their endeavours towards it. Accordingly, they pursue learning itself, only with reference to this. They regard it, merely with a view to eternity; purely with a view to know and teach, more perfectly, the truth which God has • "Not to mention persons of a still viler description."-EDIT. revealed to man, "the truth which is after godliness," and which they conceive men cannot be ignorant of without hazarding their eternal salvation. This is the only advantage which they seek; and this they can enjoy in as high a degree, in the school or academy at Kingswood, as at any College in the universe.

22. "But whatever learning they have, if they acquired it there, they cannot be ordained;" (you mean, Episcopally ordained; and indeed that ordination we prefer to any other, where it can be had;) "for the Bishops have all agreed together not to ordain any Methodist." O that they would all agree together not to ordain any drunkard, any Sabbath-breaker, any common swearer, any that makes the very name of religion stink in the nostrils of infidels, any that knows no more of the grounds of religion than he does of Greek or Hebrew! But I doubt that fact. I cannot easily believe that all the Bishops have made such an agreement. Could I be sure they had, I should think it my duty to return them my sincerest thanks. Pity they had not done it ten years ago, and I should not have lost some of my dearest friends. However, I am extremely obliged, if they have agreed to prevent my losing any more the same way; if they have blocked up the door through which several others were likely to run away from me. 23. I should not wonder if there was a general agreement against those who have been so often described as both knaves and madmen. Meantime, I can only say, as a much greater man said, Hier stehe ich: Gott hilffe mich! By His help I have stood for these forty years, among the children of men, whose tongues are set on fire, who shoot out their arrows, even bitter words, and think therein they do God service. Many of these are already gone to give an account to the Judge of quick and dead. I did not expect to have stayed so long behind them; but "good is the will of the Lord." If it were possible, I should be glad, for my few remaining days, to live peaceably with all men: I do as much as lieth in me, in order to this. I do not willingly provoke any man. I go as quietly on my way as I can. But, quietly or unquietly, I must go on; for a dispensation of the Gospel is committed to me; and woe is me if I preach not the Gospel. I am convinced that I am a debtor to all men, and that it is my bounden duty "To rush through every open door,

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!'"

Sometime Fellow of Lincoln College, Oxford Wesley's Journal, Volume I. 1. Iv was in pursuance of an advice given by Bishop Taylor, in his Rules for Holy Living and Dying,' that, about fifteen years ago, J began to take a more exact account than I had done before, of the manner wherein I spent my time, writing down how I had employed every hour. This I continued to do, wherever I was, till the time of my leaving England. The variety of scenes which I then passed through, induced me to transcribe, from time to time, the more matetial parts of my diary, adding here and there such little reflections as occurred te my mind. Of this journal thus occasionally compiled, the following is a short extract: It not being my design to relate all those particulars, which I wrote for my own use only; and which would answer no valuable end to others, however important they were to me. 2. Indeed I had no design or desire to trouble the world with any of my little affairs: As cannot but appear to every impartial mind, from my having been so long "as one that heareth not;" notwithstanding the loud and frequent calls I have had to answer for myself. Neither should I have done it now, had not Captain Williams's affidavit, published as soon as he had left England, laid an obligation upon me, to do what in me lies, in obedience to that command of God, " Let not the good which is in you be evil spoken of.) With this view I do at length " give an answer to every man that asketh me a reason of the hope which is in me," that in all these things "I have a conscience void of offence toward God and toward men." 3. I have prefixed hereto a letter, wrote several years since, containing a plain account of the rise of that little society in Oxford, which has been so variously represented. Part of this was published in 1733; but without my consent or knowledge. It now stands as it was wrote ; without any addition, diminution, or amendment; it being my only concern herein nakedly to " declare the thing as it is."

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.

'These are they that need a physician.' But what if they will not accept of one who will be welcome to the poor prisoners? Go on then, in God's name, in the path to which your Saviour has directed you, and that track wherein your father has gone before you! For when 1 was an under-graduate at Oxford, I visited those in the castle there, and reflect on it with great satisfaction to this day. Walk as prudently as you can, though not fearfully, and my heart and prayers are with you. " Your first regular step is, to consult with him (if any such there be) who has a jurisdiction over the prisoners; and the next is, to obtain the direction and approbation of your bishop. This is Monday morning, at which time I shall never forget you. If it be possible, 1 should be glad to see you all three here in the fine end of the summer. But if I cannot have that satisfaction, I am sure I can reach you every day, though you were beyond the Indies. Accordingly, to Him who is every where I now heartily commit you, as being "' Your most affectionate and joyful father." In pursuance of these directions, I immediately went to Mr. Gerard, the bishop of Oxford's chaplain, who was likewise the person that took care of the prisoners when any were condemned to die: (at other times they were left to their own care:) I proposed to him our design of serving them as far as we could, and my own intention to preach there once a month, if the bishop approved of it. He much commended our design, and said he would answer for the bishop's approbation, to whom he would take the first opportunity of mentioning it. It was not long before he informed me he had done so, and that his lordship no only gave his permission, but was greatly pleased with the undertaking, and hoped it would have the desired success.

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

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

About seven in the evening, we fell in with the skirts of a hurricane. The rain as well as the wind was extremely violent. The sky was so dark in a moment, that the sailors could not so much as see the ropes, or set about furling the sails. The ship must, in all pronability, have overset, had not the wind fell as suddenly as it rose. Toward the end of it, we had that appearance on each of the masts which (it is thought) the ancients called Castor and Pollux. It was a small ball of white fire, like a star. The mariners say, it appears either in a storm, (and then commonly upon the deck,) or just at the end of it; and then it 1s usually on the masts or sails. We had another storm, which did us no other harm than splitting the foresail. Our bed being wet, I laid me down on the floor and slept sound till morning. And, I believe, I shall not find it neec ful to go to bed (as it is called) any more. Sun. Feb. 1. We spoke with a ship of Carolina; and Wednesday 4, came within soundings. About noon, the trees were visible from the mast, and in the afternoon from the main deck. In the Evening Lesson were these words, " A great door, and effectual, is opened." 'O let no one shut it! Between two and three in the afternoon, God brought us all safe into the Savannah river. We cast anchor near Tybee Island where the groves of pines, running along the shore, made an agreeable prospect, showing, as it were, the bloom of spring in the depth of winter.

soul. I shunned all company, and retired into a solitary place, resolving to spend my life there. For three days I had much comfort here ; but on the fourth it was all gone. I was amazed, and went for advice to an experienced Christian. When I came to him, I could not speak. But he saw my heart, and advised me to go back to my house, and follow the business Providence called me to. I went back, but was fit for nothing. I could neither do business, nor join in any conversation. All I could say to any one, was Yes, or No. Many times I could not say that, nor understand the plainest thing that was said to me. My friends and acquaintance looked upon me as dead, came no more to me, nor spoke about me. «« When I grew better, I began teaching some poor children. Others Joining with me, we taught more and more, till there were above thirty teachers, and above two hundred scholars. I had now invitations to other universities. But I could not accept of any ; desiring only, if it were the will of God, to be little and unknown. I had spent some years thus, when Professor Breithaupt, of Halle, died: being then pressed to remove thither, I believed it was the call of God, and went. I had not been long there, before many faults were found, both with my behaviour and preaching ; and offences increased more and more, till, after half a year, a petition against me was sent to the King of Prussia, who sent an order to the commander at Halle ; in pursuance whereof I was warned to leave the city in forty-eight hours. I did so, and retired to Hernhuth to Count Zinzendorf. «The village of Hernhuth contains about a thousand souls, gathered out of many nations. They hold fast the discipline, as well as the faith and practice, of the apostolical church. I was desired by the brethren there last year, to conduct sixteen of them to Georgia, where two lots of ground are assigned us ; and with them I have staid ever since."

Mr. Oglethorpe set out for the new settlement on the Alatamahaw river. He took with him fifty men, besides Mr. Ingham, Mr. Hermsdorf, and the three Indians. My brother and I took boat, and, passing by Savannah went to pay our first visit in America to the poor Heathens. But neither Tomo Chachi nor Sinauky was at home. Coming back, we waited upon Mr. Causton, the chief magistrate of Savannah. From him we went with Mr. Spangenberg to the German brethren. About eleven we returned to the boat, and came to our ship about four in the morning. Mary Welch, aged eleven days, was baptized according to the custom of the first Church, and the rule of the Church of England, by immersion. The child was ill then, but recovered from that hour. Mr. Oglethorpe returned. The day following, I took my leave of most of the passengers of the ship, who all appeared serious. It may be, all the seed is not fallen upon stony ground. In the evening I went to Savannah again, whence Mr. Spangenberg, Bishop Nitschman, and Andrew Dober, went up with us to Mrs. Musgrove's, to choose a spot for the little house, which Mr. Oglethorpe had promised to build us. Being afterward disappointed of our boat, we were obliged to pass the night there. But wherever we are it is the same thing, if it be the will of our Father which is in heaven. At our return the next day, (Mr. Quincy being then in the house wherein we afterward were,) Mr. Delamotte and I took up our lodging with the Germans. We had now an opportunity, day by day, of observing their whole behaviour. For we were in one room with them from morning to night, unless for the little time I spent in walking. They were always employed, always cheerful themselves, and in good humour with one another ; they had put away all anger, and strife, and wrath, and bitterness, and clamour, and evil speaking ; they walked worthy of the vocation wherewith they were called, and adorned the Gospel of our Lord in all things.

Yet, notwithstanding these plain declarations of our Lord, notwith standing my own repeated experience, notwithstanding the experi ence of all the sincere followers of Chnst whom I have ever talked with, read or heard of; nay, and the reason of the thing evincing to a demonstration that all who love not the light must hate Him who is continually labouring to pour it in upon them; I do here bear witness against myself, that when I saw the number of people crowding into the church, the deep attention with which they received the word, and the seriousness that afterward sat on all their faces; I could scarce refrain from giving the lie to experience and reason and Scripture all together. I could hardly believe that the greater, the far greater part of this attentive, serious people, would hereafter trample under foot that word, and say all manner of evil falsely of him that spake it. O who can believe what their heart abhors? Jesus, Master, have mercy on us! Let us love thy cross; then shall we believe, " if we suffer with thee, we shall also reign with thee !" This evening one of the Germans, who had been long ill of a consumption, found himself much worse. On my mentioning it to Bishop Nitschman he smiled and said, "' He will soon be well ; he is ready for the Bridegroom." Having before given notice of my design to do so, every Sunday and holiday, according to the rules of our Church, I administered the holy communion to eighteen persons. Which of these will endure to the end ? Mr. Quincy going for Carolina, I removed into the minister's house.. It is large enough for a larger family than ours, and has many conveniencies, besides a good garden. I could not but reflect on the well-known epigram, Ayoos Axatpercds yevouny more' vuv de Mevirrs. How short a time will it be before its present possessor is removed ! pezhaps to be no more seen !

A servant of Mr. Bradley's sent to desire to speak with me. Going to him, I found a young man ill, but perfectly sensible. He desired the rest to go out, and then said, " On Thursday night, about eleven, being in bed, but broad awake, I heard one calling aloud, 'Peter! Peter Wright and looking up, the room was as ught as day, and I saw a man in very bright clothes stand by the bed, who said, ' Prepare yourself, for your end is nigh ;' and then immediately all was dark as before." I told him, " The advice was good, whencesoever it came." Ina few days he recovered from his illness ; his whole temper was changed as well-as his life ; and so continued to be, till after three or four weeks he relapsed, and died in peace. Mr. Ingham, coming from Frederica, brought me letters, pressing me to go thither. The next day Mr. Delamotte and I began to try, whether life might net as well be sustained by one sort as by variety of food. We chose to make the experiment with bread ; and Formerly I was the estate of Achemenides, but I am now the property of Menippus. Eprr. April, 1736. REY. J. WESLEY'S JOURNAL. 23 were never more vigorous and healthy than while we tasted nothing else. '" Blessed are the pure in heart ;" who, whether they eat or drink, or whatever they do, have no end therein but to please God ! To them all things are pure. Every creature is good to them, and nothing to be rejected. But let them who know and feel that they are not thus pure, use every help, and remove every hinderance ; always ng: " He that despiseth little things shall fall by little and itule." ;

In every one of the six following days, I had some fresh proofs of the absolute necessity of following that wise advice of the apostle: " Judge nothing before the time; until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." We set out for Savannah, and reached it on Tuesday evening. O blessed place, where, having but one end in view, dissembling and fraud are not; but each of us.can pour out his heart withou fear into his brother's bosom ! Not finding, as yet, any door open for the pursuing our main design, we considered in what manner we might be most useful to the little flock at Savannah. And we agreed, 1. To advise the more serious among them to form themselves into a sort of little society, and to meet 24 REV. J. WESLEY'S JOURNAL. May 1736. once or twice a week, in order to reprove, instruct, and exhort one another. 2. To select out of these a smaller number for a more intimate union with each other, which might be forwarded, partly by our conversing singly with each, and partly by inviting them all together to our house ; and this, accordingly, we determined to do every Sunday in the afternoon. Wed. May 5. I was asked to baptize a child of Mr. Parker's, second bailiff of Savannah; but Mrs. Parker told me, '" Neither Mr. F. nor I will consent to its being dipped." I answered, " If you 'certify that your child is weak, it will suffice (the rubric says) to pour water upon it.' She replied, " Nay, the child is not weak, but I am resolved it shall not be dipped." This argument I could not confute. So I went home ; and the child was baptized by another person. I began dividing the public prayers, according to the original appointment of the Church: (still observed in a few places in England:) the Morning service began at five ; the Communion office (with the sermon) at eleven; the Evening service about three; and this day I began reading prayers in the court house: a large and convenient place.

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.

Mr. Oglethorpe returned from the south, and gave orders on Sunday, the 20th, that none should profane the day (as was usual before) by fishing or fowling upon it. In the afternoon I summed up. what I had seen or heard at Frederica, inconsistent with Christianity, and, consequently, with the prosperity of the place. The event was as it ought: some of the hearers were profited, and the rest deeply offended. This day, at half an hour past ten, God heard the prayer of his servant; and Mr. Lassel, according to his desire, was " dissolved that he might be with Christ." Observing much coldness in Mr. 's behaviour, asked him the. reason of it. He answered, "I like nothing you do. All your sermons are satires upon particular persons, therefore I will never hear you more ; and all the people are of my mind, for we won't hear ourselves abused. '"' Beside, they say, they are Protestants. But as for you, they cannot tell what religion you are of. 'They never heard of such a religion before. They do not know what to make of it. And then your private behaviour : all the quarrels that have been here since you came, have been long of you. Indeed there is neither man nor woman in the town, who minds a word you say. And so you may preach long enough; but nobody will come to hear you." He was too warm for hearing an answer. So I had nothing to do but to thank him for his openness, and walk away. I had a long conversation with Mr. , upon the nature of true religion. I then asked him, why he did not endeavour to recommend it to all with whom he conversed. He said, "I did so once; and, for some time, I thought I had done much good by it. But I afterward found they were never the better, and I myself was the worse. Therefore now, though I always strive to be inoffensive in my conversation, do not strive to make people religious, unless those that have a desire to be so, and are, consequently, willing to hear me. But I have not yet (I speak not of you or your brother) found one such person in America."

This evening we had such a storm of thunder and lightning as I never saw before, even in Georgia. This voice of God, too, told me I was not fit to die; since I was afraid, rather than desirous of it. O when shall I wish to be dissolved and to be with Christ! When I love him with all my heart. Almost the whole town was the next evening at the funeral; where many, doubtless, made a world of good resolutions. O how little trace of most of these will be left in the morning! It is a true saying, " Hell is paved with good intentions." Five of the Chicasaw Indians (twenty of whom had been in Savannah several days) came to see us, with Mr. Andrews, their interpreter. They were all warriors, four of them head men. The two chief were Paustoobee and Mingo Mattaw. Our conference was as follows : 3 Q. Do you believe there is One above who is over all things? Paustoobee answered, We believe there are four beloved things above ; the clouds, the sun, the clear sky, and He that lives in the clear sky. - Do you believe there is but One that lives in the clear sky? We believe there are two with him, three in all. . Do you think he made the sun, and the other beloved things? . We cannot tell. Who hath seen? - Do you think he made you? . We think he made all men at first. Suly, 1736. REV. J. WESLEY'S JOURNAL. 29 - How did he make them at first? . Out of the ground. - Do you believe he loves you? - Ido not know. I cannot see him. . But has he not often saved your life? . Hehas. Many bullets have gone on this side, and many on that side; but he would never let them hurt me. And many bullets have gone into these young men; and yet they are alive. Q. Then, cannot he save you from your enemies now?

My brother and I set out for Charlestown, in order to his embarking for England ; but the wind being contrary, we did not reach Port-Royal, forty miles from Savannah, till Wednesday evening. The next morning we left it. But the wind was so high in the afternoon, as we were crossing the neck of St. Helena's Sound, that our oldest sailor cried out, " Now every one must take care for himself." I told him, '"' God would take care for us all." Almost as soon as the words were spoken, the mast fell. I kept on the edge of the boat, to be clear of her when she sunk, (which we expected every moment,) though with little prospect of swimming ashore, against such a wind and sea. But " How is it that thou hadst no faith?"? The moment the mast fell, two men caught it, and pulled it into the boat; the other three rowed with all their might, and '"' God gave command to the wind and seas ;" so that in an hour we were safe on land. We came to Charlestown. The church is of brick, but plastered over like stone. I believe it would contain three or four thousand persons. About three hundred were present at the Morning service the next day; (when Mr. Garden desired me to preach ; about fifty at the holy communion. I was glad to see several negroes at church; one of whom told me, she was there constantly ; and that her old mistress (now dead) had many times instructed her in the Christian religion. I asked her what religion was. She said, she could not tell. I asked, if she knew what a soul was. She answered, " No." I said, Do not you know there is something in you different from your body? Something you cannot see or feel?'? She replied, "I never heard so much before." I added, " Do you think, then, a man dies altogether as a horse dies?" She said, " Yes, to be sure." O God, where are thy tender mercies? Are they not over all thy works? When shall the Sun of righteousness arise on these outcasts of men. with healing in his wings ! So they call the priests. Sept. 7°6. REV. J. WESLUY'S JOURNAL. 1

Mn, Aug. 2. I set out for the lieutenant governor's seat, about thirty m:les from Charlestown, to deliver Mr. Oglethorpe's letters. It stands very pleasantly on a little hill, with a vale on either side, in ove of which is a thick wood; the other is planted with rice and Indian corn. I designed to have gone back by Mr. Skeene's, who has about fifty Christian negroes. But my horse tiring, I was obliged to return the straight way to Charlestown. had sent the boat we came in back to Savannah, expecting a passage thither myself in Colonel Bull's. His not going so soon, I went to Ashley Ferry on Thursday, intending to walk to Port Royal. But Mr. Belinger not only provided me a horse, but rode with me himself ten miles, and sent his son with me to Cumbee Ferry, twenty miles further ; whence, having hired horses and a guide, I came to Beaufort (or Port Royal) the next evening. We took boat in the morning ; but the wind being contrary, and very high, did not reach Savannah till Sunday, in the afternoon. Finding Mr. Oglethorpe was gone, I stayed only a day at Savannah ; and leaving Mr. Ingham and Delamotte there, set out on Tuesday morning for Frederica. In walking to Thunderbolt I was in so heavy a shower, that all my clothes were as wet as if I had gone through the. river. On which occasion I cannot but observe that vulgar error, concerning the hurtfulness of the rains and dews of America. I have been thoroughly wet with these rains more than once ; yet without any harm at all. And I have lain many nights in the open air, and received all the dews that fell; and so, I believe, might any one, if his constitution was not impaired by the softness of a genteel education. At Thunderbolt we took boat; and on Friday, August 13th, came to Frederica, where I delivered Mr. O. the letters I had brought from Carolina. The next day he set out for Fort St. George. From that time I had less and less prospect of doing good at Frederica ; many there being extremely zealous, and indefatigably diligent, to prevent it ; and few of the rest daring to show themselves of another mind, for fear of their displeasure.

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.

Tues. Noy. 23. Mr. Oglethorpe sailed for England, leaving Mr. Ingham, Mr. Delamotte, and me, at Savannah ; but with less prospect of preaching to the Indians than we had the first day we set foot in America. Whenever I mentioned it, it was immediately replied, " You cannot leave Savannah without a minister." ''T'o this indeed my plain answer was, " I know not that I am under any obligation to the contrary. never promised to stay here one month. I openly declared both before, at, and ever since my coming hither, that I neither wouid nor could take charge of the English any longer than till I could go among the Indians." If it was said, " But did not the Trustees of Georgia appoint vou to he minister of Savannah?' I replied, "' They did; but it was jot done by my solicitation: it was done without either my desire or snowledge. 'Therefore, I cannot conceive that appointment to lay me Jan. 1737. REV. J. WESLEY'S JOURNAL. 33 under any obligation of continuing there any longer than till a door is opened to the Heathens ; and this I expressly declared at the time I consented to accept of that appointment." But though I had no other obligation not to leave Savannah now, yet that of love I could not break through : I could not resist the importunate request of the more serious parishioners, "to watch over their souls yet a little longer, till some one came who might supply my place." And this I the more willingly did, because the time was not come to preach the Gospel of peace to the Heathens; all their nations being in a ferment: and Paustoobee and Mingo Mattaw having told me, in terms, in my own house, " Now our enemies are all about us, and we can do nothing but fight; but if the beloved ones should ever give us to be at peace, then we would hear the great Word." Thur. Dec. 9. Hearing of one dangerously ill, I went to her immediately: she told me, "that she had many things to say :" but her weakness prevented her saying them then; and the next day God required her soul of her.

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 :

A fire broke out in the house of Robert Hows, and in ap hour burned it to the ground: a collection was made for him the next day, and the generality of the people showed a surprising willingness to give a little out of their little for the relief of a necessity greater than their own. About this time Mr. Lacy, of Thunderbolt, called upon me; when ovserving him to be in a deep sadness, I asked what was the reason of it: and a terrible one indeed he gave, in the relation following : In 1733, David Jones, a saddler, a middle-aged man, who had for some time before lived at Nottingham, being at Bristol, met a person there, who, after giving him some account of Georgia, asked whether he would go thither ; adding, his trade (that of a saddler) was an exceeding good trade there, upon which he might live creditably and comfortably. He objected his want of money to pay his passage and buy some tools, which he should have need of. The gentleman (Capt. W.) told him, he would supply him with that, and hire him a shop when he came to Georgia, wherein he might follow his business, and so repay him as suited his convenience. Accordingly to Georgia they went ; where, soon after his arrival, his master (as he now styled himself) sold him to Mr. Lacy, who set him to work with the rest of his servants, in clearing land. He commonly appeared much more thoughtful than the rest, often stealing into the woods alone. He was now sent to do some work on an island, three or four miles from Mr. Lacy's great plantation. Thence he desired the other servants to return without him, saying he would stay and kill a deer. This was on Saturday. On Monday they found him on the shore, with his gun by him and the forepart of his head shot to pieces. In his pocket was a paper book ; all the leaves thereof were fair, except one, on which ten or twelve verses were written; two of which were these :, (which I transcribed thence from his own hand writing :) Death could not a more sad retinue find ; Sickness and pain before, and darkness all behind!

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

Mentioning to Mr. Thompson, minister of St. Bartholomew's, near Ponpon, my being disappointed of a passage home by water, he offered me one of his horses, if I would go by land, which 1 gladly accepted of. He went with me twenty miles, and sent his servant to guide me the other twenty to his house. Finding a young negro there, who seemed more sensible than the rest, I asked her how long she had been in Carolina: she said two or three years ; but that she was born in Barbadoes, and had lived there in a minister's family from a child. I asked whether she went to church there: she said, "Yes, every Sunday, to carry my mistress's children." I asked, what she had learned at church: she said, ' Nothing : I heard a deal, but did not understand it."" But what did your master teach you at home? "Nothing." Nor your mistress? ' No." I asked, " But don't you know, that your hands and feet, and this you call your body, will turn to dust ina little time?"? She answered, " Yes." ' But there is something in you that will not turn to dust, and this is what they call your soul. Indeed, you cannot see your soul, though it is within you; as you cannot see the wind, though it is all about you. But if you had not a soul in you, you could no more see, or hear, or feel, than this table can. What do you think will become of your soul, when your body turns to dust?" "If don't know." " Why, it will go out of your body, and go up there, above the sky, and live always. God lives there. Do you know who God is?" "No." "You cannot see him any more than you can see your own soul. It is he that made you and me, and all men and women, and all beasts and birds, and all the world. Itis he that makes the sun shine, and rain fall, and corn and fruits to grow out of the ground. He makes all these for us. But why do you think he made us?) Whatdid he make you and me for?' I can't tell." "He made you to live with himself above the sky. And so you will, ina little time, if you are good.

'Vhe substance of his account was this : ' Some years past, the Ch.casaws and French were friends. The French were then mingled wifn the Nautchee Indians, whom they used as slaves ; till the Nautchves made a general rising, and took many of the French prisoners. But soon after, a French army set upon them, killed many, and carried away the rest. Among those that were killed were some Chicasaws, whose death the Chicasaw nation resented ; and, soon after, as a French hvat was going through their country, they fired into it, and killed all 41e men buttwo. The French resolved on revenge ; and orders were «iven for many Indians and several parties of white men, to rendezvous on the 26th of March, 11736, near one of the Chicasaw towns. The first party, consisting of fifty men, came thither-some days before the time. They stayed there till the 24th, but none came to join them. On the 25th, they were attacked by two hundred Chicasaws. The French attempted to force their way through them. Five or six and twenty did so; the rest were taken prisoners. The prisoners were sent two or three to a town to be burned. Only the commanding officer and one or two more were put to death on the placc of the engagement. "'T," said he, "'and one more were saved by the warrior who took us. The manner of burning the rest was, holding lighted canes to their arms and legs, and several parts of their bodies, for some time, and then for a while taking them away. 'They likewise stuck burning pieces of wood into their flesh all round, in which condition they kept them from morning till evening. But they commonly beat them before they burnthem. I saw the priest that was with us carried to be burned ; and from head to foot, he was as black as your coat with the blows which they had given him." I asked him, what was their manner of life. He said, "They do nothing but eat, and drink, and smoke, from morning till night ; and, in a manner, from night till morning. For they rise at any hour of the night when they wake, and after eating and drinking as much as they can, go to sleep again." See "The Religion of Nature truly Delineated "

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

Being at Highgate, a village five miles from Savannah, consisting of (all but one) French families, who, I found, knew but little of the English tongue, I offered to read prayers there in Frenck every Saturday in the afternoon. They embraced the offer gladly. On Saturday, the 22d, I read prayers in German likewise, to the German villagers of Hampstead ; and so continued to do, once a week. We began the service (both at Highgate and Hampstead) with singing a psalm. Then I read and explained a chapter in the French or German Testament, and concluded with prayers and another psalm. Some of the French of Savannah were present at the prayers at Highgate. The next day I received a message from them Dec. 1737. REV. J. WESLEY'S JOURNAL. 45 all, " That as I read prayers to the French of Highgate, who were but few, they hoped I would do the same to those of Savannah, where there was a large number, who did not understand English." Sunday, the 30th, I began so to do; and now I had full employment for that holy day. The first English prayers lasted from five till half an hour past six. The Italian (which I read to a few Vaudois) began at nine. The second service for the English (including the sermon and the holy communion) continued from half an hour past ten, till about half an hour past twelve. 'The French service began at one. At two I catechised the children. About three began the English service. After this was ended, I had the happiness of joining with as many as my largest room would hold, in reading, prayer, and singing praise. And about six, the service of the Moravians, so called, began: at which I was glad to be present, not as a teacher, but a learner.

In the afternoon, the magistrates published an order, requiring all the officers and centinels to prevent my going out of the province ; and forbidding any person to assist me so todo. Being now only a prisoner at large, in a place where I knew by experience, every day would give fresh opportunity to procure evidence of words I never said, and actions I never did; I saw clearly the hour was come for leaving this place : and as soon as Evening prayers were over, about eight o'clock, the tide then serving, I shook off the dust of my feet, and left Georgia, after Journal I. 4 46 REV. J. WESLEY'S JOURNAL. Dec. 1737. having preached the Gospel there (not as I ought, but as I was ab.e,) one year, and nearJv nine months. During this time ) nad frequent opportunities of making many obser vations and inquiries concerning the real state of this province, (which has been so variously represented,) the English settlements therein, and the Indians that have intercourse with them. These I minuted down from time to time ; a small extract of which I have subjoined. 1. Georgia lies in the 30th and 31st degree of north latitude. The air is generally clear, the rains being much shorter, as well as heavier, than in England. 'The dews are very great. Thunder and lightning are expected almost every day in May, June, July, and August. Thev are very terrible, especially to a stranger. During those months, from ten in the morning to four in the afternoon, the sun is extremely scorching. But the sea breeze generally blows, from ten till three or four. The winter is nearly of the same length as in England. But the midday sun is always warm, even when the mornings and evenings are very sharp, and the nights piercing cold.

5. This land requires much labour to clear; but when it is cleared, it will bear any grain, for three, four, or sometimes five years, without laying any manure upon it. An acre of it generally bears ten bushels Dec. 1737. REV. J. WESLEY'S JOURNAL. AT of Indian corn, besides five of peas, ina year. So that this at present is justly esteemed the most valuable land in the province. 6. A swamp is, any low, watery place, which is covered with trees or canes. They are here of three sorts, cypress, river, and cane swamps. Cypress swamps are mostly large ponds, in and round which cypresses grow. Most river swamps are overflown every tide, by the river which runs through or near them. If they were drained, they would produce good rice; as would the cane swamps also; which in the mean time are the best feeding for all sorts of cattle. 7. The marshes are of two sorts ; soft marsh, which is all a quagmire, and absolutely goud for nothing ; and hard marsh, which is a firm, but barren sand, bearing only sour rushes. Marshes of both sorts abound on the sea islands, which are very numerous, and contain all sorts of land. And upon these chiefly, near creeks and runs of water, juniper trees and cedars grow. 8. Savannah stands on a flat bluff, (so they term any high land hanging over a creek or river,) which rises forty-five feet perpendicular from the river, and commands it several miles both upward and downward. 'The soil is a white sand for above a mile in breadth, southeast and northwest. Beyond this, eastward, is a river swamp; westward a small wood, in which was the oid Indian town. On the other side of the river is a marshy island, covered with large trees. Southwest of the town is a large pine barren, which extends backward to a branch of the Alatamahaw river.

9. St. Simon's Island, having on the southeast the Gulf of Florida, on the other sides, branches of the Alatamahaw, is about one hundred miles south of Savannah, and extends in length about twenty, in breadth from two to five miles. On the west side of it, on a low bluff, stands Frederica, having woods to the north and south; to the east, partly woods, partly savannahs, and partly marshes. The soil is mostly a blackish sand. There is not much pine land on the island ; the greatest part being oak land, intermixed with many savannahs, and old Spanish or Indian fields. 10. On the sea point, about five miles southeast of the town, is the fort where the soldiers are stationed. But the storehouse in Frederica better deserves that name ; being encompassed with regular ramparts of earth, and a palisaded ditch, and mounted with cannon, which entirely command the river. 11. About twenty miles northwest from St. Simon's is Darien, the settlement of the Scotch Highlanders, a mile from Fort King George, which was built about seventeen and abandoned about eleven years since. The town lies on the main land, close to a branch of the Alatamahaw, on a bluff about thirty feet above the river, having woods on all sides. The soil is a blackish sand. They built at first many scattered huts ; but last spring, (1736,) expecting the Spaniards, they built themselves a large fort, and all retired within the walls of it. 12. Augusta, distant from Savannah one hundred and fifty miles, and five from old Savannah town, is designed to stand in an old Indian field, on a bluff, about thirty feet high. A small fort of wooden piles was built there in 1737; but no house was then built, nor any more ground cleared, than Mr. Lacy and his men found so. 48 REV. J. WESLEY'S JOURNAL. , Dec. 173.

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

22. Of the Georgian Indians in general it may be observed, that they are not so properly nations, as tribes or clans, who have wandered thither at different times; perhaps expelled their native countries by stronger tribes ; but how or when they cannot tell, being none of them able to give any rational account of themselves. They are inured to hardships of all kinds, and surprisingly patient of pain. But as they have no letters, so they have no religion, no laws, no civil government. Nor have they any kings or princes, properly speaking ; their meekos, or headmen, having no power either to command or punish, no man obeying them any further than he pleases. So that every one doeth what is right in his own eyes ; and if it appears wrong to his neighbour, the person aggrieved usually steals on the other unawares, and shoots him, scalps him, or cuts off his ears: having only two short rules of proceeding, to do what he will, and what he can. 23. They are likewise all, except, perhaps, the Choctaws, gluttons, drunkards, thieves, dissemblers, liars. They are implacable, unmerciful; murderers of fathers, murderers of mothers, murderers of their own children: it being a common thing for a son to shoot his father or mother, because they are old and past labour ; and for a woman either to procure abortion, or to throw her child into the next river, because she will go with her husband to the war. Indeed, hasbands, strictly speaking, they have none; for any man leaves his wife (so called) at pleasure, who frequently, in return, cuts the throats of all the children she has had by him. Whoredom they account no crime, and few instances appear of a young Indian woman's refusing any one. Nor have they any fixed punishment for adultery; only, if the husband take his wife with another man, he will do what he can to both, unless speedily pacified by the present of a gun or a blanket.

24. The Choctaws only have some appearance of an entire nation, possessing a large extent of land, eight or nine hundred miles west ot Savannah, and many well inhabited towns. They are said to have six thousand fighting men, united under one head. At present they are in league with the French, who have sent some priests among them ; by whom (if one may credit the Choctaw traders) ten or twelve have been baptized. ; ' 25. Next to these, to the northeast, are the Chicasaws. Their country 50 _ REV. J. WESLEY'S JOURNAL. Dec. W727. is flat, full of meadows, springs, and rivers. In their fields, though six or seven hundred miles from the sea, are found sea shells in great numbers. 'They have about nine huadred fighting men, ten towns, and one meeko, at least, in every one. They are eminently gluttons, eating, drinking, and smoking all day, and almost all night. They are extremely indolent and lazy, except in war; then they are the most indefatigable, and the most valiant of all the Indians: but they are equally cruel with the rest, torturing and burning all their prisoners, whether Indian or European. 26. East of them, in the latitude of 35° and 36°, about three or four hundred miles from Savannah, lie the Cherokees. Their country is very mountainous, fruitful, and pleasant. They have fifty-two towns, and above three thousand fighting men. In each town are three or more headmen, who keep up a sort of shadow of government, having power to set the rest to work, and to punish such as will not join in the common labour. They are civil to strangers, and will do any thing for them, for pay; being always willing, for a small piece of money, to carry a message for fifty or sixty miles, and, if required, a heavy burden too: but they are equally cruel to prisoners with the Chicasaws, though not equally valiant. They are seldom intemperate in drinking, but when they can be so on free cost. Otherwise love of drink yields to covetousness : a vice scarcely to be found in any Indian but a Cherokee.

27. The Uchees have only one small town left, (near two hundred miles from Savannah,) and about forty nghting men. The Creeks have 'been many times on the point of cutting them off. They are indeed hated by most, and despised by all the other nations, as well for their 'cowardice, as their superlative diligence in thieving, and for out-lying all the Indians upon the continent. 28. The Creek Indians are about four hundred miles from Savannah. They are said to be bounded on the west by the Choctaws, to the north by the Chicasaws, to the east by the Cherokees, and to the south by the Alatamahaw river. They have many towns, a plain, well-watered country, and fifteen hundred fighting men. They have often three or four meekos ina town; but without so much as the shadow of authority, only to give advice, which every one is at liberty to take or leave. But age and reputation for valour and wisdom have given Chicali, a meeko of the Coweta town, a more than ordinary influence over the nation ; though not even the show of regal power. Yet neither age, wisdom, nor reputation, can restrain him from drunkenness. Indeed al the Creeks, having been most conversant with white men, are most infected with insatiate love of drink, as well as other European vices. They are more exquisite dissemblers than the rest of their countrymen. They know not what friendship or gratitude means. They show no inclination to learn any thing; but least of all, Christianity; being full as opinionated of their own parts and wisdom, as either modern Chinese, or ancient Romans. Sat. Dec. 3. We came to Purrysburg early in the morning, and endeavoured to procure a guide to Port Royal. But none being to be had, we set out without one, an hour before sunrise. After walking two or three hours, we met with an old man, who led us into a small oath, near which was a line of blazed trees, (that is, marked by cutting Dec. 1737. 3 REV. J. WESLEY'S JOURNAL. 51 off part of the bark,) by following which he said we might easily come to Port Royal in five or six hours. : 5

Sun. Jan. 1, 1738. All in the ship (except the captain and steersman) were present both at the Morning and Evening service, and appeared as deeply attentive, as even the poor people of Frederica did, while the word of God was new to their ears. And it may be, one or two among these likewise, may " bring forth fruit with patience." The same desires which they cherished on earth, remain in the: world of spirits. Jan. 1738. REV. J. WESLEY'S JOURNAL. 53 Mon, 2. Being sorrowful and very heavy, (though I could give no particular reason for it,) and utterly unwilling to speak close to any of my little flock, (about twenty persons,) I was in doubt whether my neglect of them was not one cause of my own heaviness. In the evening, therefore, I began instructing the cabin boy; after which I was much easier. I went several times the following days, with a design to speak to the sailors, but could not. I mean, I was quite averse from speaking ;' I could not see how to make an occasion, and it seemed quite absurd to speak without. Is not this what men commonly mean by, "I could not speak ?"" And is this a sufficient cause of silence, or no? Is ita prohibition from the good Spirit? or a temptation from nature, or the evil one? I ended the "' Abridgment of Mr. de Renty's Life." O that such a life should be related by such an historian! who, by inserting all, if not more than all, the weak things that holy men ever said or did, by his commendation of almost every action or word which either deserved or needed it not, and by his injudicious manner of relating many others which were indeed highly commendable, has cast the shade of superstition and folly over one of the brightest patterns of heavenly wisdom. Sat. '7. I began to read and explain some passages of the Bible to the young negro. The next morning, another negro who was on board desired to be a hearer too. From them I went to the poor Frenchman, who, understanding no English, had none else in the ship with whom he could converse. And from this time, I read and explained to him a chapter in the Testament every morning.

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.

I think, verily, if the Gospel be true, I am safe: for I not omy have given, and do give, all my goods to feed the poor; I not only give my body to be burned, drowned, or whatever God shall appoint for me; but I follow after charity, (though not as I ought, yet as I can,) f haply I may attain it. I now believe the Gospel is true. 'I show my faith by my works,' by staking my all upon it. I would do so again and again a thousand times, if the choice were still to make. Whoever sees me, sees I would be a Christian. Therefore 'are my ways not like other men's ways.' Therefore I have been, I am, I am content to be, 'a by-word, a proverb of reproach.' But in a storm I think, ' What if the Gospel be not true? Then thou art of all men most foolish. For what hast thou given thy goods, thy ease, thy friends, thy reputation, thy country, thy life? For what art thou wandering over the face of the earth? A dream, 'a cunningly devised fable !" ' O! who will deliver me from this fear of death? What shall I do? Where shall I fly from it? Should I fight against it by thinking, or by not thinking of it? A wise man advised me some time since, ' Be still and go on.' Perhaps this is best, to look upon it as my cross; when it comes, to let it humble me, and quicken all my good resolutions, especially that of praying without ceasing; and at other times, to take no thought about it, but quietly to go on 'in the work of the Lord.' " We went on with a small, fair wind, till Thursday in the afternoon ; and then sounding, found a whitish sand at seventy-five fathom: but having had no observation for several days, the captain began to be uneasy, fearing we might either get unawares into the Bristol Channel, or strike in the night on the rocks of Scilly.

Are they read in philosophy? So was I. In ancient or modern tongues? So was I also. Are they versed in the science of divinity ? too have studied it many years. Can they talk fluently upon spiritual things? The very same could I do. Are they plenteous in alms? Behold, I gave all my goods to feed the poor. Do they give of their labour as well as of their substance? I have laboured more abundantly than they all. Are they willing to suffer for their brethren? I have thrown up my friends, reputation, ease, country ; I have put my life in my hand, wandering into strange lands; I have given my body to be devoured by the deep, parched up with heat, consumed by toil and weariness, or whatsoever God should please to bring upon me. But does all this (be it more or less, it matters not) make me acceptable to God? Does all I ever did or can know, say, give, do, or suffer, justify me in his sight? Yea, or the constant use of all the means of grace ! (which, nevertheless, is meet, right, and our bounden duty.) Or that I know nothing of myself; that I am, as touching outward, moral righteousness, blameless? Or (to come closer yet) the having a rational conviction of all the truths of Christianity? Does all this give me a claim to the holy, heavenly, divine character of a Christian? By no means. If the Oracles of God are true, if we are still to abide by " the law and ' the testimony ;" all these things, though, when ennobled by faith in Christ, they are holy and just and good, yet without it are " dung and dross," meet only to be purged away by " the fire that never shall be quenched."

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

This evening our little society began, which afterward met in Fetter lane. Our fundamental rules were as follow : In obedience to the command of God by St. James, and by the advice of Peter Boéhler, it is agreed by us, 1. That we will meet together once a week to " confess our faults one to another, and pray one for another, that we may be healed." 2. That the persons so meeting be divided into several bands, or little companies, none of them consisting of fewer than five, or more than te1 persons. 3. That every one in order speak as freely, plainly, and concisely as he can, the real state of his heart, with his several temptations and deliver ances, since the last time of meeting. May, 1738. REV. J. WESLEY'S JOURNAL. 67 4. That all the bands have a conference at eight every Wednesdav evening, begun and ended with singing and prayer. ; 5. That any who desire to be admitted into this society be asked, "What are your reasons for desiring this? Will you be entirely open; using no kind of reserve ? Have you any objection to any of our orders?" (which may then be read.) 6. That when any new member is proposed, every one present speak clearly and freely whatever objection he has to him. 7. That those against whom no reasonable objection appears, be in order for their trial, formed into one or more distinct bands, and some person agreed on to assist them. 8. That after two months' trial, if no objection then appear, they may be admitted into the society. 9. That every fourth Saturday be observed as a day of general intercession. 10. That on the Sunday seven-night following be a general love-feast, from seven till ten in the evening. 11. That no particular member be allowed to act in any thing contrary to any order of the society: and that if any persons, after being thrice admonished, do not conform thereto, they be not any longer esteemed as members. My brother had a long aud particular conversation with Peter Béhler. And it now pleased God to open his eyes ; so that he also saw clearly what was the nature of that one true living faith, whereby alone, " through grace, we are saved."

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

"But this is not to be wondered at. For all religious people have such a quantity of righteousness, acquired by much painful exercise, and formed at last into current habits; which is their wealth, both for this world and the next. Now all other schemes of religion are either so complaisant as to tell them they are very rich, and have enough to triumph in; or else only a little rough, but friendly in the main, by telling them their riches are not yet sufficient, but by such arts of self denial and men tal refinement they may enlarge the stock. But the doctrine of faith is a downright robber. It takes away all this wealth, and only tells us it is deposited for us with somebody else, upon whose bounty we must live like mere beggars. Indeed, they that are truly beggars, vile and filthy sinners till very lately, may stoop to live in this dependent condition: it suits them well enough. But they who have long distinguished themselves from the herd of vicious wretches, or have even gone beyond moral men; for them to be told that they are either not so well, or but the same needy, impotent, insignificant vessels of mercy with the others : this is more shocking to reason than transubstantiation. For reason had rather resign its pretensions to judge what is bread or flesh than have this honour wrested from it to be the architect of virtue and righteousness. But where am I running? My design was only to give you warning, that wherever you go, this ' foolishness of preaching' will alienate hearts from you, and open mouths against you." My brother had a second return of his pleurisy. A few of us spent Saturday night in prayer. The next day, being Whitsunday, after hearing Dr. Heylyn preach a truly Christian sermon, (on, "They were all filled with the Holy Ghost:" "And so," said he, " may all you be, if it is not your own fault,") and assisting him at the holy communion, (his curate being taken ill in the church,) I received the surprising news that my brother had found rest to his soul. His bodily strength returned also from that hour. " Who is so great a God as our God?"

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.'

5. Removing soon after to another college, I executed a resolution which I was before convinced was of the utmost importance, shaking off at once all my trifling acquaintance. I began to see more and more the value of time. I applied myself closer to study. I watched more carefully against actual sins ; I advised others to be religious, according to that scheme of religion by which I modelled my own life. But meeting now with Mr. Law's " Christian Perfection" and " Serious Call," although I was much offended at many parts of both, yet they convinced me more than ever of the exceeding height and breadth and depth of the Law of God. The light flowed in so mightily upon my soul, that every thing appeared in a new view. I cried to God for help, and resolved not to prolong the time of obeying him as I had never done before. And by my continued endeavour to keep his whole Law, inward and outward, to the utmost of my power, I was persuaded that I should be accepted of him, and that I was even then in a state of salvation. 6. In 1730 I began visiting the prisons ; assisting the poor and sick in town ; and doing what other good I could, by my presence, or my little fortune, to the bodies and souls of all men. To this end I abridged myself of all superfluities, and many that are called necessaries of life. I soon became a by-word for so doing, and I rejoiced that my name was cast out as evil. The next spring I began observing the Wednesday and Friday fasts, commonly observed in the ancient Church ; tasting no food till three in the afternoon. And now I knew not how to go any further. I diligently strove against all sin. I omitted no sort of selt denial which I thought lawful: I carefully used, both in public and in private, all the means of grace at all opportunities. I omitted no occasion of doing good: I for that reason suffered evil. And all this I knew to i F2 REV. J. WESLEY'S JOURNAL. May, 1735

9. All the time I was at Savannah I was thus beating the air. Being ignorant of the righteousness of Christ, which, by a living faith in him, bringeth salvation " to every one that believeth," I sought to establish my own righteousness ; and so laboured in the fire all my days. I was now properly " under the Law ;" I knew that " the Law" of God was '' spiritual ; I consented to it, that it was good." Yea, "I delighted in it, after the inner man." Yet was I "carnal, sold under sin." Every day was I constrained to cry out, " What I do, I allow not: for what I would, I do not ; but what I hate that I do. To will is" indeed " present with me ; but how to perform that which is good, I find not. For the good which I would, I do not; but the evil which I would not, that J do. I find a law, that when I would do good, evil is present with me :" Even "the law in my members, warring against the law of my mind," and still bringing me into captivity to the law of sin." 10. In this vile, abject state of bondage to sin, I was indeed fighting continually, but not conquering. Before, I had willingly served sin; now it was unwillingly ; but still I served it. I fell, and rose, and fell again. Sometimes I was overcome, and in heaviness: sometimes I overcame, and was in joy. For as in the former state I had some foretastes of the terrors of the Law, so had I in this, of the comforts of om nae _ May, 1738. REV. J. WESLEY'S JOURNAL. 73

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

above the level, and paved with a small sort of brick, as smooth and clean as the Mall in St. James's. The walnut trees stand in even rows on either side; so that no walk in a gentleman's garden is pleasanter. About seven we came to Goudart, where we were a little surprised at meeting with a treatment which is not heard of in England. Several inns utterly refused to entertain us; so that it was with difficulty we at last found one, where they did us the favour to take our money for some meat and drink, and the use of two or three bad beds. They pressed us much in the morning to see their church, but were displeased at our pulling off our hats when we went in; telling us, we must not do so; it was not the custom there. It is a large old building, of the Gothic kind, resembling some of our English cathedrals. There is much history painting in the windows, which, they told us, is greatly admired. 'About eight we left Goudart, and in a little more than six hours reached Ysselstein. Here we were at Baron Wattevil's, as athome. We found with him a few German brethren and sisters, and seven or eight of our English acquaintance, who had settled here some time before. They lodged just without the town, in three or four little houses, till one should be built that would contain them all. Saturday, 17, was their Intercession day. In the morning, some of our English brethren desired me to administer the Lord's Supper: the rest of the day we spent with all the brethren and sisters, in hearing the wonderful work which God is beginning to work over all the earth; and in making our requests known unto him, and giving him thanks for the mightiness of his kingdom.

At six inthe morning we took boat. The beautiful gardens lie on both sides the river, for great part of the way to Amsterdam, whither we came about five inthe evening. The exact neatness of all the buildings here, the nice cleanness of the streets, (which, we were informed, were all washed twice a week,) and the canals which run through all the main streets, with rows of trees on either side, make this the pleasantest city which I have ever seen. Here we were entertained, with truly Christian hospitality, by Mr. Decknatel, a minister of the Mennonists, who suffered us to want nothing while we stayed here, which was till the Thursday following. Dr. Barkhausen, (a physician, a Muscovite by nation,) who had been with Mr. Decknatel for some time, showed us likewise all possible kindness. Remember them, O Lord, for good! I was at one of the societies, which lasted an hour and a half. About sixty persons were present. The singing was in Low Dutch ; (Mr. Decknatel having translated into Low Dutch, part of the Hernhuth Hymn-book ;) but the words were so very near the German, that any who understood the original, might understand the translation. The expounding was in High Dutch. I was at another of the societies on Tuesday, where were present about the same number. On Wednesday, one of our company found a sheep that had been lost : his sister, who had lived here for some time with one whom she loved too well, as he did her. But they were now both resolved, by the grace of God, (which they accordingly executed without delay,) "to pluck out the right eye, and cast it from them." Journal . 6 78 REV. J. WESLEY'S JOURNAL. June, 1738. We took boat at eight in the evening, and, landing at four in the morning, walked on to Uutfass, which we left about two, having now another boy added to our number. A little before eight we came to Beurn, a small ill built city, belonging to the prince of Orange. Setting out early in the morning, we came to Nimwegen, the last town in Holland, about two in the afternoon; and, leaving it at four, came before eight to an inn, two hours short of Cleve.

At four we took boat, when I could not but observe the decency of the Papists above us who are called Reformed. As soon as ever we were seated, (and so every morning after,) they all pulled off their hats, and each used by himself a short prayer for our prosperous journey. And this justice I must do to the very boatmen: (who upon the Rhine are generally wicked even to a proverb:) I never heard one of them take the name of God in vain, or saw any one laugh when any thing of religion was mentioned. So that I believe the glory of sporting with sacred things is peculiar to the English nation! We were four nights on the water, by reason of the swiftness of the stream, up which the boat was drawn by horses. The high mountains on each side the river, rising almost perpendicular, and yet covered 2 eee July, 1738. REV. J. WESLEY'S JOURNAL. 79 with vines to the very top, gave us many agreeable prospects ; a religious house, or old castle, every now and then appearing on the brow of one of them. On Sunday evening, July 2, we came to Mentz; and Monday, the 3d, at half an hour past ten, to Frankfort. Faint and weary as we were, we could have no admittance here, having brought no passes with us; which indeed we never imagined would have been required in a time of settled general peace. After waiting an hour at the gates, we procured a messenger, whom we sent to Mr. Bohler ; (Peter Bohler's father ;) who immediately came, procured us entrance into the city, and entertained us in the most friendly manner. We set out early in the morning on Tuesday, the fourth, and about one came to Marienborn. But I was so ill, that, after talking a little with Count Zinzendorf, I was forced to lie down the rest of the day. : The family at Marienborn consists of about ninety persons, gathered out of many nations. They live for the present in a large house hired by the Count, which is capable of receiving a far greater number; but are building one, about three English miles off, on the top of a fruitful hill. ' O how pleasant a thing it is for brethren to dwell together in unity !?

We breakfasted at Gehlenhausen, an old, unhandsome town, dined ° at Offenau, (where is a strange instance of moderation, a church used every Sunday both by the Papists and the Lutherans alternately,) and, notwithstanding some sharp showers of rain, in the evening reached Steinau. Thursday, 20, we dined at Braunsal, and passing through Fulda in the afternoon, (where the duke has a pleasant palace,) travelled through a delightful country of hills and vales ; and in the evening came to Rickhersch. The next night, (after having had the most beautiful prospect which I think I ever saw, from the top of a high hill, commanding a vast extent of various land on every side,) we, with some difficulty, and many words, procured a poor accommodation at an inn in Markful. Saturday, 22, having passed through Eisenach in the morning, we came through a more level open country, to Saxe-Gotha in the afternoon, a neat and pleasant city, in which the Prince's palace is indeed a fine building. We stopped an hour here with a friendly man, and in the evening came to Ditleben; and thence in the morning to Erfurt, where we were kindly entertained by Mr. Reinhart, to whom 'we were directed by some of the brethren at Marienborn. In the afternoon we came to Weymar, where we had more difficulty to get through the city than is usual, even in Germany: being not only detained a considerable time at the gate, but also carried before I know not what great man (I believe the duke) in the Square ; who, after many other questions, asked, what we were going so far as Hernhuth for: I answered, "to see the place where the Christians live." He looked hard, and Jet us go. We came early to Jena, which lies at the bottom of several high, steep, barren hills. The students here are distinguished from the townsmen by their swords. They do not live together in colleges, (nor indeed in any of the German universities,) as we do in Oxford and Cambridge ; but are scattered up and down the town, in lodging or boarding houses. Those of them to whom we were recommended, behaved as brethren indeed. © may brotherly kindness, and every good word and work, abound in them more and more! At Jena, the stone pillars begin; set up by the elector of Saxony Oar whe

a Eee ee Jaly, 1738. REV. J. WESLEY'S JOURNAL. 81 and marking out every quarter of a German mile, to the end of his electorate. Every mile is a large pillar, with the names of the neighbouring towns, and their distances inscribed. It were much to be wished, that the same care were taken in England, and indeed in all countries. We left Jena early on Tuesday, reached Weisenfeltz in the evening, and Merseberg on Wednesday morning. Having a desire to see Halle, (two German miles off,) we set out after breakfast, and came thither at two in the afternoon. But we could not be admitted into the town, when we came. The king of Prussia's tall men, who kept the gates, sent us backward and forward, from one gate to another, for near two Lours. I then thought of sending in a note to Professor Francke, the son of that August Herman Francke whose name is indeed as precious ointment. O may I follow him, as he did Christ! And " by manifestation of the truth commend myself to every man's conscience in the sight of God!" He was not in town. However, we were at length admitted into the Orphan house ; that amazing proof, that "all things are" still " possible to him that believeth." There is now a large yearly revenue for its support, beside what is continually brought in by the printing office, the books sold there, and the apothecary's shop, which is furnished with all sorts of medicines. The building reaches backward from the front in two wings, for, I believe, a hundred and fifty yards. The lodging chambers for the children, their dining room, their chapel, and all the adjoining apartments, are so conveniently contrived, and so exactly clean, as I have never seen any before. Six hundred and fifty children, we were informed, are wholly maintained there; and three thousand, if I mistake not, taught. Surely, such a thing neither we nor our fathers have known, as this great thing which God has done here! '7. -We returned to Merseberg, and at five in the evening came to the gates of Leipsig. After we had sent in our pass, and waited an hour and a half, we were suffered to go to a bad inn in the town.

We found out Mr. Merschall, and the other gentlemen ot the university, to whom we were directed. They were not wanting in any good office while we stayed, and in the afternoon went with us an hour forward in our journey. After a pleasant walk on Saturday, on Sunday, 30, about seven in the morning, we came to Meissen. In Meissen castle, the German chinaware is made, which is full as dear as that imported from the Indies ; and as finely shaped, and beautifully coloured, as any I have ever seen. After breakfast we went to church. I was greatly surprised at all I saw there: at the costliness of apparel in many, and the gaudiness of it, in more; at the huge fur caps worn by the women, of the same shape with a Turkish turban ; which generally had one or more ribands hanging down a great length behind. The minister's habit was adorned with gold and scarlet, and a vast cross both behind and before. Most of the congregation sat, (the men generally with their hats on, at the prayers as well as sermon,) and all of them stayed during the holy communfon, though but very few received. Alas, alas! what a Reformed country is this! At two in the afternoon we came to Dresden, the chief city of Saxony. Here also we were carried for above two hours from one magistrate or 82 REV. J. WESLEY'S JOURNAL. Aug. 1738. officer to another, with the usual impertinent solemnity, before we were suffered to go to our inn. I greatly wonder that common sense and common humanity (for these, doubtless, subsist in Germany as well as England) do not put an end to this senseless, inhuman usage of strangers, which we met with at almost every German city, though - more particularly at Frankfort, Weimar, Halle, Leipsig and Dresden. I know nothing that can reasonably be said in its defence, in a time of full peace, being a breach of all the common, even Heathen laws of hospitality. If it be a custom, so much the worse; the more is the pity and the shame.

The minister had on a sort of pudding sleeve gown, which covered him all round. At nine began a long voluntary on the organ, closed with a hymn, which was sung by all the people sitting ; in which posture, as is the German custom, they sung all that followed. Then the minister walked up to the altar, bowed, sung these Latin words, " Gloria in excelsis Deo ;" bowed again, and went away. This was followed by another hymn, sung, as before, to the organ, by all the people. Then the minister went to the altar again, bowed, sung a prayer, read the epistle, and went away. After a third hymn was sung, he went a third time to the altar, sung a versicle, (to which all the people sung a response,) read the third chapter to the Romans, and went away. The people having then sung the creed in rhyme, he came and read the Gospel, ail standing. Another hymn followed, which being ended, the minister in the pulpit used a long extemporary prayer, and afterward preached an hour and a quarter on a verse of the Gospel. Then he read a long intercession and general thanksgiving, which before twelve concluded the service. After the Evening service at Hernhuth was ended, all the unmarried men (as is their custom) walked quite round the town, singing praise with instruments of music; and then on a small hill, at a little distance from it, casting themselves into a ring, joined in prayer. Thence they returned into the great Square, and a little after eleven, commended each other to God. : A child was buried. The burying ground (called by them Gottes Acker, that is, God's ground) hes a few hurdred yards out of the town, under the side of a little wood. There are distinct squares in it for married men and unmarried; for married and unmarried women; for male and female children, and for widows. The corpse 84 : REV. J. WESLEY'S JOURNAL. Aug. 1738.

'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 ?"'

" But soon after this a new doubt arose, Are the New Testament prophecies fulfilled? This I next set myself to examine. I read them carefully over, and could not but see every event answered the prediction; so that the more I compared the one with the other, the more fully I was convinced that 'all Scripture was given by inspiration of God.' a a Aug. 1738. REV. J. WESLEY'S JOURNAL. 87 " Yet still my soul was not in peace; nor indeed did I expect it, till I should have openly renounced the errors of Popery ; which accordingly I did at Berlin. I now also led a very strict life. Iread much, and prayed much. I did all I could to conquer sin; yet it profited not: I was still conquered by it. Neither found I any more rest among the Lutherans, than I did before among the Papists. At length, not knowing what to do, I listed myseif a soldier. Now ! thought I should have more time to pray and reed, having with me a New Testament and a hymnbook. But in one day both my books were stole. This almost broke my heart. Finding also in this way of life all the inconveniences which I thought to avoid by it, after six months I returned to my trade, and followed it two years. Removing then to Gorlitz, in Saxony, I fell into a dangerous illness. I could not stir hand or foot for twenty weeks. Pastor Sleder came to me every day. And from him it was that the Gospel of Christ came first with power to my soul. " Here I found the peace I had long sought in vain; for I was assured 'my sins were forgiven. Notindeed all at once, but by degrees; not in one

«4, It was in the year 1715 that a soldier of the emperor's, lately discharged, came to Sehl, a village of which the Jesuits are lords, and began to talk with Augustin Neusser and his brother. He sharply reproved their hypocrisy, in pretending to be Romanists, and dissembling the true faith. Yet they conferred with flesh and blood, till the year 1722, when at length they forsook all and retired into Upper Lusatia. They left three brothers behind them, who were soon after cast into prison, and grievously persecuted by the Papists; so that as soon as ever a door was opened, they also left all, and followed their brothers into Lusatia. The same did many others soon after, as finding no safety either for body or soul in their own country ; whence, about the same time, Michael and Martin Linner, and the Haberlands, were driven out, with their families, after having suffered the loss of all things, for not conforming to the Romish worship, and for receiving those they called heretics into their houses. «¢°5, But the brethren at Kuhnewald were treated with still greater ° severity. Ali their books were taken away; they were compelled, by the most exquisite torments, to conform to the Popish superstitions and idolatries ; and, in the end, cast into, and kept in, the most loathsome prisons, whereby David Schneider, the Nitschmans, and many others, were constrained also to leave their country, and all that they had. These eT 90 REV. J. WESLEY'S JOURNAL. Aug. 1738. are the plain reasons of our leaving Moravia, of which your excellency desired an account from us.' "In the mean time we found a great remissness of behaviour had crept in among us. And indeed the same was to be found in most of those round about us, whether Lutherans or Calvinists; so insisting on faith, as to forget, at least in practice, both holiness and good works.

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

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

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

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

TREES ENT ne ee t f i 96 REV. J. WESLEY'S JOURNAL. TAug. 1738 " When I was about twenty-six, I was pressed in spirit to exhort and mstruct my brethren. Accordingly, many of them met at my house, to read, pray, and sing psalms. They usually came about ten or eleven, and stayed till one or two in the morning. When Christian David came to us, we were much quickened and comforted, and our number greatly increased. We were undisturbed for two years. But then the Papists were informed of our meeting. Immediately search was made. All our books were seized, and we were ordered to appear before the consistory. I was examined many times; was imprisoned, released, and imprisoned again, five times in one year. At last I was adjudged to pay fifty rix-dollars, and suffer a year's imprisonment. But upon a re-hearing, the sentence was changed, and I was ordered to be sent to the galleys. Before this sentence was executed, I escaped out of prison, and came to Sorau in Silesia. Many of our brethren followed me; and here for near ten years I taught the children in the Orphan house. I soon sent for my wife and children. But the magistrates had just then ordered, that the wives and children of all those who had fled should be taken into safe custody. The night before this order was to be executed, she escaped, and came to Sorau. "Soon after, some of my brethren who had been there pressed me much to remove to Hernhuth: Christian David, in particular, by whose continued importunity I was at length brought to resolve upon it. But all my brethren at Sorau were still as strongly against it as I myself had formerly been. For a whole year I was struggling to break from them, or to persuade them to go too. And it cost me more pains to get from Sorau, than it had done to leave Moravia.

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

"Two days passed, and no man asked me any question ; when, doubting what I ought to do, I went into a neighbouring wood, and, going into a little cave, fell on my face and prayed, ' Lord, thou seest I am ready to do what thou wilt. If it be thy will I should be cast into prison, thy will be done. If it be thy will, that I should leave my wife and children, I am ready. Only show me thy will. Immediately I heard a loud voice saying, Fort, fort, fort, 'Goon, go on.' rose joyful and satisfied ; went home and told my wife, it was God's will I should now leave her; but that I hoped to return in a short time, and take her and my children with me. I went out of the door; and in that moment was filled with peace, and joy, and comfort. "We had above two hundred miles to go, (thirty-five German,) and neither I, nor my friend who went with me, had one kreutzer. But God provided things convenient for us, so that in all the way we wanted nothing. "In AN journey God gave me the full assurance that my sins were forgiven. This was twelve years ago; and ever since it has been confirmed more and more, by my receiving from him every day fresh supplies of strength and comfort. " By comparing my experience with that of others, you may perceive how different ways God leads different souls. But though a man should be led in a way different from that of all other men; yet, if his eye be at all times fixed on his Saviour; if his constant aim be to do his will; if all his desires tend to him; if in all trials he can draw strength from him ; if he fly to him in all troubles, and in all temptations find salvation in his blood; in this there can be no delusion: and whosoever is thus minded, however or whenever it began, is surely reconciled to God through his Son."

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

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

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

"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.

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."

Before Stoltius left Jena, Buddzus also began to preach the real Gospel, as did Christius svon after; whereby some awakening continued till the year 1724. A few of the townsmen then agreed to maintain a student, to be a schoolmaster for some poor children. They afterward kept several schoolmasters: but about 1728, all of them going away, the school was broke up, and the children quite neglected. Professor Buddeus being informed of this, earnestly recommended the consideration of it to the students in his house: and about ten of them, among whom was Mr. Spangenberg, took upon themselves the care of those children. Their number soon increased, which gave great offence to the other schoolmasters in the town ; and not long after to the magistrates of the town, and to the senate of the university. The offence soon spread to the pastors, the professors, the consistory, and the princes who are lords of Jena. But it pleased God to move one of them, the prince of Eisenach, who had the chief power there, to stop the open persecution, by forbidding either the senate or consistory to molest them. He likewise wholly exempted them from the jurisdiction of both, ordering that all complaints against them for the time to come should be cognizable only by himself. But during the persecution, the number of schools was increased from one to three, (one in each suburb of the city,) the number of teachers to above thirty, and of children to above three hundred. There are now thirty constant teachers, ten in each school, and three or four supernumerary, to supply accidental defects. Four of the masters are appointed to punish, who are affixed to no one school. Each of the schools being divided into two classes, and taught five hours a day, every one of the thirty masters has one hour in a day to teach. All the masters have a conference about the schools every Monday. They havea second meeting on Thursday, chiefly for prayer: and a third every Saturday. Once in half a year they meet to fill up the places of those masters who are gone away. And the number has never decreased ; fresh ones still offering themselves, as the former leave the university. The present method wherein they teach is this : Baal f GMS Wot oe ee 108 REV. J. WESLEY'S JOURNAL. ' Aug. 1738

There are always two classes in each school. In the lower, childrer from six to ten or twelve years old are taught to read. They are then removed to the other class, in which are taught the Holy Scriptures, arithmetic, and whatever else it may be useful for children to learn. In the morning, from eight to nine, they are all catechised, and instructed in the first principles of Christianity, either from Luther's smaller Catechism, or from some texts of Holy Scripture. From nine to ten the smaller children are taught their letters and syllables; and the larger read the Bible. From ten to eleven those in the lower class learn and repeat some select verses of Holy Scripture, chiefly relating to the foundation of the faith. Meanwhile those in the upper learn arithmetic. In the afternoon from one to two all the children are employed as from nine to ten in the morning. From two to three, the smaller children learn and repeat Luther's smaller Catechism, while the larger are taught to write. Every Sunday there is a public catechising on some text of Scripture; at which all persons who desire it may be present. In the afternoon we left Jena, several of the brethren accompanying us out of town. At five, having just passed through Weimar, we met Mr. Ingham going for Hernhuth. We all turned aside to a neighbouring village, where having spent a comfortable evening together, in the morning we commended each other to the grace of God, and went on our several ways. We breakfasted at Erfurt with Mr. Reinhart, spent the evening with some brethren at Saxe-Gotha, and by long journeys came to Marienborn on Friday, August 25. : I took my leave of the Countess, (the Count being gone to Jena,) and setting out early the next morning, came about three in the afternoon to Frankfort. From Mr. Bohler's we went to the society, where one of the brethren from Marienborn offered free redemption, through the blood of Christ, to sixty or seventy persons.

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

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

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

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

such a one as me, to follow with all possible care and vigilance that wise advice of Mr. Herbert : Still let thy mind be bent ; still plotting how, And when, and where, the business may be done. And this, I bless God, I can in some measure do, while I avoid that bane of all religion, the company of good sort of men, as they are called ; persons who have a king to, but no sense of religion. But these insensibly undermine all my resolution, and steal away what little zeal I have. So that I never come from among these saints of the world (as John Valdesso terms them) faint, dissipated, and shorn of all my strength, but T say, 'God deliver me from a half Christian.' "9. Freedom from care is yet another invaluable blessing. And where could I enjoy thisasI do now? I hear of such a thing as the cares of the world; but I feel them not. My income is ready for me on so many stated days: all I have to do is to carry it home. The grand article of my expense is food. And this too, is provided without any care of mine. The servants I employ are always ready at quarter day; so I have no trouble on their account. And what I occasionally need to buy, I ean mmediately have without any expense of thought. Here, therefore, I can be 'without carefulness.' I can 'attend upon the Lord without distraction.' And I know what a help this is to the being holy both in body and spirit.

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

"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.

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

«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.

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

all things?" At that hour it was, that one who had long continued in sin, from a despair of finding mercy, received a full, clear sense of his pardoning love, and power to sin no more. I then went to Clifton, a mile from Bristol, at the minister's desire, who was dangerously ill, and thence returned to a little plain, near Hannam Mount, where about three thousand were present. After dinner I went to Clifton again. The church was quite full at the prayers and sermon, as was the church yard at the burial which followed. From Clifton we went to Rose Green, where were, by computation, near seven thousand, and thence to Gloucester-lane society. After which was our first love-feast in Balawin-street. O how has God renewed my strength! who used ten years ago to be so faint and weary, with preaching fwice in one day ! 130 REV. J. WESLEY'S JOURNAL. May, 1739. We understood that many were offended at the cries of those on whom the power of God came: among whom was a physician, who was much afraid, there might be fraud or imposture in the case. . To-day one whom he had known many years, was the first (while I was preaching in Newgate) who broke out "into strong cries and tears." He could hardly believe his own eyes and ears. He went and stood close to her, and observed every symptom, till gseat drops of sweat ran down her face, and all her bones shook. He then knew not what to think, being clearly convinced, it was not fraud, nor yet any natural disorder. But when both her soul and body were healed in a moment, he acknowledged the finger of God.

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.

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

I began expounding in the morning the thirteenth chapter of the first Epistle to the Corinthians. At Hannam, I further explained the promise given by faith; as I did also at Rose Green. At Clifton it pleased God to assist me greatly in speaking on those words, " He that drinketh of this water shall thirst again ; but whosoever drinketh of the water that I shall give him shall never thirst: but the water that shall give him shall be in him a well of water, springing up into everlasting life." My ordinary employment, in public, was now as follows : Every morning I read prayers and preached at Newgate. Every evening I expounded a portion of Scripture at one or more of the societies. On Monday, in the afternoon, I preached abroad. near Bristol ; on Tuesday, at Bath and Two-Mile-Hill alternately ; on Wedvesday, at Baptist Mills ; every other Thursday, near Pensfcad ; every other Friday, in another part of Kingswood; on Saturday, in the afternoon, and Sunday morning, in the Bowling-green ; (which lies near the middle of the city ;) on Sunday, at eleven, near Hannam Mount ; at two, at Clifton; and at five on Rose Green: and hitherto, as my days, so my strength hath been. As I was expoundirg in the Back-lane, on the righteousness of the Scribes and Pharisees, many who had before been righteous wn their own eyes, abhorred themselves as in dust and ashes. But two, ooal i tN i a . May, 1739. REV. J. WESLEY'S JOURNAL. 133 whvu seemed to be more deeply convinced than the rest, did not long sorrow as men without hope; but found in that hour, that they had "an Advocate with the Father, Jesus Christ the righteous :" as did three others in Gloucester-lane the evening before, and three at Baldwin-street this evening. About ten, two who after seeing a great light, had again reasoned themselves into darkness, came to us, heavy laden. We cried to God, and they were again " filled with peace and joy in believing." -

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.

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.

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

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

I preached, at seven, in Upper Moorfields, to (I believe) six or seven thousand people, on, '"' Ho! every one that thirsteth, come -ye to the waters." In the afternoon I saw poor R. dT n, who had left our society and the Church. We did not dispute, but pray ; and in a short space the scales fell off from his eyes. He gladly - returned to the Church, and was in the evening re-admitted into our society. At five I preached on Kennington Common, to about fifteen thousand people, on those words, " Look unto me, and be ye saved, all ye ends of the earth." I left London early in the morning, and the next evening reached Bristol, and preached (as I had appointed, if God should permit) toa numerous congregation. My text now also was, '" Look unto me, and be ye saved, all ye ends of the earth." Howel Harris called upon me an hour or two after. He said, he had been much dissuaded from either hearing or seeing me, by many who said all manner of evil of me. '" But," said he, "as soon as I heard you preach, I quickly found what spirit you was of. And before you had done, I was so overpowered with joy and love, that I had much ado to walk home." It is scarce credible what advantage Satan had gained during my absence of only eight days. Disputes had crept into our little society so that the love of many was already waxed cold. I showed them the June, 1739. REV. J. WESLEY'S JUURNAL. 141 state they were in the next day, (both at Newgate and at Baptist Mills,) from those words, " Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat." And when we met in the evening, instead of reviving the dispute, we all betook ourselves to prayer. Our Lord was with us. Our divisions were healed: misunderstandings vanished away: and all our hearts were sweetly drawn together, and united as at the first.

opportunity of informing himself better': for no sooner had he begun (in the application of his sermon) to invite all sinners to believe in Christ, than four persons sunk down close to him, almost in the same moment. One of them lay without either sense or motion. A second trembled exceedingly. The third had strong convulsions all over his body, but made no noise, unless by groans. The fourth, equally con- vulsed, called upon God, with strong cries and tears. From this time, I trust, we shall all suffer God'to carry on his own work in the way that pleaseth him. ; I went to a gentleman who is much troubled with what they call lowness of spirits. Many such have I been with before ; but in several of them, it was no bodily distemper. 'They wanted something, they knew not what; and were, therefore, heavy, uneasy, and dissatisfied with every thing. The plain truth is, they wanted God, they wanted Christ, they wanted faith: and God convinced them of their want, in a way their physicians no more understood than themselves. Accordingly nothing availed 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 they rested in him. On Friday, in the afternoon, I left Bristol with Mr. Whitefield, in the midst of heavy rain. But the clouds soon dispersed, so that we had a fair, calm evening, and a serious congregation at Thornbury. In the morning we breaktasted with a Quaker who had been brought up in the Church of England: but being under strong convictions of inward sin, and applying to several persons for advice, they all judged him to be under a disorder of body, and gave advice accordingly. Some Quakers with whom he met about the same time, told hizs it was the hand of God upon his soul; and advised him to seek another sort of relief than those miserable comforters had recommended. "'Wo unto you, ye blind leaders of the blind !" How long will ye per duly, 1739.) REV. J. WESLEY'S JOURNAL. 145

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

'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?

Having frequently been ated to Wells, particularly by Mr. who begged me to make his house my home, on Thursday, the 9th, I went thither, and wrote him word the night before ; upon which he presently went to one of his friends, and desired a messenger might be sent to meet me, and beg me to turn back: " Otherwise," said he, 'we shall ii a ai Aug 1739. REV. J. WESLEY'S JOURNAL. 149 lose all our trade." But this consideration did not weigh with him, so that he invited me to his own house; and at eleven I preached in his ground, on" Christ our wisdom, righteousness, sanctification, and redemption," to about two thousand persons. Some of them mocked at first, whom I reproved before all ; and those of them who stayed were more serious. Several spoke to me after, who were, for the present, much affected. O let it not pass away as the morning dew! I had the satisfaction of conversing with a Quaker, and afterward with an Anabaptist; who, I trust, have had a large measure of the love of God shed abroad in their hearts. O may those, in every _ persuasion, who are of this spirit, increase a thousand-fold, how many soever they be! In the evening, two were seized with strong pangs, as were four the next evening, and the same number at Gloucester-lane, on Monday; one df whom was greatly comforted. I preached at Bradford, to about three thousand, on, " One thing is needful." Returning through Bath, I preached to a small congregation, suddenly gathered together at a little distance from the town, (not being permitted to be in R Merchant's ground any more,) on, "« The just shall live by faith." Three at the new room, this evening, were cut to the heart; but their wound was not as yet healed.

no conditional or instrumental cause, but faith; is overturning Popery from the foundation ? When will ye understand, that the most destructive of all those errors which Rome, the mother of abominations, hath brought forth, (compared to which transubstantiation, and a hundred more, are " trifles light as air,'') is "' That we are justified by works ;" or, (to express the same thing a little more decently,) by faith and works. Now, dol preach this? I did for ten years: I was (fundamentally) a Papist, and knew it not. But I do now testify to all, and it is the very point for asserting which J have, to this day, been called in question,) that 'no good works can be done before justification; none which have not in them the nature of sin." I have often inquired who are the authors of this report; and have generally found they were either bigoted Dissenters, or (I speak without fear or favour) 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 favourable 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 wilfully spoke what they knew to be fulse ; 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. 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.

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

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

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

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

5. I magnify the grace of God which is in many among you, enaoung 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 fe ; and, above all, giving you tc love one another in a manner the world knoweth not of. 6. I praise God that he hath delivered, and yet doth deliver, you from those outward sins that overspread the face of the earth. No cursing, no light or false swearing, no profaning the name of God, is heard among you. No robbery or theft, no gluttony or drunkenness, no whoredom or adultery, no quarrelling or brawling, (those scandals of the Christian name,) are found within your gates. No diversions but such as bevome saints, as may be used in the name of the Lord Jesus. You regard not outward adorning, but rather desire the ornament of a serious, meek, and quiet spirit. You are not slothful in business, but labour to eat your own bread; and wisely manage "the mammon of unrighteousness," that ye may have to give to others also, to feed the hungry, and cover the naked with a garment. 7. Llove and esteem you for your excellent discipline, scarce inferior to that of the apostolic age; for your due subordination of officers, every one knowing and keeping his proper rank; for your exact division of the people wnder your charge, so that each may be fed with food convenient for them; for your care that all who are employed in the service of the Church should frequently and freely confer together ; and, in consequence thereof, your exact and seasonable knowledge of the state of every member; and your ready distribution either of spiritual or temporal relief, as every man hath need. 8. Perhaps, then, some of you will say, "If you allow all this, what more can you desire?" 'The following extract will answer you at large, wherein I have first given a naked relation (among other things) of many facts and conversations that passed between us in the scme order of time as they occurred; and then summed up what I cannot approve of yet, that it may be tried by the word of God. é

9. This I have endeavoured to do with a tender hand; relating no more than believed absolutely needful; carefully avoiding all tart and unkind expressions, all that I could foresee would be disobliging to you, or any further offensive than was implied in the very nature of the thing; labouring every where to speak consistently with that deep sense which is settled in my heart, that you are (though I cannot call you Rabbi, infallible) yet far, far better and wiser than me. 10, And if any of you will smite me friendly, and reprove me; if you will show me wherein I have erred, either in the matter or manner of the following relation, or any part thereof, I will, by the grace of God, confess it before angels and men, in whatsoever way you shall require. 5 Meanwhile do not cease to pray for Your weak, but sfill affectionate brother, Joun Wes.er. Lonpon, June 24, 1744. JOURNAL. No. IV. Tuurspay, November 1, 1739. I left Bristol, and, on Saturday, came to London. The first person I met with there, was one whom I had left strong in faith, and zealous of good works ; but she now told me, Mr. Molther had fully convinced her, she never had any faith at all ; and had advised her, till she received faith, to be still, ceasing from outward works ; which she had accordingly done, and did not doubt but in a short time she should find the advantage of it. In the evening Mr. Bray, also, was highly commending the being still before the Lord. He likewise spoke largely of the great danger that attended the doing of outward works, and of the folly of people that keep running about to church and sacrament, "as I," said he, " did till very lately."

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

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

I spent another hour with one I had twice conversed with before ; and with much the same effect. He asked wherein the doctrine I preached differed from the doctrine preached by other ministers of the Church. I told him, "I hope not at all from that which is preached by many other ministers. _ But from that which is preached by some, it differs thus: I preach the doctrine of the Church, and they do not." After he had long and zealously laboured to prove, that all ministers preached as I did, and there was no difference of doctrine at all; I was obliged to leave him abruptly ; and should indeed have feared, that my time had been spent to small purpose, but for one piece of history which I then learned, viz. that he had gone to the bishop, before his lordship left Bristol, and informed him that I said in the public congregation, I had had a conference with the bishop and twelve clergymen, and had put them all to silence. Was his lordship so informed? And could ne believe even this? O Joseph Chandler, Joseph Chandler ! I think 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. He who has now begun a good work in your soul, will, I aS Orie Bel Dee 4: aS 180 REV. J. WESLEY'S JOURNAL. Apni, 1740. doubt not, preserve you to the end. But I believe Satan will separate us for a season." Accordingly, the next day, I was informed that the commanding officer had given strict orde.'s, neither Mr. Wesley, nor any of his people, should be admitted ; for they were all Atheists. But did that man die like an Atheist? Let my last end be like his!

Tues. April 1. While I was expounding the former part of the twenty-third chapter of the Acts, (how wonderfully suited to the occasion! though not by my choice,) the floods began to lift up their voice. Some or other of the children of Belial had laboured to disturb us several nights before: but now it seemed as if all the host of the aliens were come together with one consent. Not only the court and the alleys, but all the street, upward and downward, was filled with people, shouting, cursing, and swearing, and ready to swallow the ground with fierceness and rage. The mayor sent order, that they should disperse. But they set him at nought. The chief constable came next in person, who was, till then, sufficiently prejudiced against us. But they insulted him also in so gross a manner, as, I believe, fully opened his eyes. At length the mayor sent several of his officers, who took the ringleaders into custody, and did not go till all the rest were dispersed. Surely he hath been to us " the minister of God for good." The rioters were brought up to the court, the quarter sessions being held that day. They began to excuse themselves by saying many things of me. But the mayor cut them all short, saying, "What Mr. Wesley is, is nothing to you. I will keep the peace: I will have no rioting in this city." Calling at Newgate in the afternoon, I was informed that the poor wretches under sentence of death were earnestly desirous to speak with me; but that it could not be; Alderman Beecher having just then sent an express order that they should not. I cite Alderman Beecher to answer for these souls at the judgment seat of Christ.

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

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

May, 1740. REV. J. WESLEY'S JOURNAL. 183 «¢No; my heart is desperately wicked: but I have no doubt or fear. I know my Saviour loves me; and I love him: I feel it every moment." I tLen plainly told her master, " Here is an end of your reasoning. This is the state, the existence of which you deny." Thence I went to the little society here, which had stood untainted from the beginning. But the plague was now spread to them also. One of them, who had been long full of joy in believing, now denied she had any faith at all; and said, till she had, she would communicate no more. Another, who said, she had the " faith that overcometh the world," added, she had not communicated for some weeks ; and it was all one to her whether she did or no; for a believer was not subject to ordinances. In the evening, one of the first things started at Fetterlane was, the question concerning the ordinances. But I entreated we might not be always disputing; but rather give ourselves unto prayer. I endeavoured all this time, both by explaining in public those scriptures which had been misunderstood, and by private conversation, to bring back those who had been led out of the way ; and having now delivered my own soul, on Friday, May 2, I left London ; and lying at Hungerford that night, the next evening came to Bristol.

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

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

In the evening Mr. Acourt complained, that Mr. Nowers had hindered his going into our society. Mr. Nowers answered, "It was by Mr. C. Wesley's order." 'What," said Mr. Acourt, 'do you refuse admitting a person into your society, only because he differs from you in opinion?" I answered, " No; but what opinion do you mean?" He said, " That of election. I hold, a certain number is elected from eternity. And these must and shall be saved. And the rest of mankind must and shall be damned. And many of your society hold the same." I replied, 'I never asked whether they hold it orno. Only iet them not trouble others by disputing about it." He said, « Nay, but I will dispute about it." 'What, wherever you come?" "Yes, wherever come." ' Why then would you come among us, who you know are of another mind?" ' Because you are all wrong, and I am resolved to set you all right." "I fear your coming with this view, would neither profit you nor us." He concluded, " Then I will go and tell all the world, that you and your brother are false prophets. And I tell you, in one fortnight, you will all be in confusion." Fri, 20. I mentioned this to our society, and, without entering into the controversy, besought all of them who were weak in the faith. not 186 _ REY. J. WESLEY'S JOURNAL. June, 1740 to "receive one another to doubtful disputations ;" but simply to follow after holiness, and the things that make for peace. Finding there was no time to delay, without utterly destroying the cause of God, I began to execute what I had long designed. to strike at the root of the grand delusion. Accordingly, from those words of Jeremiah, "Stand ye in the way, ask for the old paths," I took occasion to give a plain account, both of the work which God had begun among us, and of the manner wherein the enemy had sown his tares among the good seed, to this effect :

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."

After reading this twice or thrice over, as distinctly as I could, I asked, "My brethren, is this right, or is it wrong?" Mr. Bell answered immediately, "It is right; itis all right. It is the truth. Too this we must all come, or we never can come to Christ." Mr. Bray said, "I believe our brother Bell did not hear what you read, or did not rightly understand." But Mr. Bell replied short, " Yes, I heard every word; and I understand it well. I say, it is the truth ; it is the very truth; it is the inward truth." Many then laboured to prove, that my brother and I laid too much stress upon the ordinances. To put this matter beyond dispute, "1," said Mr. Bowes, "used the ordinances twenty years ; yet I found not Christ. But I left them off only for a few weeks, and I found him then. And I am now as close united to him as my arm is to my body." One asked, whether they would suffer Mr. Wesley to preach at Fetter-lane. After a short debate, it was answered, " No: this place is taken for the Germans." Some asked, whether the Germans had converted any soul in England: whether they had not done us muck. hurt, instead of good ; raising a division of which we could see no end: and whether God did not many times use Mr. Wesley for the healing our divisions, when we were all in confusion. Several roundly replied, "Confusion! What do you mean? We were never in any confusion at all." I said, " Brother Edmonds, you ought not to say so ; because I have your letters now in my hands." Mr. Edmonds replied, ' 'That is not the first time I have put darkness for light, and light for darkness." We continued in useless debate till about. eleven. I then gave them up to God. A few of us joined with my mother in the great sacrifice of thanksgiving ; and then consulted how to proceed with regard to our poor brethren of Fetter-lane: we all saw the thing was now come to a crisis, and were therefore unanimously agreed what to do.

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

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 !)

"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,

Being still fearful of doing any thing rashly, or contrary to the great law of love, I consulted again with many of our brethren, concerning the further steps I should take. In consequence of which, on Saturday, 7, all who could of the society being met together, I told them, open dealing was best; and I would therefore tell them plainiy what I thought (setting all opinions aside) had been wrong in many of them, viz. "1, Their despising the ministers of God, and slighting his ordinances: 2. Their not speaking or praying when met together, till they were sensibly moved thereto: and, 3. Their dividing themselves from the-r brethren, and forming a separate society. That we could not approve of delaying this matter, because the confusion that was already, increased daily. That, upon the whole, we believed the only way to put a stop to these growing evils was, for every one now to take his choice, and quit one society or the other." T B replied, "It is our holding election is the true cause of your separating from us." I answered, " You know in your own conscience it is not. There are several Predestinarians in our societies both at London and Bristol; nor did I ever yet put any one out of either because he held that opinion." He said, " Well, we will break up our society, on condition you will receive and employ Mr C - as you did before." I replied, " My brother has wronged me much. But he doth not say, 'I repent.'"" Mr. C said, " Unless in not speaking in your defence, I do not know that I have wronged one, - March, 1741. REV. J. WESLEY'S JOURNAL. 205 you at all." T rejoined, "It seems then nothing remains, but for each to choose which society he pleases." Then, after a short time spent in prayer, Mr. C - went out, and about half of those who were present, with him.

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.

Wh » concerning the letter he had published, said to be in answer to my sermon on free grace. The sum of what I observed to him was this, 1. That it was quite imprudent to publish it at all, as being only the putting of weapons into their hands, who loved neither the one nor the other. 2. That if he was constrained to bear his testimony (as he termed it) against the error I was in, he might have done it by publishing a treatise on this head, without ever calling my name in question. 3. That what he had published was a mere burlesque upon an answer, leaving four of my eight arguments untoucked, and handling the other four in so gentle a manner, as if he was afraid they would burn his fingers: however, that, 4, he had said enough of what was wholly foreign to the question, to make an open (and probably, irreparable) breach between him and me: seeing " for a treacherous wound, and for the bewraying of secrets, every friend will depart." I had a long conversation with Peter Bohler. I marvel how I refrain from joining these men. I scarce ever see any of them but my heart burns within me. I long to be with them; and yet am kept from them. Tues. '7. I dined with one who had been a professed Atheist for upward of twenty years. But coming some months since to make sport with the word of God, it cut him to the heart. And he could have no rest day nor night, till the God whom he had denied spoke peace to his soul. In the evening, having desired all the bands to meet, I read over the names of the United Society ; and marked those who were of a doubtful character, that full inquiry might be made concerning them. On Thursday, at the meeting of that society, I read over the names of these, and desired to speak with each of them the next day, as soon as they had opportunity. Many of them afterward gave sufficient proof, that they were seeking Christ in sincerity. The rest I determined to keep on trial, till the doubts concerning them were removed.

"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."

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

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

we "must do to be saved." One of our company seemed a little offended when I had done, at "a vile fellow, notorious all over the country, for cursing, swearing, and drunkenness ; though he was now grey-headed, being near four-score years of age." He came to me, and catching me hold by the hands, said, " Whether thou art a good or a bad man, I know not; but I know the words thou speakest are good. I never heard the like in all my life. O that God would set them home "pon my poor soul!' He then burst into tears, so that he could speak no more. I rode to Nottingham again, and at eight preached at the market-place, to an immense multitude of people, on, "' The dead shall hear the voice of the Son of God; and they that hear shall live." I saw only one or two who behaved lightly, whom I immediately spoke to; and they stood reproved. Yet, soon after, a man behind me began aloud to contradict and blaspheme ; but upon my turning to him, he stepped behind a pillar, and in a few minutes diappeared. In the afternocn we returned to Markfield. The church was so excessive hot, (being crowded in every corner,) that I could not, without difficulty, read the Evening service. Being afterward informed that abundance of people were still without, who could not possibly get into the church, I went out to them, and explained that great promise of our Lord, "1 will heal their backslidings : I will love them freely." In the evening expounded in the church, on her who " loved much, because she had much forgiven."

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."

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

a believer there is no commandment at all. 2. That it does imply liberty to conform to the world, by talking on useless, if not trifling subjects ; by joining in worldly diversions in order to do good; by putting on of gold and costly apparel,t or by continuing in those professions, the gain of which depends on ministering hereto. 3. That it does imply liberty to avoid persecution, by 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 toallmen. Nay, by a close, dark, reserved conversation, and behaviour, 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 colour 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 ; to hurt a bone of none ; and of your conformity to that (not scriptural) maxim, Sinere mundum vadere ut vult: Nam vult vadere, (To let the world go as it will; for it will go.) 5. Secondly, With regard to that faith through which we are saved, I have heard many of you say, " A man may have justifying faith and not know it." Others of you, who are now in England, (particularly Mr. Molther,) I have heard affirm,§ that there is no such thing as weak faith; that there are no degrees in faith; that there is no justifying faith, where there is ever any doubt; that there is no justifying faith without the plerophory of faith, the clear, abiding witness of the Spirit; that there is no justifying faith, where there is not, in the full, proper sense, a new or clean heart; and that those who have not these two gifts, are only awakened, not justified.

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,

T cannot but rejoice in your steadfast faith, in your love to our blessed Redeemer, your deadness to the world; your meekness, temperance, chastity, and love of one another. I greatly approve of your conferences and bands; of your method of instructing children; and, in general, of your great care of the souls committed to your charge. But of some other things I stand in doubt, which I will mention in love and meekness. And I wish that, in order to remove those doubts, you would on each of those heads, First, Plainly answer, whether the fact be as I suppose; and, if so, Secondly, Consider whether it be right. "Do you not wholly neglect joint fasting? Is not the Count all in all? Are not the rest mere shadows; calling him Rabbi; almost implicitly both believing and obeying him? Is there not something of levity in your behaviour? Are you, in general, serious enough? Are you zealous and watchful to redeem timer Do you not sometimes fall into trifling conversation? Do you not magnify your own Church too much? Do you believe any who are not of it to be in gospel liberty? Are you not straitened in your love? Do you love your enemies and wicked men as yourselves? Do you not mix human wisdom with divine; joining worldly prudence to heavenly? Do you not use cunning, guile, or dissimulation in many cases? Are you not of a close, dark, reserved temper and behaviour? Is not the spirit of secresy the spirit of your community? Have you that child-like openness, frankness, and plainness of speech, so manifest to all in the Apostles and first Christians?"

In this spirit, my brethren, I have read, and endeavoured to consider, all the books you have published in England, that I might inform myself whetaer, on further consideration, you had retracted the errors which were advanced before. But it does by no means appear that you have retracted any of them: for, waiving the odd and affected phrases therein; the weak, mean, silly, childish expressions; the crude, confused, and indigested notions ; the whims, unsupported either by Scripture or sound reason ; yea, waiving those assertions which, though contrary to Scripture and matter of fact, are, however, of no importance; those three grand errors run through almost all those books, viz. Universal Salvation, Antinomianism, and a kind of new-reformed Quietism. 1. Can Universal Salvation ke more explicitly asserted than it is in these words ? " By this his name all can and shall obtain life and salvation."" (Sixteen Discourses, p. 30.) This must include all men, at least; and may include all devils too. Again, "The name of the wicked will not be so much as mentioned on the great day." (Seven Discourses, p. 22.) And if they are not so much as mentioned, they cannot be condemned. 2. How can Antinomianism, (N. B. I speak of Antinomian doctrine, abstracted from practice, good or bad,) that is, making void the law through faith, be more expressly taught than it is in these words ? "'T'o believe certainly, that Christ suffered death for us: this is the true means to be saved at once: we want no more. For the history of Jesus coming into the world, 'is the power of God unto salvation to every one that believeth ;' the bare historical knowledge of this." (Sixteen Discourses, p. 57.) "There is but one duty, which is that ot believing." (Ibid. p. 193.) From any demand of the law, no man is obliged now to go one step, to give away one farthing, to eat or omit one morsel." (Seven Discourses, p. 11.) "What did our Lord do with the law? He abolished it." (Ibid. p. 33.) ' Here one may think, - This is a fine sort of Christianity, where nothing good is commanded, and nothing bad is forbid. But thus it is." (Ibid. p. 34.) 'So one ought to speak now. All commands and prohibitions are unfit for our times." (Ibid.)

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

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

After the sacrament at All Saints, I took horse for Kingswood; but before I came to Lawrence Hill, my horse fell, and attempting to rise again, fell down upon me. One or two women ran out of a neighbouring house, and when I rose, helped me in. I adore the wisdom of God. In this house were three persons who began to run well, but Satan had hindered them: but they resolved to set out again ; and not one of them has looked back since. Notwithstanding this delay, I got to Kingswood by two. The words God enabled me to speak there, and afterward at Bristol, (so I must express myself still, for I dare not ascribe them to my own wisdom,) were as a hammer and a flame ; and the same blessing we found at the meeting of the society; but more abundantly at the love-feast which followed. I remember nothing like it for many months. A cry was heard from one end of the congregation to the other ; not of grief, but of overflowing joy and love. 'O continue forth thy loving kindness unto them that know thee; and thy righteousness unto them that are true of heart!" The great comfort I found, both in public and private, almost every day of the ensuing week, I apprehend, was to prepare me for what followed: a short account of which I sent to London soon after, in a letter, the copy of which I have subjoined; although Il am sensible there are several circumstances therein which some may set down for mere enthusiasm and extravagance. " Dear BrotHer, All last week I found hanging upon me the effects of a violent cold I had contracted in Wales: Not, I think, (as Mr. Turner and Walcam supposed,) by lying in a damp bed at St. Bride's; but rather 234 REV. J. WESLEY'S JOURNAL. Nov. 1741.

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

and prayer. About twelve my fever began to rage. At two I dozed a little, and suddenly awaked in such a disorder (only more violent) as that on Monday. The silver cord appeared to be just then loosing, and the wheel breaking at the cistern. The blood whirled to and fro, as if it would immediately force its way through all its vessels, especially in the breast : and excessive burning heat parched up my whole body, both within and without. About three, in a moment the commotion ceased, the heat was over, and the pain gone. Soon after, it made another attack; but not near so violent as the former. This lasted till half past four, and then vanished away at once. I grew better and better till nine: then I-fell asleep, and scarce awaked at all till morning. " The noisy joy of the people in the streets did not agree with me very well; though I am afraid it disordered their poor souls much more than it did my body. About five in the evening my cough returned, and soon after, the heat and other symptoms; but with this remarkable circumstance, that for fourteen or fifteen hours following, I had more or less sleep in every hour. This was one cause why I was never light-headed at all, but had the use of my understanding, from the first hour of my illness to the last, as fully as when in perfect health.

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

I set out, and with some difficulty reached Chippenham on Saturday evening; the weather being so extremely rough and boisterous, that I had much ado to sit my horse. On Sunday, about noon, I came to Kingswood, where were many of our friends from Bath, Bristol, and Wales. O that we may ever thus "love one another with a pure heart fervently!" I rode to Bath; and in the evening explained the latter part of the seventh of St. Luke. Observing many noisy persons at the end of the room, I went and stood in the midst of them ; but the greater part slipped away to the end from whence I came, and then took heart, and cried aloud again. I paused, to give them their full scope ; and then began a particular application to them. They were very quiet in a short time; and, I trust, will not forget it so soon as some of them may desire. Wednesday, 10, and the following days of this week, I spoke severally with all those who desired to remain in the United Society, to watch over each other in love. Many met together to consult on a proper method for discharging the public debt; and it was at length agreed, 1. That every member of the society, who was able, should contribute a penny a week. 2. That the whole society should be divided into little companies or classes, about twelve in each class. And, 3. That one person in each class should receive the contribution vf the rest, and bring it in to the stewards, weekly. I went to Bath. Many threatened great things; but I knew the strength ot iad a a oh a tla Feb. 1742. REV. J. WESLEY'S JOURNAL. 243 them and their god. I preached on, " He shall save his people from their sins ;" none disturbing or interrupting me.

I preached at Weaver's Hall: it was a glorious time. Several dropped to the ground as if struck by lightning. Some cried out in bitterness of soul. I knew not where to end, being constrained to begin anew, again and again. In this acceptable time we begged of God to restore our brethren, who are departed from us for a season ; and to teach us all to "follow after the things that make for peace," and the "things whereby one may edify another." In the evening I explained the "exceeding great and precious promises" which are given us: a strong confirmation whereof I read, in a plain artless account of a child, whose body then lay before us. The substance of this was as follows : " Joun Wooutry was for some time in your school; but was turned out for his ill behaviour. Soon after he ran away from his parents, lurk ing about for several days and nights together, and hiding himself in holes and corners, that his mother might not find him. During this time he suffered both hunger and cold. Once he was three whole days without sustenance, sometimes weeping and praying by himself, and sometimes playing with other loose boys. One night he came to the new room. Mr. Wesley was then speaking of disobedience to parents. He was quite confounded, and thought there never was in the world so wicked a child as himself. He-went home and never ran away any more. His mother saw the change in his whole behaviour, but knew not the cause. He would often get up stairs by himself to prayer, and often go alone into the fields, having done with all his idle companions.

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

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

Sat. May 1. One called, whom I had often advised not to hear them that preach smooth things: but she could not believe there was any danger therein, seeing we were all, she said, children of God. The effects of it which now appeared in her were these : 1. She was grown above measure wise in her own eyes: she knew every thing as well as any could tell her, and needed not to be "taught of man." 2. She utterly despised all her brethren, saying, they were all in the dark ; they knew not what faith meant. 3. She despised her teachers, as much, if not more, than them; saying, they knew nothing of the Gospel; they preached nothing but the Law, and brought all into bondage who minded what they said. "Indeed," said she, " after I had heard Mr. Sp I was amazed ; for I never since heard you preach one good sermon. And I said to my husband, ' My dear, did Mr. Wesley always preach so?' And he said, 'Yes, my dear; but your eyes were not opened.' " : I described that falling away, spoken of by St. Paul to the Thessalonians, which we so terribly feel to be already come, and to have overspread the (so called) Christian world. One of my hearers was highly offended at my supposing any of the Church of England to -be concerned in this; but his speech soon bewrayed him to be of no Church at all, zealous and orthodox as he was. So that after I had May, 1742. REV. J. WESLEY'S JOURNAL. 249 appealed to his own heart, as well as to all that heard him, he retired -with confusion of face. One, of Fetter-lane, mentioning a 'etter he had received from a poor man in Lincolnshire, I read and desired a copy of it; part of which is as follows : Samuel Meggot to Richard Ridley.

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

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

'7. I preached in Painswick at seven, on the spirit of fear and the Spirit of adoption. I went to church at ten, and heard a remarkable discourse, asserting, that we are justified by faith alone ; but that this faith, which is the previous condition of justification, is the complex of all Christian virtues, including all holiness and good works, in the very idea of it. Alas! how little is the difference between asserting, either, 1. That we are justified by works, which is Popery bare-faced ; (and, indeed, so gross, that the sober Papists, those of the Council of Trent in particular, are ashamed of it;) or, 2. That we are justified by faith and works, which is Popery refined or veiled; (but with so thin a veil, that every attentive observer must discern it is the same still;) or, 3. That we are justified by faith alone, but by such a faith as includes all good works. What a poor shift is this : "'I will not say, We are justified by works; nor yet by faith and works; because I have subscribed articles and homilies, which maintain just the contrary. No; I say, We are justified by faith alone ; but then by faith I mean works !"" When the afternoon service was ended at Runwick, I stood and cried to a vast multitude of people, " Unto him that worketh not, but believeth, his faith is counted for righteousness." I concluded the day on Hampton Common, by explaining, to a large congregation, the essential difference between the righteo isness of the law and the righteous ness of faith. Ce, ae anew a'. : 260 REV. J. WESLEY'S JOURNAL. July, 1742

" 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.

At six, as soon as family prayers were over, they had their supper; at seven, the maid washed them; and, beginning at the youngest, she undressed and got them all to bed by eight; at which time she left them in their several rooms awake; for there was no such thing allowed of in our house, as sitting by a child till it fell asleep. They wereso constantly used to eat and drink what was given them, that when any of them was ill, there was no difficulty in making them take the most unpleasant medicine: for they durst not refuse it, though some of them would presently throw it up. This I mention, to show that a person may be taught to take any thing, thovgh it be never so much against his stomach. 'In order to form the minds of children, the first thing to be done is to conquer their will, and bring them to an obedient temper. To inform the understanding is a work of time, and must with children proceed by slow degrees as they are able to bear it; but the subjecting the will, is a thing which must be done at once; and the sooner the better. For by neglecting timely correction, they will contract a stubbornness and obstinacy, which is hardly ever after conquered; and never, without using such severity as would be as painful to me asto the child. In the esteem of the world they pass for kind and indulgent, whom I call cruel, parents, who permit their children to get habits which they know must be afterward broken. Nay, some are so stupidly fond, as in sport to teach their children to do things which, in a while after, they have severely beaten them for doing. Whenever a child is corrected, it must be conquered ; and this will be no hard matter to do, if it be not grown headstrong by too much indulgence. And when the will of a child is totally subdued, and it is brought to revere and stand in awe of the parents, then a great many childish follies and inadvertences may be passed by. Someshould be overlooked and taken no notice of, and others mildly reproved; but no wilful transgression ought ever to be forgiven children, without chastisement, less or more, as the nature and circumstances of the offence require.

"What was yet stranger, any word he had learned in his lesson, he knew, wherever he saw it, either in his Bible, or any other book; by which means he learned very soon to read an English author well. The same method was observed with them all. As soon as they knew the letters, they were put first to spell, and read one line, then a verse ; never leaving, till perfect in their lesson, were it shorter or longer. So one or other continued reading at school time, without any intermission; and before we left school each child read what he had learned that morning Aug. 1742. REV. J WESLEY'S JOURNAL. 265 und ere we parted in the afternoon, what they had learned that day. There was no such thing as loud talking or playing allowed of; but every one was kept close to their business, for the six hours of school: and it is almost incredible, what a child may be taught in a quarter of a year, by a vigorous application, if it have but a tolerable capacity, and good health. Every one of these, Kezzy excepted, could read better in that time, than the most of women can do as long as they live. Rising out of their places, or going out of the room, was not permitted, unless for good cause; and running into the yard, garden, or street, without leave, was always esteemed a capital offence. "For some years we went on very well. Never were children in better order. Never were children better disposed to piety, or in more subjection to their parents; till that fatal dispersion of them, after the fire, into several families. In those they were left at full liberty to converse with servants, which before they had always been restrained from ; -and to run abroad, and play with any children, good or bad. They soon learned to neglect a strict observation of the Sabbath, and got knowledge of several songs and bad things, which before they had no notion of. That civil behaviour which made them admired, when at home, by all who saw them, was, in great measure, lost; and a clownish accent, and many rude ways, were learned, which were not reformed without some difficulty.

When the house was rebuilt, and the children all brought home, we entered upon a strict reform; and then was begun the custom of singing psalms at beginning and leaving school, morning and evening. Then also that of a general retirement at five o'clock was entered upon; when the oldest took the youngest that could speak, and the second the next, to whom they read the psalms for the day, and a chapter in the New Testament; as, in the morning, they were directed to read the psalms and a chapter in the Old: after which they went to their private prayers, before they got their breakfast, or came into the family. And, I thank God, the custom is still preserved among us. There were several bylaws observed among us, which slipped ny memory, or else they had been inserted in their proper place; but I mention them here, because I think them useful. "1. It had been observed, that cowardice and fear of punishment often lead children into tying, till they get a custom of it, which they cannot leave. To prevent this, a law was made, that whoever was charged with a fault, of which they were guilty, if they would ingenuously con fess it, and promise to amend, should not be beaten. This rule prevented a great deal of lying, and would have done more, if one in the family would have observed it. But he could not be prevailed on, and therefore was often imposed on by false colours and equivocations ; which none would have used, (except one,) had they been kindly dealt with. And some, in spite of all, would always speak truth plainly. "2. That no sinful action, as lying, pilfering, playing at church, or on the Lord's day, disobedience, quarrelling, c, should ever pass unpunished. "3. That no child snould ever be chid, or beat twice, for the same fault; and that if they amended, they should never be upbraided with it afterward. "4, That every signal act of obedience, especially when it crossed upon their own inclinations, should be always commended, and frequently rewarded, according to the merits of the cause.

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

Perhaps I need observe no more upon this, than that the Popish priest knew well, how much it would be for the interest of his church, to have me accounted a member of it; and that Miss Gr had lately been raving mad; (in consequence of a fever ;) that, as such, she was tied down in bed; and, as soon as she was suffered to go abroad, went to Mr. Whitefield, to inquire of him whether she was not a Papist. But he quickly perceived she was only a lunatic, the nature of her disorder soon betraying itself. O that all who advance the same assertion with her, had as good a plea to urge in their excuse ! In the evening I rode to Marshfield. The next evening reached Whitchurch. Tuesday, 28. In the morning I preached at Great Marlow, on the Pharisee and the Publican. Many were surprised, and perhaps in some measure convinced, (but how short-lived are most of these convictions !) that it is very possible a man may be a Pharisee now ; yea, though he be not a Methodist. A little before twelve I came to Windsor. I was soon informed, that Uct. 1742. REV. J. WESLEY'S JOURNAL. 271

a large number of the rabble had combined together, and declared, again and again, there should be no preaching there that day. In order to make all sure, they had provided gunpowder enough, and other things some days before. But Burnham fair coming between, they agreed to go thither first, and have a little diversion there. Accordingly they went, and bestowed a few of their crackers upon their brother mob at Burnham. But these, not being Methodists, did not take it well, turned upon them, and gave them chase. They took shelter in a house. But that would not serve ; for those without soon forced a way in, and seized on as many as they could find ; who, upon information made, were sent to gaol: the rest ran away; so that when I came, none hindered or interrupted. In the evening I came to London; I proposed spending a fortnight there, and then returning to Bristol. I spent this time partly in speaking severally to all the members of the society; partly in making a full inquiry into those devices of Satan whereof I had scarce ever heard or read before. And I believe they were now throughly discovered and brought to nought. QO may they never more deceive the hearts of the simple!

Mon. October 11. I had designed to leave London: but Mr. Richards being taken ill, I put off my journey. He was much better on Tuesday ; so I set out the next morning; and before seven in the evening reached the half-way house, four miles short of Hungerford. I now found it was well I did not set out on Monday, in order to be at Bristol on Tuesday night, as usual. For all the travellers who went that way on Tuesday, were robbed. But on Thursday the road was clear; so that I came safe to Kingswood in the afternoon, and in the evening preached at Bristol. My chief business now was, to examine throughly the society in Kingswood. This found me full employment for several days. On Wednesday, 27, having finished my work, I set out very early, and (though my horse fell lame) on Thursday evening came to London. I largely explained, '" Where the Spirit of the Lord is, there is liberty :' Namely, liberty to obey the whole will of God; to be and do whatsoever he hath commanded: in a word, to love God with all our heart, and to serve him with all our strength. Several of the leaders desired to have an hour's conversation with me. I found they were greatly perplexed about " want of management, ill husbandry, encouraging idleness, improper distribution of money," "being imposed upon by fair pretences," and " men who talked well, but had no grace in their hearts." I asked, who those men were: but that they could-not tell. Who encouraged idleness: when and how: what money had been improperly distributed: by whom, and to whom: in what instances I had been imposed on; (as I presumed they meant me;) and what were the particulars of that ill husbandry and mismanagement of which they complained. They stared at one another as men in amaze. I began to be amazed too, not being able to imagine what was the matter, till one dropped a word, by which all came out. They had been talking with Mr. Hall, who, had started so many objections against ail I said or did, that they were in the utmost consternation, till the fire thus broke out, which then at once vanished away.

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

I 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."

I rode to Birstal, where John Nelson gave a melancholy account of many that did run well. I told him I was as willing they should be with the Germans as with us, if they did but grow in grace. He said, " But this is not the case. They grow worse instead of better: they are changed both in their tempers and lives; but not for the better at all. They now do things without scruple, which they could not do before. 'They are light and trifling im their behaviour : they are easy and thoughtless; having now no holy fear, no earnest care to work out their own salvation." I came wet and weary to Sheffield, and on Friday to Donnington Park, which I left before eight the next morning, in order to go to Wednesbury, in Staffordshire. I was immediately met by a vehement shower of rain, driven full in, my face by a strong wind: but in an hour the day was clear and calm. About four in the afternoon I came to Wednesbury. At seven I preached in the Town Hall: it was filled from end to end; and all appeared to be deeply attentive while I explained, " This is the covenant which I will make after those days, saith the Lord."

1. That, by nature, they were all children of wrath. 2. That all their natural tempers were corrupt and abominable ; and, 3. All their words and works, which could never be any better but by faith; and that, 4. A natural man has no more faith than a devil, ifso much. One of them, my Lord , Stayed very patiently till I came to the middle of the fourth head. Then, starting up, he said, "Tis hot! 'tis very hot," and got down stairs as fast as he could. Several of the gentry desired to stay at the meeting of the society; to whom I explained the nature of inward religion, words flowing upon me faster than I could speak. One of them (a noted infidel) hung over the next seat in an attitude not to be described: and when he went, left half'a guinea with Mary Naylor, for the use of the poor. On the following days I spoke with each member of the society in Kingswood. I cannot understand, how any minister can hope ever to give up his account with joy, unless (as Ignatius advises) he " knows all his flock by name; not overlooking the men servants and maid servants." I left Bristol on Friday, 28 ; came to Reading on Saturday, and to Windsor on Sunday morning. Thence I walked over to Egham, where Mr. preached one of the most miserable sermons I ever heard: stuffed so full of dull, senseless, improbable lies, of those he complimented with the title of 'False Prophets." I preached at one, and endeavoured to rescue the poor text (Matt. vii, 15) out of so bad hands. About four I left Egham, and at eight in the evening met with a joyful congregation at the Foundery.

I preached again at Horsley, and spoke severally with those of the society. The world now begins to take alarm, and to cast out their name as evil. After a very good woman (so called) had used abundance of arguments to hinder her neighbour from going near these people, she told her at length, ' Why, none but the wickedest people upon earth go there:" " Nay, then," replied she, 'I will go immediately; for am sure none upon earth is wickeder than me." Such be the event of all worldly wisdom! Tues. March 1. I preached at two in Pelton, five miles south oi Newcastle. A multitude of people were gathered together from all the neighbouring towns, and (which I rejoiced at much more) from all the neighbouring pits. In riding home, I observed a little village called Chowden, which they told me consisted of colliers only. I resolved to preach there as soon as possible; for these are sinners, and need repentance. I read over in the society, the Rules which all our members are to observe, and desired every one seriously te consider Pan March, 1743. REV. J. WESLEY'S JOURNAL. 281 whether he was willing to conform thereto or no. That this would shake many of them I knew well; and therefore, on Monday, 7, I began visiting the classes again, lest "that which is lame should be turned out of the way." -In the afternoon I preached on a smooth part of the Fell (or Common) near Chowden. I found we were got into the very Kingswood of the north. Twenty or thirty wild children ran round us, as soon as we came, staring as in amaze. They could not properly be said to be either clothed or naked. One of the largest (a girl, about fifteen) had a piece of a ragged, dirty blanket, some way hung about her, and a kind of cap on her head, of the same cloth and colour. My heart was exceedingly enlarged toward them ; and they looked as if they would have swallowed me up; especially while I was applying these words, " Be it known unto you, men and brethren, that through this man is preached unto you forgiveness of sins."

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 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.

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

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

After a few of us had joined in prayer, about four I set out, and rode softly to Snowhill; where, the saddle slipping quite upon my mare's neck, I fell over her head, and she ran back into Smithfield. Some boys caught her, and brought her to me again, cursing and swearing all the way. I spoke plainly to them, and they promised to amend. I was setting forward, when a man cried, "Sir, you have lost your saddlecloth." Two or three more would needs help me to put it on, but these too swore at almost every word. I turned to one and another, and spoke in love. They all took it well, and thanked me much. I gave them two or three little books, which they promised to read over carefully. Before I reached Kensington, I found my mare had lost a shoe. This gave me an opportunity of talking closely, for near half an hour, both to the smith and his servant. I mention these little circumstances, to show how easy it is to redeem every fragment of time, (if I may so speak,) when we feel any love to those souls for which Christ died. I came to Kingswood in the afternoon, and in the evening preached at Bristol. Wednesday, 24. I made it my business to inquire concerning the truth of a strange relation which had been given me; and I found there was no possibility of doubting it. The plain fact was this : " The Rev. Mr. ." (1 use the words of a gentleman of Bristol, whose manuscript lies by me,) "preached at two or three churches, on these words, 'Having the form of godliness, but denying the power thereof.' After showing the different sorts of Dissenters from the Church of England, who (as he said) had only the form of godliness, he inveighed very Aug. 1743. REV. J. WESLEY'S JOURNAL. 289

From church I went to the Castle; where were gathered together (as some imagined) half the grown persons in the city. It was an awful sight. So vast a congregation in that solemn amphitheatre! And all silent and still, while I explained at large, and enforced, that glorious truth, " Happy are they whose iniquities are forgiven, and whose sins are covered." I went thence to poor Mr. V: , the clergyman, lying under sentence of death. He had for some time acted the lunatic ; but I soon put him out of his play; and he appeared to have wit enough in his anger. I designed to close in with him immediately ; but two cruelly impertinent gentlemen would needs come into the room; so that I could say no more, but was obliged to leave him in their hands. The lad who was to die the next day was quite of another spirit: he appeared deeply affected while we were speaking, and yet more during our prayer; and no sooner were we gone than he broke out into a bitter cry. Who knows but he might be heard by Him that made him ? We rode forward. About sunset we were in the middle of the first great pathless moor beyond Launceston. About eight we were got quite out of the way; but we had not gone far before we heard Bodmin bell. Directed by this we turned to the left, and came to the town before nine. In the evening we reached St. Ives. At seven I invited all guilty, helpless sinners, who were conscious they "had nothing to pay," to accept of free forgiveness. The room was crowded both within and without ; but all were quiet and attentive. I spoke severally with those of the society, who were about one hundred and twenty. Near a hundred of these had found peace with God: such is the blessing of being persecuted for nghteousness' sake! As we were going to church at eleven, a large company at the market place welcomed us with a loud huzza: wit as harmless Sept. 1743. REV. J. WESLEY'S JOURNAL. 291 as the ditty sung under my window, (composed, one assured me, by a gentlewoman of their own town,) Charles Wesley is come to town,

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

I never saw such a chain of providences before ; so many convincing proofs, that the hand of God is on every person and thing, overruling all as it seemeth him good. The poor woman of Darlaston, who had headed that mob, and sworn, that none should touch me, when she saw her followers give way, ran into the thickest of the throng, and knocked down three or four men, one after another. But many assaulting her at once, she was soon overpowered, and had probably been killed in a few minutes, (three men keeping her down and beating her with all their might,) had not a man called to one of them, " Hold, Tom, hold!" «" Who is there," said Tom: " What, honest Munchin? Nay, then, let her go." So they held their hand, and let her get up and crawl home as well as she could. From the beginning to the end I found the same presence of mind, as if I had been sitting in my own study. But I took no thought for one moment before another ; only once it came into my mind, that if they should throw me into the river, it would spoil the papers that were in my pocket. For myself, I did not doubt but I should swim across, having but a thin coat, and.a light pair of boots. The circumstances that follow, I thought, were particularly remark able: 1. That many endeavoured to throw me down while we were going down hill on a slippery path to the town; as well judging, that if I was once on the ground, I should hardly rise any more. But I made 298 REV. J. WESLEY'S JOURNAL. Oct. 1743.

no stumble at all, nor the least slip till I was entirely out of their hands. 2. That although many strove to lay hold on my collar or clothes, to pull me down, they could not fasten at all: only one got fast hold of the flap of my waistcoat, which was soon left in his hand; the other flap, in the pocket of which was a bank note, was torn but half off. 3. That a lusty man just behind, struck at me several times, with a large oaken stick ; with which if he had struck me once on the back part of my head, it would have saved him all further trouble. But every time the blow was turned aside, I know not how; for I could not move to the right hand or left. 4. That another came rushing through the press, and raising his arm to strike, on a sudden let it drop, and only stroked my head, saying, '"' What soft hair he has!" 5. That I stopped exactly at the mayor's door, as if I had known it, (which the mob doubtless thought I did,) and found him standing in the shop, which gave the first check to the madness of the people. 6. That the very first men whose hearts were turned were the heroes of the town, the captains of the rabble on all occasions, one of them having been a prize fighter at the bear garden. 7. That, from first to last, I heard none give a reviling word, or call me by any opprobrious name whatever; but the cry of one and all was, "' The preacher! The preacher! The parson! The minister !?? 8, That no creature, at least within my hearing, laid any thing to my charge, either true or false ; having in the hurry quite fergot to provide themselves with an accusation of any kind. And, Lastly, That they were as utterly at a loss, what they should do with me; none proposing any determinate thing; only, " Away with him! Kill him at once!"

came back to Francis Ward's, I found many of our brethren waiting upon God. Many also whom I never had seen before, came to rejoice with us. And the next morning, as I rode through the town in my way to Nottingham, every one I met expressed such a cordial affection, that I could scarce believe what I saw and heard. I cannot closé this head without inserting as great a curiosity in its kind as, I believe, was ever yet seen in England; which had its birth within a very few days of this remarkable occurrence at Walsal. " Staffordshire. "To all high constables, petty constables, and other of his majesty's peace Officers, within the said county, and particularly to the constable of Tipton :" (near Walsal :) " Whereas, we, his majesty's justices of the peace for the said county of Stafford, have received information that several disorderly persons, styling themselves Methodist preachers, go about raising routs and riots, to the great damage of his majesty's liege people, and against the peace of our sovereign lord the king: " These are, in his majesty's name, to command you and every one of you, within your respective districts, to make diligent search after the said Methodist preachers, and to bring him or them before some of us, his said majesty's justices of the peace, to be examined concerning their unlawful doings. Pe ce Given under our hands and seals, this day of October, 1'743. "J. Lane. (N. B. The very justices to whose houses I was carried, and who severally refused to see me!)

I rode from Nottingham to Epworth, and on Monday sei out for Grimsby ; but at Ferry we were at a full stop, the boatmen telling us we could not pass the Trent: it was as much as our lives were worth to put from shore before the storm abated. We waited an hour; but, being afraid it would do much hurt, if I should disappoint the congregation at Grimsby, I asked the men if they did not think it possible to get to the other shore : they said, they could not tell ; but if we would venture our lives, they would venture theirs. So we put off, having six men, two women, and three horses, in the boat. Many stood looking after us on the river side, in the middle of which we were, when, in an instant, the side of the boat was under water, and the horses and men rolling one over another. We expected the boat to sink every moment; but I did not doubt of being able to swim ashore. The boatmen were amazed as well as the rest ; but they quickly recovered and rowed for life. And soon after, our horses leaping overboard, lightened the boat, and we all came unhurt to land. They wondered what was the matter I did not rise, (for I lay along in the bottom of the boat,) and I wondered too, till, upon examination, found that a large iron crow, which the boatmen sometimes used, was (none knew how) run through the string of my boot, which pinned me down that I could not stir; so that if the boat had sunk, I should have been safe enough from swimming any further. The same day, and, as near as we could judge, the same hour, the boat in which my brother was crossing the Severn, at the New Passage, was carried away by the wind, and in the utmost danger of splitting upon the rocks. But OO Oe ee 300 REV. J. WESLEY'S JOURNAL. Oct. 1743. the same God, when all human hope was past, delivered them as well as us.

On Friday a vast multitude of spectators were assembled in the Moot Hall to see this. It was believed there could not be less than fifteen hundred people, some hundreds of whom sat on rows of seats built upon the stage. Soon after the comedians had begun the first act of the play, on a sudden ali those seats fell down at once, the supporters of them breaking like a rotten stick. The people were thrown one upon another, about five foot forward, but not one of them hurt. After a Nov. 1743. REV. J. WESLEY'S JOURNAL. 303 short time, the rest of the spectators were quiet, and the actors went on. In the middle of the second act, all the shilling seats gave a crack, and sunk several inches down. A great noise and shrieking followed; and as many as could readily get to the door, went out and returned no more. Notwithstanding this, when the noise was over, the actors went on with the play. In the beginning of the third act the entire stage suddenly sunk about six inches : the players retired with great precipitation; yet in a while they began again. At the latter end of the third act, all the sixpenny seats, without any kind of notice, fell to the ground. There was now a cry on every side; it being supposed that many were crushed in pieces: but, upon inquiry, not a single person (such was the mercy of God!) was either killed or dangerously hurt. Two or three hundred remaining still in the Hall, Mr. Este (who was to act the Methodist) came upon the stage and told them, for all this, he was resolved the farce should be acted. While he was speaking, the stage sunk six inches more; on which he ran back in the utmost confusion, and the people as fast as they could out of the door, none staying to look behind him. Which is most surprising, that those players acted this farce the next week, or that some hundreds of people came again to see it ?

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

"Wed. February 1. Mr. Charles Wesley came to Birmingham, and the next day preached at Wednesbury. The whole congregation was quiet and attentive, nor had we any noise or interruption. I accompanied him part of his way, and in the afternoon came back to Wednesbury. I found the society met together, and commending themselves to God in prayer, having been informed that many, both at Darlaston and other places, had bound themselves by an oath, to come on Shrove a ee Feb. 1744. REV. J. WESLEY's JOURNAL. 307 Tuesday, (the next day,) and plunder all the Methodists in Wednesbury. We continued in prayer till the evening. I desired as many as could, to meet me again at eight in the morning. But I had scarce hegun to speak, when one came running with all speed, and told us, a large mob was coming into the town, and had broke into some houses already. I immediately retired to my father's house; but he did not dare to receive me. Nor did any one else; till at length Henry Parks took me in; whence, early in the morning, I went to Birmingham. "The mob had been gathering all Monday night, and on Tuesday morning they began their work. They assaulted, one after another, all the houses of those who were called Methodists. They first broke all their windows, suffering neither glass, lead, nor frames to remain therein. 'Then they made their way in; and all the tables, chairs, chests of drawers, with whatever was not easily removable, they dashed in pieces, particularly shop goods, and furniture of every kind. What they could not well break, as feather beds, they cut in pieces, and strewed about the room. William Sitch's wife was lying-in: but that was all one; they pulled away her bed too, and cut it in pieces." (Had the French come in that place, would they have done more ?) " All this time none offered to resist them. Indeed most part, both men and women, fled for their lives; only the children stayed, not knowing whither to go.

Wearing apparel, and things which were of value, or easily saleable, they carried away; every man loading himself with as much as he could well carry, of whatsoever he liked best. Some of the gentlemen who had set the mob to work, or threatened to turn away collier or miner out of their service, that did not come and do his part, now drew up a paper for those of the society to sign, importing, that they would never invite or receive any Methodist preacher more. On this condition, they told them they would stop the mob at once; otherwise they must take what followed. This they offered to several; but they declared, one and all. ' We have already lost all our goods; and nothing more can follow, but the loss of our lives, which we will lose too, rather than wrong our consciences.' " On Wednesday the mob divided into two or three companies; one of which went to Aldridge, four miles from Wednesbury, and plundered many houses there, as they had done in several other villages. Here also © they loaded themselves with clothes and goods of all sorts, as much as they could stand under. They came back through Walsal with their spoils; but the gentlemen of Walsal being apprized of their coming, raised a body of men, who met them, took what they had away, and laid it upin the Town Hall. Notice was then sent to Aldridge, that every man who had been plundered, might come and take his own goods. " Mr. Wood, of Wednesbury, likewise told several, they should have what could be found of their goods, on condition they would promise not to receive or hear those preachers any more. On Friday, in the afternoon, I went from Birmingham, designing to go to Tipton Green; but finding the mob were still raging up and down, I returned to Birmingham, and soon after, (having as yet no more place in these parts,) set out for London." E Any who desires to see a fuller and more particular account of these surprising transactions, may read a small tract, entitled, " Modern Christianity exemplified at Wednesbury." Before I leave this subject, st may be proper to insert an advertisement, which was not long after inserted in the public papers.

In the Whitehall and London Evening Post, Saturday, February 18, was a paragraph with some mistakes, which it may not be amiss to ectify. '" By a private letter from Staffordshire, we have advice of an 308 REV. J. WESLEY'S JOURNAL. Feb. 1744. insurrection of the people called Methodists," the insurrection was not of the people called Methodists, but against them, who upon some pretended insults from the Church party,' they pretended no insults from the Church party; being themselves no other than true members of the Church of England; but were more than insulted by a mixed multitude of church-goers, (who seldom, if ever, go near a church,) Dissenters, and Papists, " have assembled themselves in a riotous manner." Here is another small error persone. Many hundreds of the mob did assemble themselves in a riotous manner, having given public notice several days before, (particularly by a paper set up in Walsal market place,) that on Shrove Tuesday they intended to come and destroy the Methodists, and inviting all the country to come and join them. ' And having committed several outrages," without ever committing any, they have suffered all manner of outrages for several months past, they proceeded at last to burn the house of one of their adversaries." Without burning any house or making any resistance, some hundreds of them, on Shrove Tuesday last, had their own houses broken up, their windows, window cases, beds, tools, goods of all sorts, broke all to pieces, or taken away by open violence ; their live goods driven off, themselves forced to fly for their lives, and most of them stripped of all they had in the world. Ever since the 20th of last June the mob of Walsal, Darlaston, and Wednesbury, hired for that purpose by their betters, have broke open their poor neighbours' houses at their pleasure, by night and by day ; extorted money from the few that had it; took away or destroyed their victuals and goods; beat and wounded their bodies ; threatened their lives; abused their women, (some in a manner too horrible to name,) and openly declared they would destroy every Methodist in the country : the Christian country, where his majesty's innocent and loyal subjects have been so treated for eight months ; and are now, by their wanton persecutors, publicly branded for rioters and incendiaries !

In returning at night from Snowsfields, at the corner of Joyner-street, the coach, wherein five of us were, was overturned ; but without any one's being hurt; although the shock was so great as not only to dash the fore windows in pieces, but to break the axle-tree in two. Was the day I had appointed to go out of town; but understanding a proclamation was just published, requiring all Papists to go out of London, before the Friday following, I was determined to stay another week, that I might cut off all occasion of reproach. I was the more willing to stay, that 1 might procure more raiment for the poor before I left London. For this purpose I made a second collection, which amounted to about thirty pounds. But perceiving that the whole money received would not answer one third of the expense, I determined to go round the classes, and beg for the rest, till I had gone through the whole society. Fri. March 2. I began to put this in execution. While I was at a house in Spitalfields, a justice of peace came with the parish officers, being on their search for Papists. I was glad of the opportunity to talk with them at large, both of our principles and practice. When I went out a pretty large mob attended me to the door of the house to which I was going: but they did us no hurt, only gaped, and stared, and hallooed as loud as they could. I was much pressed to write an address to the King, which I did in the following terms : " The humble Address of the Societies in England and Wales, in derision called Methodists : " Most Gracious Soverrian, 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 remon strances 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 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.

My brother and I agreed it was enough for one of us to stay in town, while the other endeavoured to strengthen our brethren in big ahs es April, 1744. REV. J. WESLEY'S JOURNAL. 311 other parts. So, on Monday, 26, I set out, and came in the evening to Newbury. While we were at breakfast, the next day, two or three pvor men were, with many oaths, relating their exploits the day before. i turned and appealed to their own hearts whether they were doing well. They owned their fault, and were so loving, we could scarce get away. We called at a house in the afternoon, wherein the first person we met was so drunk that she couid not speak plain, and could but just make shift to curse and swear. In the next room we found three or four more merry people, keeping Easter in much the same manner. But their mirth was soon spoiled. They gave earnest heed to the things they little regarded before, and knew not how to express their thank- . fulness for our advice, and for a few little books which we left with them. In the evening I preached at Bristol. On Wednesday and Thursday I settled all things there ; and on Friday, 30, rode to Middlesey ; where I preached to a small, serious congregation. Saturday, 31. Calling at Chard, I light upon a poor woman unawares, who was earnestly groaning for redemption. At noon we spent an hour with a little company in Axminster, and hastened on. for Crockern Wells: but the hail and snow falling fast, we could not reach it till past nine o'clock. Sun. April 1. I rode to Sticklepath. At one I preached in an open ' place, on, " This is the record, that God hath given us eternal life, and

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.)

I took down part of the account of the late riot ; which (to show the deep regard of the actors herein for his majesty) was on the self-same day on which his majesty's proclamation against rioters was read. Yet I see much good has.been brought out of it already ; particularly the great peace we now enjoy. About eleven John Nance and I set out for Morva. Having both the wind and rain full in our faces, we were thoroughly wet before we came to Rosemargay, where some of our brethren met us. I found there had been a shaking among them, occasioned by the confident assertions of some, that they had seen Mr. Wesley, a week or two ago, with the Pretender, in France; and others, that he was in prison, at London. Yet the main body still stood firm together, and were not removed from the hope of the Gospel. The wind and rain beat hard upon us again, as we walked from Morva to St. Just, which also frighted many from coming. However, some hundreds were there, to whom I declared, If ye have nothing to pay, God will frankly forgive you all. It is remarkable, that those of St. Just were the chief of the whole country for hurling, fighting, drinking, and all manner of wickedness ; but many of the lions are become lambs, are continually praising God, and calling'their old companions in sin to come and magnify the Lord together. I preached here at five and at twelve; and in the evening at Morva. I preached at noon on Triggivary Downs, about two miles from Penzance. A great congregation was deeply attentive while I described the "' sect" which "is every where spoken against." At four I preached near Gulval, regulated the society, and returned to St. Ives. I was inquiring, how Dr. B e, a person of unquestioned sense and learning, could speak evil of this way, after he had seen such a change in the most abandoned of his parishioners: but I was satisfied, when Jonathan Reeves informed me, that on the Doctor's asking him who had been the better for this preaching, and his replying, The man before you (John Daniel) for one, who never before knew any work of God upon his soul," the Doctor answered, " Get along: ys se ie oa

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

rained from the time I began till I concluded. I felt no pain while I spoke, but the instant I had done, and all the time I was with the society, my teeth and head ached so violently, that I had hardly any senses. I lay down as soon as I could, and fell asleep. In the morning (blessed be God) I ailed nothing. In the afternoon we came again to Trewint. Here learned, that notice had been given of my preaching that evening in Laneast church, which was crowded exceedingly. Mr. Bennet, the minister of Laneast, carried me afterward to his house; and (though above severity years old) came with me in the morning to Trewint, where I had promised to preach at five. Before we parted, Degory Isbel informed me of an accusation against me, current in those parts. It was really one which I did not expect; no more than that other, vehemently asserted at St. Ives, of my bringing the Pretender with me last autumn, under the name of John Downes. It was, that I called myself John Wesley; whereas every body knew Mr. Wesley was dead. In the afternoon we came to Sticklepath. I preached at five in the evening: the house was crowded as before. After a short exhortation, and an hour spent in prayer, I commended them to the grace of God.

Before eight we reached Crediton, (or Kirton,) or rather the ruins of it; for the houses on both sides were all in ashes, for several hundred yards. Lighting on a serious woman, I asked, " Ar» the people of this place now warned to seek God?" she answered, " Although some of them perished in the flames, the rest were just as they were before, cursing, swearing, drinking, playing, and making merry, without God in all their thoughts." She added, " No longer ago than Thursday last, the men who were rebuilding one of the houses, were bitterly cursing and swearing one at another, and two of them above the rest, when an arch they were under fell, and crushed those two, with all their bones, in pieces." Will ye not at length hear the rod, and him that hath appointed it? Between five and six in the evening we reached Minehead. Finding a general expectation of it among the people, about seven I preached near the sea shore, to almost all the inhabitants of the place. Most of the gentlemen of the town were there, and behaved with seriousness and decency. Having a sloop ready, which came on purpose, we ran over the channel in about four hours. Some of our friends were waiting for us on the shore. About one we came to Fonmon Castle. I found a natural wish, " O for ease and a resting place!" Not yet. But eternity is at hand! I preached at six, and at five in the morning. Friday, 20. About ten we set out for Cardiff; where, in the evening, I preached in the Castle yard. All were serious and attentive. I rode to Garth, in Brecknockshire, and on Sunday, 22, preached in the church there, both morning and afternoon. On Monday, 23, I preached in Maesmennys church, and afterward in the church yard at Builth. I observed only one man with his hat on; probably through inattention; for he likewise kneeled down on the grass with the rest, as soon as I began to pray. I preached at Maesmennys again, and about five in Landdu church, near Brecknock. Such a church I never saw before. There was not a glass 'vindow belonging to it; but only boards, with holes bored here and May, 1744. REV. J. WESLEY'S JOURNAL. 315

I preached at Sheffield: on Saturday, 12, about ten, at Barley Hall. In the afternoon I rode to Epworth, and immediately went to Mr. Maw's, to return him thanks for his good offices to Mr. Downes; and his honest and open testimony for the truth, before the worshipful bench at Kirton. It was not his fault, that those honourable men regarded not the laws either of God, or the king. But a soldier they were resolved he should be, right or wrong, because he was a preacher. So, to make all sure, they sent him away, a prisoner to Lincoln gaol! My first design was, to have gone the shortest way from Sheffield to Newcastle. But it was well I did not, considering the inexpressible panic, which had spread itself in all places. So that I came just in time to remind all the poor frighted sheep, that even the hairs of" our " head are all numbered." I preached thrice at Epworth on Sunday ; and on Monday, 14, at Ferry. The constable who took Mr. Downes for a soldier, with one of the churchwardens, were of my audience. I was informed, they had threatened great things before I came: but their threatenings vanished into air. At two, many of our brethren at Epworth met, whom I cheerfully commended to the grace of God. We were riding gently toward Fishlake, when two or three persons met us, and begged we would not go that way ; for the town, they said, was all up in arms, and abundance were waiting for us in the.way, many of whom had made themselves very drunk, and so were ripe for any manner of mischief. We accordingly rode to Sykehouse another way. Some came in all haste hither also, to tell us, all the men in the congregation would be pressed. Others affirmed, the mob was just a coming; and that thev 4 . Nia cia a a Bs! 316 REV. J. WESLEY'S JOURNAL. June, 1744. would certainly fire the house, or pull it down to the ground. I told them, then our only way was, to make the best use of it while it was standing: so I began expounding the tenth chapter of St. Matthew. But no man opened his lips against us. ;

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 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

Oxford, which I did at Whitsuntide, 1742. But here I soon lost both power and form. I saw many places, was much in company, and grew more dead to the things of God, every day than other. I was truly glad to see London again; and the very first night began to consider, how I might recover my peace. But before I had executed any thing, I was seized with a fever. I looked up to God; but all was dark. With the trouble both of my body and mind, I really thought I should have gone distracted. Yet I was too self righteous to beg for mere mercy. All my cry was, ' Lord, give me health; and I will obey thee.' "God did give me health; and I was more diligent than ever in going to church and sacrament; insomuch that on a week day, I have gone four or five times to churchinaday. Yet sin was my master; although every time I fell into it I was condemned exceedingly. I began now to see, that my laughter and jesting were wrong. But I thought, if I left them, my friends would cast me off. SoI went on sinning against light, and never finding peace for one whole day together. "One day, being in great trouble of mind, and thinking, Where shall I find a man who lives up to the rules given by Kempis? It came strongly into my mind, 'Go to the Foundery.' Immediately I went, but with fear and trembling. Here I continued a constant hearer for above two months, before I spoke to one person belonging to it; which I purposely abstained from, that I might the more exactly observe the whole behaviour, both of yourself and those that heard you. And the more closely I examined, the more-clearly I was convinced, These are the men I have been seeking so long.

There was so much snow about Boroughbridge, that we could go on but very slowly; insomuch, that the night overtook us when we wanted six or seven miles to the place where we designed to lodge. But we pushed on at a venture, across the moor, and about eight came safe to Sandhutton. We found the roads abundantly worse than they had been the day before; not only because the snows were deeper, which made the causeways in many places unpassable, (and March, 1745. REV. J. WESLEY'S JOURNAL. 229 turnpike roads were not known in these parts of England till some years after,) but likewise because the hard frost, succeeding the thaw, had made all the ground like glass. We were often obliged to walk, it being ___ impossible to ride, and our horses several times fell down while we were Z leading thea, but not once while we were riding them, during the whole 4 journey. It was past eight before we got to Gateshead Fell, which appeared a great pathless waste of white. The snow filling up and covering all the roads, we were at a loss how to proceed; when an honest man of Newcastle overtook and guided us safe into the town. Many a rough journey have I had before, but one like this I never had; between wind, and hail, and rain, and ice, and snow, and driving sleet, and piercing cold: but it is past: those days will return no more, and are, therefore, as though they had never been. Pain, disappointment, sickness, strife, 'Whate'er molests or troubles life, However grievous in its stay, It shakes the tenement of clay, When past, as nothing we esteem; And pain, like pleasure, is a dream. On Monday and Tuesday I diligently inquired who were offended at each other; this being the sin which, of all others, most easily besets the people of Newcastle. And as many of them as had leisure to meet, I heard face to face. It was now an easy thing to remove their offences ; for God was in the work; so that they were, one and all, as willing to be reconciled to each other, as I was to have them.

printed against us, as both heretics and schismatics. 5. Persons who were convinced of sin, begged us to advise them more particularly how to flee from the wrath to come. We replied, if they would all come at one time (for they were numerous) we would endeavour it. 6. For this, we were represented, both from the pulpit and the press, (we have heard it with our ears, and seen it with our eyes,) as introducing Popery, raising sedition, practising both against Church and State; and all manner of evil was publicly said both of us, and those who were accustomed to meet with us. 7. Finding some truth herein, viz. that some of those who so met together walked disorderly, we immediately desired them not to come to us any more. 8. And the more steady were desired to overlook the rest, that we might know if they walked according to the Gospel. 9. But now several of the bishops began to speak against us, cither in conversation orin public. 10. On this encouragement, several of the clergy stirred up the people to treat us as outlaws or mad dogs. 11. The people did so, both in Staffordshire, Cornwall, and many other places. 12. And they do so still, wherever they are not restrained by their fear of the secular magistrate. "Thus the case stands at present. Now, what can we do, or what can you our brethren do, toward healing this breach? which is highly desirabie, that we may withstand, with joint force, the still increasing flood of Popery, Deism, and immorality. Desire of us any thing we can do with a safe conscience, and we will do it immediately. Will you meet us here? Will you do what we desire of you, so far as you can with a safe conscience "

'" Let us come to particulars. Do you desire us, 1. To preach another, or to desist from preaching this, doctrine? We think you do not desire it, as knowing we cannot do this with a safe conscience. Do you desire us, 2. To desist from preaching in private houses, or in the open air? As things are now circumstanced, this would be the same as desiring us not to preach at all. Do you desire us, 3. To desist from advising those who now meet together for that purpose? Or, in other words, to dissolve our societies? We cannot do this with a safe conscience; for we apprehend many souls would be lost thereby, and that God would require their blood at our hands. Do you desire us, 4. To advise them only one by one? This is impossible because of their number. Do you desire us, 5. To suffer those who walk disorderly still to mix with the rest? Neither can we do this with a safe conscience; because ' evil communications corrupt good manners.' Do you desire us, 6. To discharge those leaders of bands or classes (as we term them) who overlook the rest? This is, in effect, to suffer the disorderly walkers still to mix with the rest, which we dare not do. Do you desire us, Lastly, To behave with reverence toward those who are overseers of the Church of God? And with tenderness, both to the character and persons of our brethren, the inferior clergy? By the grace of God we can and will do this. Yea, our conscience beareth us witness, that we have already laboured so to do; aad that, at all times and in all places. "If you ask what we desire of you to do, we answer, 1. We do not desire any one of you to let us preach in your church, either if you believe us to preach false doctrine, or if you have, upon any other ground, the least scruple of conscience concerning it. But we desire any who believes us to preach true doctrine, and has no scruple at all in this matter, may not be either publicly or privately discouraged from inviting us to preach in his church. April, 1745. REV. J. WESLEY'S JOURNAL. 331

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

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

I dined at Studley, where a poor man was swearing almost at every sentence. I asked him, if he thought that was well done ; and began to tell him how God loved him. He got up as in amaze, made many bows, said, "I ask pardon, sir, of God and you, and hope it will be a warning to me all the days of my life." In the evening I preached at Evesham. The next day Mr. Taylor, of Quinton, came, who, on Wednesday, 8, rode with us to Oxford. I cannot spend one day here, without heaviness in my heart, for my brethren's sake. O God, when wilt thou show these, who say they are rich, that they are poor, and miserable, and blind, and naked? I preached at High Wycomb, in an open place, to a mixed multitude ; some of whom were as rude as they dared to be, having none of the great vulgar to set them on. I came to London. The sower of tares, I found, had not been idle, but shaken many, and moved some from their steadfastness, who once seemed to be pillars. The next week, finding no other way to convince some who were hugely in love with that solemn trifle, my brother and I were at the pains of reading over Robert Barclay's " Apology" with them. Being willing to receive the light, their eyes were opened. They saw his nakedness, and were ashamed. We had one more conversation with one that had often strengthened our hands ; but now earnestly exhorted us (what is man!) to return to the Church; to renounce all our lay assistants ; to dissolve our societies ; to leave off field preaching, and to accept of honourable preferment. I talked at large with Howel Harris, not yet carried away by the torrent of Antinomianism. But how long will he be able to stand? Only till he consents to stand neuter. When he is brought not to oppose, he will quickly yield. I would wish all to observe, that the points in question between us and either the German or English Antinomians, are not points of opi- 336 REV. J. WESLEY'S JOURNAL. May, 1745.

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

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

Here we found him, nothing terrified by his adversaries. I desired Henry Tomkins to show me the warrant. It was directed by Dr. Borlase, and his father, and Mr. Eustick, to the constables and overseers of several parishes, requiring them to "apprehend all such ablebodied men as had no lawful calling or sufficient maintenance ;" and to bring them before the aforesaid gentlemen at Marazion, on Friday, 21, to be examined whether they were proper persons to serve his majesty in the land service. It was indorsed (by the steward of Sir John St. Aubyn) with the names of seven or eight persons, most of whom were well known to have lawful callings, and a sufficient maintenance thereby. But that was all one: they were called Methodists; therefore soldiers they must be. Underneath was added, "A person, his name unknown, who disturbs the peace of the parish." A word to the wise! The good men easily understood, this could be none but the Methodist preacher; for who " disturbs the peace of the parish" like one who tells all drunkards, whoremongers, and common swearers, " you are in the high road to hell?" When we came out of the house, forty or fifty myrmidons stood ready to receive us. But I turned full upon them, and their courage failed: nor did they recover till we were at some distance. Then they began blustering again, and throwing stones; one of which struck Mr. Thompson's servant. We rode to Marazion. (Vulgarly called Market-jew. Finding the justices were not met, we walked up St. Michael's Mount. The house at the top is surprisingly large and pleasant. Sir John St. Aubyn had taken much pains, and been at a considerable expense, in repairing and beautifying the apartments; and when the seat was finished, the owner died !

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.

Tues. July 2. I preached in the evening at St. Just. I observed not only several gentlemen there, who I suppose never came before, but a large body of tinners, who stood at a distance from the rest; and a great multitude of men, women, and children, beside, who seemed not well to know why they came. Almost as soon as we had done singing, a kind of gentlewoman began. I have seldom seen a pour creature take so much pains. She scelded, and screamed, and spit, and stamped, and wrung her hands, and distorted her face and body all manner of _ ways. I took no notice of her at all, good or bad; nor did almost any one else. Afterward I heard she was one that had been bred a Papist ; and when she heard we were so, rejoiced greatly. No wonder she should be proportionably angry, when she was disappointed of her hope. Mr. Eustick, a neighbouring gentleman, came, just as I was concluding my sermon. The people opening to the right and left, he came up to me and said, Sir, I have a warrant from Dr. Borlase, and you must go with me." Then turning round, he said, 'Sir, are you Mr. Shepherd ? If so, you are mentioned in the warrant too. Be pleased, sir, to come with me." We walked with him to a public house, near the end of the town. Here he asked me, if I was willing to go with him to the Doctor. I told him, just then, ifhe pleased. "Sir," said he, "I must wait upon you to your inn; and in the morning, if you will be so good as to go with me, I will show you the way." So he handed me back to my inn, and retired.

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

forward at once into the midst of them, and said, '' Here I am. Which of you has any thing to say to me? To which of you have I done any wrong? To you? Or you? Or you?" I continued speaking, till I came, bare-headed as I was, (for I purposely left my hat, that they might all see my face,) into the middle of the street, and then raising my voice, said, " Neighbours, countrymen! Do you desire to hear me speak!" They cried vehemently, "Yes, yes. He shall speak! He shall. Nobody shall hinder him." But having nothing to stand on and no advantage of ground, I could be heard by few only. However T spoke without intermission, and, as far as the sound reached, the people were still; till one or two of their captains turned about and swore, not a man should touch him. Mr. Thomas, a clergyman, then came up, and asked. " Are you not ashamed to use a stranger thus ?" He was soon seconded by two or three gentlemen of the town, and one of the aldermen; with whom I walked down the town, speaking all . the time, till I came to Mrs. Maddern's house. The gentlemen proposed sending for my horse to the door, and desired me to step in and rest the mean time. But on second thoughts, thev judged it not advisable to let me go out among the people again: so they chose to send my horse before me to Penryn, and to send me thither by water , the sea running close by the back door of the house in which we were. I never saw before, no, not at Walsal itself, the hand of God so plainly shown as here. There I had many companions who were willing to die with me: here, not a friend, but one simple girl, who likewise was hurried away from me in-an instant, as soon as ever she came out of Mrs. B.'s door.

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

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

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.

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

" 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

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

All 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

"The following week, grievous threatenings were given out, of what we should suffer, if we met again. On Friday, 9, a gentleman sent for me, and told me he would hire a mob to pull the house down; for we were the most disturbing dogs in the nation. I said, 'Sir, if there be a disturbance now, it will lie at yourdoor. A few of us intend to meet on Sunday, after sermon, to encourage one another in serving God. You say, if we do, you will have the house pulled down: and then you will say we have made the disturbance.' He said he would send for me another time, and have an hour's discourse with me. "On Sunday, the man at whose house we were to meet, was warned by his landlady not to receive us; for if he did, the horse would surely be pulled down. However, he did receive us. A great many people coming about the house, he told them, if they had a mind, they might come in; so they came in, as many as the house would hold. I told them all, the design of our meeting. Then we prayed, and I read the first chapter of St James, and spoke a little on those words, 'If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not.' And two more of our brethren testified, by their own experience, that he is a God of truth. They stood as dumb men, till we had done, nor did one afterward open his mouth against us. "From this time we have been threatened more and more, especially by the gentry, who say they will send us all for soldiers. Nevertheless, on Sunday, 18, we had a quiet and comfortable meeting. We considered the third chapter of the First Epistle of St. Peter, which was the Evening lesson for the day. We were thankful for the record that is there left us ef the treatment we are to meet with. And we are all much humbled, that we are counted worthy to suffer shame for the sake of Christ.

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.

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

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.

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 : -

"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.

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

"Now point out, What is there in our practice which is an open contradiction to these professions? Is field preaching? Not at all. It is contrary to no law which we profess to obey. The allowing lay preachers 2 We aie not clear that this is contrary to any such law. But if it is, this is one of the exempt cases; one wherein we cannot obey with a safe conscience. Therefore be it right or wrong on other accounts, it is however no just exception against our sincerity. The rules and directions given to our societies? which, you say, is a discipline utterly forbidden by the bishops. When and where did any bishop forbid this? And if any did, by what law? We know not either the man who ever did forbid, or the law by which he could forbid it. The allowing persons (for we require none to communicate at the chapel) in contradiction (you think) to all those rubrics which require all to attend always on their own parish church and pastor, and to receive only at his table? Which rubrics are those? We cannot find them. And till these are produced, all that is so frequently said of parochial unity, c, is merely a gratis dictum. Consequently, neither is this any just exception against the sincerity of any of our professions. Dec. 30, 1745. ea Vece Wednesday, January 1, 1746. I preached at four in the morning, on, "I am the Almighty God: walk before me, and be thou perfect." We dined with poor John Webb, now throughly poisoned by Robert Barclay's " Apology," which he was sure would do him no hurt, till all his love to his brethren was swallowed up in dotage about questions and strife of words. I waited on Mr. B e, rector of ; who had sent to me, as soon as he had read the " Farther Appeal." He said, " Sir, all this is sad truth: but what can we do to help it?" I went afterward to another clergyman, who had likewise sent and desired to speak with me. How is this? I thought the publication of this tract would have enraged the world above measure: and, on the contrary, it seems nothing ever was published which softened them so much!

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

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

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

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 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.

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

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

""T have always esteemed it to be the truest act of friendship, to use our mutual endeavours to render the characters of each other as blameless and as valuable as possible. And I have never felt a more affectionate 'sense of my obligations, than when those worthy persons who have honoured me with their affection and correspondence, have freely told me what they thought amiss in my temper and conduct. This, therefore, dear 'sir, is an office which you might reasonably expect from me, if I had for some time enjoyed an intimate knowledge of you. But it has always been a maxim with me, not to believe any flying story, to the prejudice of those whom I had apparent reason, from what I knew of them, to esteem. And consequently, as I should never make this a foundation, you must be contented to wait longer, before you will be likely to receive that office of fraternal love which you ask from, Rev. and dear sir, " Your obliged and affectionate brother and servant, " P. DoppRIDGE. " Your caution has suggested a thought to me, whether it be modest to call ourselves humble. If the expression means, a real readiness to serve in love, in any thing low, as washing the feet of another, I hope I can say, 'Iam your humble servant;' but if it means one who is in all respects as humble as he could wish, God forbid I should arrogate so proud a title. In what canI say, I have already attained? Only I love my Divine Master, and I would not have a thought in my heart that he should disapprove. I feel a sweetness in being assuredly in his gracious hand, which all the world cannot possibly afford, and which, I really think, would make me happier in a dark dungeon, than ten thousand worlds could make me without it. And therefore I love every creature on earth that bears his image. And I do not except those who, through ignorance, rashness, or prejudice, have greatly injured me." After talking largely with both the men and women leaders, we agreed it would prevent great expense, as well of health as of time Aug. 1'746. REV. J. WESLEY'S JOURNAL. 371 .

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

pain, but full of faith and love, and breathing nothing but prayer and thanksgiving. About ten we came to Kingston, three hours' ride, (which they call eight miles) from Leominster. I preached at one end of the town. The congregation divided itself into two parts. One half stood near, the other part remained a little way off, and lowered defiance ; but the bridle from above was in their mouth ; so they made no disturbance at all. At four we had another kind of congregation at Maesmennys ; many who had drank largely of the grace of God. I examined them, " Do ye now believe?" And the word was as a twoedged sword. After taking a sweet leave of this loving people, we rode with honest John Price, of Mertha, to his house. We had four hours' rain in the morning ; but a fair, mild afternoon ; in the close of which we came to Cardiff. I preached at Wenvo church, morning and afternoon ; at five in the evening, in the Castle yard at Cardiff, to the far largest congregation which I had ever seen in Wales, All stood uncovered and attentive ; and, I trust, few went empty away. I rode with Mr. Hodges to Neath. Here I found twelve young men, whom J could almost envy. They lived together in one house, and continually gave away whatever they earned above the necessaries of life. Most of them (they told me) were Predestinarians, but so little bigoted to their opinion, that they would not suffer a Predestinarian to preach among them, 5 Se Ne ne 274 'REV. J. WESLEY'S JOURNAL. Aug. 1746. 'anless he would lay all controversy aside. And on these terms they gladly received those of the opposite opinion. The multitude of people obliged me to preach in the street, on, "' Repent ye, and believe the Gospel." One man would fain have interrupted, and had procured a drunken fiddler for his second ; but finding none to join them, they were ashamed ; so the gentleman stole away on one side, and the fiddler on the other.

'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.

"Then he took me into another pleasant garden, where were all manner of fruits. He told me, 'This garden bears fruit always.' Here I saw a glorious place, which had large gold letters writ over the door. He bid me read; and I read, ' This is a fountain for sin and uncleanness for my people. At what time soever they will return, they shall be cleansed from all their idols.' The door stood open, and I looked in, and I saw, as it were, a great cistern, full of water, white as milk. We seemed to walk up and down in this garden, for some weeks, and he told me what every thing meant. I never wanted to eat or drink, nor felt any weariness. "While we were walking, he said, 'Sing.' I said, 'What shall I sing?' And he said, ' Sing praises unto the King of the place.' Isung several verses. Then he said, 'I must go.' I would have fain gone with him; but he said, ' Your time is not yet: you have more work to do upon the earth.' Immediately he was gone; and I came to myself, and began to speak." Her mother told me further, " As soon as ever she recovered her speech, she gave me just the same account; adding, 'I have learned the finest hymn you ever heard in your life.' She then sung three verses, the most solid, awful words, which I have ever heard. She continued speaking many awful words, with many sighs and tears, till, about three in the afternoon, she fell into a slumber, which continued till seven. She then spoke the same things to Mrs. Designe; after which she was silent, till about five in the morning. '" She received remission of sins, when she was nine years old, and was very watchful from that time. Since this trance she has continued in faith and love, but has been very sickly and weak in body." Mon. September 1. I rode with T. Butts to Middlesey, and preached to a small earnest congregation. We set out early in the morning, and were thoroughly wet by noon. In the evening we reached Sticklepath.

About one we came to Plymouth. After dinner I walked down to Herbert Jenkins, and with him to the Dock. In the way we overtook Mr. Mignon, then a pattern to all that believed. Herbert preached a plain, honest sermon; but the congregation was greatly displeased ; and many went away as soon he began, having come on purpose to hear me. Abundance of people from Plymouth were at the room by half-hour after four. I was much refreshed in applying those words to them, " The God of hope fill you with all joy and peace in believing ;" and many of us found our hearts knit together in that love which never faileth. As many as the room could well contain followed me to Mr. Hide's, and importuned me much to call again, in my return from Cornwall. We dined at Looe, (a town near half as large as Islington, which sends only four burgesses to the parliament,) called at Grampound in the afternoon, and just at seven reached Gwennap. The congregation waiting, I began without delay, and found no faintness or weariness, while I expounded, " We all, with open face beholding as in Sept. 1746. REV. J. WESLEY'S JOURNAL. _ 3877 iy ae

Chu: Lh, as if it were their fault, is quite wrong.' I think so too; and have said so in my answer to Mr. Church, published some time before you sent. your letter. If, therefore, you imagine that I lay the blame on the Moravian Church, you are under a mistake here also ; or if you think I' lay the fault of one man upon a whole community.' "¢4. As to the English that really were to blame, they confessed their faults, and asked Mr. W.'s pardon. And some of them, if I mistake not, did it with tears.' I really think you do mistake again. I remember no such thing. Fifty persons, and more, spoke bitter things concerning me. Qne or two asked my pardon for so doing, but in so slight and cursory a manner, that I do not so much as know who were the men; neither the time or place where it was done; so fa: were they from doing it with tears, or with any solemnity or earnestness at all. As for the rest, if they were ever convinced or ashamed at all, it is a secret to me to this day. ""¢5. Therefore to publish things which ought to have been buried in eternal oblivion, is what I do not like.' This whole matter of asking pardon you seem to mistake, as Count Z. did before. I wish you would consider the answer I gave him : ' They asked my pardon for using me: ill. I replied, that was superfluous: I was not angry with them; but I was afraid of two things: 1. That there was error in their doctrine. 2. That there was sin (allowed) in their practice.' This was then, and is at this day, the one question between therm and me. Now, this cannot be buried in oblivion. That error and sin have spread too far already; and it was my part, after private reproof had been tried again and again to no purpose, to give public warning thereof to all the world, that, if possible,. they might spread no further.

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

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

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

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

"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.

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

"Your unworthy son in the Gospel, Joun Hacur." Ye who loved and profited by this man of God, when he was alive, hear what, " being dead," he " yet speaketh." My brother returned from the north, and I prepared to supply his place there. Sunday, 15. I was very weak and faint ; but on Monday, 16, I rose soon after three, lively and strong, and found all my complaints were fled away like a dream. I was wondering, the day before, at the mildness of the weather; such as seldom attends me in my journeys. But my wonder now ceased: the wind was turned full north, and blew so exceeding hard and keen, that when we came to Hatfield, neither my companions nor I had much use of our hands or feet. After resting an hour, we bore up again, through the wind and snow, which drove full in our faces. But this was only a squall. In Baldock-field the storm began in earnest. The large hail drove so Mey Oe ae ee 388 REV. J WESLEY'S JOURNAL. Feb 1747 vehemently in our faces, that we could not see nor hardly breathe. However, before two o'clock we reached Baldock, where one met and conducted us safe to Potten. About six I preached to a serious congregation. Tuesday, 17. We set out as soon as it was well light ; but it was really hard work to get forward ; for the frost would not well bear or break : and the untracked snow, covering all the roads, we had much ado to keep our horses on their feet. Meantime the wind rose higher and higher, till it was ready to overturn both man and beast. However, after a short bait at Bugden, we pushed on, and were met in the middle of an open field with so violent a storm of rain and hail, as we had not had before. It drove through our coats, great and smal, boots and every thing, and yet froze as it fell, even upon our eyebrows ; so that we had scarce either strength or motion left, when we came into our inn at Stilton.

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

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

his wife, lights shining in a dark place. God has lately added to them a third; one formerly famous for all manner of wickedness, who was cut to the heart while Mr. Brooke was talking to him, and went down to his house justified. This had struck the whole town; so that when I went down, about five, to preach in a vacant house, it was quickly filled within and without, the justice being one of the congregation. In the morning, about six, I preached again to a congregation more numerous than before; nor did any man open his mouth, either at the time of preaching, or while I walked through the town; unless it were to bid me God-speed, or to inquire when I would come again. Sun. March 1. I came to Osmotherly about ten o'clock, just as the minister (who lives some miles off) came into town. I sent my service to him, and told him, if he pleased, I would assist him, either by reading prayers or preaching. On receiving the message, he came to me immediately ; and said, he would willingly accept of my assistance. As we walked to church he said, " Perhaps it would fatigue you too much, to read prayers and preach too." I told him, no; I would choose it, if he pleased ; which I did accordingly. After service was ended, Mr. D. said, " Sir, I am sorry I have not a house here to entertain you. Pray let me know whenever you come this way." Several asking, where I would preach in the afternoon, one went to Mr. D. again, and asked, if he was willing I should preach in the church. He said, " Yes, whenever Mr. Wesley pleases." We had a large congregation at three o'clock. 'Those who in time past had been the most bitter gainsayers, seemed now to be melted into love. All were convinced we are no Papists. How wisely does God order all things in their season !

1l found Mr. P. and I. almost discouraged at the doctrine of absolute and connotative nouns. I wonder any one has patience to. learn logic, but those who do it on a principle of conscience ; unless he learns it as three in four of the young gentlemen in the universities do: That is, goes about it and about it, without understanding one word of the matter. In some of the following days I snatched a few hours to read " The History of the Puritans." I stand in amaze: First, at the execrable spirit of persecution, which drove those venerable men out of the Church, and with which Queen Elizabeth's clergy were as deeply tinctured as ever Queen Mary's were. Secondly, at the weakness of those holy confessors, many of whom spent so much of their time and strength in disputing about surplices and hoods, or kneeling at the Lord's Supper. I considered, '" What would I do now, if I was sure I had but two days to live?" All outward things are settled to my wish; the houses at Bristol, Kingswood, and Newcastle, are safe; the deeds whereby they are conveyed to the trustees, took place on the 5th instant; my will is made; what have I more to do, but to commend my soul to my merciful and faithful Creator? Some days I spent in every week, in examining the societies round Newcastle. And great cause I found to rejoice over them. I rode to Blanchland, about twenty miles from Newcastle. The rough mountains round about were still white with snow. In the midst of them is a small winding valley, through which the Derwent runs. On the edge of this the little town stands, which is indeed little more than a heap of ruins. There seems to have been a large cathedral church, by the vast walls which still remain. I stood in the church yard, under one side of the building, upon a large tombstone, round which, while I was at prayers, all the congregation kneeled down on the grass. They were gathered out of the lead mines from all parts; many from Allandale, six miles off. A row of little children sat under the opposite fe eee Oe eT em fy ont , NTA i ees ie _ pr April, 1'747. REV. J. WESLEY'S JOURNAL. 393

wall, all quiet and still. The whole congregation drank in every word with such earnestness in their looks, I could not but hope that God will make this wilderness sing for joy. In the evening I came back to Newlands, where also John Brown has gathered a society. O, what may not a man of small natural talents do, if he be full of faith and love! After preaching at South Biddick at five, I hastened to Sunderland, where I preached at eight, and again at two, in the main street, toa Kennington Common congregation. I admire the spirit of this people. From the first day I preached here to this hour, I have not seen a man behave indecently. Those who did not approve, quietly went away.

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-

ness and in the deep; warning all to beware of drawing back unto perdition, and calling upon God with strong cries and tears. On Sunday he found a little dawning of hope ; this gradually increased all the day. On Monday, he knew God had healed his backsliding, and sorrow and sighing fled away. .He continued all day in fervent prayer, mingled with praise and strong thanksgiving. " This nigit," said he, " will be a glorious night to me; my warfare is accomplished; my sin is pardoned." Then he broke out again into vehement prayer. About eight he left off speaking; and soon after, without any struggle or groan, gave up his soul to God. Wed. April 1. I rode to Winlinton Mills, a place famous above many, and called the rebels to lay down their arms, and be reconciled to God through his Son. I saw neither old nor young that behaved amiss; for the dread of the Lord was upon them. We set out early, and about eight went out into the market place at Hexham. A multitude of people soon ran together, the greater I Byes si 4 394 REV. J. WESLEY'S JOURNAL. April, 1747. ade mad as colts untamed. Many had promised to do mighty things ut the bridle was in their teeth. I cried aloud, " Let the wicked forsake his way, and the unrighteous man his thoughts." They felt the sharpness of the two-edged sword, and sunk into seriousness on every side: insomuch that I heard not one unkind or uncivil word, till we left them standing, and staring one at another. At one I preached at Horsley; and about five in the evening at Newcastle. Having been informed, there were many large collieries three or four miles north or northwest from Durham, I rode to a village called Renton, in the midst of them, and proclaimed, "« The Lord God, gracious and merciful." Abundance of people gave earnest heed to every word which was spoken; kneeled down when I prayed, sung (after their manner) when I sung, and crowded into the house where I went in; crying out, one and all, « A, they were only too long a coming! Why did they not come sooner ?"

Tues. '7. Finding the people about Dent's Hole were grown dead and cold, I preached there at twelve o'clock ; if haply it might please God yet again to breathe on the dry bones that they might live. I found the congregation at Blanchland abundantly increased. f preached in the evening at Spen, and the next day, at noon, to a serious congregation at Winlinton Mills: a gentleman who had talked of making a disturbance, finding not one man to second him. Having settled all the societies in the country, I began examining that of Newcastle again. It was my particular concern, to remove, if possible, every hinderance of brotherly love. And one odd one I found creeping in upon us, which had already occasioned much evil: namely, a fancy, that we must not justify ourselves. (Some of the spawn of Mystic divinity.) Just contrary to the scriptural injunction, "' Be ready to give a reason of the hope that is in you." For want of doing this in time, some offences were now grown incurable. I founa it needful, therefore, to tear up this by the roots; to explain this duty from the foundation, and to require all who desired to remain with us to justify themselves, whenever they were blamed unjustly; and not to swallow up both peace and love in their voluntary humility. I preached at Biddick at noon; at Pictery, (two miles west of Biddick,) by Mr. M.'s invitation, in the afternoon ; and in the even ing at Newcastle. I preached at Gateshead in the morning ; at Swalwell about two; and at the Room in the evening. I scarce ever heard so fine a defence of a weak cause, as was Mr. S.'s sermon in the morning ; wherein he laboured much to prove the unlawfulness of laymen's preaching; but with such tenderness and good nature, that 1 almost wished the sermon were printed, for a pattern to all polemicai writers.

Here John Nelson met me. On Thursday, Friday, and Saturday, he had preached at Acomb, and the neighbouring places: on Good Friday, in particular, on Heworth Moor, to a large and quiet congregation. On Easter Sunday, at eight, he preached there again, to a large number of serious hearers. Toward the close of his discourse, a mob came from York, hired and headed by some (miscalled) gentlemen. They stood still, till an eminent Papist cried out, " Why do not you knock the dog's brains out?" On which they immediately began throwing all that came to hand, so that the congregation was quickly dispersed. John spoke a few words, and walked toward York. They followed with showers of bricks and stones; one of which struck him on the shoulder, one on the back, and, a little before he came to the city, part of a brick hit him on the back part of the head, and felled him to the ground. When he came to himself, two of Acomb lifted him up, and led him forward between them. The gentlemen followed, throwing as before, till he came to the city gate, near which lived an honest tradesman, who took him by the arm, and pulled him into his house. Some of the rioters swore they would break all his windows, if he did not turn him out. But he told them resolutely, "I will not; and let any of you touch my house at your peril: I shall make you remember it as long as you live." On this they thought good to retire.

After a surgeon had dressed the wound in his head, John went softly onto Acomb. About five he went out, in order to preach, and began singing a hymn. Before it was ended, the same gentlemen came in a coach from York, with a numerous attendance. They threw clods and stones so fast on every side, that the congregation soon dispersed. John walked down into a little ground, not far from Thomas Slaton's house. Two men quickly followed, one of whom swore desperately he would have his life. And he seemed to be in good earnest. He struck him several times, with all his force, on the head and breast; and at length threw him down, and stamped upon him, till he left him for dead. But, by the mercy of God, being carried into a house, he scon came to himself; and after a night's rest, was so recovered, that he was able to ride to Osmotherly. I called at Thirsk ; but, finding the town full of holiday folks, drinking, cursing, swearing, and cock fighting, I did not stop at all, but rode on to Boroughbridge, and in the afternoon to Leeds. I spent an hour with Mr. M., and pressed him to make good his assertion, that our preaching had done more harm than good. This he did not choose to pursue; but enlarged on the harm it mignt occasion in succeeding generations. I cannot see the force of this 396 REV. J. WESLEY'S JOURNAL. May, 1747. argument. JI dare not neglect the doing certain, present good, for fear. of some probable ill consequences in the succeeding century. I preached at Morley and Birstal; on Friday, at Birstal and Leeds ; on Saturday, at Oulton and Armley. I met the Leeds society at five; preached at seven, on, " The Spirit and the Bride say, Come ;" and at one, to an unwieldy multitude, several hundreds of whom soon went away, it being impos sible for them to hear. Such another congregation I had at Birstal ; yet here I believe my voice reached all that were present. , I preached at Birstal, at Wibsey Moor, and at Bradford, and regulated the societies,

One of Pudsey would take no denial; so I promised to preach there at eight o'clock. Coming before the hour, we walked to the new house of the Germans. It stands on the side of a hill, commanding all the vale beneath, and the opposite hill. The front is ex ceeding grand, though plain, being faced with fine, smooth, white stone. The Germans suppose it will cost, by that time it is finished, about three thousand pounds: it is well if it be not nearer ten. But that is no concern to the English Brethren; for they are told, (and potently believe,) that "all the money will come from beyond sea." I preached at eight at the place appointed, and thence rode to Dewsbury, where I was to preach at noon. But first I called on the minister, Mr. Robson; and in an acceptable time. Abundance of little offences had arisen, and been carefully magnified by those who sought such occasions. But we both spoke our minds without reserve ; and the snare was presently broken. After sermon, Mr. R., having sent a note to desire I would call upon him again, I went, and passed such an hour as I have not had since I left London. We did not part without tears. Who knows how great a work God can work in a short time? I preached at Hightown at one; and at Birstal in the evening. I rode to Keighley. The ten persons I joined here are increased to above a hundred. And above a third of them can rejoice in God, and walk as becomes the Gospel. Fri. May 1. I read prayers and preached in Haworth church, to a numerous congregation. In the evening I preached near Skircoat Green, and baptized Eliz. K., late a Quaker. I preached at Halifax, to a civil, senseless congregation; at noon at Gildersome ; and in the evening at Armley. At one I preached to a vast. congregation at Hunslet ; and, about five, to a still larger at Birstal, I preached on, " All things are ready; come to the marriage." And some, I trust, were compelled" to " come in."

At his earnest request, I began examining those that are called W. D.'s societies. At three I preached at Great Harding; mn the evening at Roughlee, where there was a large society. But since the men of smooth tongue broke in upon them, they are every man afraid of his brother ; half of them ringing continually in the ears of the rest, " No works, no law, no bondage." However, we gathered above forty of the scattered sheep, who are still minded to stand in the old paths. I preached at Roughlee at five ; about eleven at Hinden, and about three at Widdap, a little village in the midst of huge, barren May, 1747. REV. J. WESLEY'S JOURNAL. 397 mountains, where also there was a society. But Mr. B. had effectually dispersed them, so that I found but three members left. We rode thence about five miles to Stonesey-gate, which lies in a far more fruitful country. Here was a larger congregation at six o'clock than I had seen since my leaving Birstal. They filled both the yard and the road to a considerable distance, and many were seated on a long wall adjoinmg, which, being built of loose:stones, in the middle of the sermon, all fell down at once. I never saw, heard, nor read of such a thing before. The whole wall, and the persons sitting upon it, sunk down together, none of them screaming out, and very few altering their posture: and not one was hurt at all; but they appeared sitting at the bottom just as they sat at the top. Nor was there any interruption either of my speaking, or of the attention of the hearers. I rode to Shore, four miles south from Stonesey, lying about half way down a huge, steep mountain. Here I preached at - twelve to a loving, simple-hearted people. We then climbed up to Todmorden Edge, the brow of a long chain of mountains, where I called a serious people to "repent and believe the Gospel." wWe left the mountains, and came down to the fruitful valley of Rosendale. Here I preached to a large congregation of wild men; but it pleased God'to hold them in chains. So that even when I had done, none offered any rudeness, but all went quietly away.

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.

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

We came to Tavistock before noon; but it being market day, I did not preach till five in the evening. The rain began almost as soon.as we began singing, and drove many out of the field. After preaching (leaving Mr. Swindells there) I went on for Plymouth Dock. Within two miles of Plymouth, one overtook and informed us, that, the night before, all the Dock was in an uproar; and a constable, endeavouring to keep the peace, was beaten and much hurt. As we were entering the Dock, one met us, and desired we would go tire back way : "For," said he, "there are thousands of people waiting about Mr. Hide's door." We rode up straight into the midst of them. They saluted us with three huzzas; after which I alighted, took several of them by the hand, and began to talk with them. I would gladly have passed an hour among them; and believe if I had, there had been an end of the riot. But the day being far spent, (for it was past nine o'clock,) was persuaded to go in. The mob then recovered their spirits, and fought valiantly with the doors and windows: but about ten they were weary, and went every man to his own home.

I preached at five, on the Common, to a well-behaved, earnest congregation ; and at eight near the Room, on, " Seek ye the Lord, while he may be found." The congregation was much larger than before, and equally serious and attentive. At ten I went to church. Mr. Barlow preached a useful sermon, on, " God be merciful to me a sinner ;" and a thundering one in the afternoon, on, ' Where their worm dieth not, and the fire is not quenched." At one I preached again near the Room, from those words, in the gospel for the day, " Come, for all things are ready." And the hearts of all that were round about seemed to bow down before the Lord. I designed to have preached on Stoke's Hill at five, but the rain would not permit. However, before six, I vent to the head of the town, where we had a large and venerable assembly. The fear of God seemed to spread itself over all, and they received what was spoken as the word of God. Yet once more he hath opened the door, that the Gospel may have free course here also. I took horse between three and four, and reached Perranwell, three miles beyond Truro, about six. 'I preached to a vely large congregation at seven , and the word was as the rain on the tender herb. We came to St. Ives before morning prayers, and walked to church without so much as one huzza. How strangely has one year changed the scene in Cornwall! This is now a peaceable, nay, honourable station. They give us good words almost in every place. What have we done that the world should be so civil to us?

Wed. July 1. I spoke severally to all those who had votes in the ensuing election. I found them such as I desired... Not one would even eat or drink at the expense of him for whom he voted. Five guineas had been given to W. C., but he returned them immediately. T. M. positively refused to accept any thing. And when he heard that his mother had received money privately, he could not rest till she gave him the three guineas, which he instantly sent back. Thursday, 2, was the day of election for parliament men. It was begun and ended without any hurry at all. I had alarge congregation in the evening, among whom two or three roared for the disquietness of their heart: as did many at the meeting which followed; particularly those who had lost their first love. About two I preached in the street at Redruth. The congregation was large and deeply attentive: indeed there are now scarce any in the town (but gentlemen) who are not convinced of the truth. At seven I preached at Stithians, and at five in the morning. Sunday, 5. We rode thence to St. Agnes. At two I preached to a large multitude of quiet hearers, many of whom seemed deeply affected. Yet soon after I had done, some began to divert themselves with throwing dirt and clods. Mr. Shepherd's horse was frighted at this ; and as one of them stooped down, leapt clear over him. The man screamed amain ; but finding himself not hurt, he and his comrades poured a shower of stones after him. Knowing nothing of the matter, rode soon after through the midst of them; and none lifted up a hand or opened his mouth. About half-hour after five began at Gwennap. I was afraid my voice would not suffice for such an immense multitude. But my fear was groundless ; as the evening was quite calm, and the people all attention. It was more difficult to be heard in meeting the ga 402 REV. J. WESLEY'S JOURNAL. July, 1747. society amidst the cries of those on the one hand, who were pierced through as with a sword, and of those, on the other, who were filled with joy unspeakable.

I preached, about twelve, at Bray: but neither the house nor the yard would contain the congregation; and all were serious ; the scoffers are vanished away. I scarce saw one in the county. I preached in the evening at Camborne to an equally serious congregation. I looked about for John Rogers, the champion, who had so often sworn, I should never more preach in that parish. But it seems, he had given up the cause, saying, "One may as well blow against the wind." I preached at St. Ives; Wednesday, 8, at Sithney. On Thursday the stewards of all the societies met. I now diligently inquired what exhorters there were in each society ; whether they had gifts meet for the work; whether their lives were eminently holy ; and whether there appeared any fruit of their labour. I found, upon the whole, 1. That there were no less than eighteen exhorters in the county. 2. That three of these had no gifts at all for the work, neither natural mor supernatural. 3. That a fourth had neither gifts nor grace; but 'was a dull, empty, self-conceited man. 4. That a fifth had considerable 'gifts, but had evidently made shipwreck of the grace of God: these 'therefore I determined immediately to set aside, and advise our societies not to hear them. 5. That J. B., A. L., and J. W., had gifts and -grace, and had been much blessed in the work. Lastly, that the rest might be helpful-when there was no preacher in their own or the neighdouring societies, provided they would take no step without the advice vof those who had more experience than themselves.

Taking horse early in the morning, we rode over the rough mountains of Radnorshire and Montgomeryshire into Merionethshire. In the evening I was surprised with one of the finest prospects, in its kind, that ever I saw in my life. We rode in a green vale, shaded with rows of trees, which made an arbour for several miles. The river laboured along on our left hand, through broken rocks of every size, shape, and colour. On the other side of the river, the mountain rose to an immense height, almost perpendicular: and yet the tall straight oaks stood, rank above rank, from the bottom to the very top; only here and there, where the mountain was not so steep, were interposed pastures or fields of corn. At a distance, as far as the eye could reach, as it were by way of contrast, A mountain huge uprear'd Its broad, bare back, wita vast, rugged rocks hanging over its brow, that seemed to nod portending ruin: Between three and four in the afternoon we, with some difficulty, reached Carnarvon. This has the face of a fortified town, having walls, (such.as they are,) and a castle as considerable as that of Cardiff. Here we parted with our guide and interpreter, Mr. Philips. Mr. Tucker and I set out for Holyhead. We intended to cross over into Anglesey, at Baldonferry, four miles from Carnarvon: but not being able to inquire our way, (as we spoke no Welsh, and the country people no English,) we could not find where the ferry was, till we saw 'the boat coming over. We went into the boat about sunset, and _ lodged that night at a little inn by the water side.

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

In the afternoon a gentleman desired to speak with me. He was troubled that it was not with him as in times past, when, at the age of fouteen, the power of God came mightily upon him, constraining him to rise out of bed to pour out his prayers and tears from a heart overflowed with love and joy in the Holy Ghost. For some months he scarce knew whether he was in the body, continually walking and talking with God. He has now an abiding peace ; but cannot rest till the love of God again fills his heart. Between six and seven I went to Marlborough-street. 'The house wherein we then preached was originally designed for a Lutheran church, and will contain about four hundred people. But four or five times the number may stand in the yard. Many of the rich were there, and many ministers of every denomination. I preached on, "The Scripture hath concluded all under sin ;" and spoke closely and strongly: but none at all seemed to be offended. If my brother or I could have been here for a few months, I question if there might not have been a larger society here, than even in London itself. I waited on the archbishop at Newbridge, ten miles from Dublin. I had the favour of conversing with him two or three hours ; in which I answered abundance of objections. In the evening I returned to Mr. Lunell's. John Trembath preached at Mariborough-street, to a large congregation both, of laity and clergy, who behaved with- . muchdecency. I purposely delayed examining the classes, till I had gone through the rules of the society, part of which I explained to them at large, with the reasons of them, every morning.

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

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

Mrs. Baddily desired me to go up to her son, who had been out of order for some days. For one or two years he was a pattern to all the family ; till he began to converse more with good sort of men. He then grew cooler and cooler in the ways of God, and, in a few months, quitted the society ; resolving, he said, to keep to his Church, and live a sober life, and that was enough. That was too much in a little time. He grew tired of his Church too, and dropped that and sobriety together. He-was now, his mother informed me, dead as a stone to all the things of God. I spake a few words and went to prayer. And God broke his heart. He continued weeping and praying all the day, and all the night; and at six in the morning, fell asleep. I rode to Shoreham, where I preached every morning, in the house, and every evening in the church. But the season for fruit is not yet. I preached in Moorfields, morning and evening, and continued so to do till November. I know no church in London, (that in West-street excepted,) where there is so serious a congregation. I talked with one who, a little time before, was so overwhelmed with affliction, that she went out one night to put an end to it all, by throwing herself into the New River. As she went by the Foundery, (it being a watch-night,) she heard some people singing. She stopped, and went in: she listened a while, and God spoke to her heart. She had no more desire to put an end to her life; but to die to sin, and live to God.

Mon. November 2. I preached at Windsor at noon, and in the afternoon rode to Reading. Mr. J. R. had just sent his brother word, _ that he had hired a mob to pull down his preaching house that night. In the evening, Mr. S. Richards overtook a large company of bargemen walking toward it, whom he immediately accosted, and asked, if they would go with him and hear a good sermon; telling them, "I will make room for you, if you were as many more." 'They said, they would go with all their hearts. " But neighbours," said he, " would it not be as well to leave those clubs behind you? Perhaps some of the women may be frighted at them." They threw them all away, and walked quietly with him to the house, where he set them ina pew. In the conclusion of my sermon, one of them, who used to be their captain, being the head taller than his fellows, rose up, and looking round the congregation, said, " The gentleman says nothing but what is good: I say so; and there is not a man here that shall dare to say otherwise." I began examining the classes, and every person severally, touching that bane of religion, evil speaking: as well as touching their manner of life before they heard this preaching ; and by comparing what they were with what they are now, we found more abundant cause to praise God. I was informed of a remarkable providence: one going home the last watch-night, met a woman in Blackfriars, who inquired, which was the way to the water side. She said, "It is so ate, I doubt you will get no boat." The woman answered, "I don't vant one." On this she stopped and began to question her more closely, what she was going todo. After a while, she confessed she was going to drown herself, being under heavy affliction. But she was soon brought to a better mind; and seemed resolved to cast her care on Him, who had so signally cared for her.

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. .

Poor Mr. Simpson spent an hour with me, distressed on every side; drawn up to London by fair and specious promises ; and then left to perish, unless he would promise, never more to preach out ofachurch. Alas! what a method of conversion is this! I love the church too: but I would no more starve men into the church, than burn them into it. Mr. H., one of the first ten who met in band with my brother and me, desired to speak with me. I had not exchanged a word with him before, since we parted at Fetter-lane. He said, about six years ago, the Brethren told him, it was the will of the Lamb, that he should give himself to the public work, quitting all secular business. He obeyed, discharged his men, sold his goods, parted with his house. From that time, he not only preached, but was employed in places of the greatest trust. ' About two years ago, having many doubts upon his mind concerning their method of proceeding, he wrote a long letter to the Count, who seemed to take it well and he continued labouring, as before, both in preaching and in the government of the Church. But about a month ago, he was ordered to leave off preaching and return to his trade. Having learned not to dispute, but obey, he hired a house and set up asign: nevertheless he could not be easy; he mused much and prayed much, and at last resolved to come to me. He seemed to tell me all his heart, both at this and our following interviews. If he only seemed, let him look to it. Ego im portu navigo, I am safe. About six in the morning, Mrs. Witham slept in the Lord. A mother in Israel hast thou also been, and thy works shall praise thee in the gates. Some years ago, before Mr. Witham died, she seemed to stand on the brink of eternity. But God renewed her strength, till she had finished the work which he had given her to do. She was an eminent pattern of calm boldness for the truth, of simplicity and godlv ii Dec. 1747. REV. J. WESLEY'S JOURNAL. 411 sincerity ; of unwearied constancy in attending all the ordinances of

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! ;

After preaching at Oakhill about noon, I rode to Shepton, and found them all under a strange consternation. A mob, they said, was hired, prepared, and made sufficiently drunk, in order to do all manner of mischief. I began preaching between four and five: none hindered or interrupted at all. We had a blessed opportunity, and the hearts of many were exceedingly comforted. I wondered what was become of the mob. But we were quickly informed, they mistook the place, imagining I should alight (as I used to do) at William Stone's house, and had summoned, by drum, all their forces together, to meet me at my coming: but Mr. Swindells innocently carrying me to the other end of the Se they did not find their mistake till I had done preaching ; so that the hindering this, which was one of their designs, was utterly disappointed. However, they attended us from the preaching house to William Stone's, throwing dirt, stones, and clods, in abundance; but they could not hurt us; only Mr. Swindells had a little dirt on his coat, and I a few specks on my hat. After we were gone into the house, they began throwing great stones, in order to break the door. But perceiving this would require some time, they dropped that design for the present. They first broke all the tiles on the pent house over the door, and then poured in a shower of stones at the windows. One of their captains, in his great zeal, had followed us into the house, and was now shut in with us. He did not like this, and would fain have got out; but it was not possible; so he kept as close to me as he could, thinking himself safe when he was near me: but, staying a little behind, when I went up two pair of stairs, and stood close on one side, where we were a little sheltered, a large stone struck him on the forehead, and the blood spouted out . 416 REV. J. WESLEY'S JOURNAL." Feb. 1748.

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

We hastened on to Holyhead ; but all the ships were on the other side. No packet boat being come, I gave notice of preaching in the evening. The hearers were many more than the room could contain, and they all behaved with decency. I preached again in the evening. Mr. E., the minister, came in toward the close. He was speaking warmly to our landlord, when Mr. Swindells went to him, and spoke a few mild words. Mr. E. asked him to step with him to his lodgings, where they had a long and friendly conversation. ''7. Mr. Swindells informed me, that Mr. E. would take it a favour if I would write some little thing, to advise the Methodists not to leave the Church, and not to rail at their ministers. I sat down immediately and wrote, " A Word to a Methodist," which Mr. E. translated into Welsh, and printed. In the evening I read prayers at our inn, and.preached to a large and serious audience. I did the same on Monday and Tuesday evening. Perhaps our stay here may not be in vain. I never knew men make such poor, lame excuses, as these captains did for not sailing. It put me in mind of the epigram, There are, if rightly I methink, Five causes, why a man should drink; which, with a little alteration, would just suit them : There are, unless my memory fail, Five causes, why we should not sail: The fog is thick ; the wind is high ; It rams; or may do by-and-by; Or any other reason why. a 418 REV. J. WESLEY'S JOURNAL. March, 1748. Wed. March 2. Finding no more probability of sailing now than the first day we came to Holyhead, we rode into the country, to see for Mr. William Jones, who had some acquaintance with iny brother. We procured a guide to show us the way to his house; but all we learnea there was, that he was not at home. We lodged at the Bull's Head: all the family came up to prayers, and we had a quiet and comfortable night. Mr. ilolloway. a neighbouring exciseman, invited us to breakfast with him. He once began to run well; and now resolved to set out afresh: I trust we were sent to him for good.

And how grievous are the effects of it! All the birds of the air, all the beasts of the field, understand the language of their own species. Man only is a barbarian to man, unintelligible to his own brethren! In the afternoon I preached at Llanfehengel, about six miles south-west of Llangefnye. I have not seen a people so deeply affected since we came into Anglesey; their cries and tears continued a long time without any intermission. O that we could declare to them, in their own tongue, the wonderful works of God! In the evening I preached at Llanygorse. When I had done, Mr. Jones repeated, in Welsh, (as he likewise did in the afternoon,) the substance of what I had said. The next morning we returned to Holyhead, and found there all the packet boats which we had left. I was determined not to stay another day at an inn; so in the afternoon I took a lodging in a private house, not a bowshot distant from the town, and removed thither without delay. My congregation this evening was ) oa _ March, 1748. REV. J. WESLEY'S JOURNAL. 419 larger than ever; and several of the gentry agreed to come the next, but it was a little too late; for at midnight the wind came fair, and before one we sailed out of the harbour. Having a gentle gale, it soon julled me fast asleep. I was waked before five by a violent storm: this continued two or three hours longer, and left us within sight of Howth, with a small breeze, which brought us to the Black Rock about four in the afternoon. We hired horses here, and rode to Dublin: Mr. Meriton, Swindells, and I. We came to our house, in Cork-street, (vulgarly called Dolphin's barnlane,) while my brother was meeting the society. But it was some time before my voice could be heard, for the noise of the people, shouting and praising God. The remaining days of the week, I despatched all the business I could, and settled with my brother all things relating to the work.

My brother preached both morning and evening, expecting to sail at night. But before night the wind turned full east, and so continued all the week. I began preaching at five in the morning ; an wnheard-of thing in Ireland. I expounded part of the first chapter of the Acts; which I purpose, God willing, to go through in order. I inquired into the state of the society. Most pompous accounts had been sent me, from time to time, of the great numbers that were added to it; so that I confidently expected to find therein six or seven hundred members. And how is the real fact? I left three hundred and ninety-four members ; and I doubt if there are now three hundred and ninety-six! Let this be a warning to us all, how we give in to that hateful custom of painting things beyond the life. Let us make a conscience of magnifying or exaggerating any thing. Let us rather speak under, than above, the truth. We, of all men, should be punctual in all we say; that none of our words may fall to the ground. I preached at eight, on Oxmantown Green. We expected noise; but there was none: the whole congregation was as quiet and still as that in Bristol or London. In the afternoon my brother embarked. I preached, about three, in Marlborough-street ; and in the evening, at our own house, in Cork-street. I talked with a warm man, who was always very zealous for the Church, when he was very drunk, and just able to stammer out the Irish proverb, '' No gown, no crown." He was quickly convinced, that, whatever we were, he was himself a child of the devil. We left him full of good resolutions, which held several days. I preached at Newgate at three ; but found no stirring at all among the dry bones.

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

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.

April 10. (Easter Day.) Never was such a congregation seen before at the sacrament in Athlone. I preached at three. Abundance of Papists flocked to hear; so that the priest, seeing his command did not avail, came in person at six, and drove them away before him like a flock of sheep. I preached, at five, the terrors of the Lord in the strongest manner I was able. But still they who are ready to eat up every word, do not appear to digest any part of it. In the evening there appeared more emotion in the congregation than ever I had seen before. But it was ina manner I never saw; not in one here and there, but in all. Perhaps God is working here in a way we have not known, going on with a slow and even motion through the whole body of the people, that they may all remember themselves and be turned unto the Lord. I rode to Clara, where I was quickly informed, that there was to begin in an hour's time a famous cock-fight, to which almost all the country was coming from every side. Hoping to engage some part of them in a better employ, I began preaching in the street, as soon as possible. One or two hundred stopped, and listened a while, and pulled off their hats, and forgot their diversion. The congregation at Tullamore in the evening was larger than ever before, and deep attention sat on every face. Toward the latter end of the sermon, there began a violent storm of hail. I desired the people to cover their heads; but the greater part of them would not; nor did any one go away till I concluded my discourse. I preached in the evening at Tyrrel's Pass. The cone gregation here also was larger than ever; and the word of God seemed to take deeper root here than in any other part of this country. The house was full at five. In the evening, many of the neighbouring gentlemen were present, but none mocked. That is not the custom here; all attend to what is spoken in the name of God; they do not understand the making sport with sacred things; so that whether they approve or no, they behave with seriousness.

I rode to Edinderry. Abundance of people were quickly gathered together. Having been disturbed in the night by Mr. Swindells, who lay with me, and had a kind of apoplectic fit, I was not at all well about noon, when I began to preach, in a large walk, on one-side of the town, and the sun shone hot upon my head, which had been aching all the day; but I forgot this before I had spoken long ; and when I had finished my discourse, I left all my weariness and pain behind, and rode on, in perfect health, to Dublin. I found great reason to praise God for the work wrought among the people in my absence. But still there is no such work as I look for. I see nothing yet but drops before a shower. I preached at Skinner's Alley, both morning and evening. About four I went to St. Luke's church, being very near us. When I came out, had a large attendance, even in the church yard, hallooing and calling names. I am much mistaken, if many of the warmest zealots for the Church would ever come within the doors, if they were thus to run the gauntlet every time they came. Would they not rather sleep ina whole skin? I spent an agreeable hour with Mr. Miller, the Lutheran minister. From him I learned, that the earnest ara a5 i iirc), toh April, 1748. REV. J. WESLEY'S JOURNAL. 423 religion which I found in so many parts of Germany is but of late date, having taken its rise from one man, August Herman Francke! So can God, if it pleaseth him, enable one man to revive his work throughout a whole nation.

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

Thursday, 28, was the day fixed for my going into the country: but all about me began to cry out, " Sure, you will not go to-day ? 'See how the rain pours down!" I told them, "I must keep my word if possible." But before five, the man of whom I had bespoke a horse sent. word, his horse should not go out in such a day. I sent one who orought him to a better mind. So about six I took horse. About nine I called at Killcock: the old landlord was ill of the gout, and his wife of a complication of distempers: but when I told her, "' The Lord loveth whom -he chasteneth, and all these are tokens of his love," she burst out, O Lord, I offer thee all my sufferings, my pain, my sickness! If thou lovest me, it is enough. Here Iam: take me, and do with me what thou wilt." Between one and two we came to Kinnegad. My strengh was now pretty well exhausted ; so that when we mounted again, after resting an hour, it was as much as I could do to sit my horse. We had near eleven Irish (measured) miles to ride, which are equal to fourteen English. I got over them pretty well in three hours, and by six reached Tyrrel's Pass. At seven I recovered my strength, so as to preach and meet the society ; which began now to be at a stand, with regard to number, but not with regard to the grace of God. I rode to Temple Macqueteer, and thence toward Athlone. We came at least an hour before we were expected. Nevertheless we were met by many of our brethren. The first I saw, about two miles from the town, were a dozen little boys running with all their might. some bare-headed, some bare-footed and bare-legged: so they had their desire of speaking to me first, the others being still behind. I found the roaring lion began to shake himself here also. Some Papists, and two or three good Protestant families, were cordially joined together to oppose the work of God; but they durst not yet do it openly, the stream running so strong against them.

In the evening I preached at Tullamore, and at five in the morning. I was then glad to lie down. In the afternoon, Wednesday, 11, I rode once more to Mountmelick. The congregation, both in the evening and the next morning, was larger than before. After preaching, a greyheaded man came to me, bitterly lamenting, that he had lived many years without knowing that he had need of a Physician. Immediately came another, who had been a harmless man as any in the town: he would have spoke, but could not. I then spoke to him; but not two minutes before he sunk to the ground. So I perceived I had not spent my little strength here, "as one that beateth the air." I took the straight road from hence to Dublin. Here likewise I observed abundance of ruined buildings ; but I observed also, that some of them were never finished; and some had been pulled down by those who built them. Such is the amazing fickleness of this people. Almost every one who has his fortune in his own hands, dirwal, wdifical, mutat quadrata rotundis ; pulls down, builds up, changes square to round ; and leaves those monuments of his folly to all succeeding generations. I reached Dublin in the evening, faint and weary ; but the two next days I rested. Finding my strength greatly restored, I preached at five, and at eight on Oxmantown Green. I expected to sail as soon as I had done; but the captain putting it off, (as their manner is,) gave me an opportunity of declaring the Gospel of peace to a still larger congregation in the evening. One of them, after listening some time, cried out, shaking his head, " Ay, he is a Jesuit; that's plain." To which a Popish priest, who happened to be near, replied aloud, " No, he is not; I would to God he was." Observing a large congregation in the evening, and many strangers among them, I preached more es hee eee June, 1748. REV. J. WESLEY'S JOURNAL. 427 roughly than ever I had done in Dublin, on those awful words, " What shall it profit a man, if he shall gain the whole world, and lose his own soul ?"

by Tallys and his cotemporaries ; as also in the reign of Queen Elizabeth, who was a judge and patroness of it; that after her reign it sunk for sixty or seventy years, till Purcell made some attempts to restore it ; but that ever since, the true, ancient art, depending on nature aad mathematical principles, had gained no ground; the present masters having no fixed principles at all. I preached once more at St. Bartholomew's. How strangely is the scene changed! What laughter and tumult was there among the best of the parish, when we preached in a London church ten years ago! And now all are calm and quietly attentive, from the least even to the greatest. The congregation in Moorfields was greatly increased, both morning and afternoon ; and their seriousness increased with their number ; so that it was comfortable even to see them. In the evening, to ease me a little in my journey, as I had not yet recovered my strength, Colonel Gumley carried me in his chair to Brentford. I preached at Reading, at noon, to a serious, wellbehaved congregation; and, in the atieracoat rode to Hungerford. Tuesday, 21. I preached in the Old Orchard, at Bristol, on, Rejoice in the Lord, ye righteous." Friday, 24, the day we had appointed for opening the school at Kingswood, I preached there, on, " Train up a child in the way that he should go, and when he is old he will not depart from it." My brother and I administered the Lord's Supper to many who came from far. We then agreed on the general rules of the school, which we published presently after. Mon 27. I rode to Wall Bridge, near Stroud, and preached at one, to a lively congregation. About two we set out for Stanley. I scarce ever felt the sun so scorching hot in England. I began preaching in Farmer Finch's orchard, (there not being room in the house,) between seven and eight, and the poor, earnest people devoured every word.

At seven I preached in the street, to one of the largest congregations I had seen in Lincolnshire. In the morning, Wednesday, 6, we had another quiet and comfortable opportunity. We thence rode to Lorborough, where I preached at eleven ; and in the afternoon, to Grimsby. At seven I preached in the large room; but it was not near large enough to contain the congregation. Many stood on the stairs, and in the adjoining rooms, and many below in the street. The fear of God has lately spread in an unconimon degree among this people also. Nor has Mr. Prince been able to prevent it, though he bitterly curses us in the name of the Lord. Immediately after preaching I rode to Laseby, and preached at seven to a small, earnest congregation. We stopped no more till we came to Epworth, where we had a joyful meeting in the evening. I took horse immediately after preaching, and rode to Mr. Stovin's, of Crowle. I began preaching soon after eight; but so wild a congregation I had not lately seen: however, as I stood withia the justice's garden, they did not make any disturbance. About noon I preached at Sykehouse. 'The little society here also seemed to partake of the general revival. We took horse at ten, and soon after eight came to Boroughbridge. Setting out between two and three, we reached Newcastle about three in the afternoon. Sunday, 10. I began exhorting all that Journal . 28 430 REV. J. WESLEY'S JOURNAL. July, 1748, ' loved their own souls, solemnly to renew their covenant with God ; the nature of which I explained at large on the mornings of the ensuing week. I had designed preaching between eight and nine in Sandgate ; but the rain drove us into the room. In the afternoon IJ preached on the First lesson, David's conquest of Goliah; but the house would in no wise contain the people, so that many were forced to go away. On Wednesday, Thursday, and Friday, I examined the classes, and found not only an increase of number, but likewise more of the life and power of religion among them than ever I had found before. The same thing 'I observed in all the country societies, among which I spent one or more nights every week.

We had a glorious hour in the morning. At half-hour past eight I preached in the Castle Garth, and again at four in the afternoon to a vast multitude of peopie. I began my journey northward, having appointed to preach in Morpeth at noon. As soon as I had sung a few verses at the Cross, a young man appeared at the head of his troop, and told me very plainly and roughly, " You shall not preach there." I went on; upon which he gave the signal to his companions, who prepared to force me into better manners; but they quickly fell out among themselves. Meantime I began my sermon, and went on without any considerable interruption; the congregation softening more and more, till, toward the close, the far greater part appeared exceeding serious and attentive. In the afternoon we rode to Widdrington, which belonged to the Lord Widdrington, till the Rebellion in 1716. The people flocked in from all parts, so that the congregation here was larger than at Morpeth. It was a delightful evening, and a delightful place, under the shade of tall trees ; and every man hung upon the word; none stirred his head or hand, or looked to. the right or left, while I declared, in strong terms, "the grace of our Lord Jesus Christ." We rode to Alemouth, a small seaport town, famous for all kinds of wickedness. The people here are sinners convict; they have nothing to pay, but plead guilty before God. Therefore, I preached to them without delay Jesus Christ, for " wisdom, righteousness, sanctification, and redemption." After dinner we rode to Alnwick, one of the largest inland towns in the county of Northumberland. At seven I preached at the Cross to as large a congregation as at Newcastle on Sunday evening. This place seemed much to resemble Athlone; all were moved a little, but none very much. The waters spread wide, but not deep. But let the Lord work as it seemeth him good.

We took horse between eight and nine, and a little before two came to Berwick. I sent to the commander of the garrison to desire the use of a green place near his house, which he readily granted. I preached at seven to (it was judged) two thousand people. I found the generality of them just such as I expected; serious and decent, but not easy to be convinced of any thing. For who can tell them what they did not know before ? After preaching we walked round the walls, which they were repairing and rebuilding. I could not but observe to-day, how different the face of things was, from what it appeared yesterday ; especially after had preached at noon. Yesterday we were hallooed July, 1748. REV. J. WESLEY'S JOURNAL. 431 all along the streets ; to-day none opened his mouth as we went along ; the very children were all silent. The grown people pulled off their _ nats on every side; so that we might even have fancied ourselves at Newcastle. O well is it, that honour is balanced with dishonour, and - good report with evil report! At seven I preached to a far larger congregation than before. And now the word of God was as a fire and ahammer. I began again and again, after I thought I had done ; and the latter words were still stronger than the former; so that I was not surprised at the number which attended in the morning, when we had another joyful, solemn hour. Here was the loud call to the people of Berwick, if haply they would know the day of their visitation.

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

We left Newcastle. In riding to Leeds, I read Di. Hodge's " Account of the Plague in London." I was surprised, 1. That he did not learn, even from the symptoms related by himself, that the part first seized by the infection was the stomach ; and, 2. That he so obstinately persevered in the hot regimen ; though he continually saw the ill success of it, a majority of the patients dying under his hands. . Soon after twelve I preached near the market place in Stockton, to a very large and very rude congregation. But they grew calmer and calmer; so that long before I had done, they were quiet and serious. Some gentlemen of Yarm earnestly desired that I would preach there in the afternoon. I refused for some time, being weak and tired; so that I thought preaching thrice in the day, and riding upward of fifty miles, would be work enough. But they would take no denial: so I went with them about two o'clock, and preached at three, in the market place there, to a great multitude of people, gathered together at a few minutes' warning. About sevenI preached in the street, at Osmotherly. It rained almost all the time ; but none went away. We took horse about five, Wednesday, 17, and in the afternoon, came tu Leeds. On Thursday and Friday I preached at the neighbouring towns. At the earnest desire of the little society, I went to Wakefield. I knew the madness of the people there: but I knew also, they were in God's hand. At eight I would have preached in Francis Scot's yard; but the landlord would not suffer it; saying, the mob would do more hurt to his houses than ever we should do him good; so I went, perforce, into the main street, and proclaimed pardon for sinners. None interrupted, or made the least disturbance, from the beginning to the end. About one I preached at Oulton, where likewise all is now calm, after a violent storm of several weeks, wherein many were beaten, and wounded, and outraged various ways ; but none moved from their steadfastness. In the evening I preached at Armley to many who wan a storm, being quite unnerved by constant sunshine. 434 REV. J. WESLEY'S JOURNAL. Aug. 1748.

I rode with Mr. Grimshaw to Roughlee, where T. Colbeck, of Keighley, was to meet us. We were stopped again and again, and begged not to go on; for a large mob from Colne was gone before us. Coming a little further, we understood they had not yet reached Roughlee. So we hastened on, that we might be there befote them. All was quiet when we came. I was ailittle afraid for Mr. Grimshaw: but it needed not: he was ready to go to prison or death for Christ's sake. At half-hour after twelve I began to preach. I had about half finished my discourse, when the mob came pouring down the hill like a torrent. After exchanging a few words with their captain, to prevent any contest, I went with him as he required. When we came to Barrowford, two miles off, the whole army drew up in battle array before the house into which I was carried, with two or three ot my friends. After I had been detained above an hour, their captain went out and I followed him, and desired him to conduct me whence I came. He said, he would: but the mob soon followed after ; at which he was so enraged, that he must needs turn back to fight them, and so left me alone. A further account is contained in the following letter, which I wrote the next morning : Widdop, Aug. 26, 1748. " Sir, Yesterday, between twelve and one o'clock, while I was speaking to some quiet people, without any noise or tumult, a drunken rabble came, with clubs and staves, in a tumultuous and riotous manner, the captain of whom, Richard B., by name, said he was a deputy constable, and that he was come to bring me to you. I went with him; but I had scarce gone ten yards, when a man of his company struck me with his fist in the face with all his might; quickly after, another threw his stick at my head: I then made a little stand; but another of your champions, cursing, and swearing in the most shocking manner, and flourishing Aug. 1748. REV. J WESLEY'S JOURNAL. 435

" The other quiet, harmless people, who followed me at a distance, to see what the end would be, they treated still worse; not only by the connivance, but by the express order of your deputy. They made them run for their lives, amidst showers of dirt and stones, without any regard to age or sex. Some of them they trampled in the mire, and dragged by the hair, particularly Mr. Mackford, who came with me from Newcastle. Many they beat with their clubs without mercy. One they forced to leap down (or they would have thrown him headlong) from a rock, ten or twelve feet high, into the river. And when he crawled out, wet and bruised, they swore they would throw him in again, which they were hardly persuaded not to do., All this time you sat well pleased close to the place, not attempting in the least to hinder them. " And all this time you was talking of justice and law! Alas, sir, suppose we were Dissenters, (which I deny,) suppose we were Jews or Turks, are we not to have the benefit of the laws of our country? Pro ceed against us by the law, if you can or dare; but not by lawless violence; not by making a drunken, cursing, swearing, riotous mob, both judge, jury, and executioner. This is flat rebellion against God and the king, as you may possibly find to your cost." Between four ana five we set out from Roughlee. But observing several parties of men upon the hills, and suspecting their design, we put on and passed the lane they were making for before they came. One of our brothers, not riding so fast, was intercepted by them. They immediately knocked him down, and how it was that he got from amongst them he knew not. Before seven we reached Widdop. The news of what had passed at Barrowford made us all friends. The person in whose house Mr. B. preached, sent and begged I would preach there; which I did at eight, to such a congregation as none could have expected on so short a warning. He invited us also to lodge at his house, and all jealousies vanished away. 436 REV. J. WESLEY'S JOURNAL. Aug. 1748.

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.

"On Saturday, the 23d of July last, there fell for about three hours, in and about Hayfield, in Derbyshire, a very heavy rain, which caused such a flood as had not been seen by any now living in those parts. The rocks were loosened from the mountains: one field was covered with huge stones from side to side. Several water mills were clean swept away, without leaving any remains. The trees were torn up by the roots, and whirled away like stubble. Two women of a loose character were swept away from their own door and drowned. One of them was found near the place; the other was carried seven or eight miles. Hayfield church yard was all torn up, and the dead bodies swept out of their graves. When the flood abated, they were found in several places. Some were hanging on trees; others left in meadows or grounds; some partly 2aten by dogs, or wanting one or more of their members." John Bennet showed me a gentleman's house, who was, a few years since, utterly without God in the world. But two or three years ago, God laid his hand both upon his body and soul. His sins dropped off He lived holy and unblamable in all things. And not being able to go about doing good, he resolved to do what good he could at home. 'To this end he invited his neighbours to his house, every Sunday morning and evening, (not being near any church,) to whom he read the prayers of the Church and a sermon. Sometimes he' had a hundred and fifty, or two hundred of them at once. At Bongs I received an invitation from him; so John Bennet and I rode down together, and found him rejoicing under the hand of Go., and praising him for all ais pam and weakness. In the evening I preached at Chinley ; Thursday, September 1, near a ep ee ee 438 REV. J. WESLEY'S JOURNAL. Sept. 1748.

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

I took horse between three and four, and came to St. Mewan at eight. It rained all the time I was walking to the green, which was the usual place of preaching. But the moment I began to speak the rain ceased, and did not begin again till I had done speaking. It rained with little intermission all the day after; which made the roads so bad, that it was pretty dark when we came within two miles of Crimble Passage. We were in doubt, whether the tide would allow us to ride along the sands, as we do at low water. However, it being much the shortest way, we tried. 'The water was still rising ; and at one step our foremast man plunged in, above the top of his boots. Upon inquiry we found his horse had stumbled on a little rock, which lay under water. So we rode on, reached the passage about seven, and the dock a little before eight. We found great part of the congregation still waiting for us. They attended again at four in the morning. At five we took horse, and, by easy riding, soon after eight came to Tavistock. After I had preached, we hasted on, rested an hour at Oakhampton, and soon after sunset came to Crediton. We could willingly have stayed here, but John Slocomb had appointed to meet us at Collumpton. Soon after we set out, it was exceeding dark, there being neither moon nor stars. The rain also made it darker still, particularly in the deep, narrow lanes. In one of these we heard the sound of horses coming toward us, and presently a hoarse voice cried, What have you got?" Richard Moss understood him better than me, and replied, '' We have no panniers."" Upon which he answered, " Sir, I ask your pardon," and went by very quietly. There were abundance of turnings in the road, so that we could not easily have found our way at noon day. But we always turned right; nor do know that we were out of the way once. Before eight the moon rose. We then rode cheerfully on, and before ten reached Collumpton. I preached at eleven in Taunton; at three in Bridgewater; at seven in Middlesey. 440 REV. J. WESLEY'S JOURNAL. Oct. 1748.

Sat. October 1. I preached at Waywick about one, and then rode quietly on to Bristol. I examined the society the following week, leaving out every careless person, and every one who wilfully and obstinately refused to meet his brethren weekly. By this means their number was reduced from nine hundred to about seven hundred and thirty. -I began examining the classes in Kingswood; and was never before so fully convinced of the device of Satan, which has often made our hands hang down, and our minds evil affected to our brethren. Now, as ten times before, a cry was gone forth, " What a scandal do these people bring upon the Gospel! What a society is this! With all these drunkards and tale bearers and evil speakers in it!" I expected therefore, that I should find a heavy task upon my hands ; and that none of these scandalous people might be concealed, I first met all the leaders, and inquired particularly of each person in every class. I repeated this inquiry when the classes themselves met. And what was the ground of all this outcry? Why, two persons had relapsed into drunkenness within three months' time ; and one woman was proved to have made, or at least related, an idle story concerning another. 1 should rather have expected two and twenty instances of the former, and one hundred of the latter kind. I preached in Bath at noon to many more than the room would contain. In the evening I preached in the street at Westbury, under Salisbury Plain. The whole congregation behaved well, though it was a town noted for rough and turbulent people. I preached at Reading; and on Saturday, 15, rode to London: I spent an hour in observing the various works of God in the Physic Garden at Chelsea. It would be a noble improvement of the design, if some able and industrious person were to make a full and accurate inquiry into the use and virtues of all these plants: without this, what end does the heaping them thus together answer, but the gratifying an idle curiosity ?

On Sunday, October 9, she went, with one more, to see the condemned malefactors in Newgate. They inquired for John Lancaster, in particular, who had sent to desire thei: coming. He asked them to go into his cell, which they willingly did; aluhough some dissuaded them from it, because the gaol distemper (a kind of pestilential fever) raged much among the prisoners. They desired he would call together as many of the prisoners as were willing to come. Six or seven of those who were under sentence of death came. They sung a hymn, read a portion of Scripture, and prayed. Their little audience were all in tears. Most of them appeared deeply convinced of their lost estate. From this time her labours were unwearied among them; praying with them and for them night and day. John Lancaster said, '" When I used to come to the Foundery every morning, which I continued to do for some time, I little thought of ever coming to this place. I then often felt the love of God, and thought I should never commit sin more. But after a while, I left off coming to the preaching: then my good desires died away. I fell again into the diversions I had laid aside, and the company I had left off. As I was one day playing at skittles with some of these, a young man, with whom I was now much acquainted, gave me a part of the money which he had just been receiving for some stolen goods. This, with his frequent persuasions, so wrought upon me, that at last I agreed to go partners with Lin. Yet I had often strong convictions; but I stifled them as well as could. : " We continued in this course till August last. As we were then going home from Bartholomew Fair, one morning about two o'clock, it came into my mind to go and steal the branches out of the Foundery. I climbed over the wall, and brought two of them away; though I trembled and shook, and made so great a noise, that I thought all the family must be dead, or else they could not but hear me. Within a few days after, I stole the velvet; for which I was taken up, tried, and condemned."

Some being of opinion it would not be difficult to procure a pardon for him, S. Peters, though she never mentioned this to him, resolved to leave no means unattempted. She procured several petitions to be drawn, and went herself to Westminster, to Kensington, and to every part of the town where any one lived who might possibly assist therein. In the mean time she went constantly to Newgate, sometimes alone, sometimes witb one or two others, visited all that were condemned in their cells, exhorted them, prayed with them, and had the comfort of finding them, every time, more athirst for God than before; and of being followed, whenever she went away, with abundance of prayers and blessings. After a time, she and her companions believed it would be of use to examine each.closeiy as to the state of his soul. They spoke to John Lancaster first. He lifted up his eyes and hands, and, after pausing a while, said, "I thank God, I do feel that he has forgiven me my sins: I do know it." They asked, how, and when, he knew it first. He replied, '"'T was in great fear and heaviness, till the very morning you came hither first. That morning I was in earnest prayer ; and just as St. Paul's clock struck five. the Lord poured into my soul such peace as I had never felt ; so that I was scarce able to bear it. From that hour J have never been afraid to die; for I know, and am sure, as soon as my soul departs from the body, the Lord Jesus will stand ready to carry it into glory." The next who was spoken to was Thomas Atkins, nineteen years of age. When he was asked (after many other questions, in answering which he expressed the clearest and deepest conviction of all his sins, as well as that for which he was condemned) if he was not afraid to die; 442 REV. J. WESLEY'S JOURNAL. Nov. 1748 he fixed his eyes upward, and said, in the most earnest and solemn man ner, "I bless God I am not afraid to die; for I have laid my soul at the feet of Jesus." And to the last moment of his life, he gave all reason to believe that these were not vain words.

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

Sun. February 5. Mr. Manning being dangerously ill, I was desired to ride over to Hayes. I knew not how the warm people would behave, considering the stories which passed current among them; Mrs. B. having averred to Mr. M. himself, that Mr. Wesley was unquestionably aJesuit. Just such a Jesuit in principle (and desirous to be such in practice) as Sir Nathaniel Barnardiston was. But God made all things easy. Far from any tumult or rudeness, I observed deep attention in almost the whole congregation. Mr. M. having had a relapse, I rode over again; and again I observed the same decency of behaviour in a much larger congregation. I rode with my brother to Oxford, and preached to a small company in the evening. We rode to Ross, and on Friday to Garth. My brother preached at Maesmennys in the morning. I preached at Builth in the afternoon, and at Garth in the evening. Twuesday, 21. I rode to Ragland, and the next day to Kingswood. My design was to have as many of our preachers here, during the Lent, as could possibly be spared; and to read lectures to them every day, as I did to my pupils in Oxford. I had seventeen of them in all. These I divided into two Giasses ; and read to one, Bishop Pearson on the Creed; to the other, Aldrich's Logic; and to both, " Rules for Action and Utterance." Fri. March 3. I corrected the extract of John Arndt, designed for part of the Christian Library." But who can tell, whether that and a hundred other designs will be executed or no? " When the breath of man goeth forth, he turneth again to his dust, and then all his thoughts perish." I rode to Freshford, three or four miles from Bath. The house not containing the people, I was obliged to preach out of doors. It was dark when I began, and rained all the time I preached ; but, I believe, none went away. After preaching at five, I rode to Bearfield, and preached there between eight and nine, and about one at Seend. Mrs. Andrews, the wite of a neighbouring clergyman, afterward invited me, in her husband's name, to his house: there I found A hoary, reverend, and religious man ; April, 1749. REV. J. WESLEY'S JOURNAL. 447

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.

I preached at Builth, Maesmennys, and Garth. Monday, 10. A little after ten we reached Llanidloes. Many were come thither before us from all parts. About eleven I preached in the market place. The wind was so piercing, that whenever it came in my face, it almost took away my voice. But the poor people (though all of them stood. bareheaded) seemed not to know there was any wind at all. We rode from hence in three hours to a village seven miles off. The persons at _ whose house we called, knowing who we were, received us with open arms, and gladly gave us such fare as they had. In three hours more we rode, with much ado, seven miles further, to a village named Dynasmouthy. Here an honest man, out of pure good will, without my knowing any thing of the matter, sent for the most learned man in the town, who was an exciseman, to bear me company. He sent an excuse, being not very well, but withal invited me to his house., I returned him thanks, and sent him two or three little books ; on which he wrote a few lines, begging me to call upon him. I went, and found one that wanted a Saviour, and was deeply sensible of his want. I spent some time with him in conversation and prayer, and had reason to hope, the seed was sown in good ground. We reached Dall-y-gelle in less than three hours, Tannabull before noon, and Carnarvon in the evening. What need there is of guides over these sands J cannot conceive. This is the third time 1 have crossed them without any. We came to Holyhead 'between one andtwo. But all the ships were on the Irish side. One came in the next day, but could not go out, the wind being quite contrary. In this journey I read over Statius's Thebais. I wonder one man should write so well and so ill. Sometimes he is scarce inferior to Virgil; sometimes as low as the dullest parts of Ovid. In the evening I preached on, " Be ye also ready." The poor people now seemed to be much affected; and equally so the next night: so that I was not sorry the wind was contrary.

I rode to Tyrrel's Pass, and preached in the evening ; and on Sunday morning and evening. _ Mon. May 1. I preached at five in the evening at Edinderry, to an exceedingly well-behaved congregation. I preached at five in the morning (many Quakers being present) on, "' They shall be all taught of God." In the evening I preached at Mount Mellick. I preached at Tullamore; Thursday, 4, at Clara, about noon; and in the evening at Athlone. I never saw so large a congregation here on a week day before ; among whom were many of the soldiers, (the remains of the regiment wherein John Nelson was,) and seven or eight of the officers. They all behaved well, and listened with deep attention. This day and the next I endeavoured to see all who were weary and faint in their minds. Most of them, I found, had not been used with sufficient tenderness. Who is there that sufficiently weighs the advice of Kempis, Noli duriter agere cum tentato? " Deal not harshly with one that is tempted." Sun. '7. I preached (as usual) at five and at three, with the spirit of convincing speech. The rector preached in the afternoon, (though it is called the Morning service,) a close useful sermon on the fear of God. At five I had great numbers of the poor Papists, (as well as Protestants,) maugre all the labour of their priests. I called aloud, "Ho! every one that thirsteth, come ye to the waters; and he that hath no money!" Strange news to them! One of whom had declared frankly, but a few days before, "I would fain be with you, but I dare not; for now I have all my sins forgiven for four shillings a year; and this could not he in your church."

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.

I preached at eleven, and the hearts of the people seemed to be as melting wax. These are now "willing, in" this "day ot his power." But will not many of them harden their hearts again ? In the afternoon I waited on Col. Barry, and found him a serious and understanding man. And his long and painful illness seems to have been attended with good and happy fruit. Our congregation in the evening was larger than ever ; and never, since I came into this kingdom, was my soul so refreshed, as it was both in praying for them, and in calling them to accept the "redemption that is in Jesus." Just as we came out of church, Mr. Skelton came from Cork, and told me I had no place there yet; it being impossible for me to preach now, while the rioters filled the streets. I preached at nine, and about eleven took horse. Our way lay through Cork. We had scarce got into it, (though I had never been there till then,) before the streets, and doors, and windows, were full of people; but the mob had not time to gather together, till we 'vere quite gone through the town. I rode on to Bandon, a town which is entirely inhabited by Protestants. I preached at seven, in the middle June, 1749. REV. J. WESLEY'S JOURNAL, 453 of the main street, on, "Seek ye the Lord while he may be foand: ? Here were by far the largest congregations, both morning and evening of any I had seen in Ireland. Fri. June 2. I was sent for by a clergyman, who had come twelve miles on purpose to talk with me. We had no dispute, but simply eee to strengthen each other's hands in God. In the evening a gentlewoman informed me that Dr. B. had averred to her and many others, 1. That both John and Charles Wesley had been expelled the Mniversity of Oxford long ago. 2. That there was not a Methodist left m Dublin, or any where in Ireland, but Cork and Bandon; all the rest having been rooted out, by order of the government. 3. That neither were there any Methodists left in England. And, 4. That it was all Jesuitism at the bottom. Alas, for poor Dr. B.! God be merciful unto thee a sinner!

At the request of many in the town, in the close of my evening sermon, I answered for myself; and have reason to believe, it was much blessed to many of the congregation. Being extremely hoarse, I could not speak without difficulty. However, I made shift to preach at nine, at two, and at five, the congregation continually increasing. I think the most general call of God to the inhabitants of Bandon, was at or about this time. I rode to Blarney, three miles wide of Cork, where many of the society met me. I spent some time with them in exhortation and prayer, and then went on to Rathcormuck. I was a little surprised at the acuteness of a gentleman here, who, in conversation with Col. Barry, about late occurrences, said, he had heard, there was a people risen up that placed all religion in wearing long whiskers ; and seriously asked, whether these were not the same who were called Methodists. Wed. '7. I set out early with Mr. Lloyd, and breakfasted at Mr. T.'s, at Castle Hyde. They both rode with me to Killdorrery: about one I preached to some stocks and stones at Brough; in the evening, to another sort of a congregation at Limerick, on, " Rejoice in the Lord, ye righteous." Four comfortable days I spent with this lively people, the like to whom I had not found in all the kingdom. Monday, 12. I had appointed to take horse at four, that I might have time to preach at Nenagh, but no horses came till seven. At four I walked forward. After resting a while at Tullah, I walked on, till an honest man overtaking me, desired me to ride behind him. With this help I came to N enagh before eleven, preached there at twelve, and at Birr in the evening.

Sat. July 1. I preached at Mount Mellick. Sunday, 2. I preached at eight in Portarlington, and again attwo. I scarce knew how to leave off; all the people seemed to be so deeply affected. The society now contained above one hundred members, full of zeal and good desires ; and in one week the face of the whole town is changed. Open wickedness is not seen: the fear of God is on every side; and rich and poor ask, " What must I do to be saved?" And how long (I thought with myself) will this continue? In most, only till the fowls of the air come and devour the seed. Many of the rest, when persecution or reproach begins, will immediately be offended ; and in the small remainder, some will fall off, either through other desires, or the cares of the world, or the deceitfulness of riches. I preached at Edinderry, and on Tuesday morning and evening. 'Almost every person whe. was present at the meeting of the society appeared to be broken in pieces. A cry went up on every side, till Joseph Fry, once as eminent a sinner as even Joseph Fry of Mount Mellick, and since as eminent an instance of the grace of God, broke out into prayer. It was not long before praise and prayer were mixed 456 REV. J. WESLEY'S JOURNAL. July, 1749. together: and shortly after, prayer was swallowed up in the voice of praise and thanksgiving. Wed..5. I returned to Dublin. Sunday, 9. I preached on the Green both morning and afternoon; and the congregation was considerably larger than any I had seen in Dublin before. "ed. 12. Being one of the grand Irish festivals, by reason of "the: Breach (that is, Battle) of Aghrim," we had a very large congregation, to whom I showed, " what reward" they had given "nto the Lord for all his benefits." I expected much of their usual courtesy from the mob when we came out. But I walked through them all in perfect peace, none molesting us, either by word or deed.

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

2. EvizazetH Hoxueran, of Cork, deposes : That on May 3, as she was going down Castle-street, she saw Nicholas Butler on a table, with ballads in one hand and a Bible in the other: that she expressed some concern thereat; on which sheriff Reilly ordered his bailiff to carry her to Bridewell: that afterward the bailiff came and said, his master ordered she should be carried to gaol; and that she continued in gaol from May 3, about eight in the evening, till between ten and twelve on May 5. 3. Joun Stocxpate, of Cork, tallow chandler, deposes : That on May 5, while he and others were assembled to hear the word of God, Nicholas Butler came down to the house where they were, with a very numerous mob: that when this deponent came out, they threw all manner of dirt, and abundance of stones at him: that they then beat, bruised, and cut him in several places: that seeing his wife on the ground, and the mob busing her still, he called out, and besought them not to kill his wife: that on this one of them struck him with a large stick, as did also many others, so that he was hurt in several parts, and his face in a gore ot dlood. 4, Dantex Suuuivan, of Cork, baker, deposes : That every day but one from the 6th to the 16th of May, Nicholas Butler assembled a riotous mob before this deponent's house: that they abused all who came into the shop, to the great damage of this deponent's business: that on or about the 15th, Butler swore he would bring a mob the next day and pull down his house: that accordingly, on the 16th, he did bring a large mob, and beat or abused all that came to the house: that the mayor walked by while the mob was so employed, but did not hinder them: that afterward they broke his windows, threw dirt and stones into his shop, and spoiled a great quantity of his goods.

10. Ann Coosnea, of Cork, deposes: That on or about the 12th of June, as she was standing at her father's door, Nicholas Butler, with a riotous mob, began to abuse this deponent and her family, calling them heretic bitches, saying they were damned, and all their souls were in hell: that then, without any provocation, he took up a great stone, and threw it at this deponent, which struck her on the head with such force, that it deprived her of her senses for some time. 11. Ann Wricut, of Cork, deposes: That on or about the 12th of June, as this deponent was in ner own house, Butler and his mob came before her door, calling her and her family heretic bitches, and swearing, he would make her house hotter than hell fire: that he threw dirt and stones at them, hit her in the face, dashed all the goods about which she had in her window, and she really believes, would have dashed out her brains, had she not quitted her shop, and fled for her life. a July, 1749. REV. J. WESLEY'S JOURNAL. 459 12. Margaret Grirrin, of Cork, deposes: That on the 24th of June, as this deponent was about her business, Butler and his mob came up, took hold on her, tore her clothes, struck her several times, and cut her mouth: that after she broke from him, he and his mob pursued her to her house, and would have broke in, had not some neighbours interposed : that he had beat and abused her several times before, and one of those times to such a degree, that she was all ina gore of blood, and continued spitting blood for several days after. 13. Jacos Connor, clothier, of Cork, deposes: That on the 24th of June, as he was employed in his lawful business, Butler and his mob came up, and without any manner of provocation fell upon him: that they beat him till they caused such an effusion of blood, as could not be stopped for a considerable time; and that he verily believes, had not a gentleman interposed, they would have killed him on the spot.

"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

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.

I took horse at half an hour past three. There was no moon, or stars, but a thick mist; so that I could see neither read, nor any thing else ; but I went as right as if it had been noon-day. When drew nigh Penruddock Moor, the mist vanished, the stars appeared, and the morning dawned: so I imagined all the danger was past ;_ but when I was on the middle of the moor, the mist fell again on every side, and I quickly lost my way. I lifted up my heart. Immediately it cleared up, and I soon recovered the high road. On Alstone Moor, I missed my way again; and what, I believe, no stranger has done lately, rode through all the bogs, without any stop, till I came to the vale, and thence to Hinely Hill. A large congregation met in the evening. I expounded part of the twentieth chapter of the Revelation. But O what a time was this! It was as though we were already standing before the "great white throne." God was no less present with us in prayer; when one just by me cried with a loud and bitter cry. Ibesought God to give us a token that all things should work together for good. He did so: he wrote pardon upon her heart ; and we all rejoiced unto him with reverence. Thursday, 28, we set apart for fasting and prayer: John Brown and Mr. Hopper were with me. It was a day that ought not to be forgotten. We had all free access to the throne of grace; and a firm, undoubting confidence, that he in whom we believed would do all things well.

The darkness and rain were little hinderance, either to me or the congregation, at five in the morning; (though we were all, as usual, in the open air ;) while I was explaining and applying those words, " God was in Christ, reconciling the world to himself." I preached in the evening, on, " Let us come boldly to the throne of grace ;" and then gave my parting exhortation to the society, now consisting of more than two hundred members. Just before I began preaching, I received a letter from Mr. Whitefield, desiring me to meet him at Leeds, on Wednesday evening ; the very time at which I before purposed to be there. So we set out early on Tuesday, 3; one of our brethren, who was a Yorkshireman undertaking to put us into the way. He rode a little and a little further, till we came to Old Hutton, above tifty miles from Whitehaven. We were dropping wet, having had heavy rain for several hours; but we soon got into warm beds, and all was well. -Our guide was resolved to go a little further still; so we set out together, and rode on together to Leeds ; though it was a long -day's journey, finding us full employ from five in the morning till nine at night. Mr. Whitefield preached at five in the morning. About five in the evening he preached at Birstal; and God gave him both strong and persuasive words; such as, I trust, sunk deep into many hearts.

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.

We came to Bolton about five in the evening. We had no sooner entered the main street, than we perceived the lions at Rochdale were lambs in comparison of those at Bolton. Such rage and bitterness I scarce ever saw before, in any creatures that bore the form of men. They followed us in full cry tv the house where we went ; and as soon as we were gone in, took possession of all the avenues to it, and filled the street from one end to the other. After some time the waves did not rear quite so loud. Mr. P thought he might then venture out. They immediately closed in, threw him down, and rolled him in the mire; so that when he scrambled from them, and got into the house again, one could scarce tell what or who he was. When the first stone came among us through the window, I expected a shower to follow; and the rather, because they had now procured a bell to call their whole forces together. But they did not design to carry on the attack at a distance: presently one ran up and told us, the mob had burst into the house : he added, that they had got J B in the Si i i Oct. 1749. REV. J. WESLEY'S JOURNAL. 469 midst of them. They had; and he laid hold on the opportunity to tell them of " the terrors of the Lord." Meantime D- T: engaged another part of them with smoother and softer words. Believing the time was now come, I walked down into the thickest of them. They Lad now filled all the rooms below. I called for a chair. The winds were hushed, and all was calm and still. My heart was filled with love, my eyes with tears, and my mouth with arguments. They were amazed, they were ashamed, they were melted down, they devoured every word. What a turn was this! O how did God change the counsel of the old Ahithophel into foolishness; and bring all the drunkards, swearers Sabbath breakers, and mere sinners in the place, to hear of his plenteous redemption ! Abundantly more than the house could contain were 'present at five in the morning, to whom I was constrained to speak a

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

stood as a pillar for several years, and was a blessing to all that were round about him ; till, growing wise in his own eyes, he saw this and the , other person wrong, and was almost continually offended. He then grew colder and colder; till, at length, in order to renew his friendship with the world, he went (which he had refused to do for many years) to a parish feast, and stayed there till midnight. Returning home perfectly sober, just by his own door, he fell down and broke his leg. When the surgeon came, he found the bone so shattered in pieces that it could not be set. Then it was, when he perceived he could not live, that the terrors of the Lord again came about him. I found him in great darkness of soul, owning the just hand of God. We prayed for him, in full confidence that God would return. And he did in part reveal himself again: he had many gleams of hope and love ; till, in two or three days, his soul was required of him. So awful a providence was immediately known to all the society, and contributed not a little to the awakening them that slept, and stirring up those that were faint in their mind. We had a solemn meeting at four. Indeed God was greatly with us during this whole season, in all our assemblies, to lift up them that had fallen, and to comfort the weak hearted. I saw the two Germans whom God has so eminently blessed in their labour of love to his ancient people. Great numbers of Jews, in Poland, Muscovy, Prussia, and various parts of Germany, have been brought, by their unwearied endeavours, to search the Scriptures, '¢ whether these things were so." And above six hundred of them have given proof that they have a saving knowledge of God, and of " Jesus Christ whom he hath sent." I buried the remains of Abraham Jones, which gave me an opportunity of strongly exhorting all who had set their hands to the plough never to look back.

I began writing a short French Grammar. We observed Wednesday, 7, as a day of fasting and prayer. I preached at five on, " Repent and do the first works." The time from seven to nine, from ten to twelve, and from one to three, we spent in prayer, and at our last meeting especially found that God was in the midst of us. desired all the preachers that were in Bristol to meet me at four-in the afternoon; and so every day while I was in town. In the evening God rent the rocks again. I wondered at the words he gave me to speak. But he doeth whatsoever pleaseth him. To-day God gave the people of London a second warning ; of which my brother wrote as follows : "This morning, a quarter after five, we had another shock of an earth quake, far more violent than that of February 8. I was just repeating my text, when it shook the Foundery so violently, that we all expected it to fal upon our heads. A great cry followed from the women and, the children. I immediately cried out, 'Therefore will we not fear, though the earth be moved, and the hills be carried into the midst of the sea: for the Lord of hosts is with us; the God of Jacob is our refuge." He filled my heart with faith, and my mouth with words, shaking their souls as well as their bodies." The earth moved westward, then east, then westward again, through all London and Westminster. It was a strong and jarring motion, attended with a rumbling noise, like that of distant thunder. Many houses were much shaken, and some chimneys thrown down, but w.thout any further hurt. March. 1750. REV. J. WESLEY'S JOURNAL. ATT I talked at large with the masters of Kingswood school, concerning the children and the management. They all agreed, that one of the boys studiously laboured to corrupt the rest. I would not suffer him to stay any longer under the roof, but sent him home that very hour. 4,

I began visiting the society at Kingswood, strangely con tinuing without either increase or decrease. On the following days 1 visited that at Bristol. What cause have we to be humbled over this people! Last year more than a hundred members were added: this year near a hundred are lost. Such a decay has not been in this society before, ever since it began to meet together. I should willingly have spent more time at Bristol ; finding more and more proofs that God was © reviving his work ; but that the accounts I received from Ireland made me think it my duty to be there as soon as possible: so, on Monday, 20, I set out with Christopher Hopper for the New Passage. When we came there, the wind was high, and almos full against us: nevertheless we crossed in less than two hours, and reached Cardiff before night; where I preached at seven, and found much refreshment. Expecting to preach at Aberdare, sixteen Welsh miles from Cardiff, I rode thither over the mountains. But we found no notice had been given: so, after resting an hour, we set out for Brecknock. 'The rain did not intermit at all, till we came within sight of it. Twice my horse fell down, and threw me over his head; but without any hurt, either to man or beast. We rode to Builth, where we found notice had been 'given, that Howell Harris would preach at noon. By this means a large congregation was assembled; but Howell did not come: so, at their request, I preached. Between four and five Mr. Philips set out with us for Royader. I was much out of order in the morning: however, I held out to Lianidloes, and then lay down. After an hour's sleep I was much better, and rode on to Machynlleth. About an hour and a half before we came to Dolgelly, the heavy rain began. We were on the brow of the hill, so we took all that came, our horses being able to go but half a foot-pace. But we had amends made us at our inn; John Lewis, and all his house, gladly joined with us in prayer; and all we spoke to, appeared willing to hear and to receive the truth in love.

Before we looked out, we heard the roaring of the wind, and the beating of the rain. We took horse at five. It rained incessantly all the way we rude. And when we came on the great mountain, four miles from the town, (by which time I was wet from my neck to my waist,) it was with great difficulty I could avoid being borne over my mare's head, the wind being ready to carry us all away: nevertheless, about ten we came safe to Tannabull, praising Him who saves both man and beast. Our horses being well tired, and ourselves thoroughly wet, we rested the remainder of the day; the rather, because several of the family understood English, an uncommon thing in these parts. We spoke closely to these ; and they appeared much affected, particularly when we all joined in prayer. We set out at five, and at six came to the sands. But the tide was in, so that we could not pass: so I sat down in a little cottage for three or four hours, and translated Aldrich's " Logic." About ten Journal J. 31 478 REV. J. WESLEY'S JOURNAL. March, 1750 e we passed, and before five came to Baldon Ferry, and found the boat ready for us: but the boatmen desired us to stay a while, saying, the wind was too high, and the tide too strong. The secret was, they stayed for more passengers; and it was well they did: for while we were walking to and fro, Mr. Jenkin Morgan came; at whose house, near half way between the ferry and Holyhead, I had lodged three years before. The night soon came on; but our guide, knowing all the country, brought us safe to his own door.

Many who were come from the town earnestly pressed me to go and preach there, assuring me it was the general desire of the inhabitants. I felt a strong aversion to it, but would not refuse, not knowing what God might have to do. Sol went: but we were scarce set down, when the" sons of Belial," from all parts, gathered together, and compassed the house. I could just understand their oaths and curses, which were broad English, and sounded on every side. The rest of their language was lost upon me, as mine was upon them. Our friends would have had me stay within; but I judged it best to look them in the face, while it was open day. So I bade them open the door, and Mr. Hopper and I walked straight through the midst of them. Having procured a guide, we then went on without hinderance, to our retreat, at Mr. Holloway's. Surely this journey will be for good; for hitherto we have had continual storms, both by sea and land. Mr. William Jones, of Trefollwin, called and told us an exhorter was preaching a little way off. We went and found him on the common, standing on a little rock, in the midst of an attentive congregation. After he had done, I preached, and then returned to my study at Langefnye. I read over great part of Gerard's Meditationes Sacre ; Sacred Meditations ; a book recommended to me in the strongest terms. But alas! how was I disappointed! They have some masterly strokes, but are in general trite and flat, the thoughts being as poor as the Latin. It is well every class of writers has a class of readers, or they would never have come to a second impression. About noon I preached two miles west of Llanerellymadd, and in the evening, about a quarter of a mile further. Not one scoffer is found in these congregations ; but whoever hears, hears for his life. Fiz. 6. I preached near Llanerellymadd at noon, and at Trefollwin in the evening. Observing at night the wind was changed, I rode to Holyhead early in the morning. A ship was just ready to sail; so we went on board, and in the evening landed at Dublin.

I preached morning, afternoon, and evening, and then exhorted the society to stand fast in the good, old, Bible way ; and not move from it, to the right hand or to the left. I found Mr. Lunell in so violent a fever, that there was little hope of his life. But he revived the moment he saw me, and fell into a breathing sweat. He began to recover from that time. Perhaps for this also was I sent. I found, upon inquiry, many things had been represented to me worse than they really were. But it is well; if they had not been so represented, I should scarce have come over this year. I learned the real case of Roger Ball. He first deceived Mr. L and W fit ; who quickly agreed, that so valuable a man must be employed immediately. So he was invited to preach to. our congregation, and received as one of our family. But it soon appeared what manner of man he was, full of guile, and of the most abominable errors ; one of which was, that'a believer had a right to all women. I marvel he has turned only three persons out of the way. Wed. i1. I found some of the fruits of his labours. One of the waders told me frankly, he had left off communicating for some time ; for St. Paul said, "' Touch not, taste not, handle not." And all seemed Apru, 1750. REV. J. WESLEY'S JOURNAL. 481 to approve of dropping the preaching on Tuesday and Thursday, seeing "the dear Lamb is the only Teacher."

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.

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.

meantime was walking in the "Change, and giving orders to the town drummers and to his sergeants, doubtless to go down and keep the peace! 'They accordingly came down to 'the house, with an innumerable mob attending them. They continued drumming, and I continued preaching, till I had finished my discourse. When I came out, the mob immediately closed mein. Observing one of the sergeants standing by, I desired him to keep the king's peace; but he replied, " Sir, I have no orders to do that." As soon as I came into the street, the rabble threw whatever came to hand; but all went by me, or flew over my head; nor do I remember that one thing touched me. I walked on straight through the midst of the rabble, looking every man before me in the face; and they opened on the right and left, till I came near Dant's bridge. A large party had taken possession of this, one of whom was bawling out, " Now, hey for the Romans!" When I came up, they likewise shrunk back, and I walked through them to Mr. Jenkins's house ; but a Papist stood just within the door, and endeavoured to hinder my going in; till one of the mob (I suppose aiming at me,'but missing) knocked her down flat. I then went in, and God restrained the wild beasts, so that not one attempted to follow me. But many of the congregation were more roughly handled, particularly Mr. Jones, who was covered with dirt, and escaped with his life almost by miracle. The main body of the mob then went to the house, brought out all the seats and benches, tore up the floor, the door, the frames of the windows, and whatever of wood work remained ; part of which they carried off for their own use, and the rest they burnt in the open street. Finding there was no probability of their dispersing, I sent to Alderman Pembrock, who immediately desired Mr. Alderman Windthrop, his nephew, to go down to Mr. Jenkins, with whom I walked up the street, none giving me an unkind or disrespectful word.

I rode on to Bandon. From three in the afternoon till past seven, the mob cf Cork marched in grand procession, and then Larnt me in effigy near Dant's bridge. While they were so busily employed, Mr. Haughton took the opportunity of going down to Hammond's Marsh. He called at a friend's house there, where the good woman, in great care, locked him in; but observing many people were met, he threw up the sash, and preached to them out of the window. Many seemed deeply affected, even of those who had been persecutors before ; and they all quietly retired to their several homes before the mob was at leisure to attend them. The mob and drummers were moving again, between three and four in the morning. The same evening they came down to the Marsh, but stood at a distance from Mr. Stockdale's house, till the drums beat, and the mayor's sergeant beckoned to them, on which they drew up, and began the attack. The mayor being sent for, came with a party of soldiers, and said to the mob, ' Lads, once, twice, thrice, I bid you go home: now I have done." He then went back, taking the soldiers with him; on which the mob, pursuant to their instructions, went on, and broke all the glass and most of the window frames in ieces. The mob was stili patrolling the streets, abusing all that were called Methodists, and threatening to murder them and pull down 186 REV. J. WESLEY'S JOURNAL. May, 1750. their houses, if they did not leave this way. They again assaulted Mr. Stockdale's house, broke down the boards he had nailed up against the windows, destroyed what little emained of the window frames and shutters, and damaged a consideraole part of his goods. One Roger O'Ferrall fixed up an advertisement at the public exchange, that he was ready to head any mob, in order to pull down any house that should dare to harbour a swadaler. (A name given to Mr. Cennick first, by a Popish priest, who heard him speak ot a child wrapped in swaddling clothes; and probably did not know the expression was in the Bible, a book he was not much acquainted with.)

"Yet I cannot but return my hearty thanks to the gentlemen who have cistributed them through the town. I believe it will do more good than they are sensible of. For though I dislike its condemning the magistrates and clergy in general; (several of whom were not concerned in the late proceedings ;) yet I think the reasoning is strong and clear; and that the facts referred to therein are not at all misrepresented, will sufficiently appear in due time. '"' I fear God, and honour the king. I earnestly desire to be at peace with all men: Ihave not willingly given any offence, either to the magistrates, the clergy, or any of the inhabitants of the city of Cork; neither do I desire any thing of them, but to be treated (I will not say as a clergyman, Oe May, 1750. REV. J. WESLEY'S JOURNAL. 487 a gentleman, or a Christian, but) with such justice and humanity, as are due to a Jew, a Turk, or a Pagan. Iam, sir, "Your obedient servant, "Joun WESLEY." At eight we had such a glorious shower as usually follows a calm. After church I began preaching again, on, "The. Scripture hath concluded all under sin." In the evening a large multitude flocked together; I believe such a congregation was never before seen in Bandon ; and the fear of God was in the midst. A solemn awe seemed to run through the whole multitude, while I enlarged on, " God forbid that I should glory save in the cross of the Lord Jesus Christ."

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?

A little before five I walked toward the barracks. The boys quickly gathered, and were more and more turbulent. But in a moment all was quiet. This, I afterward fotnd, was owing to Mr. W. » who. snatched a stick out, of a man's hand, and brandished it over his head,. on which the whole troop valiantly ran away. When we came over the south bridge, a large mob gathered; but before they were well formed we reached the barrack gate ; at a small distance from which I stood and cried, " Let the wicked forsake his way." The congregation of serious people was large; the mob stood about a hundred yards off. I was a little surprised to observe, that almost all the soldiers kept together in a body near the gate, and knew not but the report might be true, that, on a signal given, they were all to retire into the barracks ; but they never stirred until I had done. As we walked away, one or two of them followed us. Their numbers increased, until we had seven or eight before, and a whole troop of them behind; between whom I walked, through an immense mob, to Alderman Pembrock's dror. I rode to Rathcormuck. There being a great burying in the afternoon, to which people came from all parts, Mr. Lloyd read part of the burial service in the church; after which I preached on, "The end of all things is at hand." I was exceedingly shocked at (what I had only heard of before) the Irish howl which followed. It was not a song, as I supposed, but a dismal, inarticulate yell, set up at the grave by four shrill-voiced women, who (we understood) were hired for that purpose. But I saw not one that shed a tear ; for that, it seems, was not in their bargain.

At the Ferry was a lad who asked my name. When he heard it, he cried out, " O sir, you have no business here ; you have nothing to do at Waterford. Butler has been gathering mobs there all this week; and they set upon us so, that we cannot walk the streets. But if you will stay at that little house, I will go and bring B. M'Culloch to you. We stayed some time, and then thought it best to go a little on our way toward Portarlington. But the ferrymen would not come over: so that, after waiting till we were weary, we made our way through some grounds, and over the mountain, into the Carrick road; and went on, about five miles, to a village where we found a quiet house. Sufficient for this day was the labour thereof. We were on horseback, with but an hour or two's intermission, from five in the morning, till within a quarter of eleven at night. Fi. 15. About two in the morning I heard people making a great noise, and calling me by my name. They were some of our friends from Waterford, who informed us, that, upon the lad's coming in, sixteen or eighteen of them came out, to conduct me into the town. Not finding me, they returned ;- but the mob met them by the way, and pelted them with dirt and stones to their owi doors. We set out at four, and reached Kilkenny, about twenty-five old Irish miles, about noon. This is by far the most pleasant, as well as most fruitful country, which I have seen in all Ireland. Our way after dinner lay by Dunmore, the seat of the late duke of Ormond. We rode through the Park for about two miles, by the side of which the river runs. I never saw either in England, Holland, or Germany, so delightful a place. The walks, each consisting of four rows of ashes, the tufts of trees sprinkled up and down, interspersed with the smoothest and greenest lawns, are beautiful beyond description. And what hath the owner thereof, the earl of Arran? Not even the beholding it with his eyes.

My horse tired in the afternoon; so I left him behind, and borrowed that of my companion. I came to Aymo about eleven, and would very willingly have passed the rest of the night there; but the good woman of the inn was not minded that I should. For some time she would not answer: at last she opened the door just wide enough to let out four dogs upon me. So I rode on to Ballybrittas, expecting a rough salute here too, from a large dog which used to be in the yard. But he never stirred, till the hostler waked and came out. About twelve I laid me down. I think this was the longest day's journey I ever rode; being fifty old Irish, that is, about ninety English miles. I rested, and transcribed the " Letter to Mr. Raily." '7. I preached about nine in the market place at Pertarlington; again at one; and immediately after the evening service. The earl of D , and several other persons of distinction, listened a while; but it was not to their taste. Twes: 19. I rode over to Dublin, and found all things there in a more prosperous state than ever before. I returned to Closeland, and preached in the evening to a little, earnest company. O who should drag me into a great city, if I did not knew there is another world! How gladly could I spend the 490 REV. J. WESLEY'S JOURNAL. June, 1750. remainder of a busy life in solitude and retirement! Fi. 22. We had a watch-night at Portarlington. I began before the us ial time: but it was not easy to leave off; so great was our rejoicing in the Lord.

" As soon as the day dawned, finding he was not returned, I went with several of my neighbours to seek him. We found his track at a stile near 'the house, and followed it as close as we could; but it was not possible to follow him step by step, for he had gone to and fro above three miles. through shrubs, and thick quickset hedges, and over deep ditches full of water. One mile of the three was all a bog, full of sloughs, and drains, and trenches, and deep holes, with hardly one foot of firm ground between them. Eighteen or twenty of us being together, about nine o'clock found him by the side of a lake. He was lying on the grass, stretched out at length, with his face upward: his right hand was lifted up toward heaven, his left stretched upon his body: his eyes were closed, and he had a sweet, pleasant, smiling countenance. What surprised us most was, that he had no hurt or scratch from the crown of his head to the sole of his foot; nor one speck of dirt on any part of his body, no more than if it had been just washed. On Thursday he was buried as he desired, just by my wife, whom he survived fourteen days." I had gone through Montrath, (in the way to Roscrea,) when some met me on the bridge, and earnestly pressed me to preach ; so I went into an empty house, (the rain and the wind preventing my going to the market place,) and immediately began to declare " the grace of our Lord Jesus Christ." The house was presently filled: the rest of the audience stood at the doors and windows. I saw not one person, man, woman, or child, who behaved either rudely or carelessly. I preached in the market place, at Roscrea, between six and seven in the evening. Several gentlemen and several clergymen were present, and all behaved well.

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."

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

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.

Being informed, many at Tiverton desired to hear me, rode over about noon. But I could find none there who had any con. cern about the matter, except one poor man who received me gladly. I went straight to the market place, where abundance of people quickly gathered together ; and not one interrupted, or spoke, or smiled. Surely good will be done in this place. The congregation at Collumpton in the evening was far larger than before. At four in the morning we took horse ; at ten the rain began, and ceased no more till we came tc Plymouth Dock at seven in the evening. I preached at eight ; but though the warning was so short, the room could not contain the congregation. At five in the evening I preached in a much larger room, the Tabernacle in Plymouth ; but neither could this contain the numbers who focked from all parts. And I was surprised at the decency of their behaviour. They were as still as one of our London congregations. I rode to St. Mewan, and found a large congregauun (notwithstanding the rain) waiting for me. As I came out, a huge man 196 REV. J. WESLEY'S JOURNAL. Aug. 1750 ran full against me. I thought it was by accident, till he did it a secona tine, and began to curse and swear ; on which J turned a little out of the path. He pressed vehemently after me through the crowd, and planted himself close by my side. Toward the close of the sermon, his countenance changed ; and in a while he slipped off his hat. When I had concluded, he squeezed me earnestly by the hand, and went away as quiet as a lamb. : Tues. '7. I went to St. Ewe. There was much struggling here at first: but the two gentlemen who occasioned it are now removed,- one to London, the other into eternity. We rode to Penryn. Many of the gentry were present in the evening: and some of them I permitted to stay when I met the society. They seemed much moved. It may last more than a night; for " with God all things are possible."

About noon I preached at Breage; in the evening in Crowan. Op this and the following days I read over, with all the impartiality I could the " Free and Candid Disquisitions." It is, doubtless, an exceedgly well wrote book ; yet something in it I cannot commend. The author (for the representing himself as many, and so speaking all along in the plural number, I take to be enly a pious fraud, used to make himself appear more considerable) is far too great a flatterer for me, dealing in panegyric beyond all measure. But, in truth, he is not much guilty of this with regard to the Common Prayer. About one objection in ten appears to have weight, and one in five has plausibility. But surely the bulk of his satire, though keen, is by no means just: and even allowing all the blemishes to be real, which he has so carefully and skilfully collected and recited, what ground have we to hope, that if we gave up this, we should profit by the exchange? Who would supply us with a Liturgy less exceptionable than that which we had before ? Aug. 1750. REV. J. WESLEY'S JOURNAL. 497 Fr. 17. I preached at Ludgvan, at noon, and at Newlyn in the - evening. Through all Cornwall I find the societies have suffered great loss from want of discipline. Wisely said the ancients, "The soul and body make a man; the Spirit and discipline make a Christian." I rode to St. Just, where there is still the largest society in Cornwall: and so great a proportion of believers I have not found in all the nation beside. Five-and-forty persons I have observed, as they came in turn, and every one walking in the light of God's countenance. I preached at eight to a great multitude: such another _we had in Morva at one; and again at Zennor after the evening ser- vice ; whence we rode to St. Ives, and concluded the day with thanksgiving. We had a quarterly meeting; at which were present the stewards of all the Cornish societies. We had now the first watch-night which had been in Cornwall: and " great was the Holy One of Israel in the midst of us."

I read over Mr. Holmes's " Latin Grammar ;" and extracted from it what was needful to perfect our own. I found it absolutely necessary, openly and explicitly to warn all that feared God to beware of the German wolves, (falsely called Moravians,) and keep close to the great Shepherd of their souls. 'ues. 23. Riding through Holt, I called on the minister, Mr. L , one of the most zealous adversaries we have in England. I found a° calm, sensible, venerable old man ; and spent above an hour in friendly altercation. Thence I rode to Milkstram, where the number of people obliged me to preach abroad, notwithstanding the keen north wind. And the steady attention of the hearers made amends for the rigour of the season. I set out for London. In the mornng, Friday, 26, Mrs. C called upon me. I think it my bounden duty to declare the heads of our conversation : "My son," she said, "declared in my hearing, and before the whole congregation at Tetherton, that when he went to Germany he still judged it would be best for him to live a single life; that the Brethren there said to him one day, ' Brother C , it is the will of the Lamb you should marry.' He replied, 'I don't believe it is.? They said, ' Yes it is; and that you should marry' such a person: (naming the sister of J - H 's Nov. 1750. REV. J. WESLEY'S JOURNAL. 501 wife.) ' He then said, 'I like her very well.' On which they said, 'No, it is not his will you should marry her; but Jane Briant.'? He answered, '1 can't believe it is.' So he left them, and walked out in the fields. There he thought, 'I must be simple; it may be the will of the Lamb.' So the next day he married her." She added, "I had four children; but three of them are Jost. They take no more notice of me than if I was dead. John never came to see me all the time I was in London; and when I went to him, two men came and stood by us all the time, to hear every word we said.

"T thought to have spent all my life in his house at Betherton; and so I sent all my goods thither to furnish the house, to the value of thirty o. forty pounds; but as soon as John was gone to Germany, Mr. H , one of their preachers, came and told me, he had taken the house, (which was a lie,) and I must go out of that room. It was the last week in January. I asked, where I must go. He said, I might go where I would; but I should not stay there. So I went out; and between crying and the cold, (for there was no fire-place where I now was,) in three days I was stone blind. "Some time after I told P S , I wanted my goods. He said, I should not have them. I said, the: I would fetch a warrant. But at last John gave me ten pounds; and that, I find, is all Iam to have." ' Fri. November 2. I began taking an account of all in the society: that were in want: but I was soon discouraged; their numbers so increasing upon me, particularly about Moorfields, that I saw no possibility of relieving them all, unless the Lord should, as it were, make windows in heaven. '7. I made an end of that very odd tract, «A Creed founded on Common Sense." The main of it I admire as very ingenious; but still I cannot believe, either, 1. That the Ten Commandments were not designed for a complete rule of life and manners; or, 2. That the Old Testament was never understood till 17700 years after Christ. I met with an uncommon instance of distress. A poor woman, whose husband was at sea, as she was stepping out of her own door, saw a man whipped along the street. Being seven months gone with child, she went up stairs and fell in labour immediately. Having none to help her, there she remained, till she was constrained to rise, and .go down for some food. This immediately threw her into a high fever. A young woman calling there, by mere accident, as it is termed, found her and the child just alive, gave her all the money she had, (which was between eight and nine shillings,) and from that time duly attended her every day.

I read the curious Journal of Mr. S ." President of the Council in Georgia ; full as trifling and dull, and about as true, as that of Mr. Adams, President of the Prophets. I finished the following letter to an old friend, whose spirit and life once adorned the Gospel : Cookham, JNov. 27, 1750. " Dear Sir, Several times I have designed to speak to you at large, concerning some things which have given me uneasiness: and more than once I have begun to speak, but your good, humour quite disarmed me; so that I could not prevail upon myself to give you pain, even to remove a greater evil. But I cannot delay any longer, and therefore take this way (as less liable to disappointment) of laying before you, with all free dom and unreset ve, the naked sentiments of iny heart. You seem to pie A iL ' a's 502 REV. J. WESLEY'S JOURNAL. Nov. 1750 admire the Moravians much. I love them, but cannot admire them; (although I did once, perhaps more than you do now;) and that for the following reasons : "First. I do not admire the names they assume to themselves. They commonly style themselves, 'The Brethren,' or, 'The Moravian Church." Now, the former of these, 'The Brethren,' either implies, that they are the only Christians in the world, (as they were who were so styled in the days of the Apostles,) or at least, that they are the best Christians in the world, and therefore deserve to be emphatically so called. But is not even this a very high encomium upon themselves? I should therefore more admire a more modest appellation.

"(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 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 aman may feel a peace that passeth all understanding, may rejoice with joy full of glory, Nov. 1750. REV. J. WESLEY'S JOURNAL. 503 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 ifa 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 world, 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 behaviour; not walking as under the eye of the great God: and, lastly, by joining in the mos: trifling diversions, in order to do good.

°. I do not admire their close, dark, reserved behaviour, particularly toward strangers. The spirit of secrecy is the'spirit of their community, often leading even into guile and dissimulation. One may observe in them much cunning, much art, much evasion, and disguise. They often appear to be what they are not, and not to be what they are. They so study to become all things to all men, as to take the colour and shape of any that are near them: directly contrary to that openness, frankness, and plainness of speech, so manifest in the Apostles and primitive Christians. : "3. Ido not admire their confining their beneficence to the narrow bounds of their own society. This seems the more liable to exception, as they boast of possessing so immense riches. In his late book the Count particularly mentions, how many hundred thousand florins a single mem ber of their Church has lately expended; and how many hundred thousand crowns of yearly rent, the nobility and gentry only of his society enjoy in one single country. Meantime do they, all put together, expend one hundred thousand, yea, one thousand, or one hundred, in feeding the hungry, or clothing the naked, of any society but their own? '©4, Ido not admire the manner wherein they treat their opponents. I cannot reconcile it either to love, humility, or sincerity. Is utter contempt or settled disdain, consistent with love or humility? And can it consist with sincerity, to deny any charge which they know in their conscience is true? To say, those quotations are unjust, which are literally copied from their own books? To affirm, their doctrines are misrepresented, when their own sense is given in their own words? To cry, 'Poor man! He is quite dark! He is utterly blind! He knows nothing of our doctrines!' though they cannot point out one mistake this blind man has made, or confute one assertion he has advanced ? "Fourthly. I least of all admire the effects their doctrine has had on seme who have lately begun to hear them.

"3. This preaching has greatly impaired, if not destroyed, the love of their neighbour in many souls. They no longer burn with love to all mankind, with desire to do good to all.. They are straitened in their own bowels'; their love is confined to narrower and narrewer bounds; till, at length, they have no desire or thought of doing good to any but those of their own community. If aman was before a zealous member of our Church, groaning for the prosperity of our Zion, it is past; all that zeal is at an end; he regards the Church of England no more than the Church of Rome: his tears no longer fall, his prayers no longer ascend, that God may shine upon her desolations. The friends that were once as his own soul, are now no more to him than other men. All the bands of that formerly endeared affection are as threads of tow that have touched the fire. Even the ties of filial tenderness are dissolved: the child regards not his own parent; he no longer regards the womb that bare or the paps that gave him suck.. Recent instances of this also are not wanting. I will particularize, if required. Yea, the son leaves his aged father, the daughter her mother, in want of the necessaries of life. I know the persons; I have myself relieved them more than once ; for that was ' corban' whereby they should have been profited. "4, These humble preachers utterly destroy the humility of their hearers, who are quickly wiser than all their former teachers; not because they 'keep thy commandments,' (as the poor man under the Law said,) but because they allow no commandments at all. In a few days they are 'wiser in their own eyes, than seven men that can render a reason.' " Render a reason! Ay, there it is. Your carnal reason destroys you. You are for reason: I am for faith.' Iam for both: for faith to perfect my reason, that by the Spirit of God not putting out the eyes of my understanding, but enlightening them more and more, I may 'be ready to give' a clear scriptural ' answer to every man that asketh' me 'a reason of the hope that is in' me.

I rode through a violent storm to Windsor, and preached to a little serious congregation. About one I preached at Brentford, and gathered up the poor remains of the shattered society. How firm did these stand in the midst of storms! But the sun shone, and they melted away. Mon. December 3. I rode to Canterbury, and preached on Rev. xx. A few turbulent people made a little noise, as I found it was their custom to do. Perceiving more of them were gathered the next night, I turned and spoke to them at large. They appeared to be not a little confounded, and went away as quiet as lambs. 1 walked over the cathedral, and surveyed the monuments of the ancient men of renown. One would think such a sight should strike an utter damp upon human vanity. What are the great, the fair, the valiant now?! 'The matchless warrior, the puissant monarch A heap of dust is all remains of thee! Tis all thou art, and all the proud shall be. I rode to Leigh, in Essex, where I found a little company seeking God; and endeavoured to encourage them in " provoking one another to love and good works." I set upon cleansing Augeas's stable, upon purging that huge work, Mr. Fox's " Acts and Monuments," from all the trash which that honest, injudicious writer has heaped together, and mingled with those venerable records, which are worthy to be had in everlasting remembrance. I buried the body of Elizabeth Bamfield, a young woman of two and twenty; who, the Tuesday becore, rose up from breakfast, dropped down, and spoke no more. But she was ready for the Bridegroom. 'Blessed are they whom, when he cometh, he shall find watching." Tues. January 1, 1751. About this time I received a remarkable letter ; part of which ran as follows : " When George Whitefield first preached on Kennington Common, curiosity drew me to hear him frequently. I admired his zeal in calling sinners to repentance, but did not see myself to be one of that number; having had a religious education, even in spiritual religion, such as was aot to be found in other societies. 506 REV. J. WESLEY'S JOURNAL. Jan. Ug foul le,

" As soon as the Foundery was taken, I went thither constantly, morning as well as evening. But I had no desire of being acquainted with any of the society, much less of joining therein; being strongly resolved never to turn my back on the profession I was educated in. The next year I furnished myself with the books which John and Charles Wesley had printed. I compared them with Robert Barclay's ' Apology,' and with the Bible; and of many things I was convinced: but what they said of justification I could not comprehend ; and I did not much concern myself about it, being but slightly convinced of sin. "Tt was my custom to rise some hours before the family, and spend that time in reading. One Sunday morning I was just going to open my Bible, when a voice (whether inward or outward I cannot tell) seemed to. say very loud, ' God, for Christ's sake, hath forgiven thee.' I started up, 'took the candle, and searched all about to see if any one was near; but there was none. I then sat down, with such peace and joy in my soul as cannot be described. While I was musing what it could mean, I heard it again, saying, 'Go in peace, thy sins are forgiven thee.' I trembled exceedingly, not with fear, but such an emotion as I cannot express. Yet IL got up the second time, and opened the door, to see if it was any human voice. Soon after it was repeated the third time, still louder; which drove me on my knees to prayer, being overwhelmed with the love of God, and, for the time, utterly imcapable of doubt or fear. "JT now saw the New Testament in a different light than I had ever done before. All the day I was comforted with promises from it, either read or brought to my mind. Yet the thought, ' May not all this be a delusion?' frequently darted into me; but it as often drove me to prayer ; upon which all doubt presently vanished away

"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 :

"Very Dear Srr, When I have deeply mused on ages past, and on the revival cf primitive Christianity in the present age, I have often queried, whether ever before our time there arose in any one place, and in the same instant, a visible Christian society, and a visible Antichristian one. No doubt God had wise ends in permitting the Unitas Fratrum to appear, just as the people of God began to unite together. But we cannot fathom his designs. Yet we know all shall work together for his people's ood. be Perhaps it required more grace to withstand this contagion, than would have enabled us to die for Christ; and very probably we should have been now a very different people from what we are, had we only had our own countrymen to cope with: we should then have only set the plain Gospel of Christ against what was palpably another Gospel, and the mind and life of Christ in opposition to that of those who are vulgarly »termed Christians. And I verily beliéve, we should have been far higher in Christianity than most of us are at this day. " But this subtle poison has more or less infected almost all, from the highest to the lowest, among us. We would put Gospel heads on bodies ready to indulge every unholy temper. Although, (glory be to God,) as a society, we stand at least as clear of joining with the Beast as any other; yet we have not purged out all his leaven; the Antinomian spirit is not yet cast out. " All our preaching at first was pointed at the heart, and almost all our private conversation. 'Do you feel the love of God in your heart? Does his Spirit reign there? Do you walk in the Spirit? Is that mind in you which was in Christ?' were frequent questions among us. But while these preachers to the heart were going on gloriously in the work of Christ, the false aposties stepped in, laughed at all heart work, and laughed many of us out of our spiritual senses: for, according to them, we were neither to see, hear, feel, nor taste the powers of the world to come; but to rest contented with what was done for us seventeen hundred years ago. 'The

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

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

Mr. Hopper and I took horse between three and four, and about seven came to Old Camus. Whether the country was good or bad we could not see, having a thick mist all the way. 'The Scotch towns are like none which I ever saw, either in England, Wales, or Ireland: there is such an air of antiquity in them all, and such a peculiar oddness in their manner of building. But we were most surprised at the entertainment we met with in every place, so far different from common report. We had all things good, cheap, in great abundance, and remarkably well dressed. In the afternoon we rode by Preston Field, and saw the place of battle, and Colonel Gardiner's house. The Scotch here affirm, that he fought on foot after he was dismounted, and refused to take quarter. Be it as it may, he is now where the wicked cease from troubling, and where the weary are at rest." We reached Musselburgh between four and five. I had no intention to preach in Scotland; nor did imagine there were any that desired should. But I was mistaken. Curiosity (if nothing else) brought a May, 1751. REY. J. WESLEY'S JOURNAL. 518 abundance of people together in the evening. And whereas in the kirk (Mrs. G informed me) there used to be laughing and talking, and all the marks of the grossest inattention, it was now far otherwise here: they remained as statues from the beginning of the sermon to the end. We rode to Edinburgh; one of the dirtiest cities I had ever seen, not eacepting Colen in Germany. We returned to Musselburgh to dinner, whither we were followed in the afternoon by a little party of gentlemen from Edinburgh. I know not why any should complain of the shyness of the Scots toward strangers. All I spoke with were as free and open with me as the people of Newcastle or Bristol ; nor did any person move any dispute of any kind, or ask me any question concerning my opinion.

street, which could contain the congregation ; and the noise and tumult there were so great, that I knew not whether I could preach at all: but I spake a few words, and the waves were still. Many appeared deeply attentive. I believe God has taken hold of some of their hearts, and that they will not easily break loose from him. '7. I preached in the new house at Birstal, already too small for even a week-day's congregation. After a few days more spent among the neighbouring societies, I returned, by easy journeys, to London. Fri. June 1. I wrote as follows to the rector and fellows of our college : Ego Johannes Wesley, Collegii Lincolniensis in Academia Oxoniensi Socius, quicquid mihi juris est in preedicté Societate, ejusdem Rectori et Sociis sponte ac liberé resigno: Illis universis et singulis perpetuam pacem ac omnimodam in Christo felicitatem exoptans. I John Wesley, Fellow of Lincoln College, in the University of Oxford, voluntarily and freely resign to the Rector and Fellows thereof whatever right I have in the aforesaid Corporation: Heartily wishing them, collectively and individu ally, perpetual peace, and every species of felicity in Christ. A few day after I went down to Bristol, where I procured a particular account of one that went to rest some months before. Part of it was as follows : Elizabeth Walcam was born in March, 1733. From her infancy she was mild and affable. When she was about six years old, she was much in private prayer; and often called her brother and sister to join with her. If she was in any trifling and laughing company, she seldom went further than a little smile. In the whole course of her life she was remarkably dutiful to her parents, and loving to all; mostly in an even frame of spirit ; slow to anger, and soon pacified; tender-hearted to all that were distressed, and a lover of all that was good.

""On Sunday evening I found her much weaker in body, but her soul was full of life and vigour. When I came in, she said, " I am exceeding glad you are come. Now let us rejoice together. We shall meet together in heaven. I am washed in the blood of the Lamb: JI know (Ciod is. my Father: I know my name is written in heaven: there we shall all rejoice together." She was never satisfied with giving thanks; not suffering me to rise from my knees, but holding me by my hands when wanted to rise. "¢ About eight Mrs. W came in, and told us Mr. C W was come to town. She then broke out into prayer for him, for Mr. J - W -, and for the society. Afterward she prayed for the Q ,rs, that , God would deliver them from all darkness of mind, covetousness, pride, and the love of the world. She continued praying till near twelve o'clock, speaking with a clear, strong voice; although, whenever she ceased speak-. ing, she seemed just dying away. About twelve she cried out, '" Lord, forgive me! What shall I do to be saved?" I was astonished to hear her voice so changed ; and asked, "' My dear, what is it distresses you?" She answered, "I feel anger toward Peggy." (That was the maid's name.) " Lord, forgive me! Lord, lay not this sin to my charge!" We went to prayer together ; and, after a time, she said, " Help me to bless and thank the Lord. I find sweet refreshments from him. . He is reconciled again." And from that hour she found no more darkness. ""¢She then began praying for her parents, her sisters, and brother 3 adding, " Do pray, that God would restrain him from the evils of this world. I have been restrained from a child. I never could play as other children did." Toward morning she dozed a little; but all the intervals. she spent in praise and thanksgiving, still speaking with as clear and strong a voice as if she had been in health.

2. From the very beginning I met with all sorts of discouragements. Cavillers and prophets of evil were on every side. A hundred objections were made both to the whole design, and every particular branch of it: especially by those from whom I had reason to expect better things: notwithstanding which, through God's help, J went on; wrote an English, a Latin, a Greek, a Hebrew, and a French Grammar, and printed Prelectiones Pueriles, with many other books for the use of the school; and God gave a manifest blessing. Some of the wildest children were struck with deep conviction; all appeared to have good desires; and two or three began to taste the love of God. 3. Yet I soon observed several things which I did not like. The maids divided into two parties. R T studiously blew up the coals, by constant whispering and tale bearing. M D did not supply the defects of other servants, being chiefly taken up with thoughts of another kind. And hence the children were not properly attended, nor were things done with due care and exactness. 4. The masters should have corrected these irregularities; but they added to them. T R was so rough and disobliging, that the children were little profited by him. A G was honest and diligent; but his person and manner made him contemptible to the children. R M was grave and weighty in his behaviour, and did much good, till W S set the children against him; and, instead of restraining them from play, played with them himself. J J aud Ww S were weighed down by the rest, who neither observed the rules in the school nor out of it. 5. The continual breach of that rule, '' Never to let the children work, but in the presence of a master," occasioned their growing wilder and wilder, till all their religious impressions were worn off; and the sooner, as four or five of the larger boys were very uncommonly wicked. 6. When I came down in September, 1750, and found the scholars reduced to eighteen, I determined to purge the house thoroughly. Two more of the children (one of them exquisitely wicked) I sent home withsut delay. : oe D , T R _, R M , and three of the iy =a 518 REV. J. WESLEY'S JOURNAL. July, 1751

"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.

I heard at church, by way of sermon, part of " Papists and Methodists Compared." But it did not lessen the congregation at one: on whom I enforced, (what they were somewhat more concerned in,) " What shall it profit a man" to " gain the whole world, and lose his own soul??? I then rode over to Tiverton, and preached in the Sept. 1751. REV. J. WESLEY'S JOURNAL. 521 market house, filled with attentive hearers. So it was on Monday lixewise. We rode to Uffculm, about eight miles from 'Tiverton, and preached in the market place to a larger congregation than one would think the town could have afforded. Wednesday, 28. -It being the time of their yearly meeting at the school, abundance of gentlemen came to town. Yet I preached in the market house undisturbed , and afterward met the society in peace. There was a sermon preached at the old church, before the trustees of the school. At half an hour past twelve the morning service began: but such insufferable noise. and confusion I never saw before in a place of worship: no, not even in a Jewish synagogue The clergy set the example; laughing and talking during great part both of the prayers and sermon. A young gentlewoman, who was with us where we dined, hastened away to prepare for the ball. But before she was half dressed, she was struck, and came down in a flood of tears. Nevertheless, she broke through, and in a few hours danced away all her convictions. Toward the close of the sermon in the evening, a rabble of gentlemen's servants gathered together, and endeavoured to make a disturbance: but it was mere lost labour.

I inquired into the particulars of the last fire here. It began on June 4, about six in the evening. Four engines were brought immediately ; and water in abundance ran through the middle of the street: notwithstanding, it seized four houses instantly, spread across the street, and ran on both sides, right against the wind, till it had burnt all the engines, and made all help impossible. When most of the people had given up all hopes, it stopped all on a sudden: on one side of the street, by blowing up the market house; on the other, none could tell how: having first left about three hundred families without a place where to lay their heads. I preached at six, on those words in the Morning lesson, " We desire to hear of thee what thou thinkest: for, as concerning this sect, we know every where it is spoken against." A drunken man made a little noise ; but a clergyman present desired the town clerk to stop him; which he did immediately. Then the mob of footmen began, 'having procured a horn, and greatly increased their numbers. But a party of the townsmen undertook them, and scoured the streets of them in a few minutes. To revenge themselves, they laid hold on a poor chimney sweeper they met, though no Maccabee, (as the common people call us here,) carried him away in triumph, and (we heard) half murdered him, before he got out of their hands. We rode to Launceston. The mob gathered immediately, and attended us to the room. 'They made much noise while I was preaching, and threw all kind of things at the people as they came out ; but no one was hurt. Sun. September 1. At the desire of many I went at eight into the main street. A large congregation of serious people quickly gathered together. Soon after a mob of boys and gentlemen gathered on the other side of the street: they grew more and more noisy; till, finding could not be heard there, went to the room and quietly tinished my discourse. I preached again as soon as we came out of church, and hen hasted to Tresmere. Mr. T not being come, I read prayers 522 REV. J. WESLEY'S JOURNAL. Sept. 1751

"1. I was," said he, "one of the first members of the society at the Foundery ; and continued there till William Oxlee, about the latter end of the year 1740, persuaded me to join the Brethren. It was not Jong before I was admitted to most of their conferences; and my tove for them increased more and more, till, in the year 1741, I went over toHerndyke. "2. Here I saw several things I did not approve, particularly the arbitrary power with which the heads of the Church governed, and the vast Dec. 1751. REV. J. WESLEY'S JOURNAL. 529 respect they showed to the rich, while the poor were little regarded ; but I forgot all this when I returned to England, and gave myself up to their disposal. "3. I was soon after employed to collect money for repairing the chapel in Fetter-lane. The manner of the Brethren was, to write to each of those who were accustomed to hear the preaching, and desire them, if they found their hearts free, to send five or ten guineas. As many of these were not at all awakened, I thought this was quite wrong. So I told Mr. M -;, but he answered me short, ' That does not concern you.' "'T saw several other things which I could not approve; and I spoke of them, but without effect. Some months after, Mr. Sp told me, "My Brother, we are going to settle an economy of children at Lamb's Inn; and it is the Saviour's will, that you should go there, and be the physician of the house.' I thought it strange, for I did not understand physic: however, I did not dare to reason; so I went.

"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.

"8, In a little while I was sent for to London, to accompany Mrs. St into Germany ; but the letter being delayed, although I rode post, she was gone before I came. » Some time after, I was appointed a member of the Committee of Six, to whom an account was to be transmitted by all the laourers, of all the steps which they took, either at home or abroad. "One of our fundamental rules was, not to run in debt above thirty pounds; therefore, when Mr. Sp brought in a bill of more than three hundred, I was exceedingly startled, and moved that the particulars of it might be given in, and that all our accounts might be clearly and fairly stated. Wencel Neuser being present, (though not one of our members,) took me up for this very severely, telling me, they were servants of the Saviour, and would give no account to men. "9, J was more and more uneasy at their way of proceeding, till one day, Mr. Sl came to me, and asked me, if I was willing to go to Bedford, for six or eight days. I told him I was; and in a day or two set Journal I. 34 9226 REV. J. WESLEY'S JOURNAL. Dec. 1751. out. But Mr. Br told me, ' Brother K. , you must not expect to do much good here; for there is the hidden curse among the souls, which I believe arises chiefly from the practice of procuring ab , which is so common among the women.' Nevertheless I did find a great blessing during the two or three months that I laboured there; but I could not stay, having a strong impression on my mind that I was to labour in Jamaica. "10. Upon my mentioning this to the Brethren, they said I should go. thither as soon as possible ; but it would be proper for me to go to Pennsylvania first, and spend a little time at Bethlehem. I believed they knew best ; so in the year 1744, I quitted my shop, left all my affairs unsettled, and sailed to Pennsylvania.

"11. had full employ at Bethlehem, being appointed general preacher, and expected to bear a part in all the conferences. But it was not long before I was troubled more than ever, seeing so much craft and subtlety, aid withal so much pride, stateliness, and tyranny, in those that governed the Church. One instance out of very many, was this: W. Harding, who came over some time before me, and was a stated preacher, had spoken to them freely and warmly, of several things which he thought reprovable. Upon this he was put out of all his offices, and all the Brethren were forbid to speak to him. Being forsaken of all, he was more uneasy still; on which the brethren said he was mad. As such he was confined, and food was brought to him once or twice a day, by two or three young men, who likewise many times beat him very severely. At length he watched his opportunity, and made his escape; but they followed after, and took him, and a wooden house was built for him, not a quarter of a mile from the town, about ten foot square, and very dark. I was walking alone near the place when they were bringing him thither. His cries. and entreaties might have pierced a heart of stone. He begged that he might clean shoes, fetch them water, cleave wood, or whatever they pleased in the open air. But it availed not: he was shut up. About six weeks after, as they opened the door one day, in order to give him some meat, he rushed out, got by them, and made toward Philadelphia, with all the speed he could. Being close pursued, he ran to the river, (being an excellent swimmer,) leaped in, sunk, and rose no more.

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

Sun. March 15, 1752. While I was preaching at West-street in the afternoon, there was one of the most violent storms I ever remember. In the midst of the sermon great part of a house opposite to the chapel was blown down. We heard a huge noise, but knew not the cause ; so much the more did God speak to our hearts: and great was the rejoicing of many in confidence of his protection. Between four and. five I took horse with my wife and daughter. 'The tiles were rattling from the houses on both sides ; but they hurt not us. We reached Hayes about seven in the evening, and Oxford the next day. The rain continued without intermission, till we came to Enstone. Soon after we set out from thence, it was succeeded by so vehement a wind, as on Broadway hill often drove us clear out of the path, and was ready to carry away both horse and rider. But our strength was as our day ; and before six in the evening we came unhurt to Evesham. I preached in the evening at the Town Hall, where several of the clergy and gentry were present. Wednesday, 18. I rode over with Mr. to his house, which I had not seen for upward of twenty years. The place I found, but not the inhabitants: most of them were gone to their long home. I saw not one whom I knew but Mr. "s aunt ; who could not long forbear telling me how sorry she was that I should leave all my friends, to lead this vagabond life. . Why, indeed it is not pleasing to flesh and blood; and I would not do it, if I did not believe there was another world. Our dispute did not continue long, and ended in much love. Mr. rode back with me to Evesham, attended the preaching both at seven, and at five in the morning, and walked with me from the room after sermon; but it was some time before he could speak. He then broke out, 'I am to take care of two thousand souls, and I never yet knew how to take care of my own!" left him full of conviction and good resolutions. How many days will they continue ?

one and at seven in the evening. Thursday, 26. We rode on, through wind and snow, and reached Manchester. At night I was grieved to hear in all places, from my coming into Cheshire till now, that John Bennet was still speaking all manner of evil; averring, wherever he came, that Mr. W. preached nothing but Popery, denying justification by faith, and making nothing of Christ. Lord, lay not this sin to his charge! March 27. (Being Good Friday.) I went to the old church, where Mr. Clayton read prayers; I think the most distinctly, solemnly, and gracefully, of any man I have ever heard; and the behaviour of the whole congregation was serious and solemn in every part of the service. But I was surprised to see such a change in the greater part of them, as soon as ever the sacrament was over. They were then bowing, courtesying, and talking to each other, just as if they were going from aplay. On Sunday, Monday, and Tuesday, I spoke severally to each member of the society; and found reason, after the strictest search, to believe that there was not one disorderly walker therein. T. M gave me a full account of J. B 's renouncing all connection with me; adding, "On the 30th of December last, after he had said many bitter things of you to the congregation at Bolton, he spread out his arms and cried, ' Popery! Popery! Popery! I have not been in connection with him these three years, neither will I be any more.' And the same thing he said to all the stewards, at the quarterly meeting on New Year's Day." Fri. April 3. I rode to Bank House, near Rochdale, where T. Mitchell gave me the following account :

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

I went to prayers at three in the old church, a grand and venerable structure. Between five and six the coach called, and took me to Mighton Car, about half a mile from the town. A huge multitude, rich and poor, horse and foot, with several coaches, were soon gathered together; to whom I cried with a loud voice and a composed spirit, «« What shall it profit a man, if he shall gain the whole world, and lose his own soul?" Some thousands of the people seriously attended ; but many behaved as if possessed by Moloch. Clods and stones flew about on every side; but they neither touched nor disturbed me. When I had finished my discourse, I went to take coach; but the coachman had _driven clear away. We were at a loss till a gentlewoman invited my wife and me to come into her coach. She brought some inconveniences on herself thereby ; not only as there were nine of us in the coach, three on each side, and three in the middle; but also as the mob closely attended us, throwing in at the windows (which we did not think it prudent to shut) whatever came next to hand. Buta large gentlewoman who sat in my lap, screened me, so that nothing came near me. The mob, who were increased to several thousands, when I stepped out of the coach into Mr. A 's house, perceiving I was escaped out of their hands, revenged themselves on the windows with many showers of stones, which they poured in, even into the rooms four stories high. Mr. A walked through them to the mayor's house, who gave him fair words, but no assistance; probably not kuowing that himself (the mayor) might be compelled to make good all the damage which should be done. He then went in quest of constables, and brought two with him about nine o'clock. With their help he so thoroughly dispersed the mob, that no two of them were left together. But they rallied about twelve, and gave one charge more, with oaths, and curses, and bricks, and stones. After this, all was calm, and I slept sound till near four in the morning.

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.

Sun. May 3. We had the best dressed congregation that ever I saw in this place. I spoke very plain; yet all were patient, and looked as if they understood what was said. I rode to Sunderland, where I found one of the liveliest societies in the north of England. This is the effect of their being so much " under the law," as to scruple, one and all, the buying even milk on a Sunday. The house hardly contained the people at five the next morning. At eight and at twelve I preached in the street, none opposing or interrupting. About four I began at Newcastle, near the Keelmen's Hospital. It was just as I expected.' Many who had turned back from the holy commandment once delivered to them, flocked together, and seemed convinced that God was still ready to return, and leave a blessing behind him. Afier preaching at Morpeth in my way, though with little present effect, I rode on to Alnwick, and preached at the Cross, to a far more numerous and more serious congregation. I rode to Berwick; and, after preaching, desired all who had been of the society to meet me. I spoke to seventeen, who were thoroughly willing to unite again; and (what was remarkable) all of them still retained a sense of the pardoning love of God; although they were convinced they had suffered great loss by a famine of the word. At five the soldiers made a considerable part of the congregation. At noon they came again in troops. One of them, T W , came last year from the Highlands, and went through Westmoreland to beat up for recruits. He had been earnestly warned, before he left Scotland, on no account to go near the Methodists. But in Kendal he lighted on two or three ; from which time they were not one day asunder. It was not long before God clearly assured him of his pardoning love. A fortnight after, he was ordered to follow the regiment to Berwick; where he is continually exhorting his comrades to be " good soldiers of Jesus, Christ :" and many already have listed under his banner.

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 Whickham, before Mrs. Armstrong's door. I was a little surprised at the account she gave of God's late dealings with her. When her ancient husband, with whom she had lived from her youth, was, on account of a debt contracted by his son, hurried away, and thrown into Durham gaol, which soon put an end to his life ; when she was likely to lose all she had, and to be turned out of doors at fourscore years of age; still the oracles of God, which she had loved from a child, were her delight and her counsellors. But one day, when she put on her spectacles to read, she could not see a word. She was startled at first; but soon said, "It is the Lord; let him do what seemeth him good " She laid her spectacles down, and casting her eye on the corner otf the Bible, thought she could discern some letters. Taking up the book, she read as well as her daughter could; and, from that hour, she could not only read without spectacles; but sew, or thread the finest needle, with the same ease as when she was thirty years of age. I preached at Biddick to a multitude of colliers, though it rained hard all the time. They seemed all, even some who had long drawn back, to be melted down as wax before the fire. So strong and general an influence on a congregation I do not remember to have seen for some years. The congregation at the Keelmen's Hospital was far too large for my voice to command. I doubt not more than two thirds could hear; but all were still, till I commended them to the grace of God.

I was able to preach again in the morning. One of our friends, who was master of a ship, purposing to set sail on Thursday, 4, for Dublin, I knew not but it would be well to go over with him, supposing the wind should turn fair. It did turn fair that very morning ; but being suddenly called on board, he sailed without us. In about six hours the wind turned foul. So I suppose he came back the next morning. In the afternoon we rode to Mr. Blencowe's, about fifteen miles from Whitehaven. We took a walk in the evening to a little town called Drig, about a mile from his house, where I preached to a small company of plain, serious people. But I fear they understood very little of what they heard. I went on with Mr. Milner, to Ulverstone. Here a very convenient place for preaching was offered. But few people had any desire to hear. So I went quietly back to my inn. We reached Chipping, and were immediately informed, that several tnere were consulting together, how to hinder me from preaching. Mr. Milner, hearing they were met at the next house, went thither, and brought them all with him, who were the churchwardens and three or four persons more. I spent about a quarter of an hour with them, in calm and friendly debate ; and they went away much cooler than they came. Sun. '7. Understanding some designed to go out of church when I vent into the pulpit, I thought it would be better for them to go out en Aa a 536 REV. J. WESLEY'S JOURNAL. June, 1752 sooner; and to read prayers as well as preach. Such a congregation was present, as I believe was never seen there before ; and a solemn awe seemed to rest on the whole congregation, from the beginning of the service to the end. I preached in the afternoon on the conclusion of the Second lesson, "God was in Christ, reconciling the world unto himself." The people were all attention. Surely there is no counsel or strength against the Lord. :

We rode to Rough Lee; and found a large, serious, and quiet congregation. There have been no tumults since Mr. White was removed. He was for some years a Popish priest. Then he called himself a Protestant, had the living of Colne. It was his manner first to hire, and then head the mob, when they and he were tolerably drunk. But he drank himself first into a gaol, and then into his grave. In the evening I preached at Heptonstall. An attorney, who happened to be in the town, endeavoured to interrupt ; relating some low, threadbare stories, with a very audible voice. But some of the people cut him short in the midst by carrying him quietly away. I preached at six to abundance of people near Ewood; and with an uncommon blessing. Hence we rode to Todmorden. The minister was slowly recovering from a violent fit of a palsy, with which he was struck immediately after he had been preaching a virulent sermon against the Methodists. I preached on the side of a mountain, to a large and earnest congregation, and then went on to Mellar-barn. I preached at six in the town; and I suppose all the inhabitants, young and old, were present. Nor have I often seen so large a congregation so universally and deeply affected. My lodging was not such as I should have chosen; but what Providence chooses, is always good. My bed was considerably under ground, the room serving both for a bed chamber and a cellar. The closeness was more troublesome at first than the coolness: but I let in a little fresh air, by breaking a pane of paper (put by way of glass) in the window ; and then slept sound till the morning. I rode to Bolton. So hot a day as this, I do not remember to have felt in England. 'The congregation seemed to forget the heat, though the room was like an oven. For it was a comfortable hour: God refreshing many souls with the multitude of peace. The house was fuller this evening than the last, while I enforced that gracious invitation, 'Come unto me, all ye that are weary and heavy laden."

In April, 1746, CarHerine Wuitaker went to Halifax, to hear Johu Nelson. She was before convinced of the truth by reading, and from that time grew more and more serious. The next year John H called at our house. As he was going, he turned back, took her by the hand, and said, " You must believe, whether you can or no." As soon as he was gone, she began crying to God, and ceased not, till she knew she did believe in Christ. She never afterward lost the sense of his love; nor could she rest, if she found the least cloud, till it was wholly removed, and the clear light shone again upon her soul. In May, 1750, she removed to Bolton, and soon after appeared to be consumptive. But she did not spare herself on that account, still r'sing at five, four, or three in the morning, and continuing to teach her sch( lars, as usual, till about Christmas, 1751. From that time her bodily strength failed, though she did not keep her room till March. She was then afraid lest she should live to be a burden to her relations; but that fear soon vanished away, and she said, '"' Now I can leave it all to God. Let me die sooner or later, it is all one." But she had still some struggle concerning her husband, before she was thoroughly willing to give him up. The next Friday but one before she died, one of her sisters sitting by her, she began singing, O happy, happy day, That calls the exiles home! She immediately joined with her, and sung on to the end of the hymn. The Thursday after, she looked round upon us, and said, "O how I love you all! I am all love. I love every soul God has made." Her husband asked, " Are you happy ?" She said, "O yes: I cannot fear, I cannot doubt, I feel the sprinkled blood : "Sing on, sing on, Let every soul with me cry out, Thou art my Lord, my God." At breakfast she desired a little cold water; on receiving which, she 'coked up and said, "In a little while, I shall drink new wine in the kingdom of my Father." About ten o'clock she broke out, My God is reconciled,

His pard'ning voice I hear, He owns me for his child, can no longer fear. One asking her how she did, she said, "I long to be with Him whom my soul loveth." On Friday and Saturday, being extremely weak, she spake very little. On Sunday morning she said, "So the Lord hath 538 REV. J. WESLEY'S JOURNAL. June, 1752. brought us to another Sapper: 'Vouchsafe, O Lord, to keep us this day without sin.'" She then partly sung, and partly repeated, that hymn, O when shall I sweetly remove, O when shall I enter my rest! Return to the Sion above, The mother of spirits distress'd. She then said, "Who is in the house? O, I do not love the staying at home on a Sunday! Desire them all to go to church. When I was most diligent in going to church, I always found the greatest blessings." At night she said, "Swelled legs! Fora little time: there will be no swelled legs in heaven." About fiveon Monday morning, March 23, her husband asked, "Do you know me?" She said, " Yes, I do ;" and putting her arm round his neck, quickly began to slumber. Waking soon after, she said, "JT must make 'haste, and dress myself for the Bridegroom." She then dozed afresh; but waking in a few minutes, said, " I am going to Christ;" and fell asleep. I rode to Chester, and preached at six, in the accustomed place, a little without the gates, near St. John's church. One single man, a poor alehouse keeper, seemed disgusted, spoke a harmless word, and ran away with all speed. All the rest behaved with the utmost seriousness, while I declared "the grace of our Lord Jesus Christ."

I bespoke the cabin in a ship bound for Dublin, which only waited for a wind. About ten at night word was brought that she was ready to sail. We went down to the quay immediately ; and found she had sailed out a quarter of an hour before, and was then off at sea. But as another ship had just weighed anchor, we went on board, and sailed without delay. But having contrary winds, it was Friday, 17, in the evening, before we reached Dublin. The house here is nearly of the same size, and of the same form, with that at Newcastle. But having deep galleries on three sides, it will contain a larger number of people. I preached at five and eight, but not to so large a congregation as I expected. I was greatly shocked at the behaviour of the congregation in St. Patrick's church. But all their carelessness and indecency did not prevent my finding an uncommon blessing. Between five and six our house was nearly filled; but great part of the hearers seemed utterly unawakened. I marvel how it is, that after all our labour here, there should still be so little fruit. I learned the particulars of the late riot. Some weeks ago, a large mob assembled one evening, broke many of the windows, and had just broke into the house, when a guard of soldiers came. The chief rioters were apprehended and tried. But ten or eleven of the jurymen, being Papists, frightened the twelfth, so that he did not contradict, when they brought in their fellows, " Not guilty." I inquired into the state of the society, still consisting of about four hundred and twenty members ; though many had been much shaken, chiefly by various opinions, which some even of our own preachers had propagated.

We went to see a friend a few miles from Dublin. Before dinner Mr. Cownley and I took a walk on the seashore. Being somewhat tired, we thought to return a shorter way, by climbing over the rocks. We found little difficulty at first, the ascent not being steep toward the bottom: but as we went higher, it grew steeper and steeper till we would gladly have gone back if we could. But we could neither go nor look back; so that we had only this choice, to get quite to the top, or to make one step to the bottom. The stones, likewise, on which we stood, or which we took hold of, frequently gave way, and tumbled; so that I know not whether we were ever in so much danger on the sea, aS we were now on the shore. But in half an hour, I knuw not how, we got upon firm, even ground. I met one whom I had formerly seen at Bristol, heaping up money with both hands: and he has now all that the world can give. But he enjoys nothing ; having such a continual lowness of spirits, as they call it, that his very life is a burden. He seems partly to under stand his own case. May the great Physician heal his sickness ! Aug. 1752. REV. J. WESLEY'S JOURNAL. 541 '7. I preached in Edinderry at one, and at Closeland in the evening. Tuesday, 28, I preached at Portarlington, though I was extremely ill, and it was a pain to me to speak ; but it was a comfortable pain. I could from my heart praise God for his fatherly visitation. I rode to Mount Mellick, but was so hoarse and weak, that I could only preach in the house. Friday, 31. Being not well able to ride, I borrowed Mr. P. 's chair to Tullamore ; and on Saturday reached Cooly Lough, and met many of my friends from all parts. now found my strength increasing daily : it must be as my day is.

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."'

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

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.

and stayed about two hours. When he came down, she stared upon him, and said, What is the matter now? What is come to you? You do not look as you did." He answered, "No; for I have found the Lord." And from that hour he has endeavoured to walk worthy of God, who has again called him "to his kingdom and glory." We had our first watch-night at Snowsfields. Scarce any went away till between twelve and one. How is it, that never any one, in England or Ireland, has been hurt for all these years in going to all parts at the dead of night? Are not the hairs of our head all numbered ? I advised one who had been troubled many years with a stubborn paralytic disorder, to try a new remedy. Accordingly, she was electrified, and found immediate help. By the same means I have known two persons cured of an inveterate pain in the stomach; and another of a pain in his side, which he had had ever since he was a child. Nevertheless, who can wonder that many gentlemen of the faculty, as well as their good friends, the apothecaries, decry a medicine so shockingly cheap and easy, as much as they do quicksilver and tar water ? A solemn awe spread over the whole congregation, while I was explaining at West-street the parable of the ten virgins : more especially those who knew they had not " oil in their lamps." Sat. February 3. I visited one in the Marshalsea prison ; a nursery of all manner of wickedness. O shame to man, that there should be such a place, such a picture of hell upon earth! And shame to those who bear the name of Christ, that there should need any prison at all in Christendom! A proposal was made for devolving all temporal business, books and all, entirely on the stewards; so that I might have no care upon me (in London, at least) but that of the souls committed to my charge. O when shall it once be! From this day? In me mora non erit ulla. 'There shall be no delay on my part.

_ almost all substances. 3. That as long as it is thus diffused, it has no discernible effect. 4. That if any quantity of it be collected together, whether by art or nature, it then becomes visible in the form of fire, and inexpressibly powerful. 5. That it is essentially different from the light of the sun; for it pervades a thousand bodies which light cannot penetrate, and yet cannot penetrate glass, which light pervades so freely. 6. That lightning is no other than electrical fire, collected by one or more clouds. '7. That all the effects of lightning may be performed by the artificial electric fire. 8. That any thing pointed, as a Spire or tree, attracts the lightning, just as a needle does the electrical fire. 9. That the electrical fire, discharged on a rat or a fowl, will kill it instantly: but discharged on one dipped in water, will slide off, and do it no hurt at all. In like manner the lightning which will kill a man in a moment, will not hurt him if he be throughly wet. What an amazing scene is here opened for after ages to improve upon ! I visited more of the poor sick. The industry of many of them surprised me. Several who were ill able to walk, were nevertheless at work; some without any fire, (bitterly cold as it was,) and some, I doubt, without any food; yet not without that "meat which endureth to everlasting life." I set out in the machine for Bristol ; and on Tuesday evening preached at Bath.

W. a 28. The house was full of serious hearers at five. In the evening some gay young men made a little disturbance, and a large mob was gathered about the door; but in a short time, they dispersed of themselves. However, we thought it best to acquaint the mayor with what had passed ; on which he ordered the city crier to go down the next evening, and proclaim, that all riots should be severely punished ; and promised, if need were, to come down himself, and read the act of parliament. But it needed not: after his mind was known, none was Apnil, 1753. REV. J. WESLEY'S JOURNAL. 549 so hardy as to make a disturbance. I did not expect the mob at Nantwich (whither I was now much pressed to go) would be so quiet as that at Chester. We were saluted with curses and hard names, as soon as we entered the town. But from the time I alighted from my horse, I heard no one give us an ill word; and I had as quiet and attentive an audience as we used to have at Bristol, while I exhorted the wicked to forsake his way, and the unrighteous man his thoughts." I preached at Boothbank, where I met Mr. C . late gardener to the Earl of W. Surely it cannot be! Is it possible the Earl should turn off an honest, diligent, well tried servant, who had been in the family above fifty years, for no other fault than hearing the Methodists? In the evening I preached at Manchester, and on Monday, April 2, at Davy Hulme. Here I found (what I had never heard of in England) a whole clan of infidel peasants. A neighbouring ale house keeper drinks, and laughs, and argues into Deism, all the ploughmen and dairymen he can light on. But no mob rises against him ; and reason good: Satan is not divided against himself.

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

I walked over the city, which I take to be as large as Newcastle-upon-Tyne. The university (like that of Dublin) is only one college, consisting of two small squares; I think not larger, nor at all handsomer, than those of Lincoln College, in Oxford. The habit of the students gave me surprise. They wear scarlet gowns, reaching only to their knees. Most I saw were very dirty, some very ragged, and all of very coarse cloth. The High Church is a fine building. The outside is equal to that of most cathedrals in England; but it is miserably defaced within; having no form, beauty, or symmetry left. At seven in the evening Mr. G. began the service, at his own (the college) church. It was 20 full before I came, that I could not get in without a good deal of difficulty. After singing and prayer, he explained a part of the Catechism ; which he strongly and affectionately applied. After sermon he prayed and sung again, and concluded with the blessing. He then gave out, one after another, four hymns ; which about a dozen young men sung. He had before desired those who were so minded, to go away; but scarce any stirred till all was ended. At seven I preached about a quarter of a mile from the town ; but it was an extremely rough and blustering morning ; and few people came either at the time or place of my preaching: the natural consequence of which was, that I had but a small congregation. About four in the afternoon, a tent, as they term it, was prepared; a kind of moving pulpit, covered with canvas at the top, behind, and on the sides. In this I preached near the place where I was in the morning, to near six times as many people as before; and I am persuaded what was spoken came to some of their hearts, " not in word only, but in power."

I rode to Robinhood's Bay, near Whitby. The town is very remarkably situated: it stands close to the sea, and is in great part built on craggy and steep rocks, some of which rise perpendicular from the water. And yet the land, both on the north, south, and west, is fruitful, and well cultivated. I stood on a little rising near the quay, in a warm, still evening, and exhorted a multitude of people, from all parts, to "seek the Lord, while he may be found." They were all attention; and most of them met me again at half an hour after four in the morning. I could gladly have spent some days here ; but my stages were fixed: so, on Wednesday, 9, 1 rode on to York. We had a rough salute, as I went to preach, from a company of poor creatures in the way. But they were tolerably quiet during the preaching. The greatest inconvenience arose from the number of people; by reason of which the room (though unusually high) felt as hot as an oven. I rode over to Rufforth, and preached at one to an earnest congregation. A young man, remarkably serious and well behaved, and rejoicing in his first love, who set out but a few minutes before me, was thrown by his horse, and (as it is termed) broke his neck. Just at the instant, a person going by, who understood the case, took hold of him, and pulled it into its place. O mystery of Providence! Why did not this man die, when he was full of humble, holy love?' Why did he live, to "turn from the holy commandment" which was then written in his heart? I observed a remarkable change in the behaviour of almost all I met. The very rabble,were grown civil, scarce any one now speaking a rude or an angry word.

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,

Praise God, from whom pure blessings flow ! '""When he had done preaching, he desired the society to meet; to whom he first.gave out a hymn, as before, and then exhorted them to love one anothers; 1. Because they had one Creator, Preserver, and Father; 2. Because they had all one Redeemer; 3. Because they had all one Sanctifier; 4. Because they were walking in one way of holiness; and, 5. Because they were all going to one heaven. Having sung a parting verse, he said, (as shaking each by the hand,) ' Good night, brother; good night, sister. This lasted till about a quarter after two, he being fast asleep all the time. In the morning he knew nothing of all this; having, as he apprehended, slept from night till morning, without dreaming at all." By what principles of philosophy can we account for this? I rode from Manchester to Chelmorton in the Peak, where I preached in a little meadow, and reached Sheffield in the evening. I rode over to Jonathan Booth's, at Woodseats, whose daughter had been ill in a very uncommon manner. The account her parents gave of it was as follows : About the middle of December, 1'752, Elizabeth Booth, junior, near ten years old, began to complain of a pain in her breast, which continued three days: on the fourth day, in a moment, without any provocation, she began to be in a vehement rage, reviling her mother, and throwing -at the maid what came next to hand. This fit continued near an hour;

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.

I was surprised to find so little fruit here, after so much preaching. That accursed itch of disputing had well nigh destroyed all the seed which had been sown. And this "vain jangling" they called " contending for the faith." I doubt the whole faith of these poor wretches is but an opinion. After a little rest, we took a walk round the town, which is regularly fortified ; and is, I suppose, the only regular fortification in Great Britain or Ireland. Gosport, Portsmouth, and the Common, (which is now all turned into streets,) may probably contain half as many people as Bristol: and so civil a people I never saw before in any seaport town in England. I preached at half an hour after six, in an open part of the Common, adjoining to the new church. The congregation was large and well-behaved: not one scoffer did I see, nor one trifler. In the morning, Tuesday, 10, I went on board a hoy; and in three hours landed at Cowes, in the Isle of Wight ; as far exceeding the Isle of Anglesey, both in pleasantness and fruitfulness, as that exceeds the rocks of Scilly. We rode straight to Newport, the chief town in the Isle, and found a little society in tolerable order. Several of them had found peace with God. One informed me it was about eight years ago since she first knew her interest in Christ, by means of one who called there in his Journal I. 36 558 REV. J. WESLEY'S JOURNAL. July, 1753 way to Pennsylvania ; but having none to speak to, or advise with, she was long tormented with doubts and fears. After some years, she received a fresh manifestation of his love, and could not doubt or fear any more. She is now (and has been long) confined to her bed, and consuming away with pining sickness: but all is good to her; for she has learned in every thing to give thanks.

_ to Plymouth Dock. I found much hurt had been done here by the bitter zeal of two or three bigots for their opinion. 'Two years ago they promised in the most solemn manner to let all controversy alone ; but quickly after the fire broke out anew, and has been devouring ever since. I endeavoured to convince them that they were destroying,. not premoting, the work of God; and on Sunday, when I spake to the society one by one, they seemed once more aware of Satan's devices. I rode to Launceston, and had the first general meeting of the stewards, for the eastern part of Cornwall. In the evening I preached in perfect peace; a great blessing, if it be not bought too dear ; if the world does not begin to love us, because we love the world. In the road to Camelford, I was taken with such a bleeding at the nose as I have not had since my return from Georgia. For a mile or two it increased more and more, and then at once stopped of itself; so I rode on comfortably, (though the day was extremely hot , and reached St. Agnes in the evening. On Wednesday, 25, the stewards met at St. Ives, from the western Aug. 1753. REV. J. WESLEY'S JOURNAL. 5oy part of Cornwall. The next day I began examining the society ; but T was soon obliged to stop short. I found an accursed thing among them; well nigh one and all bought or sold uncustomed goods. I therefore delayed speaking to any more till I had met them all together. This I did in the evening, and told them plain, either they must put this abomination away, or they would see my face no more. Frt. 27. They severally promised so to do. So I trust this plague is stayed. After preaching to the little flock at Zennor, we rode on to St. Just; and found such a congregation at six in the evening as we used to have ten years since. 1 did not find any society in the county so much alive to God as this. Fifty or threescore have been added to it lately; and many children filled with peace and joy in believing.

Wed. August 1. At half an hour after two in the morning, my disorder came with more violence than ever. The cramp likewise returned ; sometimes in my feet or hand, sometimes in my thighs, my side, or my throat. had also a continual sickness, and a sensation of fulness at my stomach, as if it were ready to burst. I took a vomit; but it hardly wrought at all: nor did any thing I took make any alteration. Thus I continued all day, and all the following night; yet this I could not but particularly observe, I had no headache, no colic, nor any pain, (only the cramp,) from first to last. Perceiving I gained no ground, but rather grew weaker and weaker, my stomach being drawn' downward, so that I could not stand nor lie, but on my right side, I sent to Redruth for Mr. Carter, who came without delay. Here again I saw the gracious providence of God, in casting me on so sensible and skilful a man. He advised me to persist in the same regimen I was in, and prescribed no physic, i) 560 REV. J. WESLEY'S JOURNAL. . Aug. 1753. except a small dose of rhubarb. But even this (as I expected it would) was thrown up again immediately. I was now well satisfied ; having had the best advice which could be procured ; though my disorder continued much as before. But about five in the afternoon it ceased at once, without any visible cause. The cramp also was gone, my stomach was easy, and I laid down and slept till six in the morning.

I began to recover my strength, so that I could sit up near two hours together. And'from this time, I felt no inconvenience ; only that I could not talk, nor stand long without resting. In the afternoon I rode to Redruth, and preached to a large congregation in an open part of the street. My voice was low ; but, the day being calm, I believe all could hear': and after I had done, I felt myself consider- ably stronger than when I begun. I preached in Gwennap at five, and afterward saw a strange sight, a man that is old and rich, and yet not covetous. In the evening I preached at Penryn, and found my strength so restored, that I could speak loud enough to be heard by a numerous congregation ; and thrice the next day, at Penryn, Bezore, (near Truro,) and St. Ewe. We were invited to Mevagissey, a small town on the south sea. As soon as we entered the town, many ran together, crying, " See, the Methodees are come." But they only gaped and stared; so that we returned unmolested to the house I was to preach at, a mile from the town. Many serious people were waiting for us, but most of them deeply ignorant. While I was showing them the first principles of Christianity, many of the rabble from the town came up. They looked as fierce as lions; but in a few minutes changed their countenance, and stood still. 'Toward the close, some began to laugh and talk, who grew more boisterous after I had concluded. But I walked straight through the midst of them, and took horse without any interruption. On Thursday, 9, 1 rode to Port Isaac, and the next day to Trewalder. 'The little society here meet every night and morning, with a preacher or without; and whoever comes among them quickly feels what spirit they are of. The rain stopped at twelve, and gave me an opportunity of preaching in the market place at Camelford. I saw only one person in the congregation who was not deeply serious. That one (which I was sorry to hear) was the curate of the parish.

Almost as soon as we set out, we were met by such a shower of rain as I never saw before in Europe. But it did us no hurt: we came very well, though very wet, to St. Gennis. I never saw so many people in this church ; nor did I ever before speak so plainiy to them. They hear; but when will they feel ? O what can man do toward raising either dead bodies, or dead souls! The rain attended us all the way to Launceston. I preached at noon, but was not dry till the evening. Yet I did not catch any cold at all. What can hurt, without leave from God? I willingly accepted the offer of preaching in the house lately built fos Mr. Whitefield, at Plymouth Dock. Thus it behoveth us to trample o1 bigotry and party zeal. Ought not all who love God to love one ano ther? I rode to Collumpton, but could not reach it till ic was too late to preach. I1 preached thrice at Tiverton, rode to Middlesey the next Sept. 1753. REV. J. WESLEY'S JOURNAL. 561 day, and on Tuesday to Bristol. I endeavoured once more to bring Kingswood school into order. Surely the importance of this - aesign is apparent, even from the difficulties that attend it. I have spent more money, and time, and care, on this, than almost any design I ever had: and still it exercises all the patience I have. But it is worth all the labour. I came early to the New Passage ; but the wind shifting, obliged me to wait near six hours. When we were almost over, it shifted again ; so that we could not land till between six and seven.

I reached Cardiff. Finding I had all here to begin anew, I set out as at first, by preaching in the Castle yard, on, " Lord, are there few that be saved?" I afterward met what was once a society; and in the morning spoke severally to a few who were still desirous to join together, and build up, not devour, one another. I preached in the evening at Fonmon; and on Thursday, 30, spake to many at Cardiff, who were resolved to set out once more in the Bible way, and strengthen each other's hands in God. We had a pleasant ride, anda ready passage ; so that we reached Bristol in the afternoon. I preached 'in the evening over the remains of Mary Henley, a good soldier of Jesus Christ, who died rejoicing in his love the same day I set out for Cardiff. Mon. September 3. I began visiting the little societies in Somersetshire and Wiltshire. This evening I preached at Shepton Mallet, and found much life among the poor, plain people. It was not so at Oakhill, the next day, where many once alive have drawn back to perdition. But at Coleford, in the evening, I found many living souls, though joined with some who did not adorn the Gospel. I rode over to Kingswood, a little town near Wotton-underEdge. Some weeks since W. S was invited to preach at Wotton; which he did once, in great peace. But the next time he went, the mob was so turbulent, that he could not finish his sermon: upon which one desired him to come to Kingswood; which he did; and many people heard him gladly. Soon after I came in, a multitude of people was gathered from all parts. A large congregation was there at five in the morning, and a larger than ever in the evening. The next morning I accepted of Mr. B 's offer; and, after reading prayers, preached at the church. All the people expressed huge good will; but none appeared to be deeply affected. At half an hour after twelve I preached in the street, at Wickwar, about four miles from Kingswood ; where there has been a small society for some years; many of whom can rejoice in God. The rest of the audience gave a civil attention and seemed little pleased or displeased at the matter.

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

4. In spring, 1750, they began building the chapel, for which they collected near two hundred pounds, and borrowed eight hundred more; for which eight of the English brethren were engaged. Two of the English were bound for a hundred more; but none of the ten have any security at all. They promised, indeed, to lodge the writings of the house in their hands; but it was never done. 564 REV. J. WESLEY'S JOURNAL. 'Oct. 1753. 5. About this time a relation left me two houses, near that wherein the single men lived. The Brethren advised me to rebuild them, and add another, for a marriage plan, promising to let me have whatever ground I wanted behind the houses. This promise they renewed over and over. About Michaelmas I began and followed their direction in the whole building: but the night before I began, I went to Antone, the Chief Labourer, and told him, "'The workmen were ready: if 1 am to have ground I will go on; but not else." He said, '"'Go on: you shall have ground." Soon after, he set out the ground; for which I was to give eight pounds: but just as the houses were finished, Antone and Slicht sent for me, and told me they had received a letter from London, and I must have no ground, neither would they use the houses for a marriage plan. 'They were too near the single men; some of whom might perhaps see a woman sometimes in the yard. At thesame time, they desired I would stop up my doors and windows on that side: if I would they would either buy the houses, or take a lease of them. I did as they desired. We then made several agreements, one after another; but they would stand to none of them. I offered them to lose thirty pounds, nay, at last fifty, out of my pocket; but in vain: so at this day I have but three pounds a year rent in all, out of which the land tax is to be paid.

6. It is a general observation in Bedford, that the Brethren are the worst paymasters in the town: they contract debts, and take no care or thought about discharging them. I have too much proof of this in my own case; for many of them are in my debt, and never come near me. 7. Most of the English who are with them, that are of any trade, now trade for the Saviour ; that is, they work for the Germans, who take all the profits, and use them as their journeymen. As such they punctually give in their accounts and cash; and if they want a coat, or any thing, ask it of the Brethren. Mr. traded for, and lent money to, the Saviour, till he was absolutely ruined. After he had sunk above seven hun dred pounds, he begged to have forty or fifty repaid; but in vain. But, at length, by vehement importunity, he procured eighteen pounds. 8. Mr. Rimius has said nothing to what might have been said, concern ing their marriage economy. I knowa hundred times more than he has written: but the particulars are too shocking to relate. I believe no such things were ever practised before; no, not among the most barbarous Heathens. 9. A fortnight before Christmas last, a young man of their congregation, having married my daughter, without having first obtained the leave of their Head Labourer, one of the Labourers came to my house, and read to me nearly these words : " We, the Elders of the congregation of the Brethren, declare to you, WwW P , M P » your wife, E C , and E your daughter, are utterly cut off from all church communion, from all fellowship and connection whatsoever, with the Brethren, and that for ever and ever."

I preached in the evening without any inconvenience, and at five in the morning. But about nine, I began shivering again. After the hot fit, I lay in a profuse sweat till eight. I then gradually cooled till I fell fast asleep, and rested sweetly till the morning. Being determined to use that interval of health, I procured a chaise, and reached Brompton in the evening. I spoke, as I was able, in the evening; and God bore witness to the 'ord of his grace. I came to London ; having received no hurt, but rather benefit, by the journey. Thur. November 1. I began visiting the classes, though I found, by the loss of my voice, that my bodily strength was not so far recovered as I before imagined. . I read over Andrew Fry's reasons for leaving the Brethren. Most of what he says, I knew before; yet I cannot speak of them in the manner which he does: I pity them too much to be bitier against them. I rode to Hayes, because I had promised, though I was much out of order. It was with the utmost difficulty that I read prayers, and preached, and administered the sacrament. I went through the evening service with more ease ; but at night my strength quite failed. I should have taken some rhubarb the next day, but I had no time ; having classes to meet from morning to night. In the night my disorder returned more viclent than it had been since I left Cornwall. I should have taken some ipecacuanha in the morning, but had no time to spare ; my business being fixed for every hour, till four in the afternoon; and by that time all my complaints were gone, so that I needed only a little food and rest. I set out in a chaise for Leigh, having delayed my journey as long as I could. I preached at seven, but was extremely cold all the time, the wind coming strong from a door behind, and an 4 Fase bp le ee ey ed eT Pe 566 REV. J. WESLEY'S JOURNAL. Nov. 1753. other on one side; so that my feet felt just as if I had stood in cold water.

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.

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

In the evening I preached at Tiverton, in the garden which adjoins to the preaching house. It was arefreshing season. I preached at Charlton, a village six miles from Taunton, to a large congregation gathered from the towns and country for many miles round. All the farmers here had some time before entered into a joint engagement to turn all out of their service, and give no work to any, who went to hear a Methodist preacher. But there is no counsel against the Lord. One of the chief of them, Mr. G » was not long after convinced of the truth, and desired those very men to preach at his house. Many of the other confederates came to hear, whom their servants and labourers gladly followed. So the whole device of Satan fell to the ground; and the word of God grew and prevailed. I rode to Dr. Robertson's, at Pitcomb ; and after spending a few agreeable and useful hours in that delightful recess, went forward, about four miles, to Westcomb. I preached on a green place in the town about eight in the morning, to a deeply attentive congregation; and came in the afternoon to Bristol, at least as well as when I set out. I rode to Trowbridge, where one who found peace with God while he was a soldier in Flanders, and has been much prospered in business since his discharge, has built a preaching house at his own expense. He had a great desire that I should be the first who preached in it; but before I had finished the hymn, it was so crowded, and consequently so hot, that I was obliged to go out and stand at the door: there was a multitude of hearers, rich and poor. O that they may not all hear in vain! '7. I thought I had strength enough to keep a watch-night, which I had not done before for eleven months. But though I broke off at eleven, I almost lost my voice ; and the next evening at Weaver's Hall it entirely failed, so that I had much difficulty to conclude my sermon. i preached at Coleford, our other Kingswood, where also the lions are become lambs. On Tuesday we went on to Salisbury.

true, men of fortune must mind their fortune; but they must not love the world. If any man love the world, the love of the Father is not in him. 3. It is true, likewise, you cannot go about to look for poor people; but you may be sufficiently informed of them by those that can.- 4. And if some of these are never satisfied, this is no reason for not relieving others. ». Suppose, too, that some make an ill use of what you give, the loss falls on their own head; you will not lose your reward for their fault: what vou laid out, God will pay you again. 6. Yet certainly you do well to have all the assurance you can, that those to whom you give, are likely to make a good use of it; and therefore to expect a stronger recommendation of them than their own, whether by letter or otherwise. 7. I rejoice that you have given to many by so worthy a man as Colonel Hudson, whose word is certainly a sufficient recommendation. 8. I rejoice likewise that you have given some hundreds of pounds to the hospitals, and wish it had been ten thousand. 9. To the support of the family I did not object; but begged leave to ask, whether this could not be done, without giving ten thousand a year to one who had as much already? And whether you could answer this to God, in the day wherein he shall judge the world? 10. I likewise granted, that the family had continued above four hundred years; but observed, meantime, that God regarded it not a jot the more for this ; and that four hundred or one thousand years are but a moment, compared to eternity. 11. I ovserved likewise that great things may be done, and little things not left undone. 12. And that if this, or any other way of thinking be according to Scripture, then it is sound and good; whereas, if it be contrary to Scripture, it is not good, and the longer we are in it, so much the worse.

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.

"On Monday, Dec. 2, William Lane, John Lane, William Kellow, and five more of the partners, met in the morning, and sent one of their number for Theophilus Kellow to come to work. He came, but was so uneasy he could not stay, but quickly returned home. William Kellow was sent for in haste, and went to look after his mare, which had cast her foal. The other seven continued labouring tili twelve. All the workmen usually dine together; but these wrought on, when the rest withdrew, till in a moment they were covered with rocks of all sizes, falling about ten yards, some of which were thought to be three tons weight. William Lane had, some years since, known the love of God. He was sitting, cleaving stones, when the rock caved in upon him, with a con cave surface, which just made room for his body: only one edge of it light upon him, and broke one of his thigh bones. When they dug away the stones, he was earnestly praying to God, and confessing his unfaithfulness. As soon as he looked up, he began exhorting all around instantly to make their peace with God. His bone being set, he soon recovered both his bodily strength, and the peace and love which he had lost. Another, who sat close by his side, was covered over, and killed at once. "Close to him, John Lane (son of William) was standing: he was thrown upon his face, he knew not how, and a sharp-edged stone pitched between his thighs ; on which a huge rock fell, and was suspended by it, so as to shadow him all over. The other five were entirely dashed in pieces." Doth not God save those that trust in him? Tues. April 1. I rode from Bristol to a village named Kingswood, near Wotton-under-Edge. The church was exceeding full, and the rongregation was serious and well-behaved: and I had since the satis- e April, 1755. REV. J» WESLEY'S JOURNAL. 575 faction of being informed, that many of them were much changed, at least in their outward behaviour.

With some difficulty we reached Stanley: there has been lately a great awakening in this country. I never saw such a congregation here before, notwithstanding the wind and rain; and all present seemed to receive the word with gladness and readiness of mind. There is a solid, serious people in these parts, who stand their ground against all opposition. The warmest opposers are the Jacobites, who do not love us, because we love King George. But they profit nothing ; for more and more people " fear God and honour the king." We rode on Thursday in the afternoon through heavy rain, and almost impass- _ able roads, to Evesham; and on Friday, 4, to Birmingham, a barren, dry, uncomfortable place. Most of the seed which has been sown for so many years, the " wild boars" have " rooted up ;" the fierce, unclean, brutish, blasphemous Antinomians have utterly destroyed it. And the mystic foxes have taken true pains to spoil what remained, with their new Gospel. Yet it seems God has a blessing for this place still; so many still attend the preaching; and he is eminently present with the small number that is left in the society. I preached at Wednesbury, and at eight on Sunday morning. But the great congregation assembled in the afternoon, as soon as the service of the church was over, with which we take care never to interfere. A solemn awe seemed to run all through the company in the evening, when I met the society. We have indeed preached the Gospel here '" with much contention :" but the success overpays the labour.

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

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

I preached at one, and again at five, to some thousands at the foot of the hill. I believe this hollow would contain sixty thousand people, standing one above another; and a clear, strong voice might command them all: although, if they stood upon a plain, I doubt whether any human voice could be distinctly heard by half the number. Our conference began at Leeds. The point on which we desired all the preachers to speak their minds at large was, ' Whether we ought to separate from the Church?" Whatever was advanced on one side or the other was seriously and calmly considered ; and on the third day we were all fully agreed in that general conclusion, that (whether it was lawful or not) it was no ways expedient. We rode (my wife and I) to Northallerton. I rode on to Newcastle. I did not find things here in the order I expected. Many were on the point of leaving the Church, which some had done already; and, as they supposed, on my authority! O how much discord is caused by one jarring string! How much trouble by one man who does not walk by the same rule, and agree in the same judgment with his brethren ! May 18. (Being Whit-Sunday. I preached about eight at Gateshead Fell, and returned before the service at St. Andrew's began. At the sacrament many found an uncommon blessing, and felt God has not yet left the Church. In the following week I spake to the members of the society severally, and found far fewer than I expected prejudiced against the Church: I think not above forty in all. And I trust-the plague is now stayed. I preached at Nafferton, near Horsley, about thirteen miles from Newcastle. We rode chiefly on the new western road, which lies on the v'd Roman wall. Some part of this is still to be June, 1755. REV. J. WESLEY'S JOURNAL. 579

seen, as are the remains of most of the towers, which were built a mile distant from each other, quite from sea to sea. But where are the men of renown who built them, and who once made all the land tremble 2? Crumbled into dust! Gone hence, to be no more seen, till the earth shall give up her dead! -Mr. Wardrobe, minister of Bathgate, in Scotland, preached at the Orphan House in the evening, to the no small amazement and displeasure of some of his zealous countrymen. I preached at Sheephill. The cold drove us into the house ; which being much crowded was as hot as an oven. Riding afterward in the keen north wind, it seized upon my breast immediately. However, I made a shift to preach at Chester ; and then went on to Sunderland. I preached at eight, though not without pain, not having recovered my voice. We had a useful sermon at church. As soon as the sacrament was over, I preached in the High-street, (it being Trinity-Sunday,) upon, " There are three that bear record in heaven ;" and my voice was so restored, that I could command the whole con gregation, though it was exceeding large. I rode to Mor peth, and preached in the market place, to a small, but quiet congregation. In the evening I preached in the new room at Alnwick; but I could scarce be heard, my voice being very weak. In the morning it was stronger: so I preached with more ease at five ; and then returned to Newcastle. I had the pleasure of seeing Mr. Gillies, from Glasgow. He preached for me in the evening, to the still greater astonishment of the warm men; who " could never have thought it of him!"" Shall we not have more and more cause to say, Names, and sects, and parties fall; Thou, O Christ, art all in all! I walked to the infirmary. It is finely situated on the top of the hill; and is the best ordered of any place of the kind I have seen in England. Nor did I ever see so much seriousness in a hospital before: none were laughing or talking lightly; many were reading the Bible: and when I talked to, and prayed with one, the whole ward listened with deep attention.

Being at Osmotherley, seven miles from the cliffs, on Monday, June 1, and finding Edward Abbot there, I desired him, the next morning, to show me the way thither. I walked, crept, and climbed, round and over great part of the ruins. I could not perceive, by any sign, that there was ever any cavity in the rock at all; but one part of the solid stone is cleft from the rest, in a perpendicular line, and smooth, as if cut with instruments: nor is it barely thrown down, but split into many hundred pieces; some of which lie four or five hundred yards from the main rock. The ground nearest the cliffis not raised, but sunk considerably beneath the level: but at some distance it is raised in a ridge of eight or ten yards high, twelve or fifteen broad, and near a hundred long. Adjoining to this lies an oval piece of ground, thirty or forty yards in diameter, which has been removed, whole as it is, from beneath the cliff, without the least fissure, with all its load of rocks; some of which were as large as the hull ofasmall ship. Ata little distance is a second piece of ground, forty or fifty yards across, which has been also transplanted entire, with rocks of various sizes upon it, and a tree growing out of one of them. By the removal of one or both of these, I suppose the hollow near the cliff was made. All around them lay stones and rocks, great and small; some on the surface of the earth, some half sunk into it, some almost covered, in variety of positions. Between these the ground was cleft asunder in a thousand places: some of the apertures were nearly closed again; some gaping as at first. Between thirty and forty acres of land, as is commonly supposed, (though some reckon above sixty,) are in this condition. On the skirts of these, I observed, in abundance of places, the green turf (for it was pasture land) as it were pared off, two or three inches thick, and wrapped round like sheets of lead. A little further, it was not cleft or broken at all, but raised in ridges five or six foot long, exactly tesembling the graves in a church yard. Of these there is a vast number.

That part of the cliff from which the rest is torn, lies so high, and is now of so bright a colour, that it is plainly visible to all the country round, even at the distance of several miles. We saw it distinctly not only from the street in Thirsk, but for five or six miles, as we rode toward York. So we did likewise in the Great North Road, between Sandhutton and Northallerton. But how may we account for this phenomenon? Was it effected by a merely natural cause? If so, that cause must either have been fire, water, or air. It could not be fire; for then some mark of it must have appeared, either at the time, or after it. But no such mark does appear, nor ever did; not so much as the least smoke, either when the first or second rock was removed, or in the whole space between Tuesday and Sunday. It could not be water; for no water issued out when the one or the a June, 1755. REV. J. WESLEY'S JOURNAL. 581 other rock was torn off; nor had there been any rains some time before: it was, in that part of the country, a remarkably dry season. Neither was there any cavity in that part of the rock, wherein a sufficient quantity of water might have lodged. On the contrary, it was one single, solid mass, which was evenly and smoothly cleft in sunder.

There remains no other natural cause assignable, but imprisoned air. I say imprisoned; for as to the fashionable opinion, that the exterior air is the grand agent in earthquakes, it is so senseless, unmechanical, unphilosophical a dream, as deserves not to be named, but to be exploded. But it is hard to conceive how even imprisoned air could produce such an effect. It might, indeed, shake, tear, raise, or sink the earth; but how could it cleave a solid rock? Here was not room for a quantity of it sufficient to do any thing of this nature; at least, unless it had been suddenly and violently expanded by fire, which was not the case. Could a small quantity of air, without that violent expansion, have torn so large a body of rock from the rest, to which it adhered in one solid mass? Could it have shivered this into pieces, and scattered several of those pieces some hundred yards round? Could it have transported those promontories of earth, with their incumbent load, and set them down, unbroken, unchanged, at a distance? Truly I am not so great a volunteer in faith as to be able to believe this. He-that supposes this, must suppose air to be not only a very strong, (which we allow,) but a very wise agent; while it bore its charge with so great caution as not to hurt or dislocate any part of it. What then could be the cause? What, indeed, but God, who arose to shake terribly the earth; who purposely chose such a place, where there is so great a concourse of nobility and gentry every year; and wrought in such a manner, that many might see it and fear; that all who travel one of the most frequented roads in England, might see it, almost whether they would or no, for many miles together. It must likewise for many years, maugre all the art of man, be a visible monument of His power; all that ground being now so encumbered with rocks and stones, that it cannot be either ploughed or grazed. Nor will it serve any use, but to tell all that see it, Who can stand before this great God?

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.

Observing in that valuable book, Mr. Gillies's " Historical Collections," the custom of Christian congregations in all ages to set apart seasons of solemn thanksgivings, I was amazed and ashamed that we had never done this, after all the blessings we had received : and many to whom I mentioned it gladly agreed to set apart a day for that purpose. I set out for Norwich, and came thither the next evening. As a large congregation was waiting, I could not but preach, though weary enough. The two following days I spoke to each member of the society; and on Friday, July 4, took horse again, though how I should ride five miles I knew not. But God so strengthened both man and beast, that I reached Bury the same night, and London the next, far less tired than when I set out from Norwich. Monday,7, was our first day of solemn thanksgiving for the numberless spiritual blessings we have received. And I believe it was a day which will not soon be forgotten. One spent the evening with us who is accounted both a sensible anda religious man. What a proof of the fall! Even with all the advantages of a liberal education, this person, I will be bold to say, xnows just as much of heart religion, of scriptural Christianity, the religion of love, as a child three years 11d of Algebra. How much then may we suppose a Turk or Heathen to know? Hardly more; perhaps just as much. Twes. 22. To oblige a friendly gentlewoman, I was a witness to her will, wherein she bequeathed part of her estate to charitable uses; and part, during his natural life, to her dog Toby. I suppose, though she should die within the year, her legacy to Toby may stand good; but that to the poor is null and void, by the statute of Mortmain! I buzied the body of Ephraim B , once a pattern to all that believed. But 'rum the time he left off fasting and universal 584 REV. J. WESLEY'S JOURNAL. _ Aug. 1755

Having spent two days comfortably, and I hope usefully, on Monday, 25, I rode over the mountains, close by the sea to Looe, a town near half as large as Islington, which sends four inembers to the parliament ! And each county in North Wales sends one! At Fowey a little company met us, and conducted us to Luxulian. Between six and seven I preached in what was once the court yard of a rich and honourable man ; but he and all his family are in the dust, and his very memory is almost perished. The congregation was large and deeply serious. But it was still larger on Tuesday evening, and several seemed to be cut to the heart. On Wednesday they flocked from all parts. And with what eagerness did they eceive the word! Surely many of these last will be first. I preached at St. Mewan. I do not remember ever to have seen the yard in which I stood quite full before ; but it would not now contain the congregation: many were obliged to stand without the gate. At five in the morning I preached at St. Austle, to more than our room could contain. In the evening I was at St. Ewe. One or 586 REV. J. WESLEY'S JOURNAL. _Sept. 1755. two felt the edge of God's sword, and sunk to the ground ; and indeed it seemed as if God would suffer none to escape him; as if he both heard and answered our prayer, Dart into all the melting flame Of love, and make the mountains flow. As I was riding through Truro, one stopped my horse, and insisted on my alighting. Presently two or three more of Mr. Walker's society came in; and we seemed to have been acquainted with each other many years; but I was constrained to break from them. About five I found the congregation waiting in a broad, convenient part of the street, in Redruth. I was extremely weary ; and our friends were so glad to see me, that none once thought of asking me to eat or drink; but my weariness vanished when I began to speak. Surely God is in this place also.

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."

I had given no notice of preaching here ; but seeing the poor people flock from every side, I could not send them empty away. SoI preached at a small distance from the house ; and besought them to consider our " great High Priest, who is passed through into the heavens :" and none opened his mouth; for the lions of Breage too are now changed into lambs. That they were so fierce ten years ago is no wonder; since their wretched minister told them, from the pulpit, (seven years before I resigned my fellowship,) that "'John Wesley was expeiled the college for a base child, and had been quite mazed ever since: that all the Methodists, at their private societies, put out the lights," c; with abundance more of the same kind. But a year or two since, it was observed, he grew thoughtful and melancholy ; and, about nine months ago, he went into his own necessary house, and hanged himself. When we came to Newlyn, we were informed that a strong, healthy man, was, the morning before, found dead in his bed. Many were startled: so I endeavoured to deepen the impression, by preaching on those words, There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." In the evening I preached at St. Just. Except at Gwennap, I have seen no such congregation in Cornwall. The sun (nor could we contrive it otherwise) shone full in my face, when I began the hymn: but just as I ended it, a cloud arose, which covered it till I had done preaching. Is any thing too small for the providence of Him by whom our very hairs are numbered ?

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.

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 ?"

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

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

leisure, hurried away to me, and received them with all the genuine indi cations of passionate gratitude. All the books were very acceptable ; but none more so than the psalms and hymns, which enabled them to gratify their peculiar taste for psalmody. Sundry of them lodged all night in my kitchen; and sometimes when I have awaked at two or three in the morning, a torrent of sacred psalmody has poured into my chamber In this exercise some of them spend the whole night. "The good effects of this charity are already apparent. It convinces the Heathen, that however careless about religion the generality of the white people are, yet there are some who think it a matter of importance. It has excited some of their masters to emulation; and they are ashamed. that strangers on the other side the Atlantic ocean, should be at such pains to teach their domestics, while themselves are negligent about it. Such of the negroes as can read already, are evidently improving in knowledge. It has excited others to learn to read: for as I give books to none but such as can read, they consider them as a reward for their industry. And I am told, that in almost every house in my congregation, and in many other places, they spend every leisure hour in endeavouring to learn. Many do this from a sincere desire to know the will of God; and if some should do it from the meaner principle of vanity or curiosity, yet I cannot but rejoice, that it renders them the more capable of receiving instruction. To all this I may add, that the very distributing these books gives me an opportunity of speaking seriously, and with particular application, to many who would not otherwise come in my way. "There are thousands of, negroes in this colony who still continue. in the grossest ignorance, and are as rank Pagans now, as they were in the wilds of Africa. Not a few of these are within the bounds of my congre- gation. Butall are not of this character. Upon some my ministry of late

I rode to the Old Passage: but finding we could not pass, we went on to Purton; which we reached about four in the after noon. But we were no nearer still; for the boatmen lived on the other side, and the wind was so high, we could not possibly make them hear. However, we determined to wait a while; and in a quarter of an hour they came of their own accord. We reached Coleford before seven ; and found a plain, loving people, who received the word of God with all gladness. Twes. 16. Examining the little society, I found them grievously harassed by disputations. Anabaptists were on one side, and Quakers on the other: and hereby five or six persons have been confused : but the rest cleave so much the closer together. Nor does it appear that there is now one trifler, much less a disorderly walker, among them. I learned the particulars of that surprising storm which was here the year before last. It began near Cheltenham, on June 14, 1754, and passed on over Coleford, in a line about three miles broad. It was rain mixed with hail. The hail broke all the windows it had access to, stripped all the trees both of fruit and leaves, and destroyed every green thing. Many of the stones were as large as hen eggs: some were fourteen or fifteen inches round. The rain occasioned such a torrent of water in the street, as bore away man and beast. A mile or two further, it joined with the waters of a mill dam; which it broke down, and carried away several houses. How frequent would accidents of this kind be, if chance, not God, governed the world! We rode through hard rain to Brecknock, and came just at the hour appointed for preaching. The Town Hall, in which I was desired to preach, is a large and commodious place ; and the whole congregation (one poor gentleman excepted) behaved with seriousness and decency.

I rode over to Howell Harris at Trevecka, though not knowing how to get any further. But he helped us out of our difhiculties ; offering to send one with us who would show us the way, and bring our horses back: so I then determined to go on to Holyhead, after spending a day or two at Brecknock. It being the day appointed for the justices and commissioners to meet, the town was extremely full; and curiosity (if no better motive) brought most of the gentlemen to the preaching. Such another opportunity could not have been of speaking to all the rich and great of the county: and they all appeared to be serious and attentive. Perhaps one or two may lay it to heart. I delayed preaching till nine, for the sake of the tender and delicate ones. At two we had near the whole town; and God reserved the great blessing for the last. Afterward we rode to Trevecka: but our guide was ill: sc in the morning we set out without him... Before I talked with him myself, I wondered H. Harris did not go out and preach as usual: but he now informed me, he preached till he could preach no longer, his constitution being entirely broken. While he was thus confined, he was pressed in spirit to build a large house; though he knew not why, or for whom. But as soon as it was built, men, women, and children, without his seeking, came to it from all bette: 598 REV. J. WESLEY'S JOURNAL. March, 1756. parts of Wales : and, except in the case of the Orphan House at Halle, I never heard of so many signal interpositions of Divine providence.

It continued fair till we came to Builth; where I preached to the usual congregation. Mr. Phillips then guided us to Royader, about fourteen English miles. It snowed hard behind us and on both sides, but not at all where we were. wes. 23. When we took horse, there was nothing to be seen but a waste of white: the snow covered both hills and vales. As we could see no path, it was not without much difficulty, as well as danger, that we went on. But between seven and eight the sun broke out, and the snow began to melt: so we thought all our difficulty was over; till, about nine, the snow fell faster than ever. In an hour it changed into hail; which, as we rode over the mountains, drove violently in our face. About twelve this turned into hard rain, followed by an impetuous wind. However, we pushed on through all, and before sunset came to Dolgelly. Here we found every thing we wanted except sleep, of which we were deprived by a company of drunken, roaring sea captains, who kept possession of the room beneath us, till between two and three in . the morning: so that we did not take horse till after six ; and then we could make no great speed, the frost being exceeding sharp, and much ice in the road. Hence we were not able to reach Tannabull till between eleven and twelve. An honest Welshman here gave us to know (though he spoke no English) that he was just going over the sands. So we hastened on with him, and by that means came in good time to Carnarvon.

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

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.

many of her present clergy. Why then should I cavil at you for feeding those sheep that are starved by their own shepherds?' for endeavouring to recover them from that stupid lethargy and open wickedness which in volve the generality of mankind? This is your happiness: would to God -t could be mine! I have often had a strong desire for it; and would now gladly dedicate my life to it, if my poor abilities and mean education, together with the twenty-third Article of our Church, did not crush the thought. However, as I do not see you vary from the doctrine of the Church, I should not scruple to join with you. My chief motives (beside that strong desire) are, First, I reflect, there is scarce a situation in life, at least in the trading world, without its attendant frauds or vices, which are now scarce separable from it. Secondly, I am at present of no use in society ; so that on account of any advantage that now accrues from me to the public, I need not scruple giving myself to my darling employment Thirdly, I am convinced a man may instruct and reform himself by instructing and reforming others. But may I attempt this otherwise than by the ordinary method of admitting labourers into the Lord's vineyard? Your thoughts on this subject would be received as a singular favour; for which I shall impatiently wait, who am, " Reverend sir, Your affectionate and ready servant." I rode to Tullamore ; where one of the society, Edward Willis, gave me a very surprising account of himself. He said:

"When I was about twenty years old, I went to Waterford for business. After a few weeks I resolved to leave it; and packed up my things, in order to set out the next morning. This was Sunday; but my landlord pressed me much not to go till the next day. In the afternoon we walked out together, and went into the river. After a while, leaving him near the shore, I struck out into the deep. J soon heard a ery, and, turning, saw him rising and sinking in the channel of the river. I swam back with all speed, and, seeing him sink again, dived down after him. When I was near the bottom, he clasped his arm round my neck, and held me so fast that I could not rise. Seeing death before me, all my sins came into my mind, and I faintly called for mercy. In a while my senses went away, and I thought I was in a place full of light and glory, with abundance of people. While I was thus, he who held me died, and I floated up to the top of the water. I then immediately came to myself, and swam to the shore, where several stood who had seen us sink, and said, they never knew such a deliverance before; for I had been under water full twenty minutes. It made me more serious for two or three months. Then I returned to all my sins. "But in the midst of all, I had a voice following me every where, "When an able minister of the Gospel comes, it will be well with thee!' Some years after I entered into the army: our troop lay at Phillip's Town, when Mr. W. came. I was much affected by his preaching; but not so as to leave my sins. The voice followed me still; and when Mr. J. W. came, before I saw him I had an unspeakable conviction that he was the man I looked for; and soon after I found peace with God, and it was well with me indeed."

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:

the spot. On further inquiry, we found he was struck on the left side of his head.' " I gave my last exhortation to the society in Cork, and setting out early on Monday, 7, in the evening, came to Limerick. The account which one of our sisters gave of Ann Beauchamp was as follows : August 18, 1753. I went to see Ann Beauchamp, who had been ill for about a week. I asked her, in what state she found her soul. She answered "T am quite happy. I know that my Redeemer liveth, and has taken away all my sins. And my heart is comforted with the presence of God: I long to die, that I may be with him." I asked, "But are you resigned, either to live or die, as he shall see fit?" She answered, "I cannot say, I am willing to live: it would go hard with me to live now. Pray that the Lord may perfect his work of sanctification in my soul." Being asked, if she could freely part with all her friends, she said, "Yes: and as to my children, I have cast them upon the Lord. I know he will take care of them; and I give them freely up to him, without one anxious thought." She then prayed for her friends and acquaintance one by one, and afterward, fervently and with tears, for each person in her band: then for Mr. John Wesley, desiring she might be found at his feet in the day of the Lord. Soon after she called her mother, desired forgiveness for any thing wherein she had ignorantly offended her, and exhorted her not to grieve ; adding, " God will comfort you, and give you strength to bear your trial. It is your loss, but it is my everlasting gain; and I am going but a little before you." She then prayed over her, and kissing her, took her leave. In the same manner she took leave of all about her, exhorting, praying for, and kissing them, one by one: afterward she called for, and took her leave of, her servants.

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.

curious to hear, will now draw back: men once drawn, having stifled their good desires, will disapprove what they approved before, and feel dislike, instead of good will, to the preacher. Others, who were more or less convinced, will be afraid or ashamed to acknowledge that conviction. And all these will catch at ill stories, (true or false,) in order to justify their change. When, by this means, all who do not savingly believe, have quenched the Spirit of God, the little flock goes on from faith to faith; the rest sleep on and take their rest. And thus the num- ber of hearers in every place may be expected first to increase, and then decrease. At noon I preached at Coolylough, where the preachers and stewards met. In the evening I preached at Tullamore, in Barrack-street ; and many who never had so much curiosity as to walk a hundred yards to hear the preaching, vouchsafed to hear it at their own doors. In the middle of the sermon came a quarter master, very drunk, and rushed in among the people. In a short time he slipped off his hat, and gave all the attention of which he was capable. So did many of the soldiers, and many officers. O let some lay it to heart! -We walked down to Lord Tullamore's, (that was his title then,) an old mile from the town. His gardens are extremely pleasant. They contain groves, little meadows, kitchen gardens, plats of flowers, and little orchards, intermixed with fine canals and pieces of water. And will not all these make their owner happy? Not if he has one unholy temper! Not unless he has in himself a fountain of water, springing up into everlasting life. About this time I received a letter without a name, part of which I have subjoined :

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

I read Mr. Barton's ingenious " Lectures on Lough Neagh," near Lurgan, which turns wood into stone, and cures the king's-evil, and most cutaneous distempers. Under part of this lake there is first a stratum of firm clay, and under that a stratum of trees four foot thick, all compacted into one mass, doubtless by the pressure of the incumbent earth, (perhaps water too,) which it has probably sustained ever since the general deluge. In the evening we had the largest congregation which I have seen since we left Cork. It was almost as large at five in the morning. Why should we despair of doing good at Lurgan also ? I preached at Newry, and the three following days. On Monday, August 2, I returned to Rosmead. We rode to Tullamore through heavy rain, which a strong wind drove full in our face. The only wild Irish whom I have seen yet, a knot of officers, were present at the preaching in the evening, and behaved tolerably well. I preached at Portarlington in the evening, and was going to take horse in the morning, when a gentleman came, and said he was just setting out for Dublin, and would be glad of my company in his chariot. I accompanied him to Johnstown, where we dined; and then took horse and rode on to Dublin. On this and the next day I finished my business in Ireland, so as to be ready to sail at an hour's warning.

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

Having hired horses for Chester, we set out about seven. Before one we reached Bangor, the situation of which is delightful beyond expression. Here we saw a large and handsome cathedral. but no trace of the good old monks of Bangor; so many hundreds of whom fell a sacrifice at once to cruelty and revenge. The country from hence to Penmaen Mawr is far pleasanter than any garden. Mountains of every shape and size, vales clothed with grass or corn, woods and smaller tufts of trees, were continually varying on the one hand, as was the sea prospect on the other. Penmaen Mawr itself rises almost perpendicular to an enormous height from the sea. The road runs along the side of it, so far above the beach, that one could not venture to look down, but that there is a wall built all along, about four foot high. Meantime, the ragged cliff hangs over one's head, as if it would fall every moment. An hour after we had left this awful place, we came to the ancient town of Conway. It is'walled round ; and the walls are in tolerably good repair. The castle is the noblest ruin I ever saw. It is four square, and has four large round towers, one at each corner, the inside of which have been stately apartments. One side of the' castle is a large church, the windows and arches of which have been curiously wrought. An arm of the sea runs round two © sides of the hill on which the castle stands ; once the delight of kings, now overgrown with thorns, and inhabited by doleful birds only. About eight we reached Place Bagh, where, as soon as I named my name, William Roberts received us with all gladness. But neither he nor any of his family could speak one sentence of English: yet our guide helped us out pretty well. After supper we sung and went to prayers. Though they could not speak it, most of them understood English: and God spoke to their hearts.

Several of the neighbours came early in the morning, and gladly received a few words of exhortation. We then rode on, through one of the pleasantest countries in the world, by Holywell to Chester. Here we had a comfortable meeting in the evening, as well as the next day, both in the room and in the Square. The rain was suspended, while I preached to a large and quiet congregation. I rode to Bolton. Though I came unexpected, the house was well filled. After resting a day, on Thursday, 19, I went on to Man. chester, and preached in the evening to a large congregation, without the least disturbance. The tumults here are now at an end; chiefly through the courage and activity of a single constable. Mri. 20. I rode to Chelmorton in the Peak. Although the poor people had no previous notice, they supplied the want of it by sending 616 REV. J. WESLEY'S JOURNAL. Sept. 1756 quickly to the neighbouring villages. Between seven and eight the house was pretty well filled; and many of them were extremely thankful. We set out early; and, after spending an hour at Ashbourn, hastened on to Lichfield: but it was not without difficulty ; the waters being out, to a very uncommon degree, in many places. About eight we reached Wednesbury, tired enough. There we stayed the next day. We rode forward to Redditch. It had rained all the way, so that Mr. Walsh was obliged to go to bed as soon as we came in. Having dried some of our clothes, Mr. Bruce and I took horse again about two; having one with us who knew the by-roads, the common road being unpassable through the floods. About five we came to a broad water, which our guide did not care to pass. Mr. Bruce, seeing a foot bridge, walked over it, leading his horse by a long rein through the water: but in an instant the horse disappeared. However, he soor emerged and gained the bank. I rode through, at a small distance, very safely ; and in the evening preached at Evesham. Finding we could not ride the usual way, we procured another guide, and rode by Andover Ford to Stroud. Mr. Jones and my brother met us here. _ We rode on to Bristol. About fifty of us being

met, the rules of the society were read over, and carefully considered one by one: but we did not find any that could be spared. So we all agreed to abide by them all, and to recommend them with our might. We then largely considered the necessity of keeping in the Church, and using the clergy with tenderness; and there was no dissenting voice. God gave us all to be of one mind and of one judgment. The rules of the bands were read over and considered, one by one ; which, after some verbal alterations, we all agreed to observe and enforce. The rules of Kingswood school were read and considered, one by one; and we were all convinced they were agreeable to Scripture and reason: in consequence of which it was agreed, 1. That a short account of the design and present state of the school be read by every assistant in every society: and, 2. That a subscription for it be begun in every place, and (if need be) a collection made every year. My brother and I closed the conference by a solemn declaration of our purpose never to separate from the Church ; and all our brethren concurred therein. For a few days I was laid up with a flux; but on Sunday, September 5, I crept out again, and preached at Kingswood in the morning and Stokes Croft in the afternoon. Mow. 6. I set out in the machine, and on Tuesday evening came to London. Wednesday and Thursday, I settled my temporal business. It is now about eighteen years since I began writing and printing books; and how much in that time have I gained by printing?' Why, on summing up my accounts, I found that on March 1, 1756, (the day I left London last,) I had gained by printing and preaching together, a debt of twelve hundred and thirty-six pounds. I preached at a famous place, commonly called, " The Bull-and-Mouth Meeting ;" which had belonged, I suppose, near a hundred years, to the people called Quakers. As much of real religion as was ever preached there, I trust will be preached there still ; and perhaps in a more rational, scriptural, and intelligible manner. Oct. 1756. REV. J. WESLEY'S JOURNAL. 617

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.

As it is our duty to do all we can to make ail around us happy, 1 think there is one thing that may be done to promote so blessed an end, which will at the same time be very advantageous to them that practise it; namely, to efface all the obscene words which are written on houses. doors, or walls, by evil-minded men. This which I recommend to others, I constantly practise myself; and if ever I omit doing it, I am severely checked, unless I can produce some good reason for that omis sion. I do it with a sponge, which for that purpose I carry in my pocket. The advantages I reap from hence are, 1. Peace of conscience in doing my duty. 2. It helps me to conquer the fear of man, which is one of my greatest trials. 3. It is matter of joy, that I can do any the least service to any one: and as all persons, especially the young, are liable to temptations to impurity, I cannot do too much to remove such temptations, either from myself or others. Perhaps, too, when the unhappy writers pass by, and see their bad labours soon effaced, they may be discouraged from pursuing so shameful a work; yea, and brought to a better mind. 'Perhaps in some places it might not be amiss, in the room of what is effaced, to write some serious sentence, or short text of Scripture: and wherever we do this, would it not be well to lift up our heart to God, in behalf of those sinners, in this or the like manner: ' Lord, lay not this sin to their charge! Father, forgive them; for they know not what they do!' "

I began reading that excellent book, "The Gospel Glass," to the morning congregation; a method which I find more profitable, for ¢ instruction in righteousness," than any other manner of preaching. I began reading over, with the preachers that were in town, Mr. Pike's Philosophia Sacra. Sacred Philosophy. It contains the marrow of Mr. Hutchinson's philosophy clearly and modestly proposed; but upon a close examination, I found the proofs were grievously defective. I shall never receive Mr. Hutchinson's creed, unless ipse dixit authority pass for evidence. I yielded to importunity, and spent. an hour with poor Mr. V , who was awakened and found peace in attending our preaching, and soon after turned Quaker. I did wonder at it once, but I do not now. One so full of himself might turn Papist or Mohammedan. Monday, November 1, was a day of triumphant joy, as All Saints' Day generally is. How superstitious are they who scruple giving God solemn thanks for the lives and deaths of his saints ! Having procured an apparatus on purpose, I ordered several persons to be electrified, who were ill of various disorders ; some of whom found an immediate, some a gradual, cure. From this time I appointed, first, some hours in every week, and afterward an hour in every day, wherein any that desired it, might try the virtue of this surprising medicine. 'Two or three years after, our patients were so numerous that we were obliged to divide them: so part were electrified in Southwark, part at the Foundery, others near St. Paul's, and the rest near the Seven Dials: the same method we have taken ever since ; and to this day, while hundreds, perhaps thousands, have received unspeakable good, I have not known one man, woman, or child, who has received any hurt thereby: so that when I hear any talk of the danger of being electrified, (especially if they are medical men who talk so,) I cannot but impute it to great want either of sense or honesty. Be , el ae Dec. 1756. REV. J. WESLEY'S JOURNAL. 619

At the request of the author, I took some pains in correcting an ingenious book, shortly to be published. But the more I consider them, the more I doubt of all systems of astronomy. I doubt whether we can certainly know either the distance or magnitude of any star in the firmament.' Else why do astronomers so immensely differ, even with regard to the distance of the sun from the earth? Some affirming it to be only three, others ninety, millions of miles! About this time the following note was given into my hand at Wapping : "John White, master-at-arms, aboard his majesty's ship Tartar, now at Plymouth, desires to return Almighty God thanks, for himself and all the ship's company, for their preservation in four different engagements they have had with four privateers which they have taken; particularly the last, wherein the enemy first boarded them. They cleared the deck, boarded in their turn, and took the ship, thirty of the enemy being killed, and fifty more wounded. Only two of our crew were wounded, wha, it is hoped, will recover." Calling on a friend, I found him just seized with all the symptoms of a pleurisy. I advised him to apply a brimstone plaster, and in a few hours he was perfectly well. Now, to what end should this patient have taken a heap of drugs, and lost twenty ounces of blood ? To what end? Why, to oblige the doctor and apothecary. Enough! Reason good! I preached at Deptford. Even this wilderness does at length " blossom and bud as the rose." Never was there such life in this little flock before, nor such an increase in the number of hearers. The following letter was wrote on Saturday, 28 : " REVEREND AND D=AR SIR, When I was at Freshford, on January 30, in the morning, I scrupled singing those words, Ye now afflicted are, And hated for his name, And in your bodies bear The tokens of the Lamb. thought I was not afflicted or hated for the name of Christ. But this scruple was soon removed. For at Bradford, in the evening, was pressed Journal I. 40 G22 0); REY. J. WESLEY'S JOURNAL. March, 1757

for a soldier, and carried to an inn, where the gentlemen were. Mr Pearse hearing of it, came, and offered bail for my appedrance the next day. They said they would take his word for ten thousand pounds ; but not for me; I must go to the Round house: (the little stone room on the side of the bridge :) so thither I was conveyed by five soldiers. There Il found nothing to sit on but a stone, and nothing to lie on but a little straw. But soon after a friend sent me a chair, on which I sat all night. I had a double guard, twelve soldiers in all; two without, one in the door, and the rest within. I passed the night without sleep, but not without rest; for, blessed be God, my peace was not broken a moment. My body was in prison, but I was Christ's freeman; my soul was at liberty. And even there I found some work to do for God: I had fair opportunity of speaking to them who durst not leave me. And I hope it was not in vain. "Tn the morning I had leave to go to a private house with only one soldier to guard me. About three in the afternoon I was carried before the commissioners, and part of the act read, which empowered them to take such able bodied men as followed no business, and had no lawful or sufficient maintenance. 'Then I said, 'If these are the men you are to take, Iam not a proper person; for I do follow a lawful calling in partnership with my brother, and have also an estate.' The justice said, ' If you will make oath of that, I think we must let you go.' But the commissioners said, no man could swear for himself. I said, ' Gentlemen, give me time, and you shall have full proof.' After a long debate, they , - took a fifty pound bond for my appearance on that day three weeks. All the time I could bless God, that he counted me worthy to suffer for his name's sake.

On Sunday, 13, I buried Elizabeth Langdon, who, after severe inward trials, was for several days in great pain, but in great peace. On Sunday, 20, I buried Hannah Lee, a pattern of industry, meekness, and patience. And on Sunday, 27, I buried Mary Naylor, who for several years was 2 most eminent pattern of truly Christian courage, plainness of speech, and plainness of apparel. A week before, I had an opportunity of telling her all that was in my heart concerning her change (not for the better) in all these particulars. In the beginning of her illness, she was in great darkness and distress of soul; but while prayer was made for her, her bodily pain ceased, and her soul received comfort; and on Monday, 21, just at midnight, she quietly fell asleep. I rode to a gentleman's near Beaconsfield, and preached at six in the evening, in a large, convenient place filled with serious hearers, several of whom had come five or six miles. I was earnestly importuned to go over to High Wycomb. K went and preached there at noon, on the parable of the sower. Perhaps some of the seed which has been sown here for many years will at length bring forth fruit. At six it seemed as if the whole town of Beaconsfield was assembled together. And I bear them witness, they gave earnest heed, high and low, to the things which were spoken. A large number of them were present in the morning, on Friday, April 1. Fair beginnings these! But "he that endureth to the end, the same shall be saved." In returning to London, I read a tract on "'The Law of Nature," wrote by a counsellor of Geneva. I am sorry to find Dr. Taylor's poison spread to the Alps also! And even printed and published at Geneva, without any hinderance or animadversion ! I paid one more visit to Thomas Singleton, an amiable young man, called away at five-and-twenty, in the dawn of a flourishing rt ee) 624 REV. J. WESLEY'S JOURNAL. April, 1757,

We had two very useful sermons at St. Thomas's churcn ; the one, on counting the cost, before we begin to build; the other, on, « Be ye angry, and sin not." And both of them were exactly suitable to the present case of many in the congregation. The upper part of the high spire of the church was blown down in the late storm. . The stones, being bound together by strong iron cramps, hung waving in the air for some time. 'Then they broke through roof, gallery, pews, and pavement, and made a deep dint in the ground. I walked to the infirmary; standing on a hill, at the north end of the town. The seamen's hospital is joined to it, on each side, by semicircular piazzas. All is extremely clean and neat, at least equal to any thing in London. The old seamen have smaller or larger allowance, according to their families ; so that nothing is wanting 626 REV. J. WESLEY'S JOURNAL. May, 1757. to make their lives easy and comfortable but the love of God. 1 aftere ward spent an hour with Mr. Peter Whitefield, a man of strong understanding and various learning. His " Dissertation in Defence of the Hebrew Points" (which he sent me the next morning) is far more satisfactory than any thing which I ever heard or read upon the subject. I talked with one who, by the advice of his pastor, had, very calmly and deliberately, beat his wife with a large stick, till she was black and blue, almost from head to foot. And he insisted, it was his duty so to do, because she was surly and ill-natured; and tnat he was full of faith all the time he was doing it, and had been so ever since. I took a view of the free school, a truly noble benefaction. Here seventy boys and thirty girls are entirely provided for. The building forms three sides of a square, and is rather elegant than magnificent. The children are taught to work, in their several ways, as well as to read and write. The school, the dining rooms, and the lodgings, are all plain and clean. The whole was the gift of one man, Mr. Blundell, a merchant of Liverpool.

Mon. May 2. I preached at Warrington about noon, to a wild, staring people, (very few excepted,) who seemed just ripe for mischief. But the bridle was in their jaws. In the evening I preached at Manchester. I rode over to Hayfield, and preached at one in the church, to a congregation gathered from all parts. I inquired of John Johnson. concerning Miss Berresford. The sum of his account was this : " She was always ah innocent, sober young woman, having the form of godliness, till she was convinced of sin, and soon after justified. She was a pattern both of piety and industry. Notwithstanding her fortune and her sickliness, she was never unemployed; when she had no other work, working for the poor. And the whole tenor of her conversation was such, that it is stilla common saying, 'If Miss Berresford is not gone to heaven, nobody ever will.' "She had a vehement love to the word of God, and spared no pains in order to bear it. Frequently she would not go to bed all night, lest she should miss the morning preaching. She lost no opportunity of meeting with her brethren, to whom her heart was closely united: nor was she afraid or ashamed to own the poorest of them, wherever she met them, and whatever company she was in. The very sight of them occasioned a joy in her soul, which she neither could nor desired to hide. "When her weakness confined her to her room, she rejoiced with joy unspeakable : more especially when she was delivered from all her doubts concerning Christian perfection. Never was any one more athirst for this, for the whole mind that was in Christ. And she earnestly exhorted all her brethren, vehemently to press after it. "'The more her bodily strength decayed, the more she was strengthened in spirit. She called upon all that were with her, 'Help me to rejoice ; help me to praise God.' Having no fear, but a jealousy over herself, lest she should exceed in her desire to be with Christ.

At five the house contained the congregation, but at eight they covered the plain adjoining to it. The sun was hot, till the clouds interposed ; it was a solemn and comfortable season. As soon as the service of the church was ended, I began at the end of the house again, and exhorted a willing multitude to "follow after charity." A shower of rain and hail fell as I drew to a conclusion, but it did not disturb the congregation. Soon after I took horse for Birstal. The congregation here was treble to that at Bradford; but as they stood one above anuther, on the circular slope of the hill, my voice commanded them all. Though I spoke longer than I usually do, I found no weariness or weakavss. Shall not "they that trust in the Lord renew their strength ?" Yea, as long as the sun and moon endureth. On Monday and Tuesday 1 preached in the neighbouring towns. May, 1757. REV. J. WESLEY'S JOURNAL. 631 I rode, in the afternoon, from Halifax, over the huge, but extremely pleasant and fruitful, mountains to Heptonstal. A large congregation was waiting for us, not only on the ground, but on the side and tops of the neighbouring houses. But no sc ffer 1r trifler was seen among them. It rained in the adjoining valley all or most of the time that I was preaching; but it was fair with us, on the top of the mountain. What an emblem of God's taking up his people into a place of safety, while the storm falls on all below! Here I was informed of the earthquake the day before. On Tuesday, May 17, many persons in several parts, within five or six miles, heard a strange noise under the ground, which some compared to thunder, others to the rumbling of carts. Quickly after they felt the earth rock under them, and wave to and fro. Many who were within doors heard their pewter and glass clatter; many in the fields felt the ground shake under their feet; and all agreed as to the time, though they knew nothing of each other's account.

632 REV. J. WESLEY'S JOURNAL. _June, 1757. out a green leaf upon them, but abundance of trees likewise naked as in the depth of winter. Upon inquiring, I found that some time before, a violent wind had gone through all these parts, which not only threw down chimneys, walls, and barns, and tore up trees by the roots, but scorched every green thing it touched as with fire, so that all the leaves immediately fell off, and not only bushes and fruit trees, but elms, oaks, and firs, withered away to the very roots. rt. 2'7. I preached at Branthwait about noon. Many of the congregation came from far. The rain was suspended from ten till evening, so that they had op) ortunity both of coming and returning. This also was an answer to prayer: and is any such too little to be remembered ? May 29. (Being Whit-Sunday.) After preaching at eight and at two, I hastened to Cockermouth. I began without delay, and cried to a listening multitude, "If any man thirst, let him come unto me and drink." The word had free course. Even the gentry seemed desirous to drink of the " living water." I rode to Wigton, a neat, well-built town, on the edge of Cumberland. I preached in the market place at twelve. The con- ' gregation was large and heavily attentive. Between four and five we crossed Solway Frith; and before seven reached an iJl-looking house, called the Brow, which we came to by mistake, having passed the house we were directed to. I believe God directed us better than man. Two young women we found kept the house, who had lost both their parents ; their mother very lately. I had great liberty in praying with them and for them. Who knows but God will fasten something upon them, which they will not easily shake off?

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.

At seven they were gathered from all parts, and 1 was greatly refreshed among them. At five, the court house being too small, I was obliged to go out into the market place. O what a difference is there between these living stones, and the dead, unfeeling multitudes in Scotland! ' I proclaimed the love of Christ to sinners, in the market place at Morpeth. Thence we rode to Placey. The society of colliers here may be a pattern to all the societies in England. No person ever misses his band or class: they have no jar of any kind among them; but with one heart and one mind " provoke one another to love and to good works." After preaching I met the society in a room as warm as any in Georgia: this, with the scorching heat of the sun, when we rode on, quite exhausted my-strength. But after we came to Newcastle I soon recovered, and preached with as much ease as in the morning. In the evening I preached at Sunderland. I then met the society, and told them plain, none could stay with us, unless he would part with all sin ; particularly, robbing the king, selling or buying run goods ; which could no more suffer, than robbing on the highway. July, 1757. REY. J. WESLEY'S JOURNAL. 635 This I enforced on every member the next day. A few would not , promise to refrain: so these I was forced to cut off. About two hundred and fifty were of a better mind. . The desk was placed in the evening just opposite the sun, which, when I begun, was covered with a cloud: but it broke out in a few minutes, and shone full in my face, for three quarters of an hour. But it was no inconvenience at all; nor were my eyes any more dazzled, than if it had been under the earth. I preached at eight to the usual congregation ; and hast- ened to Shields, lest I should be too late for the church. Between

At seven in the evening-I preached in the main street at Stockton. None but two or three gentlemen seemed unconcerned. I went thence to meet the society ; but many others begged to stay with them, and so earnestly that I could not refuse. And indeed it was a day of God's power; I scarce know when we have found the like. At eleven I preached near the market place in Yarm. Many gentry were there, and all serious. I find in all these parts a solid, serious people, quite simple of heart, strangers to various opinions, and seeking only the faith that worketh by love. And most of the believers are waiting and longing for the fulness of the promises. One young woman, late a Papist, I talked with at large, who last night took leave of her priest. Instead of staying to be sent for, she sent for him ; and, after asking him several questions, frankly told him, she had now found the true religion; and, by the grace of God, would continue therein. She has been concerned for her soul from thirteen years of age. About two years ago she began to hear our preachers : soon after she found the peace of God, and has never lost it since. About seven I preached at Osmotherley. Thur. '7. I rode through one of the pleasantest parts of England to Hornby. Here the zealous landlord turned all the Methodists out of their houses. This proved a singular kindness: for they built some little houses at the end of the town, in which forty or fifty of them live together. Hence with much ado I found my way to Robinhood's Bay, and preached on the quay, to the greatest part of the town: all (except one or two, who were very wise in their own eyes) seemed to receive the trath in love. This day, between Helmsley and Kirkby Moorside, we rode over a little river, which suddenly disappears ; and, after running a mile under ground, rises again and pursues its course.

At seven in the morning the house just contained the people. I designed to preach abroad in the afternoon ; but the rain drove us into the house again : as many as could crowded i in. The rest stood without, though many, I fear, were wet to the skin. Before I left Newcastle I heard a strange relanon, which I knew not what to think of. I then desired T. Lee, who was going to the place, to inquire particularly concerning it. He did so, and in consequence of that inquiry wrote me the following account : - /« R __. J__. lived about twelve miles from Newcastle. His son, some time since, married without his consent. At this he was so enraged, that he wished his right arm might burn off, if ever he gave or left him sixpence. " However, in March last, being taken ill, he made his will, and left him all his estate. The same evening he died. On Thursday, 10, his widow laying her hand on his back, found it warm. In the evening, those who were with him went into the next room to take a little refreshment. As they were eating, they observed a disagreeable smell, but could find nothing in the room to cause it. Returning into the room where the corpse "lay, they found it full of smoke. Removing the sheet which covered: the corpse, they saw (to their no small amazement) the body so burnt, that the entrails were bare, and might be seen through the ribs. His right arm was nearly burnt 'off; his head so burnt that the brains appeared ; and a smoke came out of the crown of his head, like the steam of boiling water. When they cast water upon his body, it hissed, just as if cast on red-hot iron. Yet the sheet which was upon him was not 'singed : but that under him, with the pillow-beer and pillow, and the plank on which he lay, were all burned, and looked as black as charcoal.

I took a walk in the Charter House. I wondered that all the squares and buildings, and especially the schocl boys, looked so little. But this is easily accounted for. I was little myself when I was at school, and measured all about me by myself. Accordingly, the upper boys being then bigger than myself, seemed to me very big and 'el; quite contrary to what they appear now when I am taller and a a ee Sept. 1757. REV. J. WESLEY'S JOURNAL. 641 bigger than them. I question if this is not the real ground of the common imagination, that our forefathers, and in general men in past ages, were much larger than now: an imagination current in the world eighteen hundred years ago. So Virgil supposes his warrior to throw a stone that could scarce be wielded by twelve men, Qualia nunc hominum preducit corpora tellus. Such men as the earth now produces. So Homer, long before : Ovor vv Booro evot. Such as men now are. Whereas, in reality, men have been, at least ever since the deluge, very nearly the same as we find them now, both for stature and understanding. I set out in the machine, and the next evening reacherl Bristol. I preached at nine to a small congregation cf earnest people at Clutton; and in the evening at Middlesey. On Saturday, 27, we rode on to Tiverton. I preached in the market house to as large a congregation as ever I saw here. And all were quiet. So can God make, when it is best, all our enemies to be at peace with us. Jon. 29. We rode through vehement wind, and many hard showers, to Launceston. 'This gave me a violent fit of the toothache, which, however, did not hinder my preaching. Such a night I never remember to have passed before ; but all is good which lies in the way to glory. We rode to Camelford, where my toothache was cured, by rubbing treacle upon my cheek. At six I preached in the market place. How are the lions in this town also become lambs! I preached about noon at Trewalder, and in the evening at Port Isaac. This was long a barren soil; but is at length likely to bring forth much fruit.

I rode on to Illogan; but not to the house where I used to preach: indeed his wife promised Mr. P., before he died, that she would always receive the preachers ; but she soon changed her mind. God has just taken her only son, suddenly killed by a pit falling upon him ; and on Tuesday last, a young, strong man, riding to his burial, dropped off his horse stone dead. The concurrence of these awfu. providences added considerably to our congregation. I went on to Camborne, and rejoiced to hear that the gentleman who pressed Mr. Maxfield no longer persecutes the Methodists, nor will suffer any one else to do it: and in the late dearth he relieved great numbers of the poor, and saved many families from perishing. 1 preached, at six, on, "I will heal their backsliding ;" and God applied . his word. Several who had left the society for some years, came after sermon, and desired to be re-admitted. O how should our bowels yearn over all that did once run well! This is the very thing we want; or how many souls might we yet pluck out of the jaws of the lion! Wed.'7. I observed more and more the effects of that burning wind which was in these parts on Sunday, the 28th of last month. It not only scorched all the leaves of the trees, so as to bring mid-winter upon them in two hours, but burned up all the leaves of potatoes and cabbage, and every green thing which it touched. What a mercy that it did not come a month sooner! Then it would have left little work for the reapers. As we rode through Gwithian parish, Mr. Harris pointed out the place where his father and many of his ancestors lived: it is now only a mountain of sand. Within a few years this so increased as to bury both the church and the whole town. I preached, at six, toa numerous congregation in Ludgvan. Some years since, when there was a flourishing society in Gulval, (the parish adjoining,) there was none at all here. But how is the scene changed! In Gulval not one class, not one member, remains: in Ludgvan there is a lively society !

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.

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

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.

In my return a man met me near Hannam, and told nie the school house at Kingswood was burned down. I felt not one moment's pain, knowing that God does all things well. When I came thither, I received a fuller account: about eight on Monday evening. two or three boys went into the gallery, up two pair of stairs. One of them heard a strange crackling in the room above. Opening the staircase door, he was beat back by smoke, on which he cried out, " Fire! Murder! Fire!" Mr. Baynes, hearing this, ran immediately down, and brought up a pail of water. But when he went into the room, and saw the blaze, he had not presence of mind to go up to it, but threw the water upon the floor. Meantime one of the boys rung the bell ; another called John Maddern from the next house, who ran up, as did James Burges quickly after, and found the room all in a flame. The deal partitions took fire immediately, which spread to the roof of the house. Plenty of water was now brought; but they could not come nigh the place where it was wanted, the room being so filled with flame and smoke, that none could go into it. At last a long ladder, which lay in the garden, was reared up against the wall of the house. But it was then observed, that one of the sides of it was broke in two, and the other quite rotten. However, John How (a young man, who lived next door) ran up it, with an axe in his hand. But he then found the ladder was so short, that, as he stood on the top of it, he could but just lay one hand over the battlements. 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.

I returned to London. Much confusion had been in my absence, occasioned by some imprudent words spoken by one who seemed to be strong in the faith. I heard all who were concerned face to face , but was utterly unable to judge whether there was wilful sin lying, on either side, or only human infirmity. For the present I leave it to the Searcher of hearts, who will bring all things to light in due season. (. had another long hearing of the same intricate cause; but with no more success: one side flatly affirmed ; the other flatly denied. This is strange: but it is more strange that those who seem so strong in faith should have no union of spirit "with each other. Fri. December 5. I baptized Henriquez Judah Seniore, a Portuguese Jew, more than sixty years of age. He seemed to have no confidence in himself, but to be waiting for " the consolation of Israel." In the evening I retired to Lewisham, and spent the fol- 648 REV. J. WESLEY'S JOURNAL. Jan. 1758 lowing days in finishing " A Preservative against Unsettled Notions in Religion ;" designed for the use of all those who are under my care. but chiefly of the young preachers. I had an opportunity (which I had long desired) of spend. mg an hour or two with the Rev. Mr. I would have appointed a time for our meeting weekly ; but he declined it: why, I cannot tell. John Nelson wrote me a letter, part of which I have subjoined :

At the request of the vicar, Mr. J., I rode over to Uxbridge. I preached for him, both morning and afternoon, to a large and serious congregation. How uncommon a providence is this! The Gospel was preached in the church at Hayes. Several of the parishioners ran from it, and took pews at Hillingdon. It followed them into Hillingdon church, where I preached twice in one day. Some of them went to Uxbridge: and now it is come to torment them at Uxbridge also. I read over the " Memoirs of the house of Brandenburgh." Quanta de spe decidi! How was I disappointed ! It is hard to determine from his writing, whether the author be a Mohammedan or a Christian. I suppose he is as near one as the other. On Friday, 17, the public fast, I preached at West-street in the morning, at Spitalfields in the afternoon, and Bull-and-Mouth in the evening; every where to a crowded audience. Indeed every place of worship throughout the city was extremely crowded all the day long. Surely all the prayers which have been offered up this day will not fall to the ground! I rode through much rain to Maldon, in Essex. Their new preaching house is large ; but it would in nowise contain the congregation which flocked together in the evening. For a time there was much persecution here ; but all is now calm and quiet: and probably good will be done, if those who now run well do not draw back to perdition. We had a large congregation at five in the morning, and more than we had room for in the evening. Fair blossoms! But which of these will bring forth fruit?' O Lord, thou knowest! It rained without ceasing till we came to a small inn, nineteen miles from Maldcn. Here we dried our clothes. Soon after the rain ceased, and we had a pleasant ride to London. '7. Having a sermon to write against the Assizes at Bedford, I retired for a few days to Lewisham. 650 REV. J WESLEY'S JOURNAL. March, 1758

Rest was now the more sweet, because both our horses were lame. However, resolving to reach Epworth at the time appointed, I set out in a post-chaise between four and five in the morning: but the frost made it so bad driving, that my companion came with the lame horses into Stamford as soon as me. The next stage I went on horseback ; but I was then obliged to leave my mare, and take another post-chaise. I came to Bawtry about six. Some from Epworth had come to meet me, but were gone half an hour before I came. I knew no chaise could go the rest of the road: so it remained only to hire horses and a guide. We set out about seven, but I soon found my guide knew no more of the way than myself. However, we got pretty well to Idlestop, about four miles frow Bawtry, where we had just light to discern the river at our side, and the country covered with water. I had heard that one Richard Wright lived thereabouts, who knew the road over the Moor perfectly well. Hearing one speak, (for we could not see him,) I called, "Who is there?" He answered, " Richard Wright." I soon agreed with him, and he quickly mounted his horse, and rode boldly forward. The north-east wind blew full in our face ; and I heard them say, "It is very cold!" But neither my face, nor hands, nor feet were cold, till between nine and ten we came to Epworth: after travelling more than ninety miles, I was little more tired than when I rose in the morning. I was much comforted at church, both morning and afternoon, by the serious behaviour of the whole congregation, so different from what it was formerly. After evening service I took my stand in the market place, with a multitude of people from all parts. Toward the end of the sermon the .rain was heavy ; but it neither lessened nor disturbed the congregation. cart March, 1758. REV. J. WESLEY'S JOURNAL. , 651

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

Considering the shortness of the warning, we had a large congregation in the evening ; but a very small one in the morning, Aprill. At this I did not wonder when I was informed, that the preaching at five had been discontinued for near a year and a half. At eight likewise, Sunday, 2, the congregation was small. I took knowledge that the people of Dublin had neither seen nor heard much of self denial, since T. Walsh left the kingdom. All the evenings of the following week we had numerous congregations. Nothing is wanting here but rigorous discipline, which is more needful in this than in any other nation ; the people in general being so soft and delicate, that the least slackness utterly destroys them. We walked round the college, and saw what was accounted most worthy of observation. The new front is exceeding grand ; and the whole square (about as large as Peckwater in Christ church) would be beautiful, were not the windows too small, as every one will see when the present fashion is out of date. rz. 7. I preached in the evening on Reuben's character, " unstable as water," so applicable to most of this nation. Some were deeply convinced, and resolved not to rest till they were established in grace. I exhorted the society to follow the example of their English brethren, by jointly renewing their covenant with God. On Tuesday evening I read the letters ; by one of which a poor backslider, who had been wandering near eleven years, was cut to the heart, and determined to return to Him from whom he had so deeply revolted. I explained at large the nature and manner of entering into covenant with God, and desired all who were purposed so to do, to set Friday apart for solemn fasting and prayer. Many did so, and met both at five in the morning, at noon, and in the evening.

I walked round the poor remains of the castle. The situation is extremely fine. It stands on the top of a gently-rising hill, commanding the prospect all four ways, and having rows of tall trees reaching down to the vale on three sides, with a grove covering it on the north-east. But the house, as well as the gardens round about it, are now utterly run to ruin. I wonder none has rebuilt it; unless there is a curse on the place for the sins of its former inhabitants ! I finished Mr. Spearman's " Inquiry ;" an ingenious, sensible book; but I cannot at all agree with his scheme: I still think Mr. Hutchinson's whole system is not only quite unsupported by Scripture, but loaded with insuperable difficulties. I cannot yet see Journal I. 42 654 REV. J. WESLEY'S JOURNAL. May, 1758. the possibility of any motion, without so much as a vacuum dissemuna tum. A diffused vacuum. Is it not flatly impossible, if all be full. and all matter be impenetrable? Much less can I conceive, how the streams of light and air can move continually in opposite directions, and that in space absolutely full, without justling with each other! In the evening I preached at Portarlington. Both this day and the next I was much concerned for my rich, gay hearers; and God gave me such a word for them, as I scarce ever had before. Hence, at his earnest request, I rode over to Mr. L y, who said he could not die in peace till he had seen me. For some time he had been quite distracted ; but he spoke quite sensibly yesterday, while Mr. Swindells was there, saying, with many tears, he had never prospered in any thing since he used Mr. W. so ill. That night he had sound and refreshing sleep, which he had not had for many weeks before ; and, when we called. most of what he said was reasonable and connected. Perhaps God may put an end to the troubles which have lately encompassed him on every side.

I preached in the market place at Mount Mellick in the evening, and at eight in the morning. At eleven I went to Church. Soon after, seven or eight troopers came into the same pew. Several were in the next pew, and others scattered up and down the church. n the middle of the service a person came in, and whispered to one of them in our pew: soon after another person came in and whispered to the corporal. Several of them then whispered together ; after which four went out, but quickly returned with many swords and pistols. After whispering together again, they all rose up from all parts, and went out of the church ina body. This put the whole congregation in an uproar, and many ran out in all hasce. Afterward the secret appeared to be this : Three weeks ago a man of the town grossly abused a trooper, whose patience at length being worn out, he gave him a cut across the head. A report now came that the man was dead. On this the mob gathered to seize the trooper; but the others resolved not to give him up to a mob, but to the peace officer. I suppose most of the Protestants in the town were present at the evening sermon. Many Papists also stood in the skirts of the congregation, though liable to heavy penance for it. I preached much longer than I am accustomed, finding it an acceptable time. Well might Kempis say, " He rides easily, whom the grace of God carries." Mon. May 1. I strove to put an end to the bitter contentions which had well nigh torn the society in pieces. I heard the contending parties face to face, and desired them to speak at large. God gave his blessing therewith ; the snare was broken, and they were cordially reconciled. Only one person was out of all patience, and formally renounced us all. But within an hour God broke her heart also, and she asked pardon with many tears. So there is reason to hope they will, for the time to come, 'bear one another's burdens." In the evening I preached at Tullamore, not only to a large number of Protestants, but to many Papists, and almost all the troopers in the town.

I suppose all the inhabitants of the village, with many others, were present at five in the morning. Among these was a poor woman, brought to bed ten days before, who had walked four Irish miles (seven English) with her child in her arms, to have it baptized by me. Another, who lived at Terryhugan, had earnestly desired the same thing, if she was delivered before I left the country. She was delivered two or three hours before the preaching. So God gave her what she asked of him. In riding to Lisburn I read Mr. Rollin's «Ancient History." Could so masterly a writer make so palpable blunders! Or are they owing to the translator? I have observed many as gross as that in the fourth volume: " A revered old age was the fruit of Gelon's wisdom. He was succeeded by Hiero, his eldest brother. This young prince" How? If Gelon enjoyed revered old age, could his eldest brother be young after his death? Abundance of people attended the preaching in the evening, as well as in the morning. I preached about noon at Comber, and then rode on to Newtown. This seems to have been a place of strength, large fragments of walls still remaining. I preached at seven on the green, to the largest congregation I have seen since I came into the kingdom. All were guiletly attentive, and, when I had done, went away in deep silence. Sai 13 We went into the church, the burial place of Mr. Colvin's father ana ancestors. The choir, turned into a chapel many years ago, 656 REY. J. WESLEY'S JOURNAL. May, 1758. is grand, and finely finished. But as no man cares for it, since the estate was sold, it is swiftly running to ruin. In the evening we had a larger congregation than before. I was afraid my voice would not reach them all; but God gave me strength, so that I believe every one present might hear distinctly.

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.

I met the preachers and stewards at Cooly-lough. The congregation at noon was the largest I ever saw there. In the afternoon the perplexed case of I. C. and I. A. was referred to Mr. S. and Mr. H.; who, after a long hearing, judged, (as did all present,) That I. C. had acted wrong, in seizing and selling I. A.'s goods for rent, when no rent was due." After preaching in the evening, I talked with Katharine Shea, of Athlone, concerning a strange account which I had heard: there are many now living who attest, on their personal knowledge, most of the particulars of it. She said, " When I was ten years old, the preaching began at Athlone. I liked and often heard it, though my parents were zealous Papists, till they removed into the country. I then grew as zealous as them, and was diligent in reading thé Popish prayers, till I was about thirteen; when, taking the Mass Book one day, to read my prayers, I could not see one word. I continued blind, just able to discern light from darkness, but not to read or do any work ; 'till after three months, casting my eye ona New Testament, I could read clearly. I said to myself, ' I won't read this Pro- June, 1758." REV. J. WESLEY'S JOURNAL. 65¥ testant book; 1 will read my own book.' Accordingly I opened the Mass Book, but could not see one word; it appeared all dark and black. I made the trial thrice over, holding the Mass Book in one hand, and the Testament in the other: I could not see any thing in the Mass Book, but could read the Testament as well as ever. On this I threw away the Mass Book, fully resolved to meddle with it no more. " Afterward my parents returned to Athlone. Then I heard the preaching at all opportunities. For this they beat me many times, and at last turned me out of doors. Yet after this, my father brought me to the priest, who disputed with me very warmly. At length my father said, T think the girl is in the right.' And he opposed me no more to the day of his death."

I preached at Tullamore about eleven; and at Birr in the evening. I set out for Limerick. I was wet through from head to foot, before I came thither, but received no hurt. Here I had a particular account of the melancholy affair, which was in the mouths of all men. On Sunday evening last, two officers were playing at dice, when they quarrelled about a lewd woman. This occasioned a challenge from Mr. I. which the other would fain have declined. But he would not be denied; and was so bent upon it, that he would not go to bed. About three in the morning they went out, with their seconds, to the island. Mr. B. proposed firing at twelve yards' distance; but Mr. I. said, " No, no; six is enough." So they kissed one another, (poor faree,) and, before they were five paces asunder, both fired at the same instant. The ball went into Mr. I.'s breast, who turned round twice or thrice, and fell. He was carried home, made his will, and about three in the afternoon died like a man of honour! How are " the judgments of the Lord abroad in the earth!" About Easter last Mr. Beauchamp was at a gentleman's house in the county of Clare, when a gentleman, who was occasionally there, finding they were going to family prayers, ran away in all haste, swearing, he would have none of their swaddling prayers. Two or three weeks after, he imagined himself to be not very well. A physician was called, who, for three or four days successively, affirmed there was no danger at all. On the fifth day a second physician was called, who, feeling his pulse, said, " Why do you send for me? I can do nothing. He is a dead man." Hearing this, he cried out, Doctor, you have deceived me. I leave money enough. But my soul is lost!" He catched hold of one and another, crying, 'Save me; save me!" He endeavoured to throw himself into the fire. Being hindered from doing this, he seized upon his own arm, and tore it with his teeth: and, after a short time, n al the agony of rage, despair, and horror, expired!

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.

John 15:18, 19 1 Where has my slumb'ring spirit been, So late emerging into light? So imperceptible, within, The weight of this Egyptian night! 2 Where have they hid the WORLD so long, So late presented to my view? Wretch! Tho' myself increas'd the throng, Myself a part I never knew. 3 Secure beneath its shade I sat, To me were all its favours shown: I could not taste its scorn or hate; Alas, it ever lov'd its own! 2Titled by James 4:4 ("Know ye not that the friendship of the world is enmity with God") in the 4th edn. (1743) and 5th edn. (1756). 4 Jesus, if half discerning now, From thee I gain this glimm'ring light, Retouch my eyes, anoint them thou, And grant me to receive my sight. 5 O may I of thy grace obtain The world with other eyes to see: Its judgments false, its pleasures vain, Its friendship enmity with thee. 6 Delusive world, thy hour is past, The folly of thy wisdom shew! It cannot now retard my haste, I leave thee for the holy few. 7 No! Thou blind leader of the blind, I bow my neck to thee no more; I cast thy glories all behind, And slight thy smiles, and dare thy pow'r. 8 Excluded from my Saviour's pray'r, Stain'd, yet not hallow'd, with his blood, Shalt thou my fond affection share, Shalt thou divide my heart with God? 9 No! Tho' it rouze thy utmost rage, Eternal enmity I vow: Tho' hell with thine its pow'rs engage, Prepar'd I meet your onset now. 10 11 Load me with scorn, reproach and shame; My patient Master's portion give; As evil still cast out my name, Nor suffer such a wretch to live. Set to thy seal that I am his; Vile as my Lord I long to be: My hope, my crown, my glory this, Dying to conquer sin and thee!

Grace After Meat (Part I) 1 Being of beings, God of love, To thee our hearts we raise; Thy all-sustaining pow'r we prove, And gladly sing thy praise. 2 Thine, wholly thine we pant to be, Our sacrifice receive; Made, and preserv'd, and sav'd by thee, To thee ourselves we give. 5"Then" changed to "all" in 4th edn. (1743) and 5th edn. (1756). 3 Heav'nward our ev'ry wish aspires: For all thy mercy's store The sole return thy love requires, Is that we ask for more. 4 For more we ask, we open then Our hearts t' embrace thy will: Turn and beget us, Lord, again, With all thy fulness fill! 5 Come, Holy Ghost, the Saviour's love Shed in our hearts abroad; So shall we ever live and move, And be, with Christ, in God.

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!

Hebrews 12:2 "Looking unto Jesus, the author and finisher of our faith." 1 Weary of struggling with my pain, Hopeless to burst my nature's chain, Hardly I give the contest o'er, I seek to free myself no more. 2 From my own works at last I cease, God that creates must seal my peace;14 Fruitless my toil and vain my care, And15 all my fitness is despair. 3 Lord, I despair myself to heal, I see my sin, but cannot feel: I cannot, till thy Spirit blow, And bid th' obedient waters flow. 4 'Tis thine a heart of flesh to give, Thy gifts I only can receive: Here then to thee I all resign, To draw, redeem, and seal is thine. 5 With simple faith, to thee I call, My light, my life, my Lord, my all: I wait the moving of the pool; I wait the word that speaks me whole. 14Changed to "God must create and seal my peace" in 4th edn. (1743) and 5th edn. (1756). 15"And" changed to "for" in 4th edn. (1743) and 5th edn. (1756). 6 Speak gracious Lord, my sickness cure, Make my infected nature pure; Peace, righteousness and joy impart, And pour thyself into my heart.

Galatians 3:22 "The scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." 1 Jesu, the sinner's friend, to thee Lost and undone for aid I flee, Weary of earth, myself, and sin Open thine arms, and take me in. 2 Pity and heal my sin-sick soul, 'Tis thou alone canst make me whole, Fal'n, till in me thine image shine, And cursed I am till thou art mine. 3 Hear, Jesu, hear my helpless cry, O save a wretch condemn'd to die! The sentence in myself I feel, And all my nature teems with hell. 4 When shall concupiscence and pride No more my tortur'd heart divide! When shall this agony be o'er, And the old Adam rage no more! 5 Awake, the woman's conqu'ring seed, Awake, and bruise the serpent's head, Tread down thy foes, with power controul The beast and devil in my soul. 6 The mansion for thyself prepare, Dispose my heart by entring there! 'Tis this alone can make me clean, 'Tis this alone can cast out sin. 7 Long have I vainly hop'd and strove To force my hardness into love, To give thee all thy laws require; And labour'd in the purging fire. 8 A thousand specious arts essay'd, Call'd the deep Mystic to my aid: His boasted skill the brute refin'd, But left the subtler fiend behind. 9 Frail, dark, impure, I still remain, Nor hope to break my nature's chain: The fond self-emptying scheme is past, And lo! Constrain'd I yield at last. 10 11 12 13 Page 94 At last I own it cannot be That I should fit myself for thee: Here then to thee, I all resign, Thine is the work, and only thine. No more to lift my eyes I dare Abandon'd to a just despair; I have my punishment in view. I feel a thousand hells my due. What shall I say thy grace to move? Lord I am sin but thou art love: I give up every plea beside "Lord I am damn'd but thou hast died!" While groaning at thy feet I fall Spurn me away, refuse my call, If love permit, contract thy brow, And, if thou canst, destroy me now!

Christ the Friend of Sinners 1 Where shall my wond'ring soul begin? How shall I all to heaven aspire? A slave redeem'd from death and sin, A brand pluck'd from eternal fire, How shall I equal triumphs raise, And sing my great Deliverer's praise! 2 O how shall I the goodness tell, Father, which thou to me hast show'd, That I, a child of wrath, and hell, I should be call'd a child of God!21 Should know, should feel my sins forgiven, Blest with this antepast of heaven! 20This is likely the "hymn on his conversion" that Charles records writing in MS Journal (May 23, 1738). 21Charles Wesley changes line in All in All (1761) to read: "Should now be called a child of God." 3 And shall I slight my Father's love, Or basely fear his gifts to own? Unmindful of his favours prove? Shall I the hallow'd cross to shun Refuse his righteousness t' impart By hiding it within my heart? 4 No tho' the antient dragon rage And call forth all his hosts22 to war, Tho' earth's self-righteous sons engage; Them, and their god alike I dare: Jesus the sinner's friend proclaim, Jesus, to sinners still the same. 5 Outcasts of men, to you I call, Harlots and publicans, and thieves! He spreads his arms t' embrace you all; Sinners alone his grace receives: No need of him the righteous have, He came the lost to seek and save! 6 Come all ye Magdalens in lust, Ye ruffians fell in murders old;23 Repent, and live: despair and trust! Jesus for you to death was sold; Tho' hell protest, and earth repine, He died for crimes like yours and mine. 7 Come O my guilty brethren come, Groaning beneath your load of sin! 22"Hosts" changed to "host" in 4th edn. (1743) and 5th edn. (1756). 23This line is borrowed from Samuel Wesley Jr., "Upon Bishop Atterbury's Birthday," st. 6, Poems (1863), His bleeding heart shall make you room, His open side shall take you in. He calls you now, invites you home Come, O my guilty brethren, come! 8 For you the purple current flow'd In pardons from his wounded side: Languish'd for you th' eternal God, For you the Prince of Glory dy'd. Believe; and all your guilt's24 forgiven, Only believe and yours is heaven.

Christ the Friend of Sinners 1 Where shall my wond'ring soul begin? How shall I all to heaven aspire? A slave redeem'd from death and sin, A brand pluck'd from eternal fire, How shall I equal triumphs raise, And sing my great Deliverer's praise! 2 O how shall I the goodness tell, Father, which thou to me hast show'd, That I, a child of wrath, and hell, I should be call'd a child of God!21 Should know, should feel my sins forgiven, Blest with this antepast of heaven! 20This is likely the "hymn on his conversion" that Charles records writing in MS Journal (May 23, 1738). 21Charles Wesley changes line in All in All (1761) to read: "Should now be called a child of God." 3 And shall I slight my Father's love, Or basely fear his gifts to own? Unmindful of his favours prove? Shall I the hallow'd cross to shun Refuse his righteousness t' impart By hiding it within my heart? 4 No tho' the antient dragon rage And call forth all his hosts22 to war, Tho' earth's self-righteous sons engage; Them, and their god alike I dare: Jesus the sinner's friend proclaim, Jesus, to sinners still the same. 5 Outcasts of men, to you I call, Harlots and publicans, and thieves! He spreads his arms t' embrace you all; Sinners alone his grace receives: No need of him the righteous have, He came the lost to seek and save! 6 Come all ye Magdalens in lust, Ye ruffians fell in murders old;23 Repent, and live: despair and trust! Jesus for you to death was sold; Tho' hell protest, and earth repine, He died for crimes like yours and mine. 7 Come O my guilty brethren come, Groaning beneath your load of sin! 22"Hosts" changed to "host" in 4th edn. (1743) and 5th edn. (1756). 23This line is borrowed from Samuel Wesley Jr., "Upon Bishop Atterbury's Birthday," st. 6, Poems (1863),

Hymn to the Son 1 O filial deity, Accept my new-born cry! 30Charles records singing this hymn in his MS Journal as early as July 2, 1738. See the travail of thy soul, Saviour, and be satisfy'd; Take me now, possess me whole, Who for me, for me hast dy'd! 2 Of life thou art the tree, My immortality! Feed this tender branch of thine, Ceaseless influence derive, Thou the true, the heav'nly vine, Grafted into thee I live. 3 Of life the fountain thou, I know I feel it now! Faint and dead no more I droop: Thou art in me: thy supplies Ev'ry moment springing up Into life eternal rise. 4 Thou the good shepherd art, From thee I ne'er shall part: Thou my keeper and my guide, Make me still thy tender care, Gently lead me by thy side, Sweetly in thy bosom bear. 5 Thou art my daily bread; O Christ, thou art my head: Motion, virtue, strength to me, Me thy living member flow; Nourish'd I, and fed by thee, Up to thee in all things grow. 6 Prophet, to me reveal Thy Father's perfect will. Never mortal spake like thee, Human prophet like divine; Loud and strong their voices be, Small and still and inward thine! 7 On thee my priest I call, Thy blood aton'd for all. Still the Lamb as slain appears, Still thou stand'st before the throne, Ever off'ring up my31 pray'rs, These presenting with thy own. 8 Jesu!32 Thou art my King, From thee my strength I bring! Shadow'd by thy mighty hand, Saviour, who shall pluck me thence? Faith supports, by faith I stand Strong as thy omnipotence. 9 O filial deity, Accept my new-born cry! See the travail of thy soul, Saviour, and be satisfy'd; Take me now, possess me whole, Who for me, for me hast dy'd! 31Ori., "thy"; a misprint, not corrected until the 3rd edn. (1782) of Hymns (1780). 32Charles Wesley changes "Jesu!" to "Jesus," in All in All (1761).

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.

The Magnificat 1 My soul extols the mighty Lord, In God the Saviour joys my heart: Thou hast not my low state abhorr'd; Now know I, thou my Saviour art. 2 Sorrow and sighs are fled away, Peace now I feel, and joy and rest: Renew'd I hail the festal day, Henceforth by endless ages blest. 3 Great are the things which thou has done, How holy is thy name, O Lord! How wondrous is thy mercy shewn To all that tremble at thy word! 4 Thy conqu'ring arm with terror crown'd Appear'd the humble to sustain: And all the sons of pride have found Their boasted wisdom void and vain. 5 The mighty from their native sky, Cast down thou hast in darkness bound: And rais'd the worms of earth on high With majesty and glory crown'd. 45Cf. Luke 1:46-55. 6 The rich have pin'd amidst their store, Nor e'er the way of peace have trod; Mean while the hungry souls thy pow'r Fill'd with the fulness of their God. 7 Come, Saviour, come, of old decreed! Faithful and true be thou confest: By all earth's tribes in Abraham's seed Henceforth thro' endless ages blest.

Second Hymn to Christ 1 Saviour, the world's and mine, Was ever grief like thine! Thou my pain, my curse hast took, All my sins were laid on thee; Help me, Lord; to thee I look, Draw me, Saviour, after thee. 2 'Tis done! My God hath died, My love is crucify'd! Break this stony heart of mine, Pour my eyes a ceaseless flood, Feel, my soul, the pangs divine, Catch, my heart, the issuing blood! 3 When, O my God, shall I For thee submit to die? How the mighty debt repay, Rival of thy passion prove? Lead me in thyself the way, Melt my hardness into love. 4 To love is all my wish, I only live for this: Grant me, Lord, my heart's desire, There by faith for ever dwell: This I always will require Thee and only thee to feel. 5 Thy pow'r I pant to prove Rooted and fixt in love, Strengthen'd by thy Spirit's might, Wise to fathom things divine, What the length and breadth and height, What the depth of love like thine. 6 Ah! Give me this to know With all thy saints below. Swells my soul to compass thee, Gasps in thee to live and move, Fill'd with all the deity, All immerst and lost in love!

Third Hymn to Christ 1 Still, O my soul, prolong The never-ceasing song! Christ my theme, my hope, my joy; His be all my happy days, Praise my ev'ry hour employ, Ev'ry breath be spent in praise. 2 His would I wholly be Who liv'd and died for me: Grief was all his life below, Pain and poverty and loss: Mine the sins that bruis'd him so, Scourg'd and nail'd him to the cross. 3 He bore the curse of all, A spotless criminal: Burden'd with a world of guilt, Blacken'd with imputed sin, Man to save his blood he spilt, Died, to make the sinner clean. 4 Join earth and heav'n to bless The LORD our righteousness! Myst'ry of redemption this, This the Saviour's strange design, Man's offence was counted his, Ours is righteousness divine. 5 Far as our parent's fall The gift is come to all: Sinn'd we all, and died in one? Just in one we all are made, Christ the law fulfill'd alone, Dy'd for all, for all obey'd. 6 In him compleat we shine, His death, his life is mine. Fully am I justify'd, Free from sin, and more than free; Guiltless, since for me he dy'd, Righteous, since he liv'd for me! 7 Jesu! To thee I bow, Sav'd to the utmost now. O the depth of love divine! Who thy wisdom's stores can tell? Knowledge infinite is thine, All thy ways unsearchable!

Hymn to Christ the King 1 Jesu, my God and King, Thy regal state I sing. Thou, and only thou art great, High thine everlasting throne; Thou the sov'reign potentate, Blest, immortal thou alone. 2 Essay your choicest strains, The King Messiah reigns! Tune your harps, celestial quire, Joyful all, your voices raise, Christ than earth-born monarchs higher, Sons of men and angels praise. 3 Hail your dread Lord and ours, Dominions, thrones, and pow'rs! Source of pow'r he rules alone: Veil your eyes, and prostrate fall, Cast your crowns before his throne, Hail the cause, the Lord of all! 4 Let earth's remotest bound With echoing joys resound; Christ to praise let all conspire: Praise doth all to Christ belong; Shout ye first-born sons of fire, Earth repeat the glorious song. 5 Worthy, O Lord, art thou That ev'ry knee should bow, Every tongue to thee confess, Universal nature join Strong and mighty thee to bless, Gracious, merciful, benign! 6 Wisdom is due to thee, And might and majesty: Thee in mercy rich we prove; Glory, honour, praise receive, Worthy thou of all our love, More than all we pant to give. 7 Justice and truth maintain Thy everlasting reign. One with thine almighty Sire, Partner of an equal throne, King of hearts, let all conspire, Gratefully thy sway to own. 8 Prince of the hosts of God Display thy pow'r abroad: Strong and high is thy right-hand, Terrible in majesty! Who can in thine anger stand? Who the vengeful bolt can flee? 9 Thee when the dragon's pride To battle vain defy'd, Brighter than the morning-star Lucifer, as lightning fell, Far from heav'n, from glory far Headlong hurl'd to deepest hell. 10 Sin felt of old thy pow'r, Thou patient Conqueror! Long he vex'd the world below, Long they groan'd beneath his reign; Thou destroy'dst the tyrant foe, Thou redeem'dst the captive, man. 11 Trembles the king of fears Whene'er thy cross appears. Once its dreadful force he found: Saviour, cleave again the sky; Slain by an eternal wound Death shall then for ever die!

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

To Be Sung at Work 1 Son of the carpenter, receive This humble work of mine; Worth to my meanest labour give, By joining it to thine. 2 Servant of all, to toil for man Thou wouldst not, Lord, refuse: Thy majesty did not disdain To be employ'd for us. 3 Thy bright example I pursue To thee in all things rise, And all I think, or speak, or do, Is one great sacrifice. 4 Careless thro' outward58 cares I go, From all distraction free: My hands are but engag'd below, My heart is still with thee. 5 O when wilt thou my life appear! How gladly would I cry: "Tis done, the work thou gav'st one59 here, 'Tis finish'd Lord" and die.

To Be Sung at Work - Another 1 Summon'd my labour to renew, And glad to act my part, Lord, in thy name, my task I do, And with a single heart. 2 End of my every action thou! Thyself in all I see: Accept my hallow'd labour now; I do it unto thee. 58Ori., "outwards"; corrected in 3rd edn. (1739) and following. 59"One" changed to "me" in 4th edn. (1743) and 5th edn. (1756). 3 Whate'er the Father views as thine, He views with gracious eyes. Jesus! This mean oblation join To thy great sacrifice. 4 Stampt with an infinite desert My work he then shall own; Well-pleas'd in me, when mine thou art, And I his favourite son!

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

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

John 16:24 "Ask, and ye shall receive, that your joy may be full." 1 Rise my soul with ardor rise, Breathe thy wishes to the skies; Freely pour out all thy mind, Seek, and thou art sure to find; Ready art thou to receive? Readier is thy God to give. 2 Heavenly Father, Lord82 of all, Hear, and shew thou hear'st my call; Let my cries thy throne assail Entering now within the veil: Give the benefits I claim Lord, I ask in Jesu's name! 3 Friend of sinners, King of saints, Answer my minutest wants, All my largest thoughts require, Grant me all my heart's desire, Give me, till my cup run o'er, All, and infinitely more. 4 Meek and lowly be my mind, Pure my heart, my will resign'd! 82"God" substituted for "Lord" in 3rd edn. (1739) only. Keep me dead to all below, Only Christ resolv'd to know, Firm and disengag'd and free, Seeking all my bliss in thee. 5 Suffer me no more to grieve Wanting what thou long'st to give, Shew me all thy goodness, Lord, Beaming from th' incarnate Word, Christ, in whom thy glories shine, Efflux of the light divine. 6 Since the Son hath made me free, Let me taste my liberty, Thee behold with open face, Triumph in thy saving grace, Thy great will delight to prove, Glory in thy perfect love. 7 Since the Son hath bought my peace, Mine thou art, as I am his:83 Mine the Comforter I see, Christ is full of grace for me: Mine (the purchase of his blood) All the plenitude of God. 8 Abba, Father! Hear thy child Late in Jesus reconcil'd! Hear, and all the graces shower, All the joy, and peace, and pow'r, All my Saviour asks above, All the life and heaven of love.84 83Changed to "Mine I see, whate'er is his" in 4th edn. (1743) and 5th edn. (1756). 84Changed to "All the life of heaven, of love" in 4th edn. (1743) and 5th edn. (1756). 9 Lord, I will not let thee go, Till THE BLESSING thou bestow: Hear my advocate divine; Lo! To his my suit I join: Join'd to his it cannot fail Bless me, for I will prevail! 10 Stoop from thy eternal throne, See, thy promise calls thee down! High and lofty as thou art, Dwell within my worthless heart! Here85 a fainting soul revive; Here for ever walk and live. 11 Heavenly Adam, life divine, Change my nature into thine: Move and spread throughout my soul, Actuate and fill the whole: Be it I no longer now, Living in the flesh, but thou. 12 Holy Ghost, no more delay, Come, and in thy temple stay; Now thy inward witness bear Strong and permanent, and clear; Spring of life, thyself impart, Rise eternal in my heart! 85Ori., "Hear"; a misprint, corrected in the 2nd edn. (1739), but reappears in the 3rd edn. (1739). Change line to "My poor fainting soul revive" in 4th edn. (1743) and 5th edn. (1756).

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.

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.

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.

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.

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.

18 Doubtless thro' one eternal now Thou ever art the same, The universal Saviour thou, And Jesus is thy name.

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!

28 Give them conceptions worthy thee, Give them in Jesu's face, Thy merciful design to see, Thy all-redeeming grace.

31 Grace will I sing, thro' Jesu's name, On all mankind bestow'd; The everlasting truth proclaim, And seal that truth with blood.

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.

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.

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.

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.

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.

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.

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!

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.

1 Isaac by faith declar'd his race In Jacob and in Esau blest, The younger by peculiar grace A nobler heritage possess'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 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.

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!

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!

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.

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.

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.

An Evening Hymn Fill me with all the life of love, In mystick union join Me to thyself, and let me prove The fellowship divine. Open the intercourse between My longing soul and thee, Never to be broke off again Thro' all eternity. Grant this, O Lord; for thou hast died That I might be forgiven, Thou hast the RIGHTEOUSNESS supplied, For which I merit heaven. An Evening Hymn.12 Jesus, the all-atoning Lamb, Lover of lost mankind, Salvation in whose only name A sinful world can find: I ask thy grace to make me clean, I come to thee, my God: Open, O Lord, for this day's sin The fountain of thy blood. 12Charles included this hymn in a later manuscript selection for family use: MS Family, 3-4.

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 V Henceforth thy only will I chuse, To Christ I die, to Christ I live; Had I a thousand lives to lose, Had I a thousand friends to give, All, all I would to thee restore, And grieve that I could give no more. Part V.25 Jesus, in whom the weary find Their late and26 permanent repose; Physician of the sin-sick mind, Relieve my wants, assuage my woes; And let my soul on thee be cast, 'Till life's fierce tyranny be27 past. Loosed from my God, and far remov'd, Long have I wander'd to and fro, O'er earth in endless circles rov'd, Nor found whereon to rest below; Back to my God at last I fly, For O! The waters still are high. Selfish pursuits, and nature's maze, The things of earth for thee I leave, Put forth thy hand, thy hand of grace, Into the ark of love receive; Take this poor flutt'ring soul to rest, And lodge it, Saviour, in thy breast. Fill with inviolable peace, 'Stablish, and keep my 'stablish'd28 heart; In thee may all my wand'rings cease, From thee no more may I depart, Thy utmost goodness call'd to prove, Lov'd with an everlasting love. 25A manuscript draft of this section, on a leaf torn from a larger collection (numbered page 21) is in Special Collections of Garrett-Evangelical Theological Seminary Library, in a volume titled "Presidents of the British Wesleyan Conference." 26"But" instead of "and" in manuscript draft. 27"Is" instead of "be" in manuscript draft. 28"'Stablish'd" changed to "settled" in 4th edn. (1743) and following.

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.

Psalm 130 My spirit mourns, by thee forgot, And droops my heart, where thou art not: My soul is all an aking void, And pines, and thirsts, and gasps for God. The pain of absence still I prove, Sick of desire, but not of love: Weary of life, I ever groan, I long to lay the burthen down. 'Tis burthen all, and pain, and strife: O give me love, and take my life! Jesu, my only want supply, O let me taste thy love, and die! Psalm CXXX.33 Out of the depth of self-despair To thee, O Lord, I cry; My misery mark, attend my prayer, And bring salvation nigh. Death's sentence in myself I feel, Beneath thy wrath I faint; O let thine ear consider well The voice of my complaint. 33This psalm was omitted from 4th edn. (1743) and following, because it was moved to CPH (1743), 20. If thou art rig'rously severe, Who may the test abide? Where shall the man of sin appear, Or how be justified? But O! Forgiveness is with thee, That sinners may adore, With filial fear thy goodness see, And never grieve thee more. I look to see his lovely face, I wait to meet my Lord, My longing soul expects his grace, And rests upon his word. My soul, while still to him it flies, Prevents the morning ray; O that his mercy's beams would rise, And bring the gospel-day! Ye faithful souls, confide in God, Mercy with him remains, Plenteous redemption in his blood, To wash out all your stains. His Israel himself shall clear, From all their sins redeem: The LORD OUR RIGHTEOUSNESS is near, And we are just in him.

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!

In Temptation In Temptation. Jesu, lover of my soul, Let me to thy bosom fly, While the nearer waters roll, While the tempest still is high: Hide me, O my Saviour, hide, Till the storm of life is past: Safe into the haven guide; O receive my soul at last. Other refuge have I none, Hangs my helpless soul on thee: Leave, ah! Leave me not alone, Still support, and comfort me. All my trust on thee is stay'd; All my help from thee I bring; Cover my defenceless head, With the shadow of thy wing. Wilt thou not regard my call? Wilt thou not accept my prayer? Lo! I sink, I faint, I fall Lo! On thee I cast my care: Reach me out thy gracious hand! While I of thy strength receive, Hoping against hope I stand, Dying, and behold I live!

Matthew 1:21. "He shall save his people from their sins" Thou, O Christ, art all I want, More than all in thee I find: Raise the fallen, chear the faint, Heal the sick, and lead the blind, Just, and holy is thy name, I am all unrighteousness, False, and full of sin I am, Thou art full of truth, and grace. Plenteous grace with thee is found, Grace to cover all my sin: Let the healing streams abound, Make, and keep me pure within: Thou of life the fountain art: Freely let me take of thee, Spring thou up within my heart, Rise to all eternity! Matthew i. 21. "He shall save his people from their sins." Jesus, in whom the Godhead's rays Beam forth with milder majesty, I see thee full of truth and grace, And come for all I want to thee. Wrathful, impure, and proud I am, Nor constancy, nor strength I have: But thou, O Lord, art still the same, And hast not lost thy power to save.

Desiring Christ Save me from wrath,35 the plague expell; Jesu, thy humble self impart; O let thy mind within me dwell; O give me lowliness of heart. Enter thyself, and cast out sin; Thy spotless purity bestow; Touch me, and make the leper clean: Wash me, and I am white as snow. Fury is not in thee, my God: O why should it be found in thine! Sprinkle me, Saviour, with thy blood, And all thy gentleness is mine. Pour but thy blood upon the flame, Meek, and dispassionate, and mild, The leopard sinks into a lamb, And I become a little child. Desiring Christ. Where shall I lay my weary head? Where shall I hide me from my shame? From all I feel, and all I dread, And all I have, and all I am! Swift to outstrip the stormy wind, And leave this cursed self behind! 35"Wrath" changed to "pride" in 4th edn. (1743) and following. O the intolerable load Of nature waken'd to pursue, The footsteps of a distant God, Till faith hath form'd the soul anew! 'Tis death, 'tis more than death to bear I cannot live, till God is here. Give me thy wings, celestial Dove, And help me from myself to fly; Then shall my soul far off remove, The tempest's idle rage defy, From sin, from sorrow, and from strife Escap'd, and hid in Christ, my life. Stranger on earth, I sojourn here: Yet, O on earth I cannot rest, Till thou my hidden life appear, And sweetly take me to thy breast: To thee my wishes all aspire, And sighs for thee my whole desire. Search, and try out my panting heart: Surely, my Lord, it pants for thee, Jealous lest earth should claim a part: Thine wholly thine I gasp to be. Thou know'st 'tis all I live to prove; Thou know'st, I only want thy love.

1 Corinthians 10:11. "These things were written for our instruction" 1 Corinthians x. 11. "These things were written for our instruction." Jesu, if still thou art to day As yesterday the same, Present to heal, in me display The virtue of thy name. If still thou go'st about, to do Thy needy creatures good, On me, that I thy praise may shew, Be all thy wonders shew'd. Now, Lord, to whom for help I call, Thy miracles repeat; With pitying eyes behold me fall A leper at thy feet. Loathsome, and foul, and self-abhor'd, I sink beneath my sin; But if thou wilt, a gracious word Of thine can make me clean. Thou see'st me deaf to thy commands, Open, O Lord, my ear; Bid me stretch out my wither'd hands, And lift them up in prayer. Silent, (alas thou know'st how long) My voice I cannot raise; But O! When thou shalt loose my tongue, The dumb shall sing thy praise. Lame at the pool I still am found: Give; and my strength employ; Light as a hart I then shall bound, The lame shall leap for joy. Blind from my birth to guilt, and thee, And dark I am within, The love of God I cannot see, The sinfulness of sin. But thou, they say, art passing by; O let me find thee near: Jesus, in mercy hear my cry! Thou Son of David hear! Long have I waited in the way For thee the heavenly light; Command me to be brought, and say, "Sinner, receive thy sight." While dead in trespasses I lie, The quick'ning Spirit give; Call me, thou Son of God, that I May hear thy voice, and live. While full of anguish and disease, My weak, distemper'd soul Thy love compassionately sees, O let it make me whole. While torn by hellish pride, I cry, By legion-lust possest, Son of the living God, draw nigh, And speak me into rest. Cast out thy foes, and let them still To Jesu's name submit; Cloath with thy righteousness, and heal, And place me at thy feet. To Jesu's name if all things now A trembling homage pay, O let my stubborn spirit bow, My stiff-neck'd will obey. Impotent, dumb, and deaf, and blind, And sick, and poor I am; But sure a remedy to find For all in Jesu's name. I know in thee all fulness dwells, And all for wretched man; Fill every want my spirit feels, And break off every chain.

The Resignation First-born of many brethren thou! To thee, lo! All our souls we bow. To thee our hearts and hands we give: Thine may we die; thine may we live. The Resignation.37 And wilt thou yet be found? And may I still draw near? Then listen to the plaintive sound Of a poor sinner's prayer. Jesu, thine aid afford, If still the same thou art; To thee I look, to thee, my Lord, Lift up an helpless heart. Thou seest my tortur'd breast, The strugglings of my will, The foes that interrupt my rest, The agonies I feel: The daily death I prove, Saviour, to thee is known: 'Tis worse than death, my God to love, And not my God alone. My peevish passions chide, Who only canst controul, Canst turn the stream of nature's tide, And calm my troubled soul. 37This hymn appeared first in the 2nd edn. of HSP (1739), 37-40; it was then moved to this collection. O my offended Lord, Restore my inward peace: I know thou canst: pronounce the word, And bid the tempest cease. Abate the purging fire, And draw me to my good; Allay the fever of desire, By sprinkling me with blood. I long to see thy face, Thy Spirit I implore, The living water of thy grace, That I may thirst no more. When shall thy love constrain, And force me to thy breast? When shall my soul return again To her eternal rest? Ah! What avails my strife, My wand'ring to and fro? Thou hast the words of endless life, Ah! Whither should I go? Thy condescending grace To me did freely move: It calls me still to seek thy face, And stoops to ask my love. Lord, at thy feet I fall, I groan to be set free, I fain would now obey the call, And give up all for thee. To rescue me from woe, Thou didst with all things part, Didst lead a suffering life below, To gain my worthless heart: My worthless heart to gain, The God of all that breathe Was found in fashion as a man, And died a cursed death. And can I yet delay My little all to give, To tear my soul from earth away, For Jesus to receive? Nay, but I yield, I yield! I can hold out no more, I sink by dying love compell'd, And own thee Conqueror. Tho' late, I all forsake, My friends, my life resign, Gracious Redeemer, take, O take And seal me ever thine. Come, and possess me whole, Nor hence again remove, Settle, and fix my wav'ring soul, With all thy weight of love. My one desire is38 this, Thy only love to know, To seek and taste no other bliss, No other good below. 38Charles Wesley changes "is" to "be" in All in All (1761).

O my offended Lord, Restore my inward peace: I know thou canst: pronounce the word, And bid the tempest cease. Abate the purging fire, And draw me to my good; Allay the fever of desire, By sprinkling me with blood. I long to see thy face, Thy Spirit I implore, The living water of thy grace, That I may thirst no more. When shall thy love constrain, And force me to thy breast? When shall my soul return again To her eternal rest? Ah! What avails my strife, My wand'ring to and fro? Thou hast the words of endless life, Ah! Whither should I go? Thy condescending grace To me did freely move: It calls me still to seek thy face, And stoops to ask my love. Lord, at thy feet I fall, I groan to be set free, I fain would now obey the call, And give up all for thee. To rescue me from woe, Thou didst with all things part, Didst lead a suffering life below, To gain my worthless heart: My worthless heart to gain, The God of all that breathe Was found in fashion as a man, And died a cursed death. And can I yet delay My little all to give, To tear my soul from earth away, For Jesus to receive? Nay, but I yield, I yield! I can hold out no more, I sink by dying love compell'd, And own thee Conqueror. Tho' late, I all forsake, My friends, my life resign, Gracious Redeemer, take, O take And seal me ever thine. Come, and possess me whole, Nor hence again remove, Settle, and fix my wav'ring soul, With all thy weight of love. My one desire is38 this, Thy only love to know, To seek and taste no other bliss, No other good below. 38Charles Wesley changes "is" to "be" in All in All (1761).

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

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

Christ Our Righteousness. 1 Corinthians 1:30 Jesus, of all my hopes the ground, Thro' thee thy name I know, The only name where health is found, Whence life and blessings flow. 'Tis now by faith's enlighten'd eye I see thy strange design, See the God-man come down to die, That God may all be mine! Thou art the truth: I now receive Thy unction from above, Divinely taught in thee believe, And learn the lore of love. Still with thy grace anoint my eyes, Throughout my darkness shine; O make me to salvation wise, My all, be ever mine! Christ Our Righteousness. 1 Corinthians i. 30. Jesu, thou art my righteousness, For all my sins were thine: Thy death hath bought of God my peace, Thy life hath made him mine. Spotless, and just in thee I am; I feel my sins forgiven; I taste salvation in thy name, And antedate my heaven. Forever here my rest shall be, Close to thy bleeding side; This all my hope, and all my plea, For me the Saviour died! My dying Saviour, and my God, Fountain for guilt, and sin, Sprinkle me ever in thy blood, And cleanse, and keep me clean. Wash me, and make me thus thine own; Wash me, and mine thou art; Wash me, (but not my feet alone) My hands, my head, my heart. Th' atonement of thy blood apply, Till faith to sight improve, Till hope shall in fruition die, And all my soul be love.

Christ Our Redemption. 1 Corinthians 1:30 My inward holiness thou art, For faith hath made thee mine: With all thy fulness fill my heart, Till all I am is thine! Christ Our Redemption. 1 Corinthians i. 30. Thee, O my great Deliverer, thee My ransom I adore: Thy death from hell hath set me free, And I am damn'd no more. In thee I sure redemption have, The pardon of my sin; Thy blood I find mighty to save; Thy blood hath made me clean. I feel the power of Jesu's name, It breaks the captive's chain; And men oppose, and fiends exclaim, And sin subsists in vain. Redeem'd from sin, its guilt, and power My soul in faith defies: But O! I wait the welcome hour, When this frail body dies.

"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.

Another Samuel Wesley, Sr. (Another 2) Be everlasting praise To God the Spirit given, Who now attests us sons of grace, And seals us47 heirs of heaven. Drawn, and redeem'd, and seal'd, We'll sing the One and Three, With Father, Son, and Spirit fill'd To all eternity. Another Hymn to the Trinity. Father of mankind, Be ever ador'd: Thy mercy we find, In sending our Lord To ransom and bless us: Thy goodness we praise, For sending in Jesus Salvation by grace. O Son of his love, Who deignedst to die, Our curse to remove, Our pardon to buy; Accept our thanksgiving, Almighty to save, Who openest heaven, To all that believe. 47Charles Wesley changes "us" to "as" in All in All (1761).

Hymn for the Kingswood Colliers O Spirit of love, Of health, and of power, Thy working we prove, Thy grace we adore; Whose inward revealing Applies our Lord's blood, Attesting, and sealing Us children of God. Hymn for the Kingswood Colliers. Glory to God, whose sovereign grace Hath animated senseless stones, Call'd us to stand before his face, And rais'd us into Abraham's sons. The people that in darkness lay, In sin and error's deadly shade, Have seen a glorious gospel day, In Jesu's lovely face display'd. Thou only, Lord, the work hast done, And bare'd thine arm in all our sight, Hast made the reprobates thy own, And claim'd the outcasts as thy right. Thy single arm, Almighty Lord, To us the great salvation brought, Thy word, thy all-creating word, That spake at first the world from nought.

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.

1 John 2:3 With me, your chief, you then shall know, Shall feel your sins forgiven; Anticipate your heaven below, And own, that love is heaven. 1 John ii. 3. Father, if I have sinn'd, with thee An advocate I have: Jesus the just shall plead for me, The sinner Christ shall save. Pardon and peace in him I find; But not for me alone The Lamb was slain; for all mankind His blood did once atone. My soul is on thy promise cast, And lo! I claim my part: The universal pardon's past; O seal it on my heart. Thou canst not now thy grace deny; Thou canst not but forgive: Lord, if thy justice asks me why In Jesus I believe!

Before a Journey Lord, we believe; and taste thee good, Thee all-sufficient own, And hunger after heavenly food, And thirst for God alone. Before a Journey. Forth at thy call, O Lord, I go, Thy counsel to fulfill: 'Tis all my business here below, Father, to do thy will. To do thy will, while here I make My short, unfixt abode, An everlasting home I seek, A city built by God. O when shall I my Canaan gain, The land of promis'd ease, And leave this world of sin and pain, This howling wilderness! Come to my help, come quickly, Lord, For whom alone I sigh, O let me hear the gracious word, And get me up, and die!

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.

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

Habakkuk 2:4. "The just shall live by faith" Habakkuk ii. 4. "The just shall live by faith." Come hither all, who serve the Lord, Who fear and tremble at his word, Hear me his loving-kindness tell; Hear what he for my soul hath done, And look to prove it in your own; Expect his promis'd love to feel. Come hither, all ye slaves of sin, Ye beasts without, and fiends within, Glad tidings unto all I shew; Jesus's grace for all is free; Jesus's grace hath found out me, And now he offers it to you. Dead in the midst of life I was; Unconscious of my Eden's loss, Long did I in the graves remain, A fallen spirit, dark, and void, Unknowing, and unknown of God, I felt not, for I hugg'd, my chain. He call'd: I answer'd to his call, Confess'd my state, and mourn'd my fall, And strove, and groan'd to be renew'd: With gradual horror then I saw The nature of the fiery law, But knew not then a Saviour's blood. For ten long, legal years I lay An helpless, tho' reluctant prey To pride, and lust, and earth, and hell: Oft to repentance vain renew'd, Self-confident for hours I stood, And fell, and griev'd, and rose, and fell. I fasted, read, and work'd, and pray'd, Call'd holy friendship to my aid, And constant to the altar drew; 'Tis there, I cried, he must be found! By vows, and new engagements bound, All his commands I now shall do. Soon as the trying hour return'd, I sunk before the foes I scorn'd, My firm resolves did all expire: Why hath the law of sin prevail'd? Why have the bonds of duty fail'd? Alas, the tow hath touch'd the fire. Hardly at last I all gave o'er, I sought to free myself no more, Too weak to burst the fowler's snare; Baffled by twice ten thousand foils, I ceas'd to struggle in the toils, And yielded to a just despair. 'Twas then my soul beheld from far The glimmering of an orient star, That pierc'd and chear'd my nature's night; Sweetly it dawn'd, and promis'd day, Sorrow, and sin it chas'd away, And open'd into glorious light. With other eyes I now could see The Father reconcil'd to me, Jesus the just had satisfied: Jesus had made my sufferings his, Jesus was now my righteousness; Jesus for me had liv'd and died. From hence the Christian race I ran, From hence the fight of faith began: O 'tis a good, but painful fight! When heaviness o'erwhelms the soul, When clouds and darkness round me roll, And hide the Saviour from my sight. Convinc'd my work was but begun, How did I strive, and grieve, and groan, Half yielded, yet refus'd to yield! Tempted to give my Saviour up, Deny my Lord, abjure my hope, And basely cast away my shield. My enemies and friends were join'd, God's children with the world's combin'd To shake my confidence in God: Strongly they urg'd me to disclaim My weaker title to the Lamb, My interest in th' atoning blood. So frail, impure, and weak, could I Presume for me he deign'd to die, For me so cold, so void of love! Jesu! They bid me thee resign, They would not have me call thee mine, Till the whole power of faith I prove. What have I known since thee I knew! What trials hast thou brought me thro'! Hardly I yet can credit give: Surely, my soul, 'tis all a dream; Saved as by fire (if sav'd) I seem, If still the life of grace I live! What have I felt, while torn within, Full of the energy of sin, Horror to think, and death to tell! The Prince of Darkness rul'd his hour, Suffer'd to shew forth all his power, And shake me o'er the mouth of hell. But O! His tyranny is o'er! How shall my rescu'd soul adore Thy strange, thy unexampled grace! A brand pluck'd from the fire I am! O Saviour, help me to proclaim, Help me to shew forth all thy praise. Fain would I spread thro' earth abroad The goodness of my loving God, And teach the world thy grace to prove. Unutterably good thou art! Read, Jesu, read my panting heart, Thou seest it pants to break with love! I only live to find thee there: The mansion for thyself prepare, In love anew my heart create: The mighty change I long to feel: For this my vehement soul stands still, Restless resign'd for this I wait.

Isaiah 45:22. "Look unto me, and be ye saved, all ye ends of the earth" I know, my struggling nought avails, My strength, and foolish wisdom fails, Vain is my toil, and vain my rest: Only before thy feet I lay, The potter thou, and I the clay, Thy will be done, thy will is best. I need not urge my eager plea, The blood of sprinkling speaks for me, Jesus for me vouchsafes t' appear, For me before the throne he stands, Points to his side, and lifts his hands, And shews that I am graven there! Suffice it, Lord, I now believe: To thee my ransom'd soul I give, Hide it, till all life's storms be o'er: O keep it safe against that day! Thou ever liv'st for me to pray: Thy prayer be heard, I ask no more. Isaiah xlv. 22. "Look unto me, and be ye saved, all ye ends of the earth." Sinners, your Saviour see! O look ye unto me! Lift your eyes, ye fallen race! I, the gracious God and true, I am full of truth and grace, Full of truth and grace for you! Look, and be saved from sin! Believe, and be ye clean! Guilty, lab'ring souls draw nigh; See the fountain open'd wide; To the wounds of Jesus fly, Bathe ye in my bleeding side. Ah dear, redeeming Lord, We take thee at thy word. Lo! To thee we ever look, Freely sav'd by grace alone: Thou our sins and curse hast took; Thou for all didst once atone. We now the writing see Nail'd to thy cross with thee! With thy mangled body torn, Blotted out by blood divine; Far away the bond is borne; Thou art ours, and we are thine. On thee we fix our eyes, And wait for fresh supplies; Justified, we ask for more, Give th' abiding Spirit, give; Lord, thine image here restore, Fully in thy members live. Author of faith appear! Be thou its finisher. Upward still for this we gaze, Till we feel the stamp divine, Thee behold with open face, Bright in all thy glory shine. Leave not thy work undone, But ever love thine own. Let us all thy goodness prove, Let us to the end believe; Shew thy everlasting love; Save us, to the utmost save. O that our life might be One looking up to thee! Ever hast'ning to the day When our eyes shall see thee near! Come, Redeemer, come away! Glorious in thy saints appear. Jesu, the heavens bow, We long to meet thee now! Now in majesty come down, Pity thine elect, and come; Hear in us69 thy Spirit groan, Take the weary exiles home. Now let thy face be seen, Without a veil between: Come and change our faith to sight, Swallow up mortality; Plunge us in a sea of light: Christ, be all in all to me! 69Charles Wesley changes "in us" to "us in" in All in All (1761).

Praise for Redemption. From the German Ludwig Andreas Gotter Praise for Redemption. From the German.70 High praise to thee, all-gracious God! Unceasing praise to thee we pay: Naked and wallowing in our blood, Unpitied, loath'd of all we lay. Thou saw'st, and from th' eternal throne Gav'st us thy dear, thy only Son. Thro' thy rich grace, in Jesu's blood, Blessing, redemption, life we find. Our souls wash'd in this cleansing flood, No stain of guilt remains behind. Who can thy mercy's stores express? Unfathomable, numberless! Now Christ in us doth live, and we, Father, thro' him with thee are one: The banner of his love we see, And fearless grasp the starry crown. Unutterable peace we feel In him, and joys unspeakable. Now hast thou giv'n us, thro' thy Son, The power of living faith to see, Unconquerable faith, alone That gains o'er all the victory. Faith which nor earth nor hell can move, Unblameable in perfect love. 70Source: Nikolaus Ludwig von Zinzendorf, ed. Das Gesang-Buch der Gemeine in Herrn-Huth (Halle: Wäysenhaus, 1737), 27-28 (25, by Ludwig Andreas Gotter).

On the Admission of Any Person into the Society Fully thy71 quick'ning Sp'rit impart, Thou who hast all our sins forgiven; O form the Saviour in my heart; Seal of thy love, and pledge of heaven. For ever be his name imprest Both on my hand, and on my breast. Thine is whate'er we are: thy grace In Christ created us anew, To sing thy never-ceasing praise, Thy unexhausted love to shew; And arm'd with thy great Spirit's aid, Blameless in all thy paths to tread. Yea, Father, ours thro' him thou art, For so is thy eternal will! O live, move, reign within my heart, My soul with all thy fulness fill: My heart, my all I yield to thee: Jesus be all in all to me! On the Admission of Any Person into the Society. Brother in Christ, and well-belov'd, To Jesus, and his servants dear, Enter, and shew thyself approv'd, Enter, and find that God is here! 71Charles Wesley changes "thy" to "the" in All in All (1761). 'Scap'd from the world, redeem'd from sin, By fiends pursued, by men abhor'd, Come in, poor fugitive, come in, And share the portion of thy Lord. Welcome from earth! Lo! The right-hand Of fellowship to thee we give; With open arms, and hearts we stand, And thee in Jesu's name receive! Say, is thy heart resolv'd as ours? Then let it burn with sacred love; Then let it taste the heavenly powers, Partaker of the joys above. Jesu, attend! Thyself reveal! Are we not met in thy great name? Thee in the midst we wait to feel, We wait to catch the spreading flame. Thou God, that answerest by fire, The Spirit of burning now impart, And let the flames of pure desire Rise from the altar of our heart. Truly our fellowship below With thee, and with thy Father is, In thee eternal life we know, And heaven's unutterable bliss.

Seraphick Love. Altered from John Norris In part we only know thee here, But wait thy coming from above, And I shall then behold thee near, And I shall all be lost in love! Seraphick Love.72 Alter'd from Mr. Norris. Away, vain world! My heart resign; For I can be no longer thine: A nobler, a diviner guest Has took possession of my breast. He has, and must engross it all; And yet the room is still too small. In vain you tempt my heart to rove; A fairer object claims my love. At last (alas, how late!) I've seen One lovelier than the sons of men: The fairest of ten thousand he, Proportion all, and harmony. All mortal beauty's but a ray Of his bright ever-shining day: All before thee must disappear, Thou only good, thou only fair. To thee my longing soul aspires With holy breathings, warm desires: To thee my panting heart does move! O pierce, fill, melt it with thy love! 72Source: John Norris, A Collection of Miscellanies (Oxford: J. Crosely, 1687), 22-24. First appeared in CPH (1738), 23-24. It was omitted from the 4th edn. (1743) and following of HSP (1739/40).

The Aspiration. From the Same John Norris How do thy glorious streams of light, Ev'n thro' this veil, refresh my sight! When shall my prison'd73 soul be free, And find light, life, love, heav'n in thee! The Aspiration.74 From the Same Alter'd from Mr. Norris. How long, great God, how long must I Immur'd in this dark prison lie! Where thro'75 the avenues of sense My soul has dim intelligence: Where but faint gleams salute my sight, Like moon-shine in a cloudy night. When shall I leave this dusky sphere, And be all mind, all eye, all ear! How cold this clime! And yet my sense Perceives ev'n here thy influence. Ev'n here the magnet's pow'r I feel, And tremble like th' attracted steel. And tho' to beauties less divine, Sometimes my erring heart decline, Yet soon (so strong the sympathy) It turns, and points again to thee. I long to see this excellence, Which at such distance strikes my sense. My soul struggles to disengage Her wings from this her earthly cage: 73"M' imprison'd" in CPH (1738). 74Source: John Norris, A Collection of Miscellanies (Oxford: J. Crosely, 1687), 117. First appeared in CPH (1738), 27. It was omitted from the 4th edn. (1743) and following of HSP (1739/40). 75"From" in CPH (1738).

Solomon's Song. Chapter 5:15, etc. George Sandys Would'st thou, great love, once set her free, How would she haste t' unite with thee! She'd for no angel's conduct stay, But fly, and love on all the way. Solomon's Song. Chap. v. 15, c. Alter'd from Sandys.76 Who's this, who like the morning shews, When she her paths with roses strews; More fair than the replenish'd moon, More radiant than the sun at noon. Not armies with their ensigns spread, So threaten with amazing dread! His looks like cedars planted on The brows of lofty Lebanon: His tongue the ear with musick feeds, And he in every part exceeds: Among ten thousand he appears The chief, and beauty's ensign bears. I, my belov'd, am only thine: And thou by just exchange art mine. Come let us tread the pleasant fields; Taste we what fruit the country yields, There where no frosts our spring destroy Shalt thou alone my love enjoy. 76Source: George Sandys, A Paraphrase upon the Song of Solomon (London: John Legat, 1641), 20-32 (with much skipping around). Omitted from the 4th edn. (1743) and following of HSP (1739/40), because moved to

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.

Page 19078 Life to every part conveys, Till the whole receive increase, All compleat the body prove, Perfectly built up in love.

The Communion of Saints. Part IV Still, O Lord, (for thine we are) Still to us his name declare; Thy revealing Spirit give, Whom the world cannot receive: Fill us with the Father's love, Never from our souls remove, Dwell in us, and we shall be Thine to all eternity.

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!

A Prayer for the Light of Life O Sun of righteousness, arise, With healing in thy wing! To my diseas'd, my fainting soul, Life and salvation bring. These clouds of pride and sin dispel By thy all-piercing beam; Lighten mine eyes with faith, my heart With holy hope inflame. My mind by thy all-quickning power From low desires set free: Unite my scatter'd thoughts, and fix My love entire on thee. Father, thy long-lost son receive! Saviour, thy purchase own! Blest Comforter, with peace and joy Thy new-made creature crown! Eternal undivided Lord, Co-equal One and Three, On thee all faith, all hope be plac'd, All love be paid to thee.

To his Mother Date: OXON, November 1, 1724. We have, indeed, something bad as well as good; for a great many rogues are about the town, insomuch that it is very unsafe to be out late. A gentleman of my acquaintance, only standing at a coffee-house door about seven in the evening, had no sooner turned about but his cap and wig were snatched off, which he could not recover, though he pursued the thief a great way. However, I am pretty safe from such gentlemen; for unless they carried me away, carcass and all, they would have but a poor purchase.

The chief piece of news with us is concerning the famous Sheppard's Jack Sheppard was a carpenter and locksmith. He used a nail to loosen his chains and force the locks. He was taken a few days later and was hanged at Tyburn. The public interest in his exploits was extraordinary. His autobiography was published in 1724 with a True Representation of his escape from the Condemned Hold . . . engraved on copper. Sir James Thornhill painted his portrait, which was reproduced in a mezzotint; he finds a place in all the serials and in Old and New London, ii. 460. Harrison Ainsworth in 1839 made him the hero of a novel. escape from Newgate, which is indeed as surprising as most stories I have heard.. It seems he had broke out twice before, besides once out of the condemned hold, which, together with his having got his chains off again when the keeper came in, made them still more apprehensive of him. However, that he might be secure if art could make him so, he was fettered, manacled, and chained down to the ground, by one chain round his waist and another round his neck in the strongest part of the Castle. Notwithstanding which he found means to force open his chains and fetters, break through the ceiling there, and then, sliding to the leads of an adjoining house, to pass six several locked doors, and get clear off without discovery; all which was done between six and eleven at night. I suppose you have heard that Brigadier Mackintosh William Mackintosh (1662-1743). of Borlum, Inverness-shire was Brigadier in the Old Pretender's service took a prominent part in the Jacobite Rising 1714, escaped to France 1716, returned to Scotland probably in 1719, and was imprisoned for life in Edinburgh Castle. See Dic. Nat. Biog. was once more taken, but made his escape from a messenger and six dragoons after an obstinate fight.

I was lately advised to read Thomas Kempis Wesley says (Journal, May 1738): I read him only in Dean Stanhope's translation. Yet I had frequently much sensible comfort in reading him.' The tenth edition of Stanhope's Christian Pattern, or a Treatise of the Imitation of Jesus Christ, was published in x72t (Roberts.... London). Evidently Stanhope's version did not satisfy him. Later we find him using the Latin text of Sebastian Castalio; and in the letter of April 19, 17654, he quotes from the better text of Lambinet. In 1735 his own version was published. See Moore's Life of Wesley, ii. 401; W.H.S. Proceedings, xii. 33n; and page 131n. over, which I had frequently seen, but never much looked into before. I think he must have been a person of great piety and devotion, but it is my misfortune to differ from him in some of his main points. I can't think that when God sent us into the world He had irreversibly decreed that we should be perpetually miserable in it. If it be so, the very endeavor after happiness in this life is a sin; as it is acting in direct contradiction to the very design of our creation. What are become of all the innocent comforts and pleasures of life; if it is the intent of our Creator that we should never taste them If our taking up the cross implies our bidding adieu to all joy and satisfaction, how is it reconcilable with what Solomon so expressly affirms of religion that her ways are ways of pleasantness and all her paths peace A fair patrimony, indeed, which Adam has left his sons, if they are destined to be continually wretched! And though heaven is undoubtedly a sufficient recompense for all the afflictions we may or can suffer here, yet I am afraid that argument would make few converts to Christianity, if the yoke were not easy even in this life, and such an one as gives rest, at least as much as trouble.

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.

To his Mother Date: OXON, July 29, 1725 The King of Poland has promised what satisfaction shall be thought requisite in the affair of Thorn In 1724 a riot occurred at Thorn in Poland between Jesuit students and Protestants who were accused of sacrilege. The aged President of the City Council and several leading citizens were executed in December. The Protestant Powers of Europe were indignant, and the Poles especially annoyed by the speech of the English minister at Ratisbon. See Morfill's Poland, p. 2o3; and letter of Nov.; so that all Europe seemed now disposed for peace as well as England, though the Spaniards daily plunder our merchantmen as fast as they can catch them in the West Indies. Spain was hoping to regain her lost possessions across the Atlantic, and sought to monopolize the commerce of the most important part of the New World, and the rigid exercise of the right of search on the high seas gave rise to many acts of violence and barbarity (Lecky's England. in the Eighteenth Century, i. 449). In 1727 she besieged Gibraltar. You have much obliged me by your thoughts on Dr. Taylor, See letter of Feb. 28, 1730. especially with respect to humility, which is a point he does not seem to me sufficiently to dear. As to absolute humility (if I may venture to make a distinction, which I don't remember to have seen in any author), consisting in a mean opinion of ourselves, considered simply, or with respect to God alone, I can readily join with his opinion. But I am more uncertain as to comparative, if I may so term it; and think some, plausible reasons may be alleged to show it is not in our power, and consequently not a virtue, to think ourselves the worst in every company.

Sensible things are those which are perceived by the senses; everything perceived by the senses is immediately perceived (for the senses make no inferences, that is the province of reason); everything immediately perceived is a sensation; no sensation can exist but in a mind: ergo no sensible thing can exist but in a mind, which was to be proved. Another of his arguments to the same purpose is this: Nothing can exist in fact the very notion of which implies a contradiction; nothing is impossible to conceive, unless the notion of it imply a contradiction. But 'tis absolutely impossible to conceive anything existing otherwise than in some mind, because whatever any one conceives is at that instant in his mind. Wherefore as matter is supposed to be a substance exterior to all minds, and as 'tis evident nothing can be even conceived exterior to all minds, 'tis equally evident there can be no such thing in being as matter. Or thus: Everything conceived is a conception, every conception is a thought, and every thought is in some mind; wherefore to say you can conceive a thing which exists in no mind is to say you conceive what is not conceived at all. The flaws in his arguments, which do not appear at a distance, may be easily seen on a nearer inspection. He says, artfully enough in the preface, in order to give his proofs their full force, it will be necessary to place them in as many different lights as possible. By this means the object grows too big for the eye; whereas, had he contracted it into a narrower compass, the mind might readily have taken it in at one view and discerned where the failing lay. How miserably does he play with the words 'idea' and 'sensation'! Everything immediately perceived is a sensation. Why Because a sensation is what is immediately perceived by the senses that is, in plain English, everything immediately perceived is immediately perceived; a most admirable discovery, the glory of which I dare say no one will envy him. And again: all sensible qualities are ideas, and no idea exists but in some mind that is, all sensible qualities are objects of the mind in thinking, and no image of an external object painted on a mind exists otherwise than in some mind. And what then

To his Brother Samuel Date: LINCOLN COLLEGE, OXON, April 4, 1726 I believe I have given Mr. Leyborn at different times five or six short copies of verses: the latest were a translation of part of the Second Georgic and an imitation of the 65th. Psalm. If he has lost them, as it is likely he has in so long a time, I can write them over in less than an hour, and send them by the post. My father, very unexpectedly a week ago, sent me in a letter a bill on Dr. Morley John Morley, Rector of Lincoln College 1719-31. He held the living of Scotton, near Gainsborough. See Journal, iii. 511; and letter of Dec. 11, 1730. for twelve pounds, which he had paid to the Rector's use at Gainsborough; so that, now several of my debts are paid and the expenses of my treat defrayed, I have above ten pounds remaining; and if I could have leave to stay in the country till my College allowance commences, this money would abundantly suffice me till then. As far as I have ever observed, I never knew a college besides ours, whereof the members were so perfectly satisfied with one another and so inoffensive to the other part of the University. All I have yet seen of the Fellows are both well-natured and well-bred; men admirably disposed as well to preserve peace and good neighborhood among themselves, as to promote it wherever else they have any acquaintance. By a cool fountain's flow'ry side The fair Celinda lay; Her looks increased the summer's pride, Her eyes the blaze of day. Quick through the air to this retreat A bee industrious flew, Prepared to rifle every sweet

To his Brother Samuel Date: LINCOLN COLLEGE, December 6, 1726. DEAR BROTHER The very thing I desire of you is this, that you would not content yourself with your own opinion, nor fix your own opinion at all, till you have heard my story as well as theirs who accuse me. 'Tis very hard: I have said all that I can say, I have professed my sincerity and integrity, more perhaps than it became me to profess them; I have asked yours as well as my father's pardon for any real or supposed slight I have put upon you; to you in particular I have given all the satisfaction which I could contrive to give in words; and yet am now just as far, if not farther, from a reconciliation than I was when I first set out. Since all probable methods of gaining my cause have failed, I will try one way more: I will relate the controverted facts as plainly as I can, without desiring you either to believe me or not. If you do, I shall be glad both for your sake and my own; if not, I have done my part, and can therefore quietly commit my ways to Him, who in His own good time will make my innocence as clear as the light. First I shall tell you what I suspect, and next what I know. My suspicion is that, on your receiving a letter from me, you immediately set yourself to consider what 'tis probable I shall say to your last: and if you hit upon any of my objections, then they are to go for nothing; you have already found out the emptiness of them. You then proceed to read, taking it for granted that if I will not tell a downright lie, which is a question, I will however color and palliate everything, as far as my wit will serve me to do with any show of truth; that calmness is an infallible mark of disrespect, as warmth is of guilt; and with a few of these either praecognita or praeconcessa, 'tis perfectly easy to demonstrate that I am totally in the wrong.

The conversation of one or two persons whom you may have heard me speak of (I hope never without gratitude) first took off my relish for most other pleasures .so far that I despised them in comparison of that. From thence I have since proceeded a step farther to slight them absolutely. And I am so little at present in love with even company, the most elegant entertainment next books, that unless they have a peculiar turn of thought I am much better pleased without them. I think 'tis the settled temper of my soul that I should prefer, at least for some time, such a retirement as would seclude me from all the world to the station I am now in. Not that the latter is by any means unpleasant; but I imagine it would be more improving to be in a place where I might confirm or implant in my mind what habits I would without interruption before the flexibility of youth is over, than to stay where, among many advantages, I lie under the inconvenience of being almost necessarily exposed to much impertinence and vanity. A school in Yorkshire, forty miles from Doncaster, was proposed to me lately, on which I shall think more when it appears whether I may have it or no. A good salary is annexed to it; so that in a year's time 'tis probable all my debts would be paid, and I should have money beforehand. But what has made me wish for it most is the frightful description, as they call it, some gentlemen who know the place gave me of it yesterday. The town (Skipton-in-Craven) The Grammar School at Skiptonin-Craven was founded in 1548 by William Ermystead, Canon of St. Paul's, London. See Potts's Liber Cantabrigiensis, p. 523. lies in a little vale, so pent up between two hills that it is scarce accessible on any side; so that you can expect little company from without, and within there is none at all. I should therefore be entirely at liberty to converse with companions of my own choosing, whom for that reason I would bring with me; and company equally agreeable, wherever I fixed, could not put me to less expense. The sun that walks his airy way To cheer the world and bring the day; The moon that shines with borrowed light; The stars that grid the gloomy night,-

All of these, and all I see, Should be sung, and sung by me: These praise their Maker as they can, But want and ask the tongue of man. Parnell's A Hymn to Contentment; where the second line reads ' To light the world and give the day. The text of that sermon I preached on the Sunday following Mr. Griffiths's death was, ' 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.' See previous letter. I never gave more reason to suspect my doctrine did not agree with my practice; for a sickness and pain in my stomach, attended with a violent looseness, which seized me the day he was buried, altered me so much in three days, and made me look so pale and thin, that those who saw me could not but observe it. A letter from my sister Emly, my brother tells me, was brought to my chamber the other day; but wherever the fellow laid it, I have not been able to set eyes upon it from that time to this. I am full of business; but have found a way to write without taking any time from that. 'Tis but rising an hour sooner in a morning and going into company an hour later in 'the evening; both which may be done without any inconvenience. For an account of his early rising. see the sermon on Redeeming' the Time in Works, vii. 69. My brother has got the other side away from me. I am Your affectionate, dutiful Son. I return you thanks for your thoughts on Zeal, and my sister Emly for hers on I know not what; however, I am persuaded they were very good. My love attends my other sisters. I should have said brother Charles' too; for now he has a live manhood. There is a tear in the letter which makes the last two words difficult to decipher. ' Live manhood ' seems to be the expression. Charles was now nineteen. He had been elected to Christ Church in April 1726, and was now with his brother, no longer a schoolboy, but enjoying his live 'manhood.'

To his Father Date: LINCOLN COLLEGE, December 19, 1729. 'Since the Supreme Being must needs be infinitely and essentially good as well as wise and powerful, it has been esteemed no little difficulty to show how evil came into the world. Unde malum 'Whence did evil arise?' has been a mighty question.' There were some who, in order to solve this, supposed two supreme, governing principles; the one a good, the other an evil, one: which latter was independent on and of equal power with the former, and the author of all that was irregular or bad in the universe. This monstrous scheme the Manichees fell into, and much improved; but were sufficiently confuted by St. Austin, who had reason to be particularly acquainted with their tenets. But the plain truth is, the hypothesis requires no more to the confutation of it than the bare proposing it. Two supreme, independent principles is next door to a contradiction in terms. It is the very same thing, in result and consequence, as saying two absolute infinities; and he that says two, had as good say ten or fifty, or any other number whatever. Nay, if there can be two essentially, distinct, absolute infinities, there may be an infinity of such absolute infinities; that is as much as to say, none of them all would be an absolute infinite, or that none of them all would be properly and really infinite. ' For real infinity is strict and absolute infinity, and only that.'

To his Mother Date: LINCOLN COLLEGE, February 28, 1730. Now, to pass over less material points, doesn't this general objection seem to be against him, that he makes Hope a part or species of Faith, and consequently contained in it, as is every part in its whole Whereas, had it been so, St. Paul would have broken that universally received rule, never to set things in contradistinction to each other one of which is contained in the other. May we not, therefore, well infer that, whatever Hope is, it is certainly distinct from Faith as well as Charity, since one who, we know, understood the rules of speaking, contradistinguishes it from both

What I so much like is his account of the pardon of sins, which is the clearest I ever met with: ' Pardon of sins in the gospel is sanctification. Christ came to take away our sins, by turning every one of us from our iniquities (Acts iii. 26). And there is not in the nature of the thing any expectation of pardon, or sign or signification of it, but so far as the thing itself discovers itself. As we hate sin, grow in grace, and arrive' at the state of holiness, which is also a state of repentance and imperfection, but yet of sincerity of heart and diligent endeavor; in the same degree we are to judge concerning the forgiveness of sins. For, indeed, that is the evangelical forgiveness, and it signifies our pardon, because it effects it, or rather it is in the nature of the thing, so that we are to inquire into no hidden records. Forgiveness of sins is not a secret sentence, a word, or a record, but it is a state of change effected upon us; and upon ourselves we are to look for it, to read it and understand it.' Holy Dying, chap. v. sect. 5. In all this he appears to steer in the middle road exactly, to give assurance of pardon to the penitent, but to no one else. Yesterday I had the offer of another curacy, The curacy eight miles from Oxford. Was this Stanton Harcourt Cary's Survey of England and Wales, 1784, shows the distance from Oxford to be eight miles by curving road, about seven direct. Richard Green, in John Wesley the Evangelist, p. 86, says it is 'probably Stanton Harcourt.' to continue a quarter or half a year, which I accepted with all my heart. The salary is thirty pounds a year, the church eight miles from Oxford; seven of which are, winter and summer, the best road in the country. So now I needn't sell my home, since it is at least as cheap to keep one as to hire one every week.

I would fain imitate, too, that generous ardor which, in spite of all the hindrances that surround you, so strongly inspires you to burst through all and redeem time to the noblest purposes. I am afraid of nothing more than of growing old too soon, of having my body worn out before my soul is past childhood. Would it not be terrible to have the wheels of life stand still, when we had scarce started for the goal; before the work of the day was half done, to have the night come, wherein no one can work I shiver at the thought of losing my strength before I have found it; to have my senses fail ere I have a stock of rational pleasures, my blood cold ere my heart is warmed with virtue! Strange, to look back on a train of years that have passed, ' as an arrow through the air,' without leaving any mark behind them, without our being able to trace them in our improvement! How glad am I that this can't be the case of Selima! The hours you have already given to that best of studies, divinity, forbid that, as sufficiently appears by your resolution to pursue it still. That, among the multitude of books writ on this subject, you prefer those that are clear and elegant, is surely right; 'tis doubly prudent to choose those writers before others who excel in speaking as well as thinking.

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.

Your knowledge would swiftly (though insensibly) improve, not so swiftly as your happiness. You would then find less pain from every accident; even from the absence of Aspasia. A treasure doubtless she is, the value of which nothing can teach so well as experience; every additional degree of intimacy with her may questionless enhance her value. Nor would it be human to be unconcerned at a separation from such a friend. Yet the time may come when that concern, though equally tender, shall not be equally painful to you: when you shall be as much pleased as ever with her presence, and yet not so much displeased at her absence. For there is a way (though it is a way which the world knows not) of dividing friendship from pain. It is called charity, or the love of God. The more acquainted we are with rids, the less anxiety shall we receive from the sharpest trial that can befall us. This, while it enlivens every virtuous affection of our souls, adds calmness to their strength; at the same time that it swells their stream, this makes it flow smooth and even. Soft peace she breathes wherever she arrives, She builds our quiet as she forms our lives, Leaves the rough paths of nature even, And opens in each breast a little heaven. Prior's Charity, where it is brings,' not ' breathes,' in line I; 'heart,' in line 4; line 3, 'Lays the rough paths of peevish nature even.' O Selima, never complain that it is not in your power to repay your friends much more than by receiving from them at least; don't complain with regard to me: any one of those! obliging things you have said is vastly more than a return for all the little service that is in my power to do you. I am amazed more and more, each time I reflect on those strange instances of your condescension, and feel how much I am overpaid, in (what I can never think of with due esteem and gratitude) the regard you show for Selima's Ever obliged friend and faithful servant, CYRUS. Araspes joins me in wishing he could make any return to Mrs. Granville's and Selima's goodness. I beg you to correct what you see wrong in the enclosed, and to send it when you write. Adieu. Mrs. Pendarves replies 4 GLOUCESTER, October 12, 1730.

To his Father Date: LINCOLN COLLEGE, December 11, 1730. To-morrow night I expect to be in company with the gentleman The young gentleman of Christ Church who said, 'Here is a new sect of Methodists sprung up.' who did us the honor to take the first notice of our little Society. I have terrible reasons to think he is as slenderly provided with humanity as with sense and learning. However, I must not slip this opportunity, because he is at present in some distress, occasioned by his being obliged to dispute in the schools on Monday, though he is not furnished with such arguments as he wants. I intend, if he has not procured them before, to help him to some arguments, that I may at least get that prejudice away from him that ' we are friends-to none but what are as queer as ourselves.'

A week or two ago I pleased myself mightily with the hopes of sending you a full and satisfactory solution of your great question; having at last procured the celebrated treatise of Archbishop King, De Origine Mali. William King (1650-1729), Archbishop of Dublin 1703. De Origine Mali was published in 1702. It was translated by Dr. Edmund Law. See Journal, viii. 119n; and letters of Dec. 19, 1729, and Jan.1731. But on looking farther into it, I was strangely disappointed; finding it the least satisfactory account of any given by any author whom I ever read in my life. He contradicts almost every man that ever writ on the subject, and builds an hypothesis on the ruins of theirs which he takes to be entirely new, though, if I do not much mistake, part of it is at least two thousand years old. The purport of this is, ' That natural evils flow naturally and necessarily from the essence of matter, so that God Himself could not have prevented them, unless by not creating matter at all.' Now this new supposition seems extremely like the old one of the Stoics, who I fancy always affirmed, totidem verbis, that ' All natural evils were owing not to God's want of will, but to His want of power to redress them as necessarily flowing from the nature of matter.' I breakfasted to-day with a great admirer of the Septuagint, who was much surprised to hear that any one should charge them with want of integrity, and seemed to think that charge could not be made out. Nay, he went so far as even to assert that he took this Greek to be more faultless than our present Hebrew copies. I wished I had had one or two of the places you mention at hand, and I would have given him them to chew upon. One pretty large dissertation I have by me still; I propose to read and transcribe it against I go up to London to the Westminster Great Day, The Westminster Feast and Play on Jan. 28. See letter of Jan. 27, 1731, to Mrs. Pendarves. which I am afraid will be as soon as my brother will want it.

I am glad the Rector Dr. Morley, who was a warm friend to Wesley. See letters of April 4, 1726, and April 14, 1731, n. is in so fair a way of recovery; I showed Mr. Robinson Michael Robinson, Fellow of Lincoln, was Chaplain of All Saints', Oxford, and Rector of Great Leighs. what related to him this morning, who I found had received from Mrs. Morley a fuller account of the Doctor's illness. Before she writ he had got over all remains of his distemper, except a weakness in the fingers of his left hand. We can't compass Thomas Burgess's One of the prisoners whom the Methodists were caring for. liberty yet, though it seems to have a fairer show than formerly. On Sunday they had prayers, and a sermon at the Castle; on Christmas Day we hope they will have a dinner; and the Sunday after, a communion, as many of them as are desirous of it, and appear prepared for it. I had almost forgot to tell you that on Tuesday se'nnight Mr. Morgan opened the way for us into Bocardo. The debtors' jail above the north gate of the city. The previous August William Morgan had led them. to visit the jail at the Castle. See Telford's Wesley, p. 60. I am Your dutiful and affectionate Son. p class="Section1"Near Stony Stratford./p div align="center" style="text-align:center" span class="MsoPlainText"ispan style="font-size:12.0pt; MS Mincho""

To Mrs. Pendarves Had I not been engaged almost every hour in an employment which set Aspasia continually before my eyes, His MS., finished on Christmas Eve: see letter of Feb. 13, 1731. I could by no means have satisfied myself so long without saying anything of my obligations to her; I could not have been easy without repeating my acknowledgements for them, particularly for the last, that lovely instance of your condescension, which so opportunely relieved me from the perplexity I was in. Every pleasing reflection it has given me since was a farther reason for me to thank you again; and I have been sometimes afraid that my omitting it so long might give you hard thoughts of my gratitude. But I sincerely ask pardon for that fear, so injurious both to Aspasia and Selima; with whom I should 'by no means presume to converse at all, had I not so often experienced that candor which was ever as unwilling to observe a fault as willing to excuse it when observed. Do not think, good Aspasia, I am yet so vain as to dare to maintain any intercourse with you but upon a full conviction that you are 'always ready to forgive me both when I say amiss, and when I do not so, what your goodness requires. While I am reflecting on this I can't but often observe with pleasure the great resemblance between the emotion I then feel, and that with which my heart frequently overflowed, in the beginning of my intercourse with our dear Varanese. Yet is there a sort of soft melancholy mixed with it, when I perceive that I am making another avenue for grief, that I am laying open another part of my soul, at which the arrows of fortune may enter. Nay, but here will I hold: since the Christian name for fortune is providence, or the hand of God, should it wound me even in the person of my friend there would be goodness in the severity. Should one to whom I was united by the tenderest tie, who was as my own soul, be torn from me, it would be best for me; to me, too, it would, be the stroke of mercy. Though, were it a less good to myself,

To his Father January 1731. The sum of the first chapter is this: The first notions we have of outward things are our conceptions of motion, matter, and space. Concerning each of these, we soon observe that it does not exist of itself; and consequently that there must be some first cause, to which all of them owe their existence. Although we have no faculty for the direct perception of this First Cause, and so can know very little more of Him than a blind man of light, yet thus much we know of Him by the faculties we have, that He is one, infinite in nature and power, free, intelligent, and omniscient; that consequently He proposes to Himself an end in every one of His actions; and that the end of His creating the world was the exercise of His power, and wisdom, and goodness; which He therefore made as perfect as it could be made by infinite goodness, and power, and wisdom. Chapter II. But if so, how came evil into the world If the world was made by such an agent, with such an intention, how is it that either imperfection or natural or moral evils have a place in it Is not this difficulty best solved by the Manichaean supposition that there is an evil as well as a good principle By no means; for it is just as repugnant to infinite goodness to create what it foresaw would be spoiled by another, as to create what would be spoiled by the constitution of its own nature: their supposition therefore leaves the difficulty as it found it. But if it could be proved that to permit evils in the world is consistent with, nay necessarily results from, infinite goodness, then the difficulty would vanish; and to prove this is the design of the following treatise.

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.

I have but a moment's time, and I cannot employ it better than in assuring Cyrus, though I doubtless appear unworthy of the favor he shows me, that Aspasia has been more unfortunate than ungrateful. The true reason I have not wrote has been my incapacity of doing it. A great weakness I had in my eyes for a considerable time, and the fear of its returning if I strained them too soon, has been the only reason of my silence. I have received all your letters, and am infinitely obliged by them. Selima several times designed making up for my deficiency; but her heart faded, and she said she was ashamed, and talked of her not being able to write well enough, and several things of that sort, which I could not agree with her in. We talk of the worth of Cyrus and Araspes whenever we have any private conversation. I desire when you come to town you will let me know what day will be most convenient for you to come to me, a pleasure I depend upon; but do not come without sending, because my brother is in the house with us, and he is frequently engaged with company. It would be a great concern to me and to Selima to have you come at a time when perhaps we may either be abroad or engaged with company that would not be agreeable to you. I hope Araspes is well, though you do not mention him in your letter. I am called away. Ought I not to be ashamed to send such a hasty scrawl to Cyrus If it serves to convince you that I am not quite unworthy of your correspondence, I shall esteem it one of the best letters I ever wrote. And that you may not think you are the only person who have thought themselves neglected by me, at the same time I received your last I had one from Varanese that wounded my very heart. However, I hope I have regained her favor, and that you will not be less indulgent to one who knows very well how to value your acquaintance, and is Your most faithful friend and humble servant, ASPASIA, I make it my humble request that you will burn every letter I write. She renews this request. See letter of Aug. 26.

To Mrs. Pendarves February 11 1731. 'Tis as impossible for us to remember as we ought our last obligation to Aspasia and Selima as it is to forget it; and that sure can never be no, 'not in the land where all things are forgotten.' Even there we hope to remember, and with a more tender regard than we are here capable of, to whom we owe in great measure many changes in ourselves, of which we shall then feel the full advantage: who they were that so nobly assisted us in our great work in wearing off several stains from our nature; that so strongly recommended, by that irresistible argument example, whatsoever is honorable or lovely. There are few, except the harsher, passions of our souls which you did not engage in those late happy moments: but none more than our wonder; our joy itself was not greater than our admiration. That London is the worst place under heaven for preserving a Christian temper any one will immediately think who observes that there can be none where its professed, irreconcilable enemies, the lust of the eye and the pride of life, are more artfully and forcibly recommended. Yet even here you retain a constant sense what manner of spirit we are to be of. In the utmost affluence of whatever the world can afford to chain down your affections to it, the whole tenor of your words and actions shows they are reserved for sublimer objects.

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.

In what manner can I make an excuse to Cyrus for being so long without acknowledging the favor of his last letter By this time he certainly repents of the great indulgence he has shown me. When I consider how every hour of your life is employed, either in your own improvement or bestowing part of your knowledge on those who are happily placed under your care; and that, notwithstanding the difficulty it is for you to command any time to yourself, you have always remembered me in the most obliging manner, and have studied not only how to entertain but to improve me, when I recollect all this, have I not reason to fear the loss of your good opinion, and that you think me unworthy of your favor and advice that surrounded by vanity and impertinence I are fallen into the snare, and refuse to hear the voice of the charmer, charm he never so wisely God forbid my state should be so desperate as to prefer sin and folly to virtue and wisdom! I will sincerely tell you the truth, and trust to your mercy. All the acquaintance I almost have are now in town, and they are continually soliciting us either to come to them or they will come to us; my sister being soon to leave me, all her friends endeavor to give her as much entertainment as they can: by which means our time is so entirely engrossed, that for two months past we have lived in a perpetual hurry, and shall do so for the month to come. I would not have you imagine we have neglected the book. Whatever comes with your recommendation is of too much value to be neglected. But the subject of it is too elevated to be read in a hurry; next week I hope we shall have leisure to read and reflect. I am a little at a loss for some words, not being used to shorthand By which she means abbreviations.; but I believe I shall be able to find them out.

Every Sunday evening there is a gentleman in this town has a concert of music. I am invited there to-night, and design to go. I charge you, on the friendship you have professed for me, tell me your sincere opinion about it and all your objections. For if I am in an error by going, you ought to prevent my doing so again. Dear Varanese I have not heard from a great while; why are we denied the happiness and advantage of conversing with such a friend Araspes may justly claim our service and esteem. Selima joins with Aspasia in being to Cyrus a Faithful and obliged friend. I have hardly confidence to expect a return to this.

To Mrs. Pendarves April 14 1731. I cannot, I will not delay any longer to return my sincerest thanks to dear Aspasia for, I had almost said, the greatest of her favors, as indeed every one seems greater than the preceding. Yet methinks I should not say that you seem to exceed even your former goodness in this; since that expression would imply some room for doubt, which surely there is not here. Not only the justice which you show to the sincerity of my intentions; not only the friendly applause you give me, which, undeserved as it is, is yet exceeding pleasing, when I consider it as a mark of that approbation which I must ever have in the highest esteem; but, above all, that lovely freedom you use with me in a point of the last (utmost) importance, leaves me no room to doubt but I may look upon the last as the greatest of my obligations. Far be it from me to think that any circumstance of life shall ever give the enemy an advantage over Aspasia. Though she walk through the vale of the shadow of death, where sin and vanity are on every side; where vice and folly appear in so fair a fight as to deceive, if it were possible, the very elect; where the utmost skill of the world and the prince of it join to tear up humility, the root of Christian virtue, and consideration, which alone (under God) is able to give it any increase, - even there her footsteps shall not slide; she shall fear and shall find no evil: He who hath overcome the world and its prince shall give His angels charge over her to keep her in all her ways. And far should I be from doubting but they would keep you safe, though you should see cause to withdraw your favor from me; though-you should at last perceive some of those numerous faults which were before so strangely hid from you, and so be obliged to choose a fitter object for that friendship to which I made so unequal returns.

I had rather expose my own ignorance in writing than not hear from Cyrus and Araspes, whose letters give so much pleasure and improvement to your friends. Beside, at present I have my mother's commands to warrant my own inclination. She orders me to be very particular in her acknowledgements of the last letter she received from you. We were extremely vexed when we came to Stanton to find our agreeable friends had left it. He was at Stanton on April 19. Except that disappointment, our journey was as prosperous as we could wish. But my sister was not with us. The weakness we felt at parting we endeavored to correct by saying, Would not Cyrus blame us for this The reflection dried our tears; but, I must confess sincerely, it did not ease our pain. Is not this wrong in us Did I (for my sister has more fortitude) make a proper progress in Christianity, the things of this world would certainly be more indifferent to me than I find they are. How shall I learn the happiness of being above trifles Nobody can so well point out the way to me as yourself. But I could not make such a request did I not know how ready you are to do good. I have not had the pleasure of a letter since I came home from our valuable Sappho, Miss Sally Kirkham (1699-1764), eldest daughter of the Rev. Lionel Kirkham, Rector of Stanton. In

To Mrs. Pendarves June 1731. The Diary shows that he was writing this letter at 10 a.m. and 3 p.m. It was not in the power of all the variety of objects that 'occurred to me in my late journeys to lessen the concern I felt at being so long cut off from the conversation of Aspasia. The impression which this had left on my mind was so far from being effaced by any succeeding pleasure that every agreeable entertainment I had recalled it to my thoughts, and made me as more sensible of my obligations to her, so more desirous again to acknowledge them. You will easily judge whether the remembrance of Aspasia: made that entertainment in particular less agreeable which I enjoyed last week From the Diary we see that he walked from Oxford by Shipton and Stowe, reaching Stanton at eight on Saturday evening, May 22, where he stayed with Mr. Kirkham and met Varanese and Mrs. Granville. He had tea with the two ladies on Sunday. On Monday he is in V.'s arbor. He is at Buckland on Wednesday, where' he met Varanese. ' Danced ' occurs twice in the entries. On May 31 he returns by Stowe and Shipton to Oxford. in the almost uninterrupted conversation of dear Varanese. 'On this spot she sat,' 'Along this path she walked,' 'Here she showed that lovely instance of condescension,' were reflections which, though extremely obvious, yet could not but be equally pleasing, but give a new degree of beauty to the charming arbor, the fields, the meadows, and Horrel See letter of Aug. 14. itself. The happy disappointment we met with here in having everything succeed beyond our expectations almost reconciled Araspes and me to our other disappointment of a less pleasing nature. And, indeed, I for my part cannot without the utmost immodesty repine at any dispensation of Providence while I am so unaccountably indulged both in the friendship of our Varanese and in calling myself dear Aspasia's Most obliged, faithful CYRUS. Araspes, too, begs leave to say that he is entirely at Aspasia's service. Adieu.

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

We had so much pleasure in the late hours we spent at Stanton, On April 19 the Diary shows that he was at Stanton and met Mrs. Granville. Her daughters were in London. that nothing could have added to it but Selima or Aspasia. All things else conspired to complete our happiness: nor was it a small share of it which we conveyed to Mrs.. Astell. Our dear Sappho showed us her proposal to the ladies, which gave us several agreeable conversations. Surely her plan of female life must have pleased all the thinking part of her sex, had she not prescribed so much of the two dull things, reading and religion. Reading, indeed, would be less dull, as well as more improving, to those who, like her, would use method in it; but then it would not rid them of so much time, because half a dozen books read in course would take up no more of that than one or two read just as they carne to hand. That you propose and attain another end in reading See letters of Sept. 27, 1730, and Aug. 14, 1731. than throwing away a few leisure hours, that one sentence in truth so well expresses the end for which we live, move, and have our being. How glad should I be could I either teach or be taught by any one ' to be above trifles'! how doubly glad to have Selima for my instructor in indifference to the things of this world! Why, that is everything! that is to be happy, to be renewed in the image in which we were created, to have that mind in us which was also in Christ Jesus. If it be ever in my power to assist any one in renewing their minds in this image, surely the more I conversed with them the more power I should have as well as the more inclination to pursue that glorious work. Do not then think, dear Selima, that anything you can say can possibly hinder me from doing good. Every line from so friendly an hand, every word that comes from so good an heart, has a real tendency to increase both the desire and the power of being useful in the Much obliged friend, CYRUS.

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 June 19 1731. Is it a proof that I am or that I am not duly sensible of my obligations to dear Aspasia, that I so extremely desire to contract more by more frequently conversing with her Would it were possible for me, once a month at least, to have the pleasure of seeing your thoughts! You shall not doubt but it would give me improvement too: the same freedom that shines through your last, whenever I admired it, could not but make upon me a lasting as well as pleasing impression. There was no need of Selima's letter to our Varanese, or of that she was since pleased to favor me with, to make either of us wish both her and Aspasia a share in-all our happiest moments. 'Tis but a few days since that I had a little share in your misfortune in parting with a sincere friend. He refers to Ann Granville's leaving London, and Dr. Morley's dearth. But I shall go to him again, if he does not return to me; though he is gone a longer journey than Selima, I hope as far as paradise. If Providence has used me as an instrument of doing any good to Aspasia, I had almost said, ' I have my reward.' Some part of it I have undoubtedly. The thought of having added anything to your ease will make many of my hours the happier. Yet perhaps I ought not to desire you should be easy at the common conversation of the world, which, if once it comes to be indifferent to us, will scarce be long before it be agreeable. We are indeed, as to this, in a great strait: either it displeases and who would be in pain, could it be avoided or it pleases, which surely causes, if it does not spring from, an entire depravation of our affections. Which side shall we turn to Oh that there were a middle way! that we could shun this unpleasant or fatally-pleasing impertinence! But it cannot be. All we can do is to be on our guard when we are engaged in it, and to engage no more in it than is plainly necessary.

Do not be surprised, good Aspasia, when I assure you that I exceedingly rejoice at your other affliction. I am extremely glad to find you among those few who are yet concerned for the honor of their Master, and can't but congratulate you upon your wise choice. ' If we suffer with Him, we shall also reign with Him.' I know there are in these last days many seduced by fair speeches 'to deny the Lord that bought them,' to affirm that He and the Father are not one, and that it is robbery to think Him equal with God. Indeed, the first reformers of the Christian Faith in this point (with whom Dr. Clarke See letters of Dec. 6, 1726, and Sept. 24, 1753. joins), only modestly asserted that the Church was bought with the blood of Christ, but not of God, i.e. not of 'the God who is over all, who is and was and is to come, the Almighty.' And it was many hundred years after, that Socinus roundly maintained that Christ never purchased any Church at all, nor 'gave His life a ransom for any man, all those phrases being purely metaphorical.' That any one had any hope of. outgoing him I never heard before; but surely those gentlemen who will prove them to be fictitious have a much better courage than even Socinus. Yet there is one step farther for these too to affirm the same of all the saints; and then Tindal's Matthew Tindal (1657 - 1733), LL.D., the chief exponent of Deism, whose Christianity as Old as the Creation appeared in 1730. arguments are ready to their hands.

That sometimes even a good man falls a prey to the cunning craftiness of these deceivers I can easily believe, having known one (otherwise) strictly virtuous person who was under that infatuation several years. That such an one has nothing to hope for from the terms of the gospel is likewise exceeding plain: seeing exactly equivalent to the words of the Church of England (who did not rashly adopt them in her Liturgy), ' This faith except every man keep whole and undefiled, without doubt he shall perish everlastingly,' are those of the very person they thus outrage, ' He that believeth not shall be damned.' Not that we have authority to apply this general sentence to any one particular offender; because, all sin being a voluntary breach of a known law, none but He who seeth the heart, and consequently how far this breach of His law is voluntary in each particular person, can possibly know which infidel shall perish and which be received to mercy. Whenever you recommend to that all-sufficient mercy any of those that have erred and are deceived, then especially, dear Aspasia, do not forget Your ever obliged CYRUS. The best wishes of Araspe's are yours. Adieu.

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

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

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.

To Mrs. Pendarves August 12 1731. Nothing could have made our journey more prosperous than it was except the seeing Aspasia. We were successful in every other respect far beyond our expectations. Indeed, the chief design we went upon was very unlikely, humanly speaking, to succeed at all. But what is likelihood against any undertaking if He be for it ' whom all things serve'! I am sensible how good you axe to me, Aspasia; both in writing so soon, engaged as you were, and in permitting me to hope that when you are less engaged you will again bestow some moments upon me. But this is not the only reason why I shall be heartily glad, whenever you are rescued from many of your engagements, whenever it is in your power to burst those chains that hang heavy on your noblest purposes and to move with a full and free course toward the haven where you would be!

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

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.

I have often thought of a saying of Dr. Hayward's when he examined me for priest's orders He was ordained priest at Christ Church by Dr. Potter on Sept. 22, 1728.: 'Do you know what you are about You are bidding defiance to all mankind. He that would live a Christian priest ought to know that, whether his hand be against every man or no, he must expect every man's hand should be against him.' It is not strange that every man's hand who is not a Christian should be against him that endeavors to be so. But is it not hard that even those that are with us should be against us that a man's enemies (in some degree) should be those of the same household of faith Yet so it is. From the time that a man sets himself to his business, very many, even of those who travel the same road, many of those who are before as well as behind him, will lay stumbling-blocks in his way. One blames him for not going fast enough; another, for having made no greater progress; another, for going too far, which, perhaps, strange as it is, is the more common charge of the two: for this comes from people of all sorts; not only infidels, not only half Christians, but some of the best of men are very apt to make this reflection: ' He lays unnecessary burdens upon himself; he is too precise; he does what God has nowhere required to be done.' True, He has not required it of those that are perfect; and even as to those who are not, all men are not required to use all means, but every man is required to use those which he finds most useful to himself. And who can tell better than himself whether he finds them so or no ' Who knoweth the things of a man better than the spirit of a man that is in him '

This being a point of no common concern, I desire to explain myself upon it once for all, and to tell you, freely and clearly, those general positions on which I ground (I think) all those practices, for which (as you would have seen, had you read that paper through) I am generally accused of singularity. See letter of July 19.(1) As to the end of my being, I lay it down for a rule that I cannot be too happy, or therefore too holy; and thence infer 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 of attaining it, I likewise lay it down for a rule that I am to use them every time I may. (3) As to prudential means, I believe this rule holds of things indifferent in themselves: whatever I know to do me hurt, that to me is not indifferent, but resolutely to be abstained from; whatever I know to do me good, that to me is not indifferent, but resolutely to be embraced. But it will be said I am whimsical. True; and what then If by whimsical be meant simply singular, I own it: if singular without any reason, I deny it with both my hands, and am ready to give a reason, to any that asks me, of every custom wherein I willfully differ from the world. I grant, in many single actions I differ unreasonably from others; but not willfully: no, I shall extremely thank any one who will teach me to help it. But can I totally help it, till I have more breeding or more prudence to neither of which I am much disposed naturally; and I greatly fear my acquired stock of either will give me small assistance.

It is very unwillingly that I have been so long prevented thanking Cyrus for the last proof of his friendship, though you have reason to be glad of it; for my letters are so trifling, that you show the most good nature and humility in the world to suffer my correspondence. I hope in time to be more worthy of it; nothing will be more conducive to it than the advantage of such an instructor. I can't help believing my friend is the better for your good and kind advice. She has not mentioned anything upon that subject in her last letters, but says her spirits are more lively, and she enters a little into the diversions of the Bath, which at first she was quite averse to; for I fancy the more satisfied one is with oneself, the more cheerfully may one partake of the innocent entertainments of the world. How far, indeed, and what sort of diversions are the most allowable and consistent with one's duty, is what I would fain be satisfied in. Suppose I go every week to an assembly, play at cards two or three hours, if I omit no duty by it, is it a fault or would it be in an older person than myself though I don't think being young exempts me from any good or religious act. You see, Cyrus, how freely I expose to you all my errors, all my scruples; and though I expose the weakness of judgment, yet I show how desirous I am to' reform my will and rectify my thought': for sure, the active principle within is worth improvement; you have confirmed me in the inclination of doing it have already, and I hope will continue to assist me in it. I shall be extremely thankful for that scheme of books you mention. See letter of Aug. 14. Oh that I could make as good a use of them as the person it was made for I What happiness is it to have those we love follow after virtue! and how sensible an affliction to see them forsake those paths which can alone make them happy! That is a pain Cyrus has not, and I hope will never know, any otherways than the general benevolence he has for all his fellow creatures makes him grieve when they do miss.

To all who give signs of their not being strangers to it, I propose this question (and why not to you rather than any), Shall I quite break off my pursuit of all learning, but what immediately tends to practice I once desired to make a fair show in languages and philosophy, but it is past; there is a more excellent way: and if I cannot attain to any progress in the one without throwing up all thoughts of the other why, fare it well! Yet a little while, and we shall all be equal in knowledge, if we are in virtue. You say you ' have renounced the world.' And what have I been doing all this time What have I done ever since I was born Why, I have been plunging myself into it more and more. It is enough. 'Awake, thou that sleepest.' Is there not 'one Lord, one Spirit, one hope of our calling' one way of attaining that hope Then I am to renounce the world, as well as you. That is the very thing I want to do; to draw off my affections from this world, and fix them on a better. But how What is the surest and the shortest way Is it not to be humble Surely this is a large step in the way. But the question recurs, How am I to do this To own the necessity of it is not to be humble. In many things you have interceded for me and prevailed. Who knows but in this too you may be successful If you can spare me only that little part of Thursday evening which you formerly bestowed upon me in another manner, I doubt not but it would be as useful now for correcting my heart as it was then for forming my judgment. See Telford's Wesley, p. 21.

When I observe how fast life flies away, and how slow improvement comes, I think one can never be too much afraid of dying before one has learned to live; I mean, even in the course of nature. For were I sure that 'the silver cord' should not be violently 'loosed,' that 'the wheel' should not ' be broken at the cistern,' till it was quite worn away by its own motion, yet what a time would this give for such a work A moment to transact the business of eternity ! What are forty years in comparison of this So that were I sure of what never man yet was sure of, how little would it alter the case! How justly still might I cry out: Downward I hasten to my destined place; There none obtain Thy aid, none sing Thy praise! Soon shall I lie in death's deep ocean drowned: Is mercy there, is sweet forgiveness found O save me yet, while on the brink I stand; Rebuke these storms, and set me safe on land ! O make my longings and Thy mercy sure! Thou art the God of power. Prior's Considerations on Part of the 88th Psalm. A year ago Mr. Morgan was exceedingly well pleased with the thought of dying shortly. He will not now bear to have it named, though he can neither sleep, read, stand, nor sit. Yet without hands, or feet, or head, or heart, he is very sure his illness is not increased. Surely now he is a burthen to himself and almost useless in the world; his discharge cannot be far off.

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

My ill success, as they call it, seems to be what has frightened every one away from a falling house. On Sunday I was considering the matter a little more nearly; and imagined that all the ill consequences of my singularity were reducible to three diminution of fortune, loss of friends and of reputation. As to my fortune, I well know, though perhaps others do not, that I could not have borne a larger than I have; and as for that most plausible excuse for desiring it, ' While I have so little, I cannot do the good I would,' I ask, Can you do the good God would have you do It is enough ! Look no farther. For friends, they were either trifling or serious: if triflers, fare them well a noble escape; if serious, those who are more serious are left, whom the others would rather have opposed than forwarded in the service they have done and still do us. If it be said, ' But these may leave you too; for they are no firmer than the others were ': first, I doubt that fact; but, next, suppose they should, we hope then they would only teach us a nobler and harder lesson than they have done hitherto ' It is better to trust in the Lord than to put any confidence in man.' And as for reputation, though it be a glorious instrument of advancing our Master's service, yet there is a better than that a clean heart, a single eye, a soul full of God! A fair exchange, if by the loss of reputation we can purchase the lowest degree of purity of heart 1 We beg my mother and you would not cease to work together with us, that, whatever we lose, we may gain this; and that, having tasted of this good gift, we may count all things else but dung and dross in comparison of it.

To his Mother Date: August 17, 1753, The thing that gives offence here is the being singular with regard to time, expense, and company. This is evident beyond exception, from the case of Mr. Smith, William Smith, Fellow of Lincoln, and apparently one of the Oxford Methodists. On Aug. L x732, Clayton wrote to Wesley (who was then in London, where he was elected a member of the S.P.C.K., and visited William Law at Puthey) that since he had left Oxford no one had attacked Smith and himself. ' I have gone every day to Lincoln, big with expectations to hear of some mighty attack made upon Mr. Smith; but, I thank God, I have always been disappointed: for not one of the Fellows has once so much as tried to shake him or to convert him from the right way, c.' After his return from Georgia, at Oxford on Feb. 11, 1737, Charles Wesley (see his Journal, i. 68) exhorts 'poor languid Smith' to resume all his rules of holy living. one of our Fellows, who no sooner began to husband his time, to retrench unnecessary expenses, and to avoid his irreligious acquaintance, but he was set upon, by not only all those acquaintance, but many others too, as if he had entered into a conspiracy to cut all their throats; though to this day he has not advised any single person, unless in a word or two and by accident, to act as he did in any of those instances.

It is true, indeed, that 'the devil hates offensive war most '; and that whoever tries to rescue more than his own soul from his hands, will have more enemies and meet with greater opposition than if he was content with 'having his own life for a prey.' That I try to do this is likewise certain; but I cannot say whether I 'rigorously impose any observances on others ' till I know what that phrase means. What I do is this: when I am entrusted with a person who is first to understand and practice, and then to teach, the law of Christ, I endeavor, by an intermixture of reading and conversation, to show him what that law is that is, to renounce all insubordinate love of the world, and to love and obey God with all his strength. When he appears seriously sensible of this, I propose to him the means God hath commanded him to use in order to that end; and, a week, or a month, or a year after, as the state of his soul seems to require it, the several prudential means recommended by wise and good men. As to the times, order, measure, and manner wherein these are to be proposed, I depend upon the Holy Spirit to direct me, in and by my own experience and reflection, joined to the advices of my religious friends here and elsewhere. Only two rules it is my principle to observe in all cases: first, to begin, continue, and end all my advices in the spirit of meekness, as knowing that' the wrath ' or severity' of man worketh not the righteousness of God '; and, secondly, to add to meekness longsuffering, in pursuance of a rule which I fixed long since never to give up any one till I have tried him at least ten years. How long hath God had pity on thee

To Richard Morgan Date: December 17, 1733. SIR, The bank-note sent by Mr. Huey was exchanged today. I have paid Mr. Lasher 11 17s. 6d. of the 50 (and the 9 in my brother's hands), the Bursar 24 for caution-money, and 40s. the usual fee for his admission into the common-room. Mr. Morgan usually rises about six, and has not yet been wanting in diligence. He seldom goes out of college unless upon business or to walk for his health, which I would willingly persuade him to do every day. He loses no time at taverns or coffee-houses, and avoids as much as possible idle company, which every gentleman here will soon be pestered with if he has not some show of resolution. Some evenings every week he spends in the common-room, and others with my brother and me. Of his being admitted into our Society (if it deserves so honorable a title) there is no danger. All those gentlemen whom I have the happiness to converse with two or three times a week upon a religious account would oppose me to the utmost should I attempt to introduce among them at those important hours one of whose prudence I had had so short a trial and who was so little experienced in piety and charity. Several of the points you mention deserve a fuller consideration than I have leisure to give them. I shall ever own myself extremely obliged for the freedom with which you mention them, and have endeavored to answer you with the same freedom, which I am persuaded will not be disagreeable to you. That my dear friend, now with God, was much disordered in his understanding. I had often observed long before he left England. That he was likewise sincerely religious, all observed; but whoever had seen his behavior in the successive stages of his illness might as easily have mistaken darkness for light as his madness for his religion. They were not only different, but opposite too; one counteracting the other from its beginning. I cannot better describe his religion than in the words of the person who wrote his elegy: Mild, sweet, serene, and tender was her mood, Nor grave with sternness, nor with lightness free! Against example resolutely good, Fervent in zeal and warm in charity!

True it is God was pleased, for the trial both of him and us, to visit him with a grievous illness. As his illness increased his reason declined, and consequently his religion built upon it. Till that melancholy effect of his disease, I challenge all the fools who counted his preceding life madness to point out one extreme he was in of any sort or one instance of his zeal which was not according to knowledge. 'Tis easy for any of them to declaim in general against enthusiasm and carrying things too far, and even to prevail upon an unwary mind, shattered by sickness, to plead guilty to the accusation. But let them come to particulars, and I do hereby undertake to prove that every fact they allege against him is either absolutely false or that it is agreeable to the strictest rules both of piety and Christian prudence. His fasting (or abstinence rather, for I do not know that he ever fasted one day) I least of all 'except; as being firmly persuaded, from careful and repeated observations, that had he continued it he had been alive to this day. Nor are there wanting as great names for this opinion as any that advised on the contrary, who believe that wine and free diet to one in his circumstances was as sure a recipe as shooting him through the head. I acknowledge your goodness in having a far better opinion of me than I deserve, or, I trust in God, shall ever desire. I have many things to add when time permits, but one I dare not defer a moment. 'Tis absolutely necessary to guard your surviving son against the least suspicion of my over-great zeal or strictness. You are fully sensible he is in no danger of either. But if he once fancies I am, that fancy will cut me off from all possibility of doing him any substantial service. whatever advice I may have occasion to give with regard to his moral conduct, ' much religion hath made thee mad ' will be a sufficient answer to all. For your sake and his I beg to know (what I should otherwise not think it worth while to bestow one thought upon) any overt acts of my enthusiasm which pass current in Ireland either with the gay or the serious part of the world.

My brother gladly joins with me in acknowledging all your favors both to him and to, good sir, Your obliged and obedient servant.

In the account he gives of me and those friends who are as my own soul, and who watch over it that I may not be myself a castaway, are some things true: as, that we imagine it is our bounden duty to spend our whole lives in the service of Him that gave them, or, in other words, 'whether we eat or drink, or whatever we do, to do all to the glory of God'; that we endeavor, as we are able, to relieve the poor by buying books and other necessaries for them; that some of us read prayers at the prison once a day; that I administer the sacrament once a month, and preach there as often as I am not engaged elsewhere; that we sit together five evenings in a week; and that we observe, in such manner as our health permits, the fasts of the Church. Some things are false, but taken up upon trust, so that I hope Mr. Morgan believed them true: as, that we almost starve ourselves; that one of us had like lately to have lost his life by too great abstinence; that we endeavor to reform notorious whores and to lay spirits in haunted houses; that we all rise every day at five o'clock; and that I am President of the Society. And some things are not only false, but I fear were known so to be when he related them as true (inasmuch as he had then had the repeated demonstration of both his eyes and ears to the contrary): such as that the Society consists of seven members (I know no more than four of them); that from five to eight in the morning they sing psalms and read some piece of divinity; and that they are emaciated to such a degree that they are a frightful sight. As to the circumstance of the brasier's wife (no intimate of mine) I am in doubt; though she positively denies she ever said so.

From time to time, particularly a few days ago, I urged him to tell me upon what he grounded his hope of salvation. He replied, after some pause, that 'Christ died for all men; but if none were saved by Him without performing the conditions, His death would not avail one in a thousand, which was inconsistent with the goodness of God.' But this answer, and every part of it, he soon gave up; adding with the utmost seriousness that he cared not whether it was true or no: he was very happy at present, and he desired nothing farther. This morning I again asked him what he thought of his own state. He said he thought nothing about it. I desired to know whether he could, if he considered it ever so little, expect to be saved by the terms of the Christian covenant. He answered, he did not consider it at all; nor did all I could say in the least move him. He assented to all, but was affected with nothing. He grants with all composure that he is not in a salvable state, and shows no degree of concern, while he owns he can't find mercy. I am now entirely at a loss what step to take: pray he can't, or won't. When I lent him several prayers, he returned them unused, saying he does not desire to be otherwise than he is, and why should he pray for it I do not seem so much as to understand his distemper. It appears to me quite incomprehensible. Much less can I tell what remedies are proper for it. I therefore beseech you, sir, by the mercies of God, that you will not be slack; according to the ability He shall give, to advise and pray for him and, reverend sir, Your most obliged servant.

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

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.

9. Both these blessings, the continual presence of useful and uninterrupted freedom from trifling acquaintance, are exceedingly endeared to me, whenever I have spent but one week out of this place. The far greatest part of the conversation I meet with abroad, even among those whom I believe to be real Christians, turns on points that are absolutely wide of my purpose, that no way forward me in the business of life. Now, though they may have time to spare, I have none; it is absolutely necessary for such an one as me to follow, with all possible care and vigilance, that excellent advice of Mr. Herbert: Still let thy mind be bent, still plotting where, And when, and how the business may be done. George Herbert's The Temple, 'The Church Porch,' stanza 57. And this, I bless God, I can in some measure do, so long as I avoid that bane of piety, the company of good sort of men, lukewarm Christians (as they are called), persons that have a great concern for but no sense of religion. But these undermine insensibly all my resolutions, and quite steal from me the little fervor I have; and I never come from among these saints of the world (as J. Valdesso Juan de Valdes (Ital. Valdesso), born about 1500 at Cuenca in Castile, labored unceasingly by tongue and pen for religious reform. In his Alfabeto Christiano he insists that the soul must choose between God and the world. He died in 1540 or 1541. calls them) faint, dissipated, and shorn of all my strength, but I say, ' God deliver me from an half-Christian.'

11. To quicken me in making a thankful and diligent use of all the other advantages of this place, I have the opportunity of public prayer twice a day and of weekly communicating. It would be easy to mention many more, and likewise to show many disadvantages, which a person of greater courage and skill than me could scarce separate from a country life. But whatever one of experience and resolution might do, I am very sensible I should not be able to turn aside one of the thousand temptations that would immediately rush upon me. I could not stand my ground, no, not for one month, against intemperance in sleeping, eating, and drinking; against irregularity in study, against a general lukewarmness in my affections and remissness in my actions; against softness and self-indulgence, directly opposite to that discipline and hardship which become a soldier of Jesus Christ. And then, when my spirit was thus dissolved, I should be an easy prey to whatever impertinent company came in my way. Then would the cares of the world and the desire of other things roll back with a full tide upon me. It would be no wonder if, while I preached to others, I myself should be a castaway. I cannot, therefore, but observe that the question does not relate barely to degrees of perfection, but to the very essence and being of it. Agitur de vita et sanguine Turni. Virgil's Aeneid, xii. 765 (Turni de vita et sanguine certant): 'They contend about the life and blood of Turnus.' The point is, whether I shall or shall not work out my salvation, whether I shall serve Christ or Belial.

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

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.

21. I am not careful to answer in this matter. It is not my part to say whether God has done any good by my hands; whether I have a particular turn of mind for this or not; or whether the want of success in my past attempts was owing to want of prudence, to ignorance of the right method of acting, or to some other cause. But the latter part of the objection, that he who is despised can do no good, that without reputation a man cannot be useful in the world, being the stronghold of all the unbelieving, the vainglorious, and the cowardly Christians (so called), I will, by the grace of God, see what reason that has thus continually to exalt itself against the knowledge of Christ.

22. With regard to contempt, then (under which term I include all the passions that border upon it, as hatred, envy, c., and all the fruits that flow from them, such as calumny, reproach, and persecution in any of its forms), my first position, in defiance of worldly wisdom, is this: Every true Christian is contemned, wherever he lives, by all who are not so, and who know him to be such i.e. in effect, by all with whom he converses; since it is impossible for light not to shine. This position I prove both from the example of our Lord and from His express assertions. First, from His example: if the disciple is not above his master, nor the servant above his lord, then, as our Master was despised and rejected of men, so will every one of His true disciples. But the disciple is not above his master, and therefore the consequence will not fail him an hair's breadth. Secondly, from His own express assertions of this consequence: 'If they have called the master of the house Beelzebub, how much more them of his household I ' (Matt. x. 25); ' Remember (ye that would fain forget or evade it) the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you.' And as for that vain hope that this belongs only to the first followers of Christ, hear ye Him: ' All these things will they do to you, because they know not Him that sent Me'; and again, ' Because ye are not of the world, therefore the world hateth you' (John xv. 19). Both the persons who are hated, and the persons who hate them, and the cause of their hating them, are here clearly determined.

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.

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

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.'

To his Brother Samuel Date: OXON, February 13, 1735. There are two questions between us; one relating to being good, the other to doing good. With regard to the former: 1. You allow I enjoy more of friends, retirement, freedom from care, and divine ordinances than I could do elsewhere: and I add (1) I feel all this to be but just enough; (2) I have always found less than this to be too little for me; and therefore (3) whatever others do, I could not throw up any part of it without manifest hazard to my salvation. As to the latter: 2. I am not careful to answer 'what good I have done at Oxford,' because I cannot think of it without the utmost danger. ' I am careful about what I may do at Epworth,' (1) because I can think of it without any danger at all; (2) because I cannot, as matters now stand, avoid thinking of it without sin. 3. Another can supply my place at Epworth better than at Oxford, and the good done here is of a far more diffusive nature. It is a more extensive benefit to sweeten the fountain than to do the same to particular streams. 4. To the objection, You are despised at Oxford, therefore you can do no good there, I answer: (1) A Christian will be despised anywhere. (2) No one is a Christian till he is despised. (3) His being .despised will not hinder his doing good, but much further it by making him a better Christian. Without contradicting any of these propositions, I allow that every one to whom you do good directly must esteem you, first or last. N.B. A man may despise you for one thing, hate you for a second, and envy you for a third. 5. God may suffer Epworth to be worse than before. But I may not attempt to prevent it, with so great hazard to my own soul.

Your last argument is either ignoratio elenchi, or implies these two propositions: (1) 'You resolve against any parochial cure of souls.' (2) 'The priest who does not undertake the first parochial cure that offers is perjured.' Let us add a third: ' The tutor who, being in Orders, never accepts of a parish is perjured.' That was Samuel Wcsley's own case. And then I deny all three. I am, dear brother, Your obliged and affectionate Brother.

Now, that I can as a clergyman better serve God and His Church in my present station I have all reasonable evidence. See letters of Feb. 15, 1733, and Dec. 10, 1734.

To John Robson Date: September 30, 1735. I am not satisfied (as I have told the Rector for this twelvemonth past) that the Wednesday fast See letter of June 13, 1733. is strictly obligatory; though I believe it very ancient, if not apostolical. He never saw what I writ upon it.

To Dr. Burton Date: October 10, 1735. But, on farther reflection, I am convinced that I ought to speak the truth with all boldness, even though it should appear foolishness to the world, as it has done from the beginning; and that, whatever danger there is in doing the will of God, He will support me under it. In His name, therefore, and trusting in His defense, I shall plainly declare the thing as it is. My chief motive, to which all the rest are subordinate, is the hope of saving my own soul. I hope to learn the true sense of the gospel of Christ by preaching it to the heathen. They have no comments to construe away the text; no vain philosophy to corrupt it; no luxurious, sensual, covetous, ambitious expounders to soften its unpleasing truths, to reconcile earthly-mindedness and faith, the Spirit of Christ and the spirit of the world. They have no party, no interest to serve, and are therefore fit to receive the gospel in its simplicity. They are as little children, humble, willing to learn, and eager to do the will of God; and consequently they shall know of every doctrine I preach whether it be of God. By these, therefore, I hope to learn the purity of that faith which was once delivered to the saints; the genuine sense and full extent of those laws which none can understand who mind earthly things.

Farther: a sin which easily besets me is unfaithfulness to God in the use of speech. I know that this is a talent entrusted to me by my Lord, to be used, as all others, only for His glory. I know that all conversation which is not seasoned with salt, and designed at least to administer grace to the hearers, is expressly forbid by the Apostle, as corrupt communication, and as grieving the Holy Spirit of God; yet I am almost continually betrayed into it by the example of others striking in with my own bad heart. But I hope, from the moment I leave the English shore, under the acknowledged character of a teacher sent from God, there shall no word be heard from my lips but what properly flows from that character: as my tongue is a devoted thing, I hope from the first hour of this new era to use it only as such, that all who hear me may know of a truth the words I speak are not mine but His that sent me. The same faithfulness I hope to show through His grace in dispensing the rest of my Master's goods, if it please Him to send me to those who, like His first followers, have all things common. What a guard is here against that root of evil, the love of money, and all the vile attractions that spring from it ! One in this glorious state, and perhaps none but he, may see the height and depth of that privilege of the first Christians, 'as poor, yet making many rich; as having nothing, yet possessing all things.'

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.'

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 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).

You are not, I think, at liberty stfesa e t ', 'e sfta s 'aps se. ' To turn to the Gentiles till your own countrymen shall cast you out.' If that period comes soon, so much the better. Only in the meanwhile reprove and exhort with all authority, even though all men should despise thee. pseta s e at. 'It shall turn to thee for a testimony ': see Luke xxi. 13. I conjure you, spare no time or address or pains to learn the true cause t pa d t f . 'Of the former distress of my friend.' I much doubt you are the right. t 'a 't p at. Ge, fss sta d. Gfe , p e d fe p at. 'God forbid that she should again in like manner miss the mark. Watch over her, keep her as much as possible. Write to me, how I ought to write to her.' If Mr. Ingham Benjamin Ingham had gone to Prederica with General Oglethorpe on Feb. 16, and welcomed Charles on his landing there in March. were here, I would try to see you. But omit no opportunity. of writing. de pasa 'a. ' te es ae, etea, stea, fea t e. se, 'a ta at s at sa. 'I stand in jeopardy every hour. Two or three are women, younger, refined, God-fearing. Pray that I know none of them after the flesh.' Let us be strong and very courageous; for the Lord our God is with us, and there is no counsel or might against Him Adieu!

To James Vernon Date: SAVANNAH, July 23, 1736. As short a time as I have for writing, I could not pardon myself if I did not spend some part of it in acknowledging the continuance of your goodness to my mother; which, indeed, neither she nor I can ever lose the sense of. The behavior of the people of Carolina finds much conversation for this place. I dare not say whether they want honesty or logic most: it is plain a very little of the latter, added to the former, would show how utterly foreign to the point in question all their voluminous defenses are. Here is an Act of the King in Council, passed in pursuance of an Act of Parliament, forbidding unlicensed persons to trade with the Indians in Georgia. Nothing, therefore, can justify them in sending unlicensed traders to the Creek, Cherokee, and Chicasaw Indians, but the proving either that this Act is of no force or that those Indians are not in Georgia. Why, then, are these questions so little considered by them, and others so largely discussed I fear for a very plain though not a very honest reason that is, to puzzle the cause. I sincerely wish you all happiness in time and in eternity, and am, sir, c.

To General Oglethorpe Date: SAVANNAH, August 23, 1736. SIR, I choose to write rather than speak, that I may not say too much. I find it utterly impossible anything should be kept secret unless both parties are resolved upon it. What fell out yesterday is already known to every family in Frederica; but to many it has been represented in such a light that 'tis easy to know whence the representation comes. Now, sir, what can I do more Though I have given my reputation to God, I must not absolutely neglect it. The treatment I have met with was not barely an assault: you know one part of it was felony. I can't see what I can do but desire an open hearing in the face of all my countrymen of this place. If you (to whom I can gladly entrust my life and my all in this land) are excepted against as partial, let a jury be empanelled, and upon a full inquiry determine what such breaches of the law deserve. I am, sir, Your obliged and obedient servant.

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.

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.

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

'As to doing good, take care of yourself first.' When you are converted, then strengthen your brethren. Beware of (what is incident to all beginners) an eager desire to set others a good example. Beware of earnestness to make others feel what you feel yourself. Let light shine as nothing to you. Beware of a zeal to do great things for God. Be charitable first; then do works of charity; do them when you are not dissipated thereby, or in, danger of losing your soul by pride and vanity. Indeed, till: then you can do no good to men's souls; and without that all done to their bodies is nothing. The command of doing good concerns not you yet. Above all, take care never to dispute about any of these points. Disputing can do no good. Is the man wicked Cast not pearls before swine. Is he imperfect He that disputes any advice is not yet ripe for it. Is he good All good men agree in judgment: they differ only in words, which all are in their own nature ambiguous.' May God deliver you and yours from all error and all unholiness! My prayers will never, I trust, be wanting you. I am, dear brother, My sister's and your most affectionate Brother. Pray remember me to Philly. His brother's daughter, who married Mr. Earle of Barnstaple.

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 William Wogan Date: SAVANNAH, March 28, 1737.

That I shall be laughed at for all this, I know; so was my Master.' But that I shall catch the favor of men I know not. If I do any, it is not my strength or prudence. ' No man cometh to Me, except the Father draw him.' But this I am determined, never to ' catch them with guile' an imputation St. Paul expresses a strong abhorrence of, as any one may observe, from the manner wherein he clears himself of that crime, which some, it seems, had accused him of to the Corinthians. Not that I am for a stern, austere manner of conversing neither. No: let all the cheerfulness of faith be there; all the joyfulness of hope; all the amiable sweetness, the winning easiness, of love. If we must have art, Hic mihi erunt artes: so soon as God shall adorn my soul with them, and without any other than these, with the power of the Holy Ghost preventing, accompanying, and following me, I know that I (that is, the grace of God which is in me) shall save both myself and those that hear me. Your obliged and very affectionate servant in Jesus Christ.

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.

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

To the Georgia Trustees Date: SAVANNAH, March 31, 1737. GENTLEMEN, Robert Hows, a freeholder of this place, has officiated here as parish clerk, not only ever since I came, but, as I am informed, for above two years before. He constantly attends both the morning and evening service (a little before sunrise and after sunset) on other days as well as Sundays, and is in the whole of his behavior a sober, industrious man. But sickness in his family had reduced him to straitness of circumstances even before the 24th instant, on which (while he was employed in the public work) his house was burnt to the ground, and all that was in it (except two saws) consumed. I therefore, gentlemen, take the liberty to recommend him to your favor and assistance: as to the manner of which (whether by way of salary or otherwise) you are the proper judges. I recommend you and all your labors to Him in whose steps you tread, the great Helper of the friendless; and am, gentlemen, 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 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.

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 Mother Date: AMSTERDAM, June 19, 1738. Never did common fame more grossly vary from the truth than in the English accounts of Holland. They tell us of a dirty, slovenly, unpolished people, without good nature, good manners, or common decency; whereas the very first thing that must strike every one that has eyes, and that before he has gone an hundred yards from Rotterdam Haven, is that this is the cleanest place he ever saw in his life, there being scarce a speck of dirt to be seen either on the doors or steps of any of the houses or on the stones of the street. And all the natives he meets, whether men, women, or children, are of a piece with the place they live in; being so nicely dean from head to foot, both in their persons and clothes, as I have seen very few in my life even of the gentry in England. There is likewise a remarkable mildness and lovingness in their behavior. All you meet on the road salute you. Every one is ready to show the way, or to answer any questions, without anything of the English surliness. And the carriage as well as dress of all the women we have yet seen is exactly modest and altogether natural and unaffected.

On Thursday in the afternoon we left Rotterdam. The road we traveled in for several miles was a continued arbor, and as dean (excepting a very little dust) as a gentleman's parlor, or indeed his table, need be. We lay that night at Goudart Gouda. (being eight in all, five English and three Germans). On Friday morning (after having seen the great church there, famous for its painted glass) we set out again, and were surprised more and more at the pleasantness of the road. Walnut-trees shaded it for many miles; and the little houses stood so thick on either side, that it seemed like walking through a train of villages. The hedges were exactly cut all along, and all the houses neat almost to an extreme. In the afternoon we came to Ysselstein, where we were received with open arms by the Baron Watteville and the Church which is in has house. There are about twenty (beside children) in that little community, and their number increases daily, who are of one heart and one soul and have all things in common. Saturday the 17th (my birthday) was their monthly Thanksgiving Day. From about two in the afternoon till nine at night, the time was spent in prayer, praise, and such other exercises as became those who were 'all filled with the Holy Ghost.' Many strangers were present, with some of whom we set out in the Track-skuyt early in the morning, and went by Utrecht through a country which is, as it were, all one garden to Amsterdam, about thirty miles from Ysselstein. A physician, who had lived some years at Herrnhut, carried us to his lodgings, where we design to stay one or two days. Both he and the master of the house are full of faith and love. Oh may our Lord give us more and more of their spirit! From hence (if God permit) we shall go by Frankfort, where Count Zinzendorf now is, to Herrnhut. Your affectionate and dutiful Son. James Hutton can send any letter to me, if it be writ before the middle of July o.s. Else I shall probably be on my journey home.

To his Mother Date: COLEN, June 28, 1738.

God has been pleased greatly to bless us hitherto, continuing us all in health and cheerfulness and love to one another; which, with all other good gifts, we trust He will confirm and increase in us day by day. Before you receive this I hope you will be placed, according to your desire, She was spending her time among her children. where you may serve God without distraction from outward cares, till He takes you to Himself. O pray for me, that He would sanctify all I meet with to me, and give me fully to believe in the Son of His love, and to have a right judgment in all things. I am, dear mother, Your most affectionate Son.

To his Mother Date: UTPH, July 6, 1738. The Count received us in a manner I was quite unacquainted with, and therefore know not. how to express. I believe his behavior was not unlike that of his Master (if we may compare human with divine) when He took the lit fie children in His arms and blessed them. We should have been much amazed at him, but that we saw ourselves encompassed with a cloud of those who were all followers of him, as he is of Christ. Eighty-eight of them praise God with one heart and one mouth at Marienborn; another little company at Runnerburg, Ronneburg. an hour off; another at Bdingen, an hour from thence; and yet another at Frankfort.

I now understand those words of poor Julian, 'The progress of Atheism has been principally owing to the humanity evinced by Christians toward strangers. The impious Galileans provide not only for those of their own party who are in want, but also for those who hold with us.' (Julian to Arsacius, Sozomen's Ecc. Hist. chap. xvi.) The saying 'See how these Christians love one another' seems to be found first in Tertullian (Apologeticus, chap. xxxix). 'See how these Christians love one another.' Yea, how they love all who have the faintest desire to love the Lord Jesus Christ in sincerity! Oh may He sanctify to us their holy conversation, that we may be partakers of the spirit which is in them of their faith unfeigned, and meekness of wisdom, and love which never faileth! Your dutiful and affectionate Son.

To his Brother Charles Date: UTPH, July 7, 1738. See therefore, my brethren, that none of you receive the grace of God in vain! But be ye also living witnesses of the exceeding great and precious promises which are made unto every one of us through the blood of Jesus. Adieu. Charles Wesley endorsed this letter 'Panegyric on Germans.'

To his Brother Charles Date: HERRNHUT, August 4, 1738. Salute our brethren in London and Oxford by name, and exhort them all, in the name of the Lord Jesus, that they love and study the oracles of God more and more, that they work out their salvation with fear and trembling, never imagining they have already attained or are already perfect; never deceiving themselves, as if they had now less need than before to be serious, watchful, lowly-minded; and that, above all things, they use great plainness of speech both with each other and towards all men: d paa, t t e, faese t ea p pta p. See 2 Cor. iv. 2. My dearest brother and friend, I commend you to the grace of God, to be more and more renewed in the image of His Son! Pray ye all for me continually! Adieu.

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

To the Moravians at Marienborn and Herrnhut Date: LONDON, September 1738. MY DEAR BROTHER, I cannot but rejoice in your steadfast faith, in your love to our blessed Redeemer, your deadness to the world, your meekness, temperance, chastity, and love of one another. I greatly approve of your conferences and bands, of your method of instructing children, and in general of your great care of the souls committed to your charge. But of some other things I stand in doubt, which I will mention in love and meekness. And I wish that, in order to remove those doubts, you would on each of those heads, (1) plainly answer whether the fact be as I suppose; and if so, (2) consider whether it be right. Do you not wholly neglect joint fasting Is not the Count all in all Are not the rest mere shadows, calling him Rabbi, almost implicitly both believing and obeying him Is there not something of levity in your behavior Are you in general serious enough Are you zealous and watchful to redeem time Do you not sometimes fall into trifling conversation Do you not magnify your own Church too much Do you believe any who are not of it to be in gospel liberty Are you not straitened in your love Do you love your enemies and wicked men as yourselves Do you not mix human wisdom with divine, joining worldly prudence to heavenly Do you not use cunning, guile, or dissimulation in many cases Are you not of a close, dark, reserved temper and behavior Is not the spirit of secrecy the spirit of your community Have you that childlike openness, frankness, and plainness of speech so manifest to all in the Apostles and first Christians

Nor hath He left Himself without other witnesses of His grace and truth: Ten ministers I know now in England who lay the right foundation ' The blood of Christ cleanseth us from all sin.' Over and above whom I have found one Anabaptist, and one, if not two, of the teachers among the Presbyterians here, who, I hope, love the Lord Jesus Christ in sincerity, and teach the way of God in truth. O cease not, ye that are highly favored, to beseech our Lord that He would be with us even to the end, to remove that which is displeasing in His sight, to support that which is weak among us, to give us the whole mind that was in Him, and teach us to walk even as He walked! And may the very God of peace fill up what is wanting in your faith, and build you up more and more in all lowliness of mind, in all plainness of speech, in all zeal and watchfulness; that He may present you to Himself a glorious Church, not having spot or wrinkle or any such thing, but that ye may be holy and unblameable in the day of His appearing.

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.

This evening I begin reading to a little company in St. Clements, and on Tuesday evening (if God will) to one in St. Giles. But what meant Mr. Fox Mr. Fox had been in the city prison, and went with Wesley and Kinchin to Manchester in March 1738. It was at the Society in Fox's house (April I) that Wesley could not confine himself to forms of prayer. Mrs. Fox's experience is referred to in Journal, i. 457. Richard Morgan (ibid. viii. 264) read the Bishop of Man's Catechism to two inquirers every other day at their house in 1735. Mr. and Mrs. Fox wished to go to Georgia. Morgan says: ' Mr. Fox and his wife, especially the former, are most zealous Christians.... I read every Sunday night to a cheerful number of Christians at Mr. Fox's.' Charles Wesley writes on Aug. 28, 1738: ' Rejoiced at Mr. Fox's, with Mr. Kin-chin, Hutchtrigs, and other Christian friends.' See letter of Nov. 24 to Fox. by talking of leaving Oxford Ye have need to send ten men full of faith to us rather than to take one from us. Besides, Mrs. Fox is the very life and spirit (under God) of all the women here that seek our Lord. And if the adversary designed to blast at once all hopes of an harvest for God among them, he could not take a more probable way than now at this critical time to remove her from them. 'But he can't live at Oxford.' No, nor anywhere else, as he is now burdened with debt. But let his debts be paid, and then see what he can do. If that be not enough, we will pay his house-rent for a year or two. But at all hazards let them not go hence while our Lord's work in this place so loudly calls upon them to stay. Speak, my brethren, of this immediately. I have four- or five-and-thirty other letters to write, The great correspondence of a lifetime was already in full flow. so can say no more. Send us word how our Master works in London. I am dead and cold. O pray much for Your affectionate, heavy brother in Christ. Hymn-books (bound and unbound) and Prayers should be sent immediately, and two Intercessional Offices. See letter of Dec. 1. Evidently needed for their Society meetings.

To Dr. Koker Date: OXON, November 22, 1738. My desire and prayer to God is that the glorious gospel of His Son may run and be glorified among you, as it doth among us, and much more abundantly. I should rejoice to hear what our Lord hath done for you also. Is the number of believers multiplied Do they love one another Are they all of one heart and one soul Do they build up one another in the knowledge and love of our Lord Jesus Christ May He multiply your little flock a thousand-fold, how many soever you be! May He fill you with all peace and joy in believing! May He preserve you in all lowliness of spirit! And may He enable you to use great plainness of speech both toward each other and toward all men, and, by manifestation of the truth, to commend yourselves to every man's conscience in the sight of God! Even to this hour I have not had one day's leisure to transcribe for you the papers I brought from Herrnhut See letter of Oct. 14.: the harvest here also is so plenteous, and the laborers so few; and it increases upon us daily. Verily the Spirit of the Lord hath lifted up His standard against the iniquity which hath overspread our land as a flood! O pray ye for us, that He would send more laborers into His harvest; and that He would enable us, whom He hath already sent, to approve ourselves faithful ministers of the new covenant, by honor and dishonor, by evil report and good report! In particular, let all the brethren and sisters who are with you pray that God would warm with His love the cold heart of, dear sir, Your much obliged and very affectionate brother in Christ.

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

To 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 James Hutton Date: OXON, November 26, 1738. MY DEAR FRIEND, If the time for the women's meeting apart be fixed before they are excluded from the general meeting, I have no more to say on that head. I gave our brother Shaw the names of six female bands settled already. Why do you speak of the settling some as a thing still to be begun Have you suffered those to fall in pieces again Or has no thought at all been taken about them Doubtless too much caution cannot be used in the admission of strangers. What is proposed as to casting lots concerning a president seems liable to no exception. But you seem to design him (if there should be one) just nothing to do. Would not that require more particular consideration

I have thought much (my brother is out of town with Mr. Wells) of the monitors, See Wesley's account of the discipline of the Church at Herrnhut, Journal, if. 50, 53. The monitors were eleven in number. Some were known to be such; others were secretly appointed, and, if need were, could admonish in the love of Christ even the rulers of the Church. and am very much afraid that design is not right; and that for several reasons. First, it seems needless. Every man in my band is my monitor, and I his; else I know no use of our being in band. And if anything particular occur, why should not the leaders (as was agreed before) delegate a monitor pro tempors Secondly, I doubt it would be hurtful; and, indeed, many ways: by lessening the care of every member for every other, when so great a part of his care was transferred to another; by lessening mutual freedom, and making it in one instance unnecessary; by setting aside the commandment of God, 'Thou shalt in any wise reprove thy brother,' See Lev. xix. 17. by depriving thee, i.e. every one beside the monitors, of the improvement and reward of so doing. Thirdly, I have seen it has produced these effects. Sin (as they esteemed it) was suffered in me at Savannah, first seven months, afterwards five months, without one breath of reproof; notwithstanding the command of God, notwithstanding earnest, continual entreaty on one side, and solemn, repeated promises on the other. And how could this be Why, there were stated monitors to reprove. Others, therefore, judged reproof to be a thing quite out of their way. But I fell not under the care of the monitors. Therefore I might have gone unreproved to this hour had not John Wesley evidently refers to John Martin Boltzius, the minister of the Saltzburghers, whom he had refused to admit to the Lord's Table in Savannah because he was not baptized by a minister who had been episcopally ordained (see Journal, iii. 434). He speaks (ibid. i. 181) of reading Drake's Anatomy with 'John.' Boltzius had told, Wesley of something he thought wrong in his conduct, and had been reproved for doing so by those who thought he had usurped the office of the monitors. reproved me; for which (as he could not deny) he was roundly reproved himself.

181) of reading Drake's Anatomy with 'John.' Boltzius had told, Wesley of something he thought wrong in his conduct, and had been reproved for doing so by those who thought he had usurped the office of the monitors. reproved me; for which (as he could not deny) he was roundly reproved himself. Lastly, a general monitor commissioned by God to reprove every one of his brethren you have so long as you have any priest or deacon among you. Therefore methinks this point might be reconsidered. 'They that speak stand up' I don't understand. If I do understand it; I doubt of the propriety of it. Is the book and letters sent to Mr. Rook I believe the letter mentions money to be received of him, and sent hither as soon as may be. Nothing is done here yet. We are only beginning to begin. All the Scriptures direct me to think of suffering. I fear not that, but my own heart. Be not in haste, my dear brethren. Determine few things at a time, and those with the deepest deliberation. You know, we are blind children; and if it is our Father who leads us by the hand, He leads gently. We all remember you, and much desire to be remembered by you all. Let my dear brother Ingham and you pray very much for Your affectionate brother.

To James Hutton Date: OXON, December 1, 1738. The case of the monitors See letters of Nov. 26 and 27. is past; so let it rest. Only I cannot approve of that circumstance, which you may probably think the most necessary of all the forbidding the person reproved to answer. First, because I doubt it may be a snare to many weak consciences, who may think (as I do in several cases) that it is their duty to answer. Secondly, because it naturally tends to beget or increase, even in the strong, that Mystical silence which is the very bane of brotherly love. For my own part, I never should be willing to reprove any one without hearing him answer for himself. Nor do I find any scripture that forbids it, either directly or by clear inferences though it may have ill effects. The impatience of hearing it seems to be a very unchristian temper. Indeed, my brother, you have no need to multiply forms of any kind. The standing up at speaking is a ceremony used neither at Herrnhut nor among any of the Brethren elsewhere. At meal-times especially it appears quite contrary to common sense, and is surely likely to be attended with more ill consequences than it is supposed proper to remove.

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

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.

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

In the morning I prayed to Him that 'saveth both man and beast,' and set out, though my horse was so tired he could scarce go a foot-pace. At Cane Calne. (twelve miles from Marlborough) I stopped. Many persons came into the room while I was at breakfast; one of whom I found to be a man of note in the place, who talked in so obscene and profane a manner as I never remember to have heard any one do no, not in the streets of London. Before I went I plainly set before him the things he had done. They all stood looking at one another, but answered nothing. At seven, by the blessing of God, I came hither. At eight our dear brother, Whitefield expounded in Weavers' Hall to about a thousand souls; on Sunday morning to six or seven thousand at the Bowling Green; at noon to much the same number at Hanham Mount; and at five to, I believe, thirty thousand from a little mount on Rose Green. At one to-day he left Bristol. I am straitened for time. Pray ye, my dear brethren, that some portion of his spirit may be given to Your poor, weak brother. We are all got safe to Bristol; praised be God for it! This line is in another handwriting.

To his Brother Charles Date: BRISTOL, April 9, 1739. DEAR BROTHER CHARLES, Against next post I will consider your verses. The clergy here gladiatorio anirno ad nos affectant viarn. Terence's Phormio, v. vii. 71: 'Aim at us with gladiatorial intent.' But the people of all sorts receive the word gladly. Hitherto I have so full employment here that I think there can be no doubt whether I should return already or no. You will hear more from time to time, and judge accordingly. But, whenever it seems expedient I should return, a lot will put it out of doubt. The God of peace fill you with all peace and joy in believing! Adieu. I forgot, I must subscribe to the Kingswood Colliers' Schoolhouse. Journal, ii. 171n, 239n. Whitefield laid the first stone on April 2, and on July 10 the schoolhouse was ready for the roof. So I will take the money of Mr. Wilson.

To James Hutton Date: BRISTOL, April 9, 1739. What is the matter with our sisters My brother Charles complains of them.

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

Wednesday, 18th, about two thousand five hundred were present at Baptist Mills. At six the female bands met and admitted Lucretia Smith (late a Quaker, who was baptized the day before), Rebecca Morgan (deeply mourning), Elis,. Holder, Hannah Cornish, Jane Worlock, and Mary Cutler. Lucretia Smith was by lot chose leader. At seven, all the female bands being met together, Rebecca Morgan received the promise of the Father. At eight the men met and received into fellowship with them Richard Hereford (leader), William Farnell, Jo. Goslin, Jos. Ellis, Capel Gilas, Thomas Oldfield, and John Purdy. Likewise William Lewis was by lot added to the first, Kenelm Chandler to the second, and James Robins to the third band. Then the married band was filled up as follows: John Brooks (a soldier), leader; Jo. Williams, Thomas Arnot (a soldier), William Davis, Anthony Williams, and Thomas Robins. But Thomas Robins has since declined meeting. Two boys were also admitted: Thomas Davis, aged fourteen, and Deschamps Panou, aged ten; both of whom 'have found the Savior in their hearts.' Thursday, 19th, Mr. Griffith Jones called in his return to Wales, and went with us to Castle Street Society, where two were deeply convinced of sin. At seven several in Nicholas Street received much comfort. On Good Friday, at five in the evening, Mr. Wathen's mistress received remission of sins; as at seven did Samuel Goodson and Anne Holton, who had long been in heaviness. On Easter Eve the rain obliged me to preach in the Poorhouse (not at the door, as usual). While we were afterwards in prayer at Weavers' Hall, a young man was seized with a violent trembling, and in a few minutes sunk down on the ground. We prayed on, and he was soon raised up again. On Easter Day was a thorough rain, so that we could not stand in the Bowling Green nor in the open air at Hanham Mount. All I could do was to preach at Newgate at eight in the morning and two in the afternoon, and to as many as the house would hold at Hanham at eleven in the forenoon. In the afternoon we likewise gathered at an house near Rose Green as many of the neighbors as we could together, after which we had a large company at Nicholas Street, where many were wounded and many comforted.

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

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.

On Holy Thursday many of us went to King's Weston Hill, four or five miles from Bristol. As we were sitting on the grass two gentlemen went by; and by way of jest sent up many persons to us from the neighboring villages, to whom therefore I took occasion to speak on those words, 'Thou hast ascended up on high, Thou hast led captivity captive, c.' In the evening, our landlady in Baldwin Street not permitting us to meet there any more, we had our second Society at Weavers' Hall; where I preached the next morning also. In the afternoon I was at a new brickyard, where were twelve or fifteen hundred. The rain was so violent on Saturday that our congregation in the Bowling Green consisted of only nine hundred or a thousand. But in the morning we had about seven thousand, to whom I described (in concluding the subject) a truly charitable man. At Hanham were about three thousand, to whom I explained those words, 'That every mouth may be stopped, and all the world become guilty before God.' The same I again insisted on at Rose Green, to (I believe) eight or nine thousand. We could not meet in the evening at Nicholas Street; but we made shift to do so in the shell of our schoolroom, without and within which (I suppose) about two thousand or two thousand five hundred were present. In the Horsefair. See letter of May 14. We had a glorious beginning; the scripture that came in turn to be read was, 'Marvel not if the world hate you.' We sung, 'Arm of the Lord, awake, awake.' In J. and C. Wesley's Hymns and Sacred Poems (1739). And God, even our own God, gave us His blessing. Farewell in the Lord, my dear brethren; and love one another!

To James Hutton Date: July 2, 1739. It is incredible what advantage Satan had gained here by my absence of only eight days. Disputes had crept in, and the love of many was waxed cold; so that all our Society was falling in pieces. I preached on Wednesday at Newgate at eleven and at four at Baptist Mills on those words, 'Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat.' At seven I met the women bands at Eliz. Davis's house (Mrs. Grevil having forbidden them hers). I found disputes had hurt them also, so that many were resolved to quit the Society. Finding it necessary to speak to them apart, I fixed times to meet each band singly; which I did on the days of the following week, and all of them were (I hope) established in the faith. At eight I met our brethren in Baldwin Street, where, instead of disputing, we prayed together; the Spirit of the Holy One was with us. All divisions were healed; all misunderstandings vanished away; and we all felt our hearts drawn together and sweetly united in the bowels of Jesus Christ.

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

To Ebenezer Blackwell Date: BRISTOL, August 23, 1739. DEAR SIR, I have not had half an hour's leisure to write since I received yours of the 14th instant, in which the note for 15 11s. was enclosed. The Captain's Captain James Whitefield, master of a ship, brother of George Whitefield, died suddenly in Feb. 1766 at the Countess of Huntingdon's house in Bath. journey to London, as he owns it was the happiest, so I believe it was the most useful one he ever had. His resolution was a little shaken here; but he now appears more settled than before. Satan hath indeed desired to have us, that he may sift us as wheat. But our Lord hath prayed for us; so that the faith of few has failed. Far the greater part of those who have been tempted has come as gold out of the fire. It seems to me a plain proof that the power of God is greatly with this people, because they are tempted in a manner scarce common to men. No sooner do any of them begin to taste of true liberty, but they are buffeted both within and without. The messengers of Satan close them in on every side. Many are already turned out of doors by their parents or masters; many more expect it every day. But they count all these things dung and dross, that they may win Christ. O let us, if His name be called upon us, be thus minded ! I am, dear sir, Your affectionate friend and servant in Christ.

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 James Huton Date: BRISTOL, March 21, 1740. After my hearing of what Brother Tltschig Wesley knew John Tltschig intimately in Savannah, and consulted him as to Miss Hopkey. He went with him to Herrnhut. See Journal, i. 478-9n. said, I had no time to see him before I left London. Therefore I writ it as soon as I thought of it; so that may pass. What you say in your last concerning justification I have no exception to. But what plots you speak of I don't understand. When we can no longer speak freely to one another, I verily think we should not speak at all. But I hope that time will never come.

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

To Philip Henry Molther BISTOL, April 12, 1740. DEAR BROTHER MOLTHER, Our brother Nowers never laid Sutor's behavior to the charge of the Brethren. He is well satisfied with what you say about it, and desires his love may be remembered to them all. It is my great desire that there may be nothing but love between them and you and Your affectionate brother.

To Howell Harris Date: LONDON, July 29, 1740. MY DEAR BROTHER, - Is the devil a fool Or has he forgot his old maxim, 'Divide and conquer' Beware you forget not the royal law, 'Love thinketh no evil.' I have no time myself now, so I have desired our brother Purdy John Purdy was Wesley's companion when he went to begin his field-preaching in Bristol. Wesley lightened his labor by thus using his friend's help. See letters of Dec. 6, 1739, and Feb. 1, 1784. to transcribe a paragraph or two of my Journal for you. 'In the evening (after I had explained, "We wrestle not with flesh and blood, c.") Mr. Acourt complained that Mr. Nowers had hindered his going into our Society. Mr. Nowers answered, "It was by Mr. C. Wesley's order." "What," said Mr. Acourt, "do you refuse admitting a person into your Society only because he differs from you in opinion" I answered, "No; but what opinion do you mean" He said, "That of Election. I hold a certain number is elected from eternity. And these must and shall be saved. And the rest of mankind must and shall be damned. And many of your Society hold the same." I replied, "I never asked whether they hold it or no. Only let them not trouble others by disputing about it." He said, "Nay, but I will dispute about it." "What, wherever you come" "Yes, wherever I come." "Why, then, would you come among us, who you know are of another mind" "Because you are all wrong, and I am resolved to set you all right." "I fear your coming with this view would neither profit you nor us." He concluded, "Then I will go and tell all the world that you and your brother are false prophets. And I tell you, in one fortnight you will all be in confusion."' From Journal, ii. 353. I say, So be it, if we do not preach the truth as it is in Jesus. You see, my brother, that the reason why Mr. Acourt was not admitted into our Society was not holding Election separate from Reprobation, but openly declaring his fixed purpose to introduce and carry on the dispute concerning Reprobation wherever he came. I am, my dear brother, Ever yours.

4. I have heard some of you affirm, on the other hand: (1) That it does imply liberty from the commandments of God, so that one who is saved through faith is not obliged or bound to obey them, does not do anything as a commandment or as a duty. (To support which they have affirmed that there is In the answer to this letter, which I received some weeks after, this is explained as follows: 'All things which are a commandment to the natural man are a promise to all that have been justified. The thing itself is not lost, but the notion which people are wont to have of commandments, duties, c.' I reply: 1. If this be all you mean, why do you not say so explicitly to all men 2. Whether this be all, let any reasonable man judge, when he has read what is here subjoined. no command in the New Testament but to believe; that there is no duty required therein but that of believing; and that to a believer there is no commandment at all.) (2) That it does imply liberty to conform to the world, 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 defense viz. 'that there are other things as bad.' by talking on useless if not trifling subjects; by joining in worldly diversions in order to do good; by putting on of gold and costly apparel, 'We wear,' say the Brethren, neither gold nor silver.' You forget. I have seen it with my eyes. 'But we judge nobody that does.' How! Then you must judge both St. Peter and Paul false witnesses before God.

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.'

11. Fourthly, with regard to your Church, 'A religion,' you say, 'and a Church are not all one: a religion is an assembly wherein the Holy Scriptures are taught after a prescribed rule.' This is too narrow a definition. For there are many Pagan (as well as a Mahometan) religions. Rather, a religion is a method of worshipping God, whether in a right or a wrong manner. 'The Lord has such a peculiar hand in the several constitutions of religion that one ought to respect every one of them.' I cannot possibly: I cannot respect either the Jewish (as it is now) or the Romish religion. You add: 'A Church (I will not examine whether there are any in this present age, or whether there is no other beside ours) is a congregation of sinners who have obtained forgiveness of sins. That such a congregation should be in an error cannot easily happen.' I find no reason, therefore, to retract anything which is advanced on this or any of the following heads. you greatly, yea above measure, exalt yourselves and despise others. I have scarce heard one Moravian brother in my life own his Church to be wrong in anything. I have scarce heard any of you (I think not one in England) own himself to be wrong in anything. Many of you I have heard speak of your Church as if it were infallible, or so led by the Spirit that it was not possible for it to err in anything. Some of you have set it up (as indeed you ought to do, if it be infallible) as the judge of all the earth, of all persons (as well as doctrines) therein; and you have accordingly passed sentence upon them at once, by their agreement or disagreement with your Church. Some of you have said that there is no true Church on earth but yours; yea, that there are no true Christians out of it. And your own members you require to have implicit faith in her decisions, and to pay implicit obedience to her directions.

I am not clear that Brother Maxfield Thomas Maxfield had been converted at Bristol in 1739 (see letter of May 28 of that year). Hecame to London with Wesley on March 25, 1741, and was busy there for the next few months. should not expound at Greyhound Lane; nor can I as yet do without him. Our clergymen have miscarried full as much as the laymen; and that the Moravians are other than laymen I know not. 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 doctrines of the gospel. (2) Because there is darkness and closeness in all their behavior, and guile in almost all their words. (3) Because they not only do not practice, but utterly despise and decry, self-denial and the daily cross. (4) Because they, upon principle, conform to the world in wearing gold and gay or costly apparel. (5) Because they extend Christian liberty, in this and many other respects, beyond what is warranted by Holy Writ. (6) Because they are by no means zealous of good works; or, at least, only to their own people. And (lastly) because they make inward religion swallow up outward in general. 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 will spread none of these errors among the little flock committed to my charge.

Hitherto, then, there is no ground for the heavy charge of 'perverting your design for the poor colliers.' Two years since, your design was to build them a school, that their children also might be taught to fear the Lord. To this end you collected some money more than once; how much I cannot say, till I have my papers. But this I know, it was not near one half of what has been expended on the work. This design you then recommended to me, and I pursued it with all my might, through such a train of difficulties as (I will be bold to say) you have not yet met with in your life. For many months I collected money wherever I was: in Kingswood for that house only; in Bristol for the schoolhouse to be built there; in other places generally for Bath. In June 1739, being able to procure none any other way, I bought a little piece of ground and began building thereon, though I had not then a quarter of the money requisite to finish. However, taking all the debt upon myself, the creditors were willing to stay: and then it was that I took possession of it in my own name viz. when the foundation was laid; and from that time to this only I immediately made my will, fixing my brother and you to succeed me therein. Now, my brother, I will answer your main question. I think you can claim no right to that building, either in equity or law, before my demise. And every honest lawyer will tell you the same. But if you repent of your collecting the money towards it I will repay it as speedily as I can; although I now owe more than two hundred pounds on account of Kingswood School only.

But it is a poor case that you and I must be talking thus. Indeed, these things ought not so to be. It lay in your power to have prevented all, and yet to have borne testimony to what you call the truth. If you had disliked my sermon, you might have printed another on the same text, and have answered my proofs, without mentioning my name: this had been fair and friendly. Whereas to proceed as you have done is so far from friendship that it is not moral honesty. Moral honesty does not allow of a treacherous wound or of the bewraying of secrets. I will refer the point even to the judgment of Jews, Turk, Infidel, or heretic. Indeed, among the latter (i.e. heretics) you publicly place me; for you rank all the maintainers of universal redemption with Socinians themselves. Alas! my brother, do you not know even this, that the Socinians allow no redemption at all; that Socinus himself speaks thus Tota redemptionis nosfrae per Christurn metaphora 'The whole of our redemption by Christ is a metaphor.' See letters of June 19, 1731, and Sept. 24, 1753. and says expressly, Christ did not die as a ransom for any, but only as an example for all mankind How easy were it for me to hit many other palpable blots in that which you call an answer to my sermon! And how above measure contemptible would you then appear to all impartial men, either of sense or learning! But I spare you; mine hand shall not be upon you. The Lord be judge between me and thee! Alas, my brother, in what manner are you proceeding now, in what manner have you been proceeding even since you unwisely put that weapon into the enemies' hand Why, you have been continually gathering up all the improper expressions of those who were supposed to be (in some sense) perfect, and then retailing them in your public preaching to the scoffers of the world! Now, you well know that this was just the same thing (in effect), and made the same impression on your hearers, as if under every one of those pictures you wrote, 'John Wesley.' Was this fair or upright dealing A Spaniard would have behaved more tenderly to his English prisoners.

Put the case now that I should make reprisals, that I should deal with you as you have done with me, that I should publicly repeat all the wrong expressions Which I have heard from Predestinarians, what would follow Why, all that heard me would run from a Predestinarian as they would from a mad dog. But you are very safe; I cannot meet you here. This field you have all to yourself. I cannot dwell on those things, which have an immediate tendency to make you odious and contemptible. The general tenor both of my public and private exhortations, when I touch thereon at all (as even my enemies know if they would testify), is, 'Spare the young man, even Absalom, for my sake.'

To his Brother Charles Date: BRISTOL, November 7, 1741. Source: The Letters of John Wesley (1741)

I continued in a moderate sweat till near midnight, and then slept pretty well till morning. On Tuesday, November 3, about noon, I was removed to Mr. Hooper's. Here I enjoyed a blessed calm for several hours, the fit not returning till six in the evening; and then in such a manner as I never heard or read of. I had a quick pulse, attended with violent heat; but no pain, either in my head, or back, or limbs; no sickness, no stitch, no thirst. Surely God is a present help in time of trouble. And He does 'make all' my 'bed in' my 'sickness.' Many of our brethren agreed to seek God to-day by fasting and prayer. About twelve my fever began to rage. At two I dozed a little, and suddenly awaked in such a disorder (only more violent) as that on Monday. The silver cord appeared to be just then loosing, and the wheel breaking at the cistern. The blood whirled to and fro, as if it would immediately force its way through all its vessels, especially in the breast, and excessive burning heat parched up my whole body, both within and without. About three, in a moment the commotion ceased, the heat was over, and the pain gone. Soon after, it made another attack, but not near so violent as the former. This lasted till half-past four, and then vanished away at once. I grew better and better till nine; then I fell asleep, and scarce awaked at all till morning. The noisy joy of the people in the streets Guy Fawkes Day. did not agree with me very well; though I am afraid it disordered their poor souls much more than it did my body. About five in the evening my cough returned, and, soon after, the heat and other symptoms; but with this remarkable circumstance, that for fourteen or fifteen hours following I had more or less sleep in every hour. This was one cause why I was never light-headed at all, but had the use of my understanding from the first hour of my illness to the last, as fully as when in perfect health.

I supposed the fit was now over, it being about five in the afternoon, and began to compose myself for sleep; when I felt first a chill, and then a burning all over, attended with such an universal faintness, and weariness, and utter loss of strength, as if the whole frame of nature had been dissolved. Just then my nurse, I know not why, took me out of bed and placed me in a chair. Presently a purging began, which I believe saved my life. I grew easier from that hour, and had such a night's rest as I have not had before since it pleased God to lay His hand upon me.

You assert, farther, that I was bailed by two freeholders of Savannah for my appearance at the then next Sessions. Here I charge you with a second gross, willful falsehood. You know I never was bailed at all. If I was, name the men (Henry Lloyd is ready to confront you) or produce an attested copy of the Record of Court. You assert, thirdly, that a little before the Sessions came on (viz. the next Sessions after the Bills were found) I deserted my bail. Here is another gross, willful, palpable untruth. For (1) no bail was ever given; (2) I appeared at seven Sessions successively after those Bills were found viz. on Thursday, Sept. 1, or Friday, Sept. 2; at three other Sessions held in September and October; on Thursday, Nov. 22 3; and lastly, on Thursday, Nov. 22 24. Your smaller falsehoods as that I quitted the colony about the middle of the night, that from Purrysburg to Charlestown is about two hundred miles (you should have said about ninety), that I walked on foot from thence to Charlestown I pass over as not material. You, lastly, assert that the Justices threatened to prosecute and imprison my bail for such my desertion, who were in the utmost confusion concerning the same; but by the interposition of this deponent and several others on behalf of the said bail, and to prevent destruction to their several families, the Justices respited their recognizances during pleasure. This is altogether fit to crown the whole. Now, sir, as you know in your own soul that every word of this is pure invention, without one grain of truth from the beginning to the end, what amends can you ever make, either to God, or to me, or to the world Into what a dreadful dilemma have you here brought yourself! You must openly retract an open slander, or you must wade through thick and thin to support it; till that God, to whom I appeal, shall maintain His own cause and sweep you away from the earth. I am, sir, Your friend.

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

To 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.'

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, JOHN WESLEY, c.

6. I praise God that He hath delivered, and yet doth deliver, you from those outward sins that overspread the face of the earth. No cursing, no light or false swearing, no profaning the name of God, is heard among you. No robbery or theft, no gluttony or drunkenness, no whoredom or adultery, no quarrelling or brawling (those scandals of the Christian name), are found within your gates. No diversions but such as become saints, as may be used in the name of the Lord Jesus. You regard not outward adorning, but rather desire the ornament of a serious, meek, and quiet spirit. You are not slothful in business, but labor to eat your own bread; and wisely manage 'the mammon of unrighteousness,' that ye may have to give to others also, to feed the hungry, and cover the naked with a garment. 7. I love and esteem you for your excellent discipline, scarce inferior to that of the apostolic age; for your due subordination of officers, every one knowing and keeping his proper rank; for your exact division of the people under your charge, so that each may be fed with food convenient for them; for your care that all who are employed in the service of the Church should frequently and freely confer together; and, in consequence thereof, your exact and seasonable knowledge of the state of every member, and your ready distribution either of spiritual or temporal relief, as every man hath need. 8. Perhaps, then, some of you will say, 'If you allow all this, what more can you desire' The following extract The Fourth Part of the Journal (Nov. 1, 1739-Sept. 3, 1741). will answer you at large, wherein I have first given a naked relation (among other things) of many facts and conversations that passed between us in the same order of time as they occurred; and then summed up what I cannot approve of yet, that it may be tried by the Word of God.

To the Countess of Huntingdon Date: OXFORD, August 1744. MADAM, It has been a common remark for many years that poetry, which might answer the noblest purposes, has been prostituted to the vilest, even to confound the distinctions between virtue and vice, good and evil; and that to such a degree that, among the numerous poems now extant in our language, there is an exceeding small proportion which does not more or less fall under this heavy censure. So that a great difficulty lies on those who are not willing, on the one hand, to be deprived of an elegant amusement; nor, on the other, to purchase it at the hazard of innocence or virtue. Hence it is that many have placed a chaste collection of English poems among the chief desiderata of this age. Your mentioning this a year or two ago, and expressing a desire to see such a collection, determined me not to delay the design I had long had of attempting something in this kind. I therefore revised all the English poems I knew, and selected what appeared most valuable in them. Only Spenser's Works I was constrained to omit, because scarce intelligible to the generality of modern readers. I shall rejoice if the want of which you complained be in some measure supplied by the following collection; of which this at least may be affirmed, there is nothing therein contrary to virtue, nothing that can any way offend the chastest ear, or give pain to the tenderest heart. And perhaps whatever is really essential to the most sublime divinity, as well as the purest and most refined morality, will be found therein. Nor is it a small circumstance that the most just and important sentiments are here represented with the utmost advantage, with all the ornaments both of wit and language, and in the clearest, fullest strongest light.

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.

Many of 'you greatly, yea, above measure, exalt yourselves, (as a Church,) and despise others. I have scarce heard one Moravian brother own his Church to be wrong in anything. Many of you I have heard speak of it, as if it were infallible. Some of you have set it up as the judge of all the earth, of all persons as well as doctrines. Some of you have said, that there is no true Church but yours; yea, that there are no true Christians out of it. And your own members you require to have implicit faith in her decisions, and to pay implicit obedience to her directions.' (ii. 493-4.) I can in no degree justify these things. And yet neither can I look upon them in the same light that you do, as 'some of the very worst things which are objected to the Church of Rome.' (Remarks, p. 7.) They are exceeding great mistakes: Yet in as great mistakes have holy men both lived and died; Thomas Kempis, for instance, and Francis Sales. And yet I doubt not they are now in Abraham's bosom. 4. I am more concerned for their 'despising and decrying self-denial;' for their 'extending Christian liberty beyond all warrant of holy writ;' for their 'want of zeal for good works;' and, above all, for their supposing, that 'we may, on some accounts, use guile;' in consequence of which they do 'use guile or dissimulation in many cases.' 'Nay, in many of them I have found' (not in all, nor in most) 'much subtlety, much evasion and disguise; so "becoming all things to all men," as to take the color and shape of any that were near them.' (Journal, ii. 329-30, 448, 492, 496.) I can neither defend nor excuse those among the Moravians whom I have found guilty of this. But neither can I condemn all for the sake of some. Every man shall give an account of himself to God. But you say, 'Your protesting against some of their opinions is not sufficient to discharge you. Have you not prepared the way for these Moravians, by countenancing and commending them; and by still speaking of them as if they were in the main the best Christians in the world, and only deluded or mistaken in a few points' (Remarks, pp. 11, 12.)

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:

'"MY DEAR BRETHREN, I CANNOT but rejoice in your steadfast faith, in your love to our blessed Redeemer, your deadness to the world, your meekness, temperance, chastity, and love of one another. I greatly approve of your conferences and bands The band society in London began May 1, some time before I set out for Germany (Wesley)., of your method of instructing children; and, in general, of your great care of the souls committed to your charge. '"But of some other things I stand in doubt, which I will mention in love and meekness. And I wish that, in order to remove those doubts, you would, on each of those heads, First,plainly answer whether the fact be as I suppose; and if so, Secondly, consider whether it be right. '"Is not the Count all in all among you '"Do you not magnify your own Church too much '"Do you not use guile and dissimulation in many cases '"Are you not of a close, dark, reserved temper and behavior' See letter in Sept. 1738 to the Moravians, where this is given in fuller form. 'It may easily be seen, that my objections then were nearly thesame as now.' Only with this difference, I was not then assuredthat the facts were as I supposed. 'Yet I cannot say my affectionwas lessened at all: (For I did not dare to determine anything:) Butfrom November 1, I could not but see more and more things whichI could not reconcile with the gospel.' 'These I have set down with all simplicity. Yet do I this, because Ilove them not God knoweth: Yea, and in part, I esteem them still;because I verily believe they have a sincere desire to serve God;because many of the a have tasted of his love, and some retain it insimplicity; because they love one another; because they have somuch of the truth of the gospel, and so far abstain from outwardsin. And lastly, because their discipline is, in most respects, so truly excellent; notwithstanding that visible blemish, the paying toomuch regard to their great patron and benefactor, CountZinzendorf.'

6. I believe, if you coolly consider this account, you will not find,either that it is inconsistent with itself, or that it lays you under anynecessity of speaking in the following manner: "What charms theremay be in a demure look and a sour behavior, I know not. Butsure they must be in your eye very extraordinary, as they can besufficient to cover such a multitude of errors and crimes, and keepup the same regard and affection for the authors and abettors of them. I doubt your regard for them was not lessened, till theybegan to interfere with what you thought your province. You wasinfluenced, not by a just resentment to see the honor of religionand virtue so injuriously and scandalously trampled upon, but bya fear of losing your own authority.' (Remarks, pp. 18-19.) I doubt, there is scarce one line of all these which is consistenteither with truth or love. But I will transcribe a few more, before Ianswer: 'How could you so long and so intimately converse with,so much commend, and give such countenance to, such desperately wicked people as the Moravians, according toyour own account, were known by you to be And you still speakof them, as if they were, in the main, the best Christians in theworld. In one place you say, 'A few things I could not approve of;'but in God's name, Sir, is the contempt of almost the whole of ourduty, of every Christian ordinance, to be so gently touched Candetestation in such a case be too strongly expressed Either theyare some of the vilest wretches in the world, or you are the falsestaccuser in the world. Christian charity has scarce an allowance tomake for them as you have described them. If you have done thistruly, they ought to be discouraged by all means that can beimagined.'

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

10. 'But I must observe,' you say, 'that you fall not only into inconsistencies, but into direct contradictions. You commend them for "loving one another in a manner the world knoweth not of;" and yet you charge them with being "in the utmost confusion, biting and devouring one another." You say, "They caution us against natural love of one another; and had well-nigh destroyed brotherly love from among us."' 'You praise them for "using no diversions, but such as become saints;" and for "not regarding outward adorning:" Yet you say they "conform to the world in wearing gold and costly apparel; and by joining in worldly diversions, in order to do good."' 'You call their discipline, "in most respects, truly excellent." I wish you had more fully explained yourself. I am sure it is no sign of good discipline, to permit such abominations. And you tell themyourself, "I can show you such a subordination as answers all Christian purposes, and yet is as distant from that among you as the heavens are from the earth."' 'You mention it as a good effect of their discipline, that "every one knows and keeps his proper rank." Soon after; as if it were with a design to confute yourself, you say, "Our brethren have neither wisdom enough to guide, nor prudence enough to let it alone."' 'And now, Sir, how can you reconcile these opposite descriptions' (pages 21-3). Just as easily as those before, by simplydeclaring the thing as it is. 'You commend them'(the Moravians) 'for loving one another See letter of June 24, 1744.; and yet charge them with biting and devouring one another' (Journal, ii. 310, 328) 'Them'! Whom Not the Moravians; but the English brethren of Fetter-Lane, before their union with the Moravians. Here, then, is no shadow ofcontradiction. For the two sentences do not relate to the same persons. 'You say, "They had well-nigh destroyed brotherly love fromamong us;" partly by "cautions against natural love."' (ii. 494)It is a melancholy truth; so they had. But we had then no connection with them. Neither, therefore, does this contradict their 'loving one another in a manner the world knoweth not of.'

'You praise them for using no diversions but such as become saints;' (ii. 310) 'and yet say,' (I recite the whole sentence,) 'I have heard some of you affirm, that "Christian salvationimplies liberty to conform to the world, by joining in worldly diversions in order to do good"' (ii. 491). And both these aretrue. The Moravians, in general, 'use no diversions but such as become saints;' and yet I have heard some of them affirm, incontradiction to their own practice, that 'one then mentioned did well, when he joined in playing at tennis in order to do good.' 11. 'You praise them for not "regarding outward adorning"' (ii. 310). So I do, the bulk of the congregation. 'And yet you say,' (I again recite the whole sentence,) 'I have heard some of you affirm,that "Christian salvation implies liberty to conform to the world,by putting on of gold and costly apparel."' (ii. 491). I have so.And I blame them the more, because they are condemned by thegeneral practice of their own Church. 'You call their discipline "in most respects truly excellent" (ii. 310). I could wish you had more fully explained yourself.' I have,in the Second Journal (ii. 19-56.) 'It is no sign of good discipline to permit such abominations;' that is, error in opinion, and guile in practice. True, it is not; nor is it any demonstrationagainst it. For there may be good discipline even in a College ofJesuits. Another fault is, too great a deference to the Count. Andyet, 'in most respects, their discipline is truly excellent.' 'You mention it as a good effect of their discipline, that "every oneknows and keeps his proper rank" (ii. 310). Soon after, as itwere with a design to confute yourself, you say, "Our brethrenhave neither wisdom enough to guide, nor prudence enough to letit alone"' (ii. 327). Pardon me, Sir. I have no design either toconfute or to contradict myself in these words. The former sentence is spoken of the Moravian brethren; the latter, of the Englishbrethren of Fetter-Lane.

'Was not irreligion and vice already prevailing enough,' (whether I have increased them, we will consider by and by,) 'but we must throw snares in people's way' God forbid! My whole life is employed in taking those snares out of people's way, which the world and the devil had thrown there. 'And root out the remains of piety and devotion in the weak and well-meaning' Of whom speaketh the Prophet this of himself, or of some other man 'Your own confessions put this beyond all doubt.' What! that 'I root out the remains of piety and devotion' Not so. The sum of them all recited above amounts to this and no more: 'That while my brother and I were absent from London, many weak men were tainted with wrong opinions, most of whom we recovered at our return; but even those who continued therein did, notwithstanding, continue to live a holier life than ever they did before they heard us preach.' 'And you even now hold the principles from which these dangerous consequences do plainly and directly follow.' But I know not where to find these consequences, unless it be in your title-page. There indeed I read of the very fatal tendency of justification by faith only: 'The divisions and perplexities of the Methodists, and the many errors relating both to faith and practice, which,' as you conceive, 'have already arisen among these deluded people.' However, you 'charitably believe, I was not aware of these consequences at first.' . No, nor am I yet; though it is strange I should not, if they so naturally succeed that doctrine. I will go a step farther. I do not know, neither believe, that they ever did succeed that doctrine, unless perhaps accidentally, as they might have succeeded any doctrine whatsoever. And till the contrary is proved, those consequences cannot show that these principles are not true.

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.

Consider now (I would not speak, but I dare not refrain) what have been the consequences of even my preaching the other doctrine. By the fruits shall we know those of whom I speak; even the cloud of witnesses, who at this hour experience the gospel 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 several 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. When you have weighed these things touching the consequences of my preaching, on the one hand, (somewhat different from those set down in your Remarks,) and of your preaching, on the other, I would earnestly recommend the following words to your deepest consideration: 'Beware of false prophets; ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles Even so every good tree' (every true Prophet or Teacher) 'bringeth forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire' (Matt. vii. 15-19). III. 1. Having spoken more largely than I designed on the principle I hold in common with the Moravians, I shall touch very briefly on those errors (so called) which you say I hold more than theirs. (Remarks, p. 55.) You name, as the first, my holding that 'a man may have a degree of justifying faith before he has, in the full, proper sense, a new, a clean heart.' (ibid.) I have so often explained this, that I cannot throw away time in adding any more now; only this, that the moment a sinner is justified, his heart is cleansed in a low degree. But yet he has not a clean heart, in the full, proper sense, till he is made perfect in love.

'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.

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

10. You proceed to what you account a fifth instance of enthusiasm: 'With regard to people's falling in fits, it is plain, you look upon both the disorders and removals of them to be supernatural.' (ibid.). It is not quite plain. I look upon some of these cases as wholly natural; on the rest as mixed, both the disorder and the removal being partly natural and partly not. Six of these you pick out from, it may be, two hundred; and add, 'From all which, you leave no room to doubt, that you would have these cases considered as those of the demoniacs in the New Testament; in order, I suppose, to parallel your supposed cures of them with the highest miracles of Christ and his disciples.' I should once have wondered at your making such a supposition; but I now wonder at nothing of this kind. Only be pleased to remember, till this supposition is made good, it is no confirmation at all of my enthusiasm. You then attempt to account for those fits by 'obstructions or irregularities of the blood and spirits, hysterical disorder, watchings, fastings, closeness of rooms, great crowds, violent heat.' And, lastly, by 'terrors, perplexities, and doubts, in weak and well-meaning men;' which, you think, in many of the cases before us, have 'quite overset their understandings.' As to each of the rest, let it go as far as it can go. But I require proof of the last way whereby you would account for these disorders. Why, 'The instances," you say, "of religious madness have much increased since you began to disturb the world.' (Remarks, pp. 68, 69.) I doubt the fact. Although, if these instances had increased lately, it is easy to account for them another way. 'Most have heard of, or known, several of the Methodists thus driven to distraction.' You may have heard of five hundred; but how many have you known Be pleased to name eight or ten of them. I cannot find them, no, not one of them to this day, either man, woman, or child. I find some indeed, whom you told, they would be distracted if they 'continued to follow these men,' and whom, at that time, you threw into much doubt, and terror, and perplexity. But though they did continue to hear them ever since, they are not distracted yet.

1. We do not desire any one of you to let us preach in your church, either if you believe us to preach false doctrine or if you have upon any other ground the least scruple of conscience concerning it. But we desire any who believes us to preach true doctrine, and has no scruple at all in this matter, may not be either publicly or privately discouraged from inviting us to preach in his church. 2. We do not desire that any one who thinks that we are heretics or schismatics, and that it is his duty to preach or print against us as such, should refrain therefrom, so long as he thinks it is his duty (although in this case the breach can never be healed). But we desire that none will pass such a sentence till he has calmly considered both sides of the question; that he would not condemn us unheard; but first read what we have written, and pray earnestly that God may direct him in the right way. 3. We do not desire any favor if either Popery, sedition, or immorality be proved against us. But we desire you will not credit without proof any of those senseless tales that pass current with the vulgar; that, if you do not credit them yourselves, you will not relate them to others (which we have known done); yea, that you will confute them, so far as ye have opportunity, and discountenance those who still retail them abroad. 4. We do not desire any preferment, favor, or recommendation from those that are in authority, either in Church or State. But we desire (1) that if anything material be laid to our charge, we may be permitted to answer for ourselves; (2) that you would hinder your dependents from stirring up the rabble against us, who are certainly not the proper judges of these matters; and (3) that you would effectually suppress and throughly discountenance all riots and popular insurrections, which evidently strike at the foundation of all government, whether of Church or State. Now, these things you certainly can do, and that with a safe conscience. Therefore, till these things are done, the continuance of the breach is chargeable on you, and you only.See Stamp's Orphan House, pp. 65-6. Wesley's letter had little effect.

To his Brother Charles Date: LEEDS, April 23, 1745. On Easter Monday we met at half-hour after four; and the room was full from end to end with high and low, rich and poor, plain and fine people. At nine I preached to almost as large a congregation in the street at Chesterle-Street. All were quiet and still; for the hand of our Lord was in the midst of them. About six I preached at Northallerton in the house: but it should have been (I afterwards found) at the Cross; for the people there are (most of them) a noble people, and receive the word with all readiness of mind. A gentleman of Osmotherley Mr. Adams. See Journal, iii. 169; W.H.S. vii. 28-31. (east from Northallerton) telling me he wished I could have come and preached there, I took him at his word, set out immediately, and about ten at night preached at Osmotherley, in a large chapel which belonged a few years since to a convent of Franciscan Friars. I found I was got into the very center of all the Papists in the North of England. Commessatorem haud satis commodum! 'Terence's Adelphi, v. ii. 8: 'A by no means fitting boon companion.' This also hath God wrought.

To Mrs. Jones, of Fonmon Castle Date: ST. GENNYS, June 18, 1745. On Thursday, July 18 (if God permit), Mr. Thompson George Thompson, Vicar of St. Gennys. will come with me to Minehead. From whence, if your brother's sloop was ready, we could cross over to Fonmon. I sent word before, both that you may have time to let me know if the sloop cannot come, and that Mr. Hodges (with whom I hope to spend Sunday, July 21) may order his affairs so as to be able to go with me to Garth on Monday, and from thence to our yearly Conference at Bristol. I have been much disappointed since I left London last, expecting to meet with nothing but difficulties, and finding none at all, or such as did but just appear and then vanish into nothing. So it shall always be, if our whole care be cast on Him who careth for us. The rough places shall in due time be all made smooth, and the mountain become a plain. What have we, then, to do but to stand still and see the salvation of God I commend you and yours to His ever-waking love; and am Your affectionate friend and brother. We are to set out toward St. Ives to-morrow.

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.

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

17. I think your following objections do not properly come under any of the preceding heads: 'Your doctrine of Momentaneous Illapse, c., is represented by your adversaries as singular and unscriptural; and that these singularities are your most beloved opinions and favorite tenets, more insisted upon by you than the general and uncontroverted truths of Christianity: this is their charge.' And so, I doubt, it will be to the end of the world; for, in spite of all I can say, they will represent one circumstance of my doctrine (so called) as the main substance of it. It nothing avails that I declare again and again, 'Love is the fulfilling of the law.' I believe this love is given in a moment. But about this I contend not. Have this love, and it is enough. For this I will contend till my spirit returns to God. Whether I am singular or no in thinking this love is instantaneously given, this is not my 'most beloved opinion.' You greatly wrong me when you advance that charge. Nay, I love, strictly speaking, no opinion at all. I trample upon opinion, be it right or wrong. I want, I value, I preach the love of God and man. These are my 'favorite tenets' (if you will have the word), 'more insisted on' by me ten times over, both in preaching and writing, than any or all other subjects that ever were in the world. 18. You will observe, I do not say (and who is there that can) that I have no singular opinion at all; but this I say that, in my general tenor of preaching, I teach nothing as the substance of religion more singular than the love of God and man; and it was for preaching this very doctrine (before I preached or knew salvation by faith) that several of the clergy forbade me their pulpits. 'But if it be notorious that you are frequently insisting on controverted opinions.' If it be, even this will not prove the charge namely, 'that those are my most beloved opinions, and more insisted upon by me than the uncontroverted truths of Christianity.' 'No singularities' is not my answer: but that no singularities are my most beloved opinions; that no singularities are more, or near so much, insisted on by me as the general, uncontroverted truths of Christianity.

When and where did any bishop forbid this And if any did, by what law We know not either the man who ever did forbid or the law by which he could forbid it. The 'allowing persons (for we require none) to communicate at the chapel, in contradiction (you think) to all those Rubrics which require all to attend always on their own parish church and pastor, and to receive only at his table' Which Rubrics are those We cannot find them, and, till these are produced, all that is so frequently said of parochial unity, c., is merely gratis dictum Consequently neither is this any just exception against the sincerity of any of our professions. To 'John Smith' LONDON, December 30, 1745. SIR, I am obliged to you for your speedy and friendly answer Wesley wrote on Sept. 28, and 'John Smith's' reply was dated Nov. 27 (see Moore's Wesley, ii. 494-505). A Farther Appeal to Men of Reason and Religion was published early in 1745.; to which I will reply as clearly as I can. 1. If you have leisure to read the last Appeal, you will easily judge how much I insist on any opinions. 2. In writing practically, I seldom argue concerning the meaning of texts; in writing controversially, I do. 3. In saying, 'I teach the doctrines of the Church of England,' I do, and always did, mean (without concerning myself whether others taught them or no, either this year or before the Reformation) I teach the doctrines which are comprised in those Articles and Homilies to which all the clergy of the Church of England solemnly profess to assent, and that in their plain, unforced, grammatical meaning. As to the Seventeenth Article, Mr. Whitefield really believes that it asserts absolute predestination; therefore I can also subscribe to it with sincerity. But the case is quite different with regard to those who subscribe to the Eleventh and following Articles; which are not ambiguously worded, as the Seventeenth (I suppose on purpose) was.

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.

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

To Thomas Church Date: June 17, 1746. REVEREND SIR, I. At the time that I was reading your former letter I expected to hear from you again. And I was not displeased with the expectation; believing it would give me a fresh opportunity of weighing the sentiments I might have too lightly espoused and the actions which perhaps I had not enough considered. Viewing things in this light, I cannot but esteem you, not an enemy, but a friend; and one in some respects better qualified to do me real service than those whom the world accounts so, who may be hindered by their prejudice in my favor, either from observing what is reprovable, or from using that freedom and plainness of speech which are requisite to convince me of it. 2. It is, at least, as much with a view to learn myself, as to show others (what I think) the truth, that I intend to set down a few reflections on some parts of the tract you have lately published. I say some parts; for it is not my design to answer every sentence in this any more than in the former. Many things I pass over, because I think them true; many more, because I think them not material; and some, because I am determined not to engage in an useless if not hurtful controversy.

3. Fear, indeed, is one cause of my declining this; fear, as I said elsewhere, In the Preface to The Principles of a Methodist; an Answer to Josiah Tucker, Vicar of All Saints, Bristol. See Works, viii. 359; Green's Bibliography, No. 35; and letter of June 8, 1750. not of my adversary, but of myself. I fear my own spirit, lest 'I fall where many mightier have been slain.' I never knew one (or but one) man write controversy with what I thought a right spirit. Every disputant seems to think, as every soldier, that he may hurt his opponent as much as he can: nay, that he ought to do his worst to him, or he cannot make the best of his own cause; that, so he do not belie or willfully misrepresent him, he must expose him as much as he is able. It is enough, we suppose, if we do not show heat or passion against our adversary. But not to despise him, or endeavor to make others do so, is quite a work of supererogation. 4. But ought these things to be so (I speak on the Christian scheme.) Ought we not to love our neighbor as ourselves And does a man cease to be our neighbor because he is of a different opinion nay, and declares himself so to be Ought we not, for all this, to do to him as we would he should do to us But do we ourselves love to be exposed or set in the worst light Would we willingly be treated with contempt If not, why do we treat others thus And yet, who scruples it Who does not hit every blot he can, however foreign to the merits of the cause Who in controversy casts the mantle of love over the nakedness of his brother Who keeps steadily and uniformly to the question, without ever striking at the person Who shows in every sentence that he loves his brother only less than the truth

5. I fear neither you nor I have attained to this. I believe brotherly love might have found a better construction than that of unfairness, art, or disingenuity, to have put either on my not answering every part of your book (a thing which never once entered my thoughts), or on my not reciting all the words of those parts which I did answer. I cannot yet perceive any blame herein. I still account it fair and ingenuous to pass over both what I believe is right and what I believe is not dangerously wrong. Neither can I see any disingenuity at all in quoting only that part of any sentence against which I conceive the objection lies; nor in abridging any part of any treatise to which I reply, whether in the author's or in my own words. 6. If, indeed, it were so abridged as to alter the sense, this would be unfair. And if this were designedly done, it would be artful and disingenuous. But I am not conscious of having done this at all; although you speak as if I had done it a thousand times. And yet I cannot undertake now either to transcribe your whole book or every page or paragraph which I answer. But I must generally abridge before I reply; and that not only to save time (of which I have none to spare), but often to make the argument clearer, which is best understood when couched in few words. 7. You complain also of my mentioning all at once sentences which you placed at a distance from each other. I do so; and I think it quite fair and ingenuous to lay together what was before scattered abroad. For instance: you now speak of the conditions of Justification in the eighteenth and following pages; again, from the eighty-ninth to the hundred and second; and yet again, in the hundred and twenty-seventh page. Now, I have not leisure to follow you to and fro. Therefore what I say on one head I set in one place.

I. 1. This premised, I come to the letter itself. I begin, as before, with the case of the Moravians; of whom you say: 'I collected together the character which you had given of these men, the errors and vices which you had charged upon them, and the mischiefs . . . they had done among your followers. And I proved that in several respects you had been the occasion of this mischief, and are therefore in some measure accountable for it. Let us see what answer you give to all this. 'With regard to the denying degrees in faith, you mentioned"that the Moravian Church was cleared from this mistake." But did you not mention this as one of the tenets of the Moravians Do you not say that you "could not agree with Mr. Spangenberg that none has any faith so long as he is liable to any doubt or fear" Do you not represent Mr. Molther and other Moravians in England as teaching the same In short, I have not charged the Moravian Church with anything, but only repeat after you. And if you have accused them when you knew them to be guiltless, you must bear the blame. '"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. And the same you say in general of the Moravian Brethren in your letter to them. "But Mr. Molther was quickly after recalled into Germany." This might be on other accounts. You do not say it was out of any dislike of his doctrines or proceedings. 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; which in all probability they would have done had they not leaned to the same opinion." '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.' (Second Letter, p. 79) 2. This is the whole of your reply to this part of my answer. I will now consider it part by part.

5. You say, 'With regard to subtlety, evasion, and disguise, you now would have it thought that you only found this "in many of them; not in all, nor in most"' (Second Letter, p. 80). 'You now would have it thought'! Yes; and always, as well as now. For my original charge was, 'I have found this in many of you that is, much subtlety, much evasion and disguise' (Journal, ii. 492). But you add, 'Let the reader judge from the following passages whether you did not charge the Moravians in general with these crimes: "I had a long conference with those whom I esteem very highly in love; but I could not yet understand them in one point, Christian openness and plainness of speech. They pleaded for such a reservedness and closeness of conversation. Yet I scarce know what to think, considering they had the practice of the whole Moravian Church on their side."' True, in pleading for such a reservedness of conversation as I could not in any wise approve of; but not in using much subtlety, much evasion and disguise: this I dare not charge on the whole Moravian Church. Those words also, 'There is darkness and closeness in all their behavior, and guile in almost all their words,' I spoke, not of all the Moravians, nor of most, but of those who were then in England. I could not speak it of them all; for I never found any guile in Christian David, Michael Linner, and many others. 6. 'We are next to see how you get over the objection I made good, in three several particulars, that you have prepared the way for spreading of these tenets. The first you say nothing to here; the second you quote very partially thus "By countenancing and commending them." And why would you not add,"And being the occasion of so many of them coming over among us"' Because I was not the occasion. I was, indeed, the first Englishman that ever was at Herrnhut. But before I was at Herrnhut (I find on later inquiry) the Count himself had been in England.

If you had not omitted these words, you could have had no color to remark, on my saying, 'I did not dare to determine anything': 'No! Not when by conversing among them you saw these things' No, I did not 'dare to determine' in September 1738 from what I saw in November 1739. 'But the facts are of such a nature that you could not but be assured of them, if they were true.' I cannot think so. 'Is not the Count all in all among you Do not you magnify your own Church too much Do you not use guile and dissimulation in many cases' These facts are by no means of such a nature, as that whoever converses (even intimately) among the Moravians cannot but be assured of them. 'Nor do the questions in your letter really imply any doubt of their truth.' No! Are not my very words prefixed to those questions 'Of some other things I stand in doubt. And I wish that, in order to remove those doubts, you would plainly answer whether the fact be as I suppose.' 'But' these questions 'are so many appeals to their consciences.' True. 'And equivalent to strong assertions.' Utterly false. 'If you had not been assured, if you did not dare to determine anything concerning what you saw' (fifteen months after), 'your writing bare suspicions to a body of men in such a manner was inexcusable.' They were strong presumptions then; which yet I did not write to a body of men whom I so highly esteemed no, not even in the tenderest manner till I was assured they were not groundless.

9. '"The Moravians excel in sweetness of behaviour." What! though they use guile and dissimulation' Yes. '"Where is their multitude of errors" In your own Journal. I have taken the pains to place them in one view in my Remarks; the justness of which, with all your art, you cannot disprove.' You have taken the pains to transcribe many words, all of which together amount to this that they, generally, hold Universal Salvation, and are partly Antinomians (in opinion), partly Quietists, The justness of some of your remarks, if I mistake not, has been pretty fully disproved. As to what you speak of my art, subtlety, and so on, in this and many other places, I look upon it as neither better nor worse than a civil way of calling names. '"To this multitude of crimes I am also an utter stranger." Then you have charged them wrongfully. What do you account guile, c.' (Second Letter, p. 84.) I account guile, despising self-denial even in the smallest points, and teaching that those who have not the assurance of faith may not use the ordinances of God, the Lord's Supper in particular (this is the real, unaggravated charge), to be faults which cannot be excused. But I do not account them all together 'a multitude of crimes.' I conceive this is a vehement hyperbole. 'The honor of religion,' said you, 'and virtue trampled upon.' I answered, 'By whom Not by the Moravians.' You reply, 'And yet you have accused some of these as decrying all the means of grace.' No. What I accused them of was teaching that an unbeliever (in their sense) ought to abstain from them. '"Neither did I know, or think, or say they were desperately wicked people." Your Journal is before the world; to whom I appeal whether this has not so represented them.' But how do you here represent your remark and my answer My paragraph runs thus:

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

(4) 'You praise them for not "regarding outward adorning."' So I do, the bulk of the congregation. 'And yet you say' (I again recite the whole sentence), '"I have heard some of you affirm that Christian salvation implies liberty to conform to the world, by putting on of gold and costly apparel."' I have so. And I blame them the more, because 'they are condemned by the general practice of their own Church.' To this also you reply not. So I must count this the fourth contradiction which you have charged upon me, but have not proved. (5) 'You call their discipline "in most respects truly excellent." I could wish you had more fully explained yourself.' I have in the Second Journal (Journal, ii. 19-56). 'It is no sign of good discipline to permit such abominations' that is, error in opinion and guile in practice. True, it is not; nor is it any demonstration against it: for there may be good discipline even in a College of Jesuits. Another fault is too great a deference to the Count. And yet 'in most respects their discipline is truly excellent.' You reply, 'Such excellent discipline, for all that I know, they may have' (that is, as the Jesuits); 'but I cannot agree that this is scarce inferior to that of the apostolical age.' It may be, for anything you advance to the contrary. 'Here I cited some words of yours, condemning their subordination , which you prudently take no notice of.' Yes; I had just before taken notice of their too great deference to the Count. But the contradiction! Where is the contradiction (6) 'You mention it as a good effect of their discipline that "every one knows and keeps his proper rank." Soon after, as it were with a design to confute yourself, you say, "Our brethren have neither wisdom enough to guide nor prudence enough to let it alone."' I answered, 'Pardon me, sir. I have no design either to confute or contradict myself in these words. The former sentence is spoken of the Moravian Brethren; the latter, of the English brethren of Fetter Lane, not then united with the Moravians, neither acting by their direction.' To this likewise you do not reply. Here is, then, a sixth contradiction alleged against me, but not proved.

13. However, you add, 'Had you shown me mistaken in any point you have attempted to reply to, still you confess errors and wickedness enough among the Moravians to render your account of them very inconsistent. But you have not succeeded in any one answer. You have not shown that I have in any one instance misquoted you, or misunderstood the character you had given of them, or argued falsely from what you had said of them. And truly, sir, all you have done has been caviling at a few particulars. But the argument I was urging all this while you quite forgot.' Sir, if it be so, you do me too much honor in setting pen to paper again. But is it so Have I all this while quite forgot the argument you was urging I hope not. I seem to remember you was urging some argument to prove that I 'fall not only into inconsistencies, but direct contradictions' (Remarks, p. 21); and that I showed you mistaken, not only in one, but in every point which you advanced as such; that I did not confess any such errors or wickedness of the Moravians as rendered my account of them self-inconsistent; that I 'succeeded' in more than 'one answer' to the objections you had urged against it; and that I showed you had 'misquoted or misunderstood the character I had given of them,' or 'argued falsely from it,' not properly 'in one instance,' but from the beginning to the end. Yet this I think it incumbent upon me to say, that whereinsoever I have contributed, directly or indirectly, to the spreading of anything evil, which is or has been among the Moravians, I am sorry for it, and hereby ask pardon both of God and all the world. II. 1. I think it appears, by what you have yourself observed, that on the second head, Justification by Faith, I allow in the beginning of the Farther Appeal almost as much as you contend for. I desire leave to cite part of that passage again, that we may come as near each other as possible. I would just subjoin a few words on each head, which I hope may remove more difficulties out of the way:

4. With regard to the consequences of my teaching this doctrine, I desire any who will not account it lost labor to consult with his own eyes, seriously and in the fear of God, the Third and Fourth Journals. Journal, ii. 65-500; and letter of Feb. 2. 1745, sect. II. 18. And if he pleases, he may farther read over and compare, from the 379th to the 381st page of my answer; with your reply, from the one hundred and first inclusive, to the one hundred and fourth page. Among the consequences you reckoned (in your Remarks), besides 'introducing predestination, confusion, presumption, and despair, many very shocking instances of all which' (your words are) 'you give us among your followers' (pages 52, 55). I answered, 'You should have specified a few of those instances, at least the pages where they occur. (Suppose, only three of each sort, out of any or all the four Journals.) Till this is done, I can look upon this assertion as no other than a flourish of your pen.' Upon this you exclaim (Second Letter, p. 111): 'I must beg the reader to observe your method of citing my words. Many instances of omissions he has had already. But here is such an one as I believe few controversies can parallel. Would not any one imagine from the view of these words (predestination, confusion, presumption, and despair) that they occurred all together in page fifty-two of my Remarks, and that I observed nothing farther concerning this point Could it be thought that anything intervened between the page referred to and the last sentence And yet so it is, that near three pages intervene!' Ha! do 'near three pages intervene' Prodigious indeed! 'And this is called an answer!' So it is, for want of a better. 'Your business was to show that the Calvinistical notions have not prevailed among the Methodists, or that they were no consequences of unconditional justification.' No, sir, it was not my business to show this. It was not my business to prove the negative, but yours to prove the affirmative. Mr. Whitefield is himself a Calvinist. Such therefore, doubtless, are many of his followers. But Calvinism has not prevailed at all among any other of the Methodists (so called), nor is it to this day any consequence of unconditional justification in the manner wherein I preach it.

I answered: (1) 'Your argument proves too much. If it be allowed just as you propose it, it proves that no priest has authority either to preach or administer the sacrament in any other than his own congregation.' You reply, 'Is there no difference between a thing's being done occasionally and its being done for years together' Yes, a great one; and more inconveniences may arise from the latter than from the former. But this is all wide; it does not touch the point. 'Still, if our Church does expressly limit the exercise of the sacerdotal powers to that congregation whereunto each priest shall be appointed, this precludes him from exercising those powers at all in any other than that congregation.' I answered: (2) 'Had the powers conferred been so limited when I was ordained priest, my ordination would have signified just nothing. For I was not appointed to any congregation at all, but was ordained as a member of that "College of Divines" (so our Statutes express it) "founded to overturn all heresies and defend the catholic faith."'Bishop Fleming's object in founding Lincoln College. You reply, 'I presume it was expected you should either continue at your college or enter upon some regular cure.' Perhaps so; but I must still insist that, if my sacerdotal powers had been then expressly limited to that congregation whereunto I should be appointed, my ordination would have signified nothing. I mean, I could never, in virtue of that ordination, have exercised those powers at all; seeing I never was appointed to any single congregation at least, not till I went to Georgia. I answered: (3) 'For many years after I was ordained priest this limitation was never heard of. I heard not one syllable of it, by way of objection to my preaching up and down in Oxford or London, or the parts adjacent, in Gloucestershire or Worcestershire, in Lancashire, Yorkshire, or Lincolnshire. Nor did the strictest disciplinarian scruple suffering me to exercise those powers wherever I came.'

You reply, 'There is great difference between preaching occasionally with the leave of the incumbents, and doing it constantly without their leave.' I grant there is; and there are objections to the latter which do not reach the former case. But they do not belong to this head. They do not in the least affect this consequence 'If every priest, when ordained, is expressly limited, touching the exercise of the power then received, to that congregation to which he shall be appointed, then is he precluded by this express limitation from preaching, with or without the incumbent's leave, in any other congregation whatever.' I answered: (4) 'Is it not, in fact, universally allowed that every priest as such has a power, in virtue of his ordination, to preach in any congregation where the curate desires his assistance' You reply to this by what you judge a parallel case. But it does not touch the restriction in question. Either this does or does not expressly limit the exercise of the powers conferred upon a priest in his ordination to that congregation whereunto he shall be appointed. If it does not, I am not condemned by this, however faulty I may be on a thousand other accounts. If it does, then is every priest condemned who ever preaches out of the congregation to which he is appointed. Your parallel case is this: 'Because a man does not offend against the law of the land when I prevail upon him to teach my children,' therefore 'he is empowered to seize' (read, he does not offend against the law of the land in seizing) 'an apartment in my house, and against my will and approbation to continue therein and to direct and dictate to my family!' (page II).

'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: (6) 'He is very liable to err, not considering things coolly and carefully.' I answered: '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!' See letter of Feb. 2, 1745, acct. III 5. You reply, 'Your private life I have nothing to do with'; and then enlarge on my 'method of consulting Scripture' and of using lots, of both which by-and-by. But meantime observe this does not affect the question; for I neither cast lots, nor use that method at all, till I have considered things with all the care I can. So that, be this right or wrong, it is no manner of proof that I do not 'carefully consider every step I take.' But how little did I profit by begging your excuse, suppose I had spoken a word unguardedly! O sir, you put me in mind of him who said, 'I know not how to show mercy!' You have need never to fight but when you are sure to conquer, seeing you are resolved neither to give nor take quarter. You remark: (7) 'He is very difficult to be convinced by reason and argument, as he acts upon a supposed principle superior to it the direction of God's Spirit.' I answered: 'I am very difficult to be convinced by dry blows or hard names, but not by reason or argument. At least, that difficulty cannot spring from the cause you mention; for I claim no other direction of God's Spirit than is common to all believers.' You reply: (1) 'I fear this will not be easily reconcilable to your past presences and behavior' . I believe it will; in particular to what I speak of the light I received from God in that important affair (Journal, i. 327). But as to the directions in general of the Spirit of God, we very probably differ in this: you apprehend those directions to be extraordinary which I suppose to be common to all believers.

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.

So this you give as a genuine instance of my proceedings; and, I suppose, of your own fairness and candor! 'We agreed at length to decide it by lot.' True, at length: after a debate of some hours; after carefully hearing and weighing coolly all the reasons which could be alleged on either side; our brethren still continuing the dispute, without any probability of their coming to one conclusion, we at length (the night being now far spent) all agreed to this. 'Can there be greater rashness and extravagance' I cannot but think there can. 'Reason is thus in a manner rendered useless.' No; we had used it as far as it could go, from Saturday, March 17 (when I received the first letter), to Wednesday, 28, when the case was laid before the Society. 'Prudence is set aside.' Not so; but the arguments here were so equal that she saw not how to determine. 'And affairs of moment left to be determined by chance!' 'By chance!' What a blunder, then, is that, 'The lot is cast into the lap; but the whole disposal thereof is of the Lord'! This I firmly believe is truth and reason, and will be to the end of the world. And I therefore still subscribe to that declaration of the Moravian Church, laid before the whole body of Divines in the University of Wirtemberg, and not by them accounted enthusiasm: 'We 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 we believe this to be then the only way of wholly setting aside our own will, of acquitting ourselves of all blame, and clearly knowing what is the will of God.' (Journal, ii. 55-6.)

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.'

I must (2) observe that the truth of these facts is supported by the same kind of proof as that of all other facts is wont to be namely, the testimony of competent witnesses; and that the testimony here is in as high a degree as any reasonable man can desire. Those witnesses were many in number: they could not be deceived themselves; for the facts in question they saw with their own eyes and heard with their own ears; nor is it credible that so many of them would combine together with a view of deceiving others, the greater part being men that feared God, as appeared by the general tenor of their lives. Thus, in the case of John Haydon, this thing was not contrived and executed in a corner, and in the presence of his own family only, or three or four persons prepared for the purpose: no; it was in an open street of the city of Bristol, at one or two in the afternoon; and, the doors being all open from the beginning, not only many of the neighbors from every side, but several others (indeed, whosoever desired it), went in, till the house could contain no more. Nor yet does the account of my own illness and recovery depend, as you suppose, on my bare word. There were many witnesses both of my disorder on Friday and Saturday, and of my lying down most part of Sunday (a thing which they were well satisfied could not be the effect of a slight indisposition); and all who saw me that evening plainly discerned (what I could not wholly conceal) that I was in pain; about two hundred of whom were present when I was seized with that cough, which cut me short, so that I could speak no more, till I cried out aloud, 'Lord, increase my faith! Lord, confirm the word of Thy grace!' The same persons saw and heard that at that instant I changed my posture and broke out into thanksgiving; that quickly after, I stood upright (which I could not before) and showed no more sign either of sickness or pain.

3. But what if there were now to be wrought ever so many 'real and undoubted miracles' (I suppose you mean by 'undoubted' such as, being sufficiently attested, ought not to be doubted of.) Why, 'this,' you say, 'would put the controversy on a short foot, and be an effectual proof of the truth of your presences.' By no means. As common as this assertion is, there is none upon earth more false. Suppose a teacher were now on this very day to work 'real and undoubted miracles'; this would extremely little 'shorten the controversy' between him and the greater part of his opposers: for all this would not force them to believe; but many would still stand just where they did before, seeing men may 'harden their hearts' against miracles as well as against arguments. So men have done from the beginning of the world, even against such signal, glorious miracles, against such interpositions of the power of God, as may not be again till the consummation of all things. Permit me to remind you only of a few instances, and to observe that the argument holds a fortiori; for who will ever be empowered of God again to work such miracles as these were Did Pharaoh look on all that Moses and Aaron wrought as an 'effectual proof of the truth of their presences' even when 'the Lord made the sea dry land and the waters were divided'; when 'the children of Israel went into the midst of the sea, and the waters were a wall unto them on the right hand and on the left' (Exod. xiv. 21-2.) Nay, The wounded dragon raged in vain, And, fierce the utmost plague to brave, Madly he dared the parted main, And sunk beneath the o'erwhelming wave. See Poetical Works of J. and C. Wesley, iv. 303.

Was all this 'an effectual proof of the truth of their presences' to the Israelites themselves It was not. 'They were' still 'disobedient at the sea, even at the Red Sea.' Was the giving them day by day 'bread from heaven' 'an effectual proof' to those 'two hundred and fifty princes of the assembly, famous in the congregation, men of renown,' who said with Dathan and Abiram, 'Wilt thou put out the eyes of these men we will not come up' (Num. xvi. 14); nay, when 'the ground crave asunder that was under them, and the earth opened her mouth and swallowed them up' (verse 32). Neither was this an 'effectual proof' to those who saw it with their eyes, and heard the cry of those that went down into the pit; but the very next day they 'murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord' (verse 41). Was not the case generally the same with regard to the Prophets that followed several of whom 'stopped the mouths of lions, quenched the violence of fire,' did many mighty works; yet their own people received them not. Yet 'they were stoned, they were sawn asunder, they were slain with the sword'; they were 'destitute, afflicted, tormented'; utterly contrary to the commonly received supposition that the working real, undoubted miracles must bring all controversy to an end and convince every gainsayer. Let us come nearer yet. How stood the case between our Lord Himself and His opposers Did He not work 'real and undoubted miracles' And what was the effect Still, when 'He came to His own, His own received Him not.' Still 'He was despised and rejected of men.' Still it was a challenge not to be answered, 'Have any of the rulers or of the Pharisees believed on Him' After this, how can you imagine that whoever works miracles must convince 'all men of the truth of his presences'

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.

VI. 1. But here I am aware of abundance of objections. You object, That to speak anything of myself, of what I have done, or am doing now, is mere boasting and vanity. This charge you frequently repeat. So page 102: 'The following page is full of boasting.' 'You boast very much of the numbers you have converted' ; and again, 'As to myself, I hope I shall never be led to imitate you in boasting.' I think, therefore, it is needful, once for all, to examine this charge thoroughly, and to show distinctly what that good thing is which you disguise under this bad name.

(6) This very difficulty occurred: 'Will not my speaking of this be boasting at least, will it not be accounted so' They replied: 'If you speak of it as your own work, it will be vanity and boasting all over; but if you ascribe it wholly to God, if you give Him all the praise, it will not. And if, after this, some will account it so still, you must be content and bear the burthen.' (7) I yielded, and transcribed my papers for the press; only laboring as far as possible to 'render unto God the things which are God's,' to give Him the praise of His own work. 2. But this very thing you improve into a fresh objection. If I ascribe anything to God, it is enthusiasm. If I do not (or if I do), it is vanity and boasting, supposing me to mention it at all. What, then, can I do to escape your censure 'Why, be silent; say nothing at all.' I cannot, I dare not. Were I thus to please men, I could not be the servant of Christ.

You do not appear to have the least idea or conception of what is in the heart of one whom it pleases Him that worketh all in all to employ in a work of this kind. He is in no wise forward to be at all employed therein: he starts back, again and again; not only because he readily foresees what shame, care, sorrow, reproach, what loss of friends, and of all that the world accounts dear, will inevitably follow; but much more because he (in some measure) knows himself. This chiefly it is which constrains him to cry out (and that many times, in the bitterness of his soul, when no human eye seeth him), 'O Lord, send by whom Thou wilt send, only send not me! What am I A worm! a dead dog! a man unclean in heart and lips!' And when he dares no longer gainsay or resist, when he is at last 'thrust out into the harvest,' he looketh on the right hand and on the left, he takes every step with fear and trembling, and with the deepest sense (such as words cannot express) of 'Who is sufficient for these things' Every gift which he has received of God for the furtherance of His word, whether of nature or grace, heightens this fear and increases his jealousy over himself; knowing that so much the stricter must the inquiry be when he gives an account of his stewardship. He is most of all jealous over himself when the work of the Lord prospers in his hand. He is then amazed and confounded before God. Shame covers his face. Yet, when he sees that he ought 'to praise the Lord for His goodness and to declare the wonders which He doeth for the children of men,' he is in a strait between two; he knows not which way to turn: he cannot speak; he dares not be silent. It may be for a time he 'keeps his mouth with a bridle; he holds his peace even from good. But his heart is hot within him,' and constrains him at length to declare what God hath wrought.

And what use is it of, what good end does it serve, to term England a Christian country (Although it is true most of the natives are called Christians, have been baptized, frequent the ordinances; and although a real Christian is here and there to be found, 'as a light shining in a dark place.') Does it do any honor to our great Master among those who are not called by His name Does it recommend Christianity to the Jews, the Mahometans, or the avowed heathens Surely no one can conceive it does. It only makes Christianity stink in their nostrils. Does it answer any good end with regard to those on whom this worthy name is called I fear not; but rather an exceeding bad one. For does it not keep multitudes easy in their heathen practice does it not make or keep still greater numbers satisfied with their heathen tempers does it not directly tend to make both the one and the other imagine that they are what indeed they are not that they are Christians while they are utterly without Christ and without God in the world To close this point: If men are not Christians till they are renewed after the image of Christ, and if the people of England in general are not thus renewed, why do we term them so The god of this world hath long blinded their hearts. Let us do nothing to increase that blindness, but rather labor to recover them from that strong delusion, that they may no longer believe a lie. 4. Let us labor to convince all mankind that to be a real Christian is to love the Lord our God with all our heart and to serve Him with all our strength, to love our neighbor as ourselves, and therefore do unto every man as we would he should do unto us. Nay, you say, 'Had you confined yourselves to these great points, there would have been no objection against your doctrine. But the doctrines you have distinguished yourselves by are not the love of God and man, but many false and pernicious errors' .

6. Religion itself (I choose to use the very words wherein I described it long ago) we define, 'The loving God with all our heart and our neighbor as ourselves; and in that love abstaining from all evil, and doing all possible good to all men.' The same meaning we have sometimes expressed a little more at large, thus, 'Religion we conceive to be no other than love: the love of God and of all mankind; the loving God "with all our heart and soul and strength," as having "first loved us," as the fountain of all the good we have received and of all we ever hope to enjoy; and the loving every soul which God hath made, every man on earth, as our own soul. 'This love we believe to be the medicine of life, the neverfailing remedy for all the evils of a disordered world, for all the miseries and vices of men. Wherever this is, there are virtue and happiness going hand in hand. There is humbleness of mind, gentleness, longsuffering, the whole image of God, and at the same time a peace that passeth all understanding and joy unspeakable and full of glory. 'This religion we long to see established in the world, a religion of love and joy and peace; having its seat in the heart, in the inmost soul, but ever showing itself by its fruits; continually springing forth, not only in all innocence (for love worketh no ill to his neighbor), but likewise in every kind of beneficence, spreading virtue and happiness all around it.' An Earnest Appeal. See Works, viii. 3-4. If this can be proved by Scripture or reason to be enthusiastic or erroneous doctrine, we will then plead guilty to the indictment of 'teaching error and enthusiasm.' But if this be the genuine religion of Christ, then will all who advance this charge against us be found false witnesses before God in the day when He shall judge the earth.

9. But will this, or a thousand such instances as this, 'stop the mouths of all adversaries at once' O sir, would one expect such a thought as this in one that had read the Bible What if you could convert as many sinners as St. Paul himself Would that 'stop the mouths of all your adversaries' Yea, if you could convert three thousand at one sermon, still you would be so far from 'stopping all their mouths at once,' that the greater part of them would gnash upon you with their teeth, and cry, 'Away with such a fellow from the earth!' I never, therefore, expect 'to persuade the world,' the majority of mankind, that I 'have been' for some years 'advancing nothing' but what has a clear, immediate connection with 'the true knowledge and love of God'; that God hath been pleased to use me, a weak, vile worm, in reforming many of my fellow sinners, and making them at this day living witnesses of 'inward and pure religion'; and that many of these, 'from living in all sin, are quite changed, are become' so far 'holy that,' though they are not 'free from all sin,' yet no sin hath dominion over them. And yet I do firmly believe 'it is nothing but downright prejudice to deny or oppose any of these particulars.' (Preface, p. 5.)

'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.

Let any serious person read over those pages. I therein slander no man: I speak what I know, what I have both heard and read. The men are alive, and the books are extant. And the same conclusion I now defend, touching that part of the clergy who preach or write thus namely, if they preach the truth as it is in Jesus, I am found a false witness before God. But if I preach the way of God in truth, then they are blind leaders of the blind. (6) You quote those words, 'Nor can I be said to intrude into the labors of those who do not labor at all, but suffer thousands of those for whom Christ died to perish for lack of knowledge' (ii. 249). I wrote that letter near Kingswood. I would to God the observation were not terribly true! (7) The first passage you cite from the Earnest Appeal evidently relates to a few only among the clergy; and if the charge be true but of one in five hundred, it abundantly supports my reasoning. (8) In the next I address all those, and those only, who affirm that I preach for gain. Works, viii. 25-8. You conclude: 'The reader has now before him the manner in which you have been pleased to treat the clergy; and your late sermon is too fresh an instance on the like usage of the universities' On Scriptural Christianity. See Works, v. 37-52. (Second Letter, p. 107). It is an instance of speaking the truth in love. So I desire all mankind may use me. Nor could I have said less, either to the university or the clergy, without sinning against God and my own soul.

II. But I must explain myself a little on that practice which you so often term 'abusing the clergy.' I have many times great sorrow and heaviness in my heart on account of these my brethren. And this sometimes constrains me to speak to them in the only way which is now in my power; and sometimes, though rarely, to speak of them of a few, not all in general. In either case I take an especial care (1) to speak nothing but the truth; (2) to speak this with all plainness; and (3) with love and in the spirit of meekness. Now, if you will call this abusing, railing, or reviling, you must. But still I dare not refrain from it. I must thus rail, thus abuse sinners of all sorts and degrees, unless I will perish with them. When I first read your declaration that our brethren 'in general had treated us with all meekness and temper,' I had thoughts of spreading before you a few of the flowers which they have strewed upon us with no sparing hand. But, on reflection, I judged it better to forbear. Let them die and be forgotten! As to those of the people called Methodists, whom you suppose to 'rail at and abuse the clergy' and to 'revile and censure their neighbors,' I can only say, Which are they Show me the men. And if it appear that any of those under my care habitually 'censure' or 'revile' others, whether clergy or laity, I will make them an example for the benefit of all the rest. Touching you, I believe I was afraid without cause. I do not think you advanced a willful untruth. This was a rash word. I hereby openly retract it, and ask pardon of God and you.

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 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!

4. The case of many who subscribe to the Eleventh and following Articles I cannot yet think is exactly the same with the case of Mr. Whitefield and me subscribing the Seventeenth; for each of us can truly say, 'I subscribe this Article in that which I believe from my heart is its plain, grammatical meaning.' Twenty years ago I subscribed the Fifteenth Article likewise, in its plain, unforced, grammatical meaning. And whatever I do not now believe in this sense I will on no terms subscribe at all. 5. I speak variously, doubtless, on various occasions; but I hope not inconsistently. Concerning the seeming inconsistency which you mention, permit me to observe briefly, (1) That I have seen many things which I believe were miraculous; yet I desire none to believe my words any farther than they are confirmed by Scripture and reason. And thus far I disclaim miracles. (2) That I believe 'he that marrieth doeth well; but he that doth not (being a believer) doeth better.' Wesley's critic said: 'In one paragraph you allow it lawful for good people to marry; in another, you say all should refrain who can, and that all the children of God can.' See Works, xi. 456n, for Wesley's Thoughts on Marriage and a Single Life (1743). However, I have doubts concerning the tract on this head, which I have not yet leisure to weigh thoroughly. (3) That a newly justified person has at once, in that hour, power over all sin, and finds from that hour the work of God in his soul slowly and gradually increasing. And (lastly) That many, who while they have faith cannot doubt, do afterwards doubt whether they ever had it or no. Yea, many receive from the Holy Ghost an attestation of their acceptance as perceptible as the sun at noonday: and yet those same persons at other times doubt whether they ever had any such attestation nay, perhaps more than doubt, perhaps wholly deny, all that God has ever done for their souls; inasmuch as, in 'this hour and power of darkness,' they cannot believe they ever saw light.

8. The 'living soberly, righteously, and godly' in this present world, or the uniform practice of universal piety, presupposes some degree of these 'fruits of the Spirit,' nor can possibly subsist without them. I never said men were too apt to rest on this practice. But I still say I know abundance of men who quiet their conscience, without either faith or love, by the practice of a few outward works; and this keeps them as easy and contented, though they are without hope and without God in the world, as either the doctrine of Irresistible Decrees could do or any theory whatsoever. Now, what is this but using outward works as commutations for inward holiness For (1) These men love not inward holiness; they love the world; they love money; they love pleasure or praise: therefore the love of God is not in them; nor, consequently, the Christian love of their neighbor. Yet (2) They are in no wise convinced that they are in the broad way which leads to destruction. They sleep on and take their rest. They say, 'Peace, peace,' to their soul, though there is no peace. But on what presence Why, on this very ground because (3) They do such and such outward works; they go to church, and perhaps to the Lord's Table; they use in some sort private prayer; they give alms; and therefore they imagine themselves to be in the high road to heaven. Though they have not 'the mind that was in Christ,' yet they doubt not but all is safe, because they do thus and thus, because their lives are not as other men's are. This is what I mean by using outward works as commutations for inward holiness. I find more and more instances every day of this miserable self-deceit. The thing is plain and clear. But if you dislike the phrase, we will drop it and use another.

10. I am aware of one inconvenience in answering what you say touching the consequences of my preaching. It will oblige me to speak what will try your temper beyond anything I have said yet. I could, indeed, avoid this by standing on my guard and speaking with great reserve. But had you not rather that I should deal frankly with you and tell you just what is in my heart I am the more inclined to do this because the question before us is of so deep importance; insomuch that, were I convinced you had decided it right, there would be an end at once of my preaching. And it lies in a small compass, as you say, 'I am not making conjectures of what may happen, but relating mischiefs which actually have happened' These, then, 'the mischiefs which have actually happened,' let us consider as calmly as possible. But first we may set aside the 'thousands whom (it is said) we should have had pretending a mission from God to preach against the wickedness of the great had not the rebels been driven back.' The rebels, blessed be God, are driven back.. The Young Pretender's forces in 1745. So that mischief has not actually happened. We may waive also 'the legion of monstrous errors and wickednesses, the sedition, murder, and treason of the last century'; seeing, whatever may be hereafter, it is certain these mischiefs also have not yet actually happened. Nor have I anything to do with that poor madman (I never heard of any more than one such) who came, some time since, 'preaching in London streets against Prelacy' and Methodism, and 'denouncing curses against George Whitefield, John Wesley, and all bishops, priests, and deacons.' 'Smith' speaks in his letter of Feb. 26 of 'mischiefs which actually have happened.' 'Others have come preaching in the street against Prelacy, and denouncing the bitterest woes and curses against all bishops, priests, and deacons,' I was more nearly concerned in what has actually happened at Wednesbury, Darlaston, and Walsall. And these were 'shameful disorders 'indeed. Publish them not in Gath or Askelon! Concerning the occasion of which, I may speak more freely to you than it was proper to do to the public.

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

These things I myself heard him speak, as I am ready to give upon oath whenever required. You ought not, therefore, to say, 'This is altogether false,' on the bare denial of Mr. Molther or any other. 3. 'Some of Fetter Lane Society, when the difference broke out, spoke and acted very imprudently. But then, to lay the blame on the Moravian Church as if it were their fault is quite wrong.' I think so too; and have said so in my answer to Mr. Church, published some time before you sent your letter.See letter of Feb. a, 1745, sect. I. 2. If, therefore, you imagine that I lay the blame on the Moravian Church, you are under a mistake here also; or if you think I 'lay the fault of one man upon an whole community.' 4. 'As to the English that really were to blame, they confessed their faults and asked Mr. Wesley's pardon. And some of them, if I mistake not, did it with tears.' I really think you do mistake again. I remember no such thing. Fifty persons and more spoke bitter things concerning me. One or two asked my pardon for so doing, but in so slight and cursory a manner that I do not so much as know who were the men, neither the time or place where it was done so far were they from doing it with tears, or with any solemnity or earnestness at all. As for the rest, if they were ever convinced or ashamed at all, it is a secret to me to this day.

5. 'Therefore to publish things which ought to have been buried in eternal oblivion is what I do not like.' This whole matter of asking pardon you seem to mistake, as Count Zinzendorf did before. I wish you would consider the answer I gave him: 'They asked my pardon for using me ill. I replied, that was superfluous: I was not angry with them; but I was afraid of two things, (1) that there was error in their doctrine; (2) that there was sin (allowed) in their practice.' This was then, and is at this day, the one question between them and me. Now, this cannot be buried in oblivion. That error and sin have spread too far already; and it was my part, after private reproof had been tried again and again to no purpose, to give public warning thereof to all the world, that, if possible, they might spread no farther. 6. 'Mr. Wesley is partial throughout his Journal.' I want to know the particular instances. 'In what he mentions of me, he does not represent our conversation rightly.' Then it is the fault of my memory. But be so kind as to point out the particulars that are not rightly represented. 'He has done the cause of our Savior more mischief than any one else could have done.' Tell me how, unless you mean the Antinomian cause by the cause of our Savior. 'I have several times gone to Mr. Wesley to explain matters and to desire him to be reconciled.' Several times! When, and where You surprise me much! Either my memory or yours fails strangely. 'In truth, it is he that has stood out.' Alas, my brother! What an assertion is this! Did not I come three years ago (before that Journal was published) in all haste from Newcastle-upon-Tyne, and my brother in five days from the Land's End, to a supposed conference in London see Journal, iii. 84-6. Was this standing out But with what effect Why, Mr. Spangenberg had just left London. None besides had any power to confer with us. And, to cut us off from any such expectation, James Hutton said they had orders not to confer at all unless the Archbishop of Canterbury or the Bishop of London were present.

To Ebenezer Blackwell Date: BRISTOL, January 26, 1747. I have been sometimes afraid you have suffered loss for want of a frank acknowledgement of the truth: I mean with regard to the gay world. If we openly avow what we approve, the fear or shame generally lights on them; but if we are ashamed or afraid, then they pursue, and will be apt to rally us both out of our reason and religion. I am, dear sir, Your very affectionate servant. My best respects attend Mrs. Blackwell and Mrs. Dewal.Mrs. Hannah Dewal lived with the Blackwells at Lewisham, and was one of the most intimate friends of John and Charles Wesley. See C. Wesley's Journal, ii. 170, 379-83. I hope you strengthen each other's hands.

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.

8. But I will waive all authorities, that of Origen and Chrysostom, as well as of Hannah Richardson (though not a weak woman, but eminently the reverse) and Averel Spenser See letters of Dec. 30, 1745, sects. 4, 7, and March 22, 1748, sect. 14.(though not a wicked one), only observing that your argument proves too much. I am as fully assured to-day, as I am of the shining of the sun, that the Scriptures are of God. I cannot possibly deny or doubt of it now: yet I may doubt of it to-morrow; as I have done heretofore a thousand times, and that after the fullest assurance preceding. Now, if this be 'a demonstration that my former assurance was a mere fancy,' then farewell all revelation at once!

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.

11. Perhaps a parallel drawn from physic may hold more exactly than you was apprised of. For more than twenty years I have had numberless proofs that regular physicians do exceeding little good. From a deep conviction of this, I have believed it my duty, within these four months last past, to prescribe such medicines to six or seven hundred of the poor as I knew were proper for their several disorders. See letter of Jan. 26. Within six weeks nine in ten of them who had taken these medicines were remarkably altered for the better; and many were cured of diseases under which they had labored for ten, twenty, forty years. Now, ought I to have let one of these poor wretches perish because I was not a regular physician to have said, 'I know what will cure you; but I am not of the College: you must send for Dr. Mead' For Dr. Richard Mead, see heading to letter of Sept. 28, 1745. 'Before Dr. Mead had come in his chariot, the man might have been in his coffin. And when the doctor was come, where was his fee What! he cannot live upon nothing! So, instead of an orderly cure, the patient dies; and God requires his blood at my hands!' See letter of May 4, 1748. 12. But you think, 'if one should look out of his grave in the middle of the next century, he would find the orderly preaching at St. Luke's and St. Church had done more good than the disorderly preaching at Kennington.' I cannot learn, by all the inquiries I have made, that at present it does any good at all; that either Dr. Bulkeley See letter of June 17, 1746, sect. III. 5. or Dr. Gally Henry Gally, Vicar of St. Giles' in-the-Fields 1732-69. has in all these years converted one sinner to God. And if a man saves no souls while he is alive, I fear he will save few after he is dead.

To Ebenezer Blackwell Date: SHEFFIELD, May 14, 1747. I doubt you will sometimes be in danger by a snare you are not aware of: you will often meet with persons who labor till they are delivered of all they know, and who (perhaps 'with very good intent, but little wit') will tell you abundance of things, good or bad, of the Society, or any member of it. Now, all this is poison to your soul. You have only to give an account of yourself to God. Oh may you do it with joy, and not with grief! I am, dear sir, Your very affectionate servant.

'What, it may be asked, do you mean by "one that is perfect" or "one that is as his Master" We mean one in whom is "the mind which was in Christ," and who so "walketh as He walked"; a man that "hath clean hands and a pure heart," or that is "cleansed from all filthiness of flesh and spirit"; one "in whom there is no occasion of stumbling," and who accordingly "doth not commit sin." To declare this a little more particularly: we understand by that scriptural expression, "a perfect man," one in whom God hath fulfilled His faithful word "From all your filthiness and from all your idols will I cleanse you. I will also save you from all your uncleanness." We understand hereby one whom God hath sanctified throughout, even in "body, soul, and spirit"; one who "walketh in the light, as He is in the light," in whom "is no darkness at all; the blood of Jesus Christ His Son" having cleansed "him from all sin." 'This man can now testify to all mankind, "I am crucified with Christ: nevertheless I live; yet I live not, but Christ liveth in me." He "is holy, as God who called him is holy," both in life and "in all manner of conversation." He "loveth the Lord his God with all his heart, and serveth Him with all his strength." He "loveth his neighbor" (every man) "as himself"; yea, "as Christ loved us" them in particular that "despitefully use him and persecute him," because "they know not the Son, neither the Father." Indeed, his soul is all love, filled with "bowels of mercies, kindness, meekness, gentleness, longsuffering." And his life agreeth thereto, full of "the work of faith, the patience of hope, the labor of love." And "whatsoever he doeth, either in word or deed," he doeth "it all in the name," in the love and power, "of the Lord Jesus." In a word, he doeth the will of God "on earth, as it is done in heaven."

'This is to be "a perfect man," to be "sanctified throughout, created anew in Jesus Christ"; even "to have an heart so all-flaming with the love of God" (to use Archbishop's Ussher's words), "as continually to offer up every thought, word, and work as a spiritual sacrifice, acceptable unto God through Christ." In every thought of our hearts, in every word of our tongues, in every work of our hands, "to show forth His praise who hath called us out of darkness into His marvelous light." Oh that both we and all who seek the Lord Jesus in sincerity may thus "be made perfect in one"!' 9. I conjure you, my Lord, by the mercies of God, if these are not the words of truth and soberness, point me out wherein I have erred from the truth; show me clearly wherein I have spoken either beyond or contrary to the Word of God. But might I not humbly entreat that your Lordship, in doing this, would abstain from such expressions as these, 'If they will but put themselves under their direction and discipline . . . after their course of discipline is once over' , as not suitable either to the weight of the subject or the dignity of your Lordship's character. And might I not expect something more than these loose assertions, that this is 'a delusion altogether groundless, a notion contrary to the whole tenor both of the Old and New Testament'; that 'the Scriptures forbid all thought of it, as vain, arrogant, and presumptuous'; that they 'represent all mankind, without distinction, as subject to sin and corruption' ('subject to sin and corruption'! strong words!) 'during their continuance in this world; and require no more than an honest desire and endeavor to find ourselves less and less in a state of imperfection' (pages 15-16). Is it not from your Lordship's entirely mistaking the question, not at all apprehending what perfection I teach, that you go on to guard against the same imaginary consequences as your Lordship did in the Observations Surely, my Lord, you never gave yourself the trouble to read the answer given in the Farther Appeal, to every objection which you now urge afresh; seeing you do not now appear to know any more of my sentiments than if you had never proposed one question nor received one answer upon the subject!

10. If your Lordship designed to show my real sentiments concerning the last doctrine which you mention, as one would imagine by your adding 'These are his own words' , should you not have cited all my own words at least, all the words of that paragraph, and not have mangled it as Mr. Church did before It runs thus: ' I showed at large, in order to answer those who taught that none but they who are full of faith and the Holy Ghost ought ever to communicate: (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. 361-2.)

Actual preparation was here entirely out of the question. It might be absolutely and indispensably necessary, for anything I had either said or meant to the contrary; for it was not at all in my thoughts. And the habitual preparation which I had in terms declared to be indispensably necessary was 'a willingness to know and to do the whole will of God' and 'earnest desires of universal holiness.' Does your Lordship think this is 'meant to set aside all repentance for sins past and resolutions of living better for the time to come' 11. Your Lordship next falls with all your might upon that strange assertion, as you term it, 'We come to His Table, not to give Him anything, but to receive whatsoever He sees best for us.' 'Whereas,' says your Lordship, 'in the exhortation at the time of receiving, the people are told that they must give most humble and hearty thanks . . . and immediately after receiving, both minister and people join in offering and presenting themselves before God' (pages 20-1). O God! in what manner are the most sacred things here treated! the most venerable mysteries of our religion! What quibbling, what playing upon words, is here! 'Not to give Him anything.' 'Yes, to give Him thanks.' O my Lord, are these the words of a Father of the Church 12. Your Lordship goes on: 'To the foregoing account of these modern principles and doctrines it may not be improper to subjoin a few observations upon the indirect practices of the same people in gaining proselytes' (pages 23-4). I. 'They persuade the people that the Established worship, with a regular attendance upon it, is not sufficient to answer the ends of devotion.' Your Lordship mentioned this likewise in the Observations. In your fourth query it stood thus: 'Whether a due and regular attendance on the public offices of religion, paid in a serious and composed way, does not answer the true ends of devotion.' Suffer me to repeat part of the answer then given:

'I must explain myself a little on that practice which you so often term "abusing the clergy." I have many times great sorrow and heaviness in my heart on account of these my brethren. And this sometimes constrains me to speak to them in the only way which is now in my power; and sometimes, though rarely, to speak of them of a few, not all in general. In either case, I take an especial care (1) to speak nothing but the truth; (2) to speak this with all plainness; and (3) with love and in the spirit of meekness. Now, if you will call this abusing, railing, or reviling, you must. But still I dare not refrain from it. I must thus rail, thus abuse sinners of all sorts and degrees, unless I will perish with them.'See letter of June 17, 1746, sect. vi. II. III. 14. 'They value themselves upon extraordinary strictnesses and severities in life, and such as are beyond what the rules of Christianity require. They captivate the people by such professions and appearances of uncommon sanctity. But that which can never fail of a general respect is a quiet and exemplary life, free from the many follies and indiscretions which those restless and vagrant teachers are apt to fall into.' (Charge, p. 25.)

When your Lordship urged this before in the Observations, I openly declared my belief 'that true religion cannot lead into a disregard or disesteem of the common duties and offices of life; that, on the contrary, it leads men to discharge all those duties with the strictest and closest attention; that Christianity requires this attention and diligence in all stations and in all conditions; that the performance of the lowest offices of life, as unto God, is truly a serving of Christ; and that this is the doctrine I preach continually' A Farther Appeal, Part I. See Works, viii. 46.; a fact whereof any man may easily be informed. Now, if after all this your Lordship will repeat the charge as if I had not once opened my mouth concerning it, I cannot help it. I can say no more. I commend my cause to God. 17. Having considered what your Lordship has advanced concerning dangerous doctrines and indirect practices, I now come to the instructions your Lordship gives to the clergy of your diocese. How awful a thing is this! The very occasion carries in it a solemnity not to be expressed. Here is an angel of the Church of Christ, one of the stars in God's right hand, calling together all the subordinate pastors, for whom he is to give an account to God; and directing them (in the name and by the authority of 'the great Shepherd of the sheep, Jesus Christ, the First-begotten from the dead, the Prince of the kings of the earth') how to 'make full proof of their ministry,' that they may be 'pure from the blood of all men'; how to 'take heed unto themselves, and to all the flock over which the Holy Ghost hath made them overseers'; how to 'feed the flock of God, which He hath purchased with His own blood'! To this end they are all assembled together. And what is the substance of all his instructions 'Reverend brethren, I charge you all, lift up your voice like a trumpet, and warn and arm and fortify all mankind against a people called Methodists!'

True it is, your Lordship gives them several advices; but all in order to this end. You direct them to 'inculcate the excellency of our Liturgy as a wise, grave, and serious service'; to 'show their people that a diligent attendance on their business is a serving of God'; 'punctually to perform both the public offices of the Church and all other pastoral duties'; and to 'engage the esteem of their parishioners by a constant regularity of life.' But all these your Lordship recommends eo nomine as means to that great end the arming and fortifying their people against the Moravians or Methodists and their doctrines. Is it possible Could your Lordship discern no other enemies of the gospel of Christ Are there no other heretics or schismatics on earth, or even within the four seas Are there no Papists, no Deists in the land Or are their errors of less importance Or are their numbers in England less considerable or less likely to increase Does it appear, then, that they have lost their zeal for making proselytes Or are all the people so guarded against them already that their labor is in vain Can your Lordship answer these few plain questions to the satisfaction of your own conscience Have the Methodists (so called) already monopolized all the sins as well as errors in the nation Is Methodism the only sin, or the only fatal or spreading sin, to be found within the Bills of Mortality Have two thousand (or more) 'ambassadors of Christ and stewards of the mysteries of God' no other business than to guard, warn, arm, and fortify their people against this O my Lord, if this engrosses their time and strength (as it must, if they follow your Lordship's instructions), they will not give an account with joy, either of themselves or of their flock, in that day!

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.'

To his Brother Charles Date: BEERCROCOMB. July 31, 1747. Is justifying faith a sense of pardon Negatur. I. Every one is deeply concerned to understand this question well: but preachers most of all; lest they should either make them sad whom God hath not made sad, or encourage them to say peace where there is no peace. Some years ago we heard nothing about either justifying faith or a sense of pardon: so that, when we did hear of them, the theme was quite new to us; and we might easily, especially in the heat and hurry of controversy, lean too much either to the one hand or to the other. II. By justifying faith I mean that faith which whosoever hath not is under the wrath and curse of God. By a sense of pardon I mean a distinct, explicit assurance that my sins are forgiven. I allow (1) that there is such an explicit assurance; (2) that it is the common privilege of real Christians; (3) that it is the proper Christian faith, which purifieth the heart and overcometh the world. But I cannot allow that justifying faith is such an assurance, or necessarily connected therewith. III. Because, if justifying faith necessarily implies such an explicit sense of pardon, then every one who has it not, and every one so long as he has it not, is under the wrath and under the curse of God. But this is a supposition contrary to Scripture as well as to experience. Contrary to Scripture (Isa. l.10; Acts x. 34). Contrary to experience: for Jonathan Reeves, c. c., had peace with God, no fear, no doubt, before they had that sense of pardon; and so have I frequently had. Again, the assertion that justifying faith is a sense of pardon is contrary to reason; it is flatly absurd. For how can a sense of our having received pardon be the condition of our receiving it

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.

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.'

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.'

To Ebenezer Blackwell Date: DUBLIN, March 15, 1743. We have not found a place yet that will suit us for building. Several we have heard of, and seen some; but they are all leasehold land, and I am determined to have freehold, if it is to be had in Dublin; otherwise we must lie at the mercy of our landlord whenever the lease is to be renewed. I find the engaging, though but a little, in these temporal affairs is apt to damp and deaden the soul; and there is no remedy but continual prayer. What, then, but the mighty power of God can keep your soul alive, who are engaged all the day long in such a multiplicity of them It is well that His grace is sufficient for you. But do you not find need to pray always And if you can't always say, My hands are but employed below, My heart is still with Thee, is there not the more occasion for some season of solemn retirement (if it were possible, every day), wherein you may withdraw your mind from earth, and even the accounts between God and your own soul I commend you and yours to His continual protection; and am, dear sir, Your affectionate servant. I suppose my brother will be with you almost as soon as this.Charles Wesley was detained a week through ill-health, but got to Holyhead on March 21.

To William Holland Date: DUBLIN, March 16, 1748. MY DEAR BROTHER, The affair of which you had some account in London is likely to come to a good conclusion. Mr. Samuel Edwards has given Mr. Perronet a lease of the house in Skinner's Alley for three years. This Mr. Perronet transferred to me on Monday; on which I immediately wrote to Mr. Cennick, into whose hands I design to give it up with as little noise as possible. I could not be easy if I had two places to preach in and he none at all. I have not heard from you a long time. I trust you are at peace in Him that hath loved you, and that your heart is still with Your affectionate brother.

3. Yet 'such deviation,' you think, 'may open a door to much disorder and error.' I grant it may; but I still insist (1) that accidental ill consequences may flow from a good thing; (2) that the good consequences in the present case overbalance the evil beyond all possible degrees of comparison. The same I believe of Mr. Whitefield's public preaching (which was not the consequence but the cause of mine), whose doctrine in general (though he is mistaken in some points) I believe to be the truth of the gospel. 4. I never did censure the whole body of clergy; and God forbid that I ever should. I do not willingly censure any, even the grossly immoral. But you advise to 'complain of these to the Bishop of the diocese.' In what way 'Be so public-spirited as to present them.' Much may be said on that question. I should ask: (1) Have I a right to present them I apprehend not. The churchwardens of each parish are to do this; which they will hardly do at my instance. (2) If I could do it myself, the presenting them to the Court is not presenting them to the Bishop: the Bishop, you cannot but know, has no more authority in what is called the Bishop's Court than the Pope of Rome. (3) I cannot present, suppose, thirty persons in as many counties, to the lay chancellors or officials (men whom I apprehend to have just as much authority from Scripture to administer the sacraments as to try ecclesiastical causes), without such an expense both of labour and money and time as I am by no means able to sustain. And what would be the fruit, if I could sustain it if I was the informer-general against the immoral clergy of England O sir, can you imagine, or dare you say, that I should 'have the thanks of the bishops, and of all good men, both clergy and laity' If you allow only those to be good men who would thank me for this, I fear you would not find seven thousand good men in all our Israel.

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.'

That I added after all, I 'am still ready, if it shall be required, to relinquish it at a month's warning,' you ought to have acknowledged as a fresh and signal proof both of uprightness and brotherly kindness. Mr. William Mondet.

To William Horne Date: CORK STREET, April 27, 1748. MY DEAR BROTHER, or, to speak civilly, SIR, You do well to speak your mind. If it was my mind to keep the house, I should do it without seeking any presence at all. I have the staff in my own hands. But it is not my mind to keep it. One thing I know, that you had the house before we came to Dublin. A second thing I believe, that if we had not come you would have had it still. And this determined me to take the lease of Mr. Perronet that you might have it again. My yea is yea, and my nay is nay. What I said at first I say still. Indemnify me as to the rents and covenants, and take the house when you will. I have empowered Mr. Meriton to act for me, as you do for Mr. Cennick. I am Your affectionate brother, or, if you choose it rather, Your humble servant. To a Clergyman TULLAMORE, May 4, 1748. REVEREND SIR, I have at present neither leisure nor inclination to enter into a formal controversy; but you will give me leave just to offer a few loose hints relating to the subject of last night's conversation. I. 1. Seeing life and health are things of so great importance, it is without question highly expedient that physicians should have all possible advantages of learning and education. 2. That trial should be made of them by competent judges before they practice publicly. 3. That after such trial they be authorized to practice by those who are empowered to convey that authority. 4. And that, while they are preserving the lives of others, they should have what is sufficient to sustain their own. 5. But, supposing a gentleman bred at the University in Dublin, with all the advantages of education, after he has undergone all the usual trials, and then been regularly authorized to practice, 6. Suppose, I say, this physician settles at for some years, and yet makes no cures at all; but, after trying his skill on five hundred persons, cannot show that he has healed one, many of his patients dying under his hands, and the rest remaining just as they were before he came,

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 William Mondet Date: CORK STREET, May 14, 1748. SIR, What I said at first, I say just now without any intricacy or reserve at all: 'Indemnify me, and take the house to-day.' But be sure; I will keep it till I am indemnified. And if you refuse to do this, 'tis not I refuse to quit, but you refuse to take the house. Every sensible man must see where it sticks namely, at you, and not at me. I am Your well-wisher and servant for Christ's sake. Mr. Meriton and Williams have power to transact this without me.

To James Hargrave, the Constable at Barrowford Date: WIDDUP, August 26, 1748. SIR, When I came last night to Roughlee, I found abundance of people, many of whom pressed me to preach there. But I told them I had given my word I would not preach there that evening. They then desired me to stay with them all night; but this also I refused, staying no longer than till our horses were ready, and till I had given them a short exhortation not to be out late at night and as much as lay in them to live peaceably with all men. This is a short account of what I've done. I must now mention a little what you have done: I say you, because all that was done yesterday was in the eye of the law as much your act and deed as if you had done all with your own hands; seeing (not to touch now upon some other points, evidence of which may be produced in due time) all those actions are imputable to you which you could have prevented and would not. Between twelve and one o'clock, when I was speaking to some quiet people without any noise or tumult, a drunken rabble came with clubs and staves in a tumultuous and riotous manner; the captain of whom, Richard Bocock by name, said he was a deputy constable, and that he was come to bring me to you. I made no resistance (though he had no warrant to show, and consequently all he did was utterly illegal), but went with him. I had scarce gone ten yards, when a man of his company struck me with his fist in the face with all his might! I told him it was not well, and went on quickly after another threw his stick at my head. I then made a stand, having little encouragement to go forward. But another of the champions, cursing and swearing in the most shocking manner, and flourishing his club over his head, cried out, 'Bring him away!' So, perceiving there was no remedy, I walked on to Barrowford (where they informed me you was); their drummer going before, to draw all the rabble together and encourage them in their work.

To John Bennet Date: LONDON, November 17, 1748. I will make affidavit, if Mr. Glanville think it needful. He will want Sir John Strange to assist him, and will move the Court to-morrow, if he has not done it this morning. If we leave out Mr. White,See heading to letter of Aug. 26. he must promise under his hand neither to persecute the Methodists directly nor indirectly. I would not leave him at liberty now (nor any of them) to do it 'according to law,' as they might term it. Our demand now rises higher namely, that they 'wholly refrain from these men and let them alone.' I would express it in those very terms. Only let them print and welcome. By all means mention the expense to the leaders where you are. And the thing requires haste. I do not believe the Bishop's Court has anything to do with such matters. Let our brother tell them so in modest and proper terms. If they proceed, you must immediately remove the cause into the King's Bench, which will tear them all to pieces. Let them send him to prison if they see good. Wherever faith and love takes place, be sure enthusiasm will follow. The Thoughts upon Marriage See letter of June 25, 1746, sect. 5n. are full upon that point. The publishing them stopped the delusion here. You can only warn all the Societies against it with great plainness and gentleness. And be in nothing terrified. All will end well.

2. I shall not therefore think it is time or pains misemployed, to give the whole cause a second hearing; to recite the occasion of every step I have taken, and the motives inducing me so to do; and then to consider whatsoever either you or others have urged on the contrary side of the question. 3. Twenty-nine years since, when I had spent a few months at Oxford, having, as I apprehended, an exceeding good constitution, and being otherwise in health, I was a little surprised at some symptoms of a paralytic disorder. I could not imagine what should occasion the shaking of my hand, till I observed it was always worst after breakfast, and that, if I intermitted drinking tea for two or three days, it did not shake at all. Upon inquiry, I found tea had the same effect upon others also of my acquaintance; and therefore saw that this was one of its natural effects (as several physicians have often remarked), especially when it is largely and frequently drank; and most of all on persons of weak nerves. Upon this I lessened the quantity, drank it weaker, and added more milk and sugar. But still for above six-and-twenty years I was more or less subject to the same disorder. 4. July was two years I began to observe that abundance of the people in London with whom I conversed laboured under the same and many other paralytic disorders, and that in a much higher degree; insomuch that some of their nerves were quite unstrung, their bodily strength quite decayed, and they could not go through their daily labour. I inquired, 'Are you not an hard drinker' and was answered by one and another and another, 'No, indeed, sir, not I; I drink scarce anything but a little tea, morning and night.' I immediately remembered my own case; and, after weighing the matter throughly, easily gathered from many concurring circumstances that it was the same case with them.

9. I thought farther: 'It is said nay, many tell me to my face I can persuade this people to anything. I will make a fair trial. If I cannot persuade them, there may be some good effect. All who do not wilfully shut their eyes will see that I have no such influence as they supposed. If I can persuade any number, many who are now weak or sick will be restored to health and strength; many will pay those debts which others, perhaps equally poor, can but ill afford to lose; many will be less straitened in their own families; many, by helping their neighbour, will lay up for themselves treasures in heaven.' 10. Immediately it struck into my mind, 'But example must go before precept; therefore I must not plead an exemption for myself from a daily practice of twenty-seven years. I must begin.' I did so. I left it off myself in August 1746. And I have now had sufficient time to try the effects, which have fully answered my expectation. My paralytic complaints are all gone; my hand is steady as it was at fifteen, although I must expect that or other weaknesses soon, as I decline into the vale of years. And so considerable a difference do I find in my expense, that I can make it appear, from the accounts now in being, in only those four families at London, Bristol, Kingswood, and Newcastle, I save upwards of fifty pounds a year. 11. The first to whom I explained these things at large, and whom I advised to set the same example to their brethren, were a few of those who rejoice to assist my brother and me as our sons in the gospel. A week after, I proposed it to about forty of those whom I believed to be strong in faith; and the next morning to about sixty more, entreating them all to speak their minds freely. They did so; and in the end saw the good which might ensue, yielded to the force of Scripture and reason, and resolved (all but two or three) by the grace of God to make the trial without delay.

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) Will nothing else agree with you I know not how to believe that. I suppose your body is much of the same kind with that of your great-grandmother. And do you think nothing else agreed with her or with any of her progenitors What poor, puling, sickly things must all the English then have been, till within these hundred years! But you know they were not so. Other things agreed with them; and why not with you (2) If, in fact, nothing else will, if tea has already weakened your stomach and impaired your digestion to such a degree, it has hurt you more than you are aware. It has prejudiced your health extremely. You have need to abhor it as deadly poison and to renounce it from this very hour. So says a drinker of drams: 'Nothing else will agree with me. Nothing else will raise my spirits. I can digest nothing without them.' Indeed! Is it so Then touch no more, if you love your life. (3) Suppose nothing else agrees with you at first; yet in a while many things will. When I first left off tea, I was half asleep all day long; my head ached from morning to night; I could not remember a question asked, even till I could return an answer. But in a week's time all these inconveniences were gone, and have never returned since. (4) I have not found one single exception yet; not one person in all England, with whom, after sufficient trial made, nothing else would agree. It is therefore well worth while for you to try again, if you have any true regard for your own health, or any compassion for those who are perishing all around you for want of the common necessaries of life.

23. If you proceed in this manner, with mildness and love, exceeding few will be offended. 'But you ought,' say some, 'to give up an indifferent thing, rather than give an offence to any. So St. Paul: "I will eat no flesh whilst the world standeth, lest I make my brother to offend."' I reply: This is not an indifferent thing, if it affects the health either of myself or my brethren. Therefore that rule relating wholly to things indifferent is not applicable to this case. Would St. Paul have said, 'I will drink drams while the world standeth, lest I make my brother to offend' 'But tea is not so hurtful as drams.' I do not believe it is. But it is hurtful; and that is enough. The question does not turn on the degree of hurtfulness. 'However, it is but a small thing.' Nay, nothing is small if it touches conscience; much less is it a small thing to preserve my own or my brother's health, or to be a faithful steward even of the mammon of unrighteousness. O think it not a small thing whether only one for whom Christ died be fed or hungry, clothed or naked! To conclude the head of offence: You must at least allow that all this is no plea at all for your drinking tea at home. 'Yes, it is; for my husband or parents are offended if I do not drink it.' I answer: (1) Perhaps this in some rare cases may be a sufficient reason why a wife or a child should use this food that is, with them, but nowhere else. But (2) Try, and not once or twice only, if you cannot overcome that offence by reason, softness, love, patience, longsuffering, joined with constant and fervent prayer. 24. Your next objection is, 'I cannot bear to give trouble; therefore I drink whatever others drink where I come, else there is so much hurry about insignificant me.'

28. But 'I find at present very little desire to change either my thoughts or practice.' Shall I speak plain I fear, by not standing your ground, by easiness, cowardice, and false shame, you have grieved the Spirit of God, and thereby lost your conviction and desire at once. Yet you add: 'I advise every one to leave off tea, if it hurts their health or is inconsistent with frugality; as I advise every one to avoid dainties in meat and vanity in dress from the same principle.' Enough, enough! Let this only be well pursued, and it will secure all that I contend for. I advise no persons living to leave it off, if it does not hurt the health either of them or their brethren, and if it is not inconsistent with the Christian frugality of cutting off every needless expense. 29. But 'to be subject to the consequences of leaving it off again! This I cannot bear.' I answer: (1) It may be so. You cannot easily bear it. For, by your giving up the point once, you have made it much harder to stand your ground now than it was at first. Yet still it is worth all your courage and labour; since the reasons for it are as strong as at the beginning. (2) As to the consequences you fear, they are shadowy all; they are a mere lion in the streets. 'Much trouble to others.' Absolutely none at all, if you take the tea-kettle and fill your cup with water. 'Much foolish discourse.' Take the preceding advice, and it will be just the reverse. 'Nothing helpful toward the renewal of my soul in the image of Jesus Christ.' What a deep mistake is this! Is it not helpful to speak closely of the nature of His inward kingdom to encourage one another in casting off every weight, in removing every hindrance of it to inure ourselves to the bearing His cross to bring Christianity into common life, and accustom ourselves to conduct even our minutest actions by the great rules of reason and religion

To Vincent Perronet 25a December 1748. REVEREND AND DEAR SIR, 1. Some time since, you desired an account of the whole economy of the people commonly called Methodists. And you received a true (as far as it went) but not a full account. To supply what I think was wanting in that I send you this account, that you may know, not only their practice on every head, but likewise the reasons whereon it is grounded, the occasion of every step they have taken, and the advantages reaped thereby. 2. But I must premise that, as they had not the least expectation at first of anything like what has since followed, so they had no previous design or plan at all; but everything arose just as the occasion offered. They saw or felt some impending or pressing evil or some good end necessary to be pursued. And many times they fell unawares on the very thing which secured the good or removed the evil. At other times they consulted on the most probable means, following only common sense and Scripture; though they generally found, in looking back, something in Christian antiquity likewise, very nearly parallel thereto. I. 1. About ten years ago my brother and I were desired to preach in many parts of London. We had no view therein but, so far as we were able (and we knew God could work by whomsoever it pleased Him), to convince those who would hear what true Christianity was and to persuade them to embrace it.

5. One and another and another came to us, asking what they should do, being distressed on every side; as every one strove to weaken and none to strengthen their hands in God. We advised them: 'Strengthen you one another. Talk together as often as you can. And pray earnestly with and for one another, that you may " endure to the end and be saved."' Against this advice we presumed there could be no objection; as being grounded on the plainest reason, and on so many scriptures, both of the Old Testament and New, that it would be tedious to recite them. 6. They said, 'But we want you likewise to talk with us often, to direct and quicken us in our way, to give us the advices which you well know we need, and to pray with us as well as for us.' I asked, Which of you desire this Let me know your names and places of abode. They did so. But I soon found they were too many for me to talk with severally so often as they wanted it. So I told them, 'If you will all of you come together every Thursday in the evening, I will gladly spend some time with you in prayer and give you the best advice I can.' 7. Thus arose, without any previous design on either side, what was afterwards called a Society; a very innocent name, and very common in London, for any number of people associating themselves together. The thing proposed in their associating themselves together was obvious to every one. They wanted to 'flee from the wrath to come' and to assist each other in so doing. They therefore united themselves 'in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they might help each other to work out their salvation.' 8. There is only one condition previously required in those who desire admission into this Society, 'a desire to flee from the wrath to come, to be saved from their sins.' See the Rules of the United Societies (Works, viii. 269-71). They now likewise agreed that as many of them as had an opportunity would meet together every Friday, and spend the dinner hour in crying to God, both for each other and for all mankind.

II. 1. But as much as we endeavoured to watch over each other, we soon found some who did not live the gospel. I do not know that any hypocrites were crept in; for, indeed, there was no temptation: but several grew cold and gave way to the sins which had long easily beset them. We quickly perceived there were many ill consequences of suffering these to remain among us. It was dangerous to others; inasmuch as all sin is of an infectious nature. It brought such a scandal on their brethren as exposed them to what was not properly the reproach of Christ. It laid a stumbling-block in the way of others, and caused the truth to be evil spoken of. 2. We groaned under these inconveniences long before a remedy could be found. The people were scattered so wide in all parts of the town, from Wapping to Westminster, that I could not easily see what the behaviour of each person in his own neighbourhood was: so that several disorderly walkers did much hurt before I was apprised of it.

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

5. It is the business of a Leader (1) To see each person in his class, once a week at the least, in order to inquire how their souls prosper; to advise, reprove, comfort, or exhort, as occasion may require; to receive what they are willing to give toward the relief of the poor. (2) To meet the Minister and the Stewards of the Society, in order to inform the Minister of any that are sick, or of any that are disorderly and will not be reproved; to pay to the Stewards what they have received of their several classes in the week preceding. 6. At first they visited each person at his own house; but this was soon found not so expedient. And that on many accounts: (1) It took up more time than most of the Leaders had to spare. (2) Many persons lived with masters, mistresses, or relations, who would not suffer them to be thus visited. (3) At the houses of those who were not so averse, they often had no opportunity of speaking to them but in company. And this did not at all answer the end proposed, of exhorting, comforting, or reproving. (4) It frequently happened that one affirmed what another denied. And this could not be cleared up without seeing them together. (5) Little misunderstandings and quarrels of various kinds frequently arose among relations or neighbours; effectually to remove which, it was needful to see them all face to face. Upon all these considerations it was agreed that those of each class should meet all together. And by this means a more full inquiry was made into the behaviour of every person. Those who could not be visited at home or no otherwise than in company had the same advantage with others. Advice or reproof was given as need required, quarrels made up, misunderstandings removed; and after an hour or two spent in this labour of love, they concluded with prayer and thanksgiving.

7. It can scarce be conceived what advantages have been reaped from this little prudential regulation. Many now happily experienced that Christian fellowship of which they had not so much as an idea before. They began to 'bear one another's burthens,' and naturally to 'care for each other.' As they had daily a more intimate acquaintance with, so they had a more endeared affection for, each other. And 'speaking the truth in love, they grew up into Him in all things, who is the Head, even Christ; from whom the whole body, fitly joined together, and compacted by that which every joint supplied, according to the effectual working in the measure of every part, increased unto the edifying itself in love.' 8. But, notwithstanding all these advantages, many were at first extremely averse to meeting thus. Some, viewing it in a wrong point of light, not as a privilege (indeed an invaluable one) but rather a restraint, disliked it on that account, because they did not love to be restrained in anything. Some were ashamed to speak before company. Others honestly said, 'I do not know why, but I do not like it.' 9. Some objected: 'There were no such meetings when I came into the Society first; and why should there now I do not understand these things, and this changing one thing after another continually.' It was easily answered: It is a pity but they had been at first. But we knew not then either the need or the benefit of them. Why we use them, you will readily understand, if you read over the Rules of the Society. That with regard to these little prudential helps we are continually changing one thing after another is not a weakness or fault, as you imagine, but a peculiar advantage which we enjoy. By this means we declare them all to be merely prudential, not essential, not of divine institution. We prevent, so far as in us lies, their growing formal or dead. We are always open to instruction; willing to be wiser every day than we were before, and to change whatever we can change for the better.

IV. 1. As the Society increased, I found it required still greater care to separate the precious from the vile. In order to this I determined, at least once in three months, to talk with every member myself, and to inquire at their own mouths, as well as of their Leaders and neighbours, whether they grew in grace and in the knowledge of our Lord Jesus Christ. At these seasons I likewise particularly inquire whether there be any misunderstanding or difference among them, that every hindrance of peace and brotherly love may be taken out of the way. 2. To each of those of whose seriousness and good conversation I found no reason to doubt I gave a testimony under my own hand by writing their name on a ticket prepared for that purpose, every ticket implying as strong a recommendation of the person to whom it was given as if I had wrote at length, 'I believe the bearer hereof to be one that fears God and works righteousness.' 3. Those who bore these tickets (these suvmbola or tesserae, as the ancients termed them, being of just the same force with the ejpistolaiV sustatikaiv 'commendatory letters,' mentioned by the Apostle), wherever they came, were acknowledged by their brethren and received with all cheerfulness. These were likewise of use in other respects. By these it was easily distinguished, when the Society were to meet apart, who were members of it and who not. These also supplied us with a quiet and inoffensive method of removing any disorderly member. He has no new ticket at the quarterly visitation (for so often the tickets are changed), and hereby it is immediately known that he is no longer of the community.

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

8. An objection much more boldly and frequently urged is that 'all these bands are mere Popery.' I hope I need not pass an harder censure on those (most of them at least) who affirm this than that they talk of they know not what; they betray in themselves the most gross and shameful ignorance. Do not they yet know that the only Popish confession is the confession made by a single person to a priest and this itself is in no wise condemned by our Church; nay, she recommends it in some cases. Whereas that we practice is the confession of several persons conjointly, not to a priest, but to each other. Consequently it has no analogy at all to Popish confession. But the truth is, this is a stale objection, which many people make against anything they do not like. It is all Popery out of hand. VII. 1. And yet, while most of these who were thus intimately joined together went on daily from faith to faith, some fell from the faith, either all at once, by falling into known wilful sin, or gradually, and almost insensibly, by giving way in what they called little things, by sins of omission, by yielding to heart-sins, or by not watching unto prayer. The exhortations and prayers used among the believers did no longer profit these. They wanted advice and instructions suited to their case; which as soon as I observed, I separated them from the rest, and desired them to meet me apart on Saturday evenings. 2. At this hour all the hymns, exhortations, and prayers are adapted to their circumstances; being wholly suited to those who did see God, but have now lost sight of the light of His countenance, and who mourn after Him and refuse to be comforted till they know He has healed their backsliding.

3. By applying both the threats and promises of God to these real, not nominal, penitents, and by crying to God in their behalf, we endeavoured to bring them back to the great 'Shepherd and Bishop of their souls'; not by any of the fopperies of the Roman Church, although in some measure countenanced by antiquity. In prescribing hair shirts and bodily austerities we durst not follow even the ancient Church; although we had unawares, both in dividing oiJ pistoiv, the believers, from the rest of the Society, and in separating the penitents from them, and appointing a peculiar service for them. VIII. 1. Many of these soon recovered the ground they had lost. Yea, they rose higher than before; being more watchful than ever, and more meek and lowly, as well as stronger in the faith that worketh by love. They now outran the greater part of their brethren, continually walking in the light of God, and having fellowship with the Father and with His Son Jesus Christ. 2. I saw it might be useful to give some advices to all those who continued in the light of God's countenance, which the rest of their brethren did not want, and probably could not receive. So I desired a small number of such as appeared to be in this state to spend an hour with me every Monday morning. My design was, not only to direct them how to press after perfection, to exercise their every grace and improve every talent they had received, and to incite them to love one another more, and to watch more carefully over each other, but also to have a select company to whom I might unbosom myself on all occasions without reserve, and whom I could propose to all their brethren as a pattern of love, of holiness, and of good works. 3. They had no need of being encumbered with many rules, having the best rule of all in their hearts. No peculiar directions were therefore given to them, excepting only these three: (1) Let nothing spoken in this Society be spoken again. Hereby we had the more full confidence in each other. (2) Every member agrees to submit to his Minister in all indifferent things. (3) Every member will bring once a week all he can spare toward a common stock.

4. Every one here has an equal liberty of speaking, there being none greater or less than another. I could say freely to these when they were met together, 'Ye may all prophesy one by one' (taking that word in its lowest sense), 'that all may learn and all may be comforted.' And I often found the advantage of such a free conversation, and that 'in the multitude of counsellors there is safety.' Any who is inclined so to do is likewise encouraged to pour out his soul to God. And here especially we have found that 'the effectual fervent prayer of a righteous man availeth much.' IX. 1. This is the plainest and clearest account I can give of the people commonly called Methodists. It remains only to give you a short account of those who serve their brethren in love. These are Leaders of classes and bands (spoken of before), Assistants, Stewards, Visitors of the sick, and Schoolmasters. 2. In the Third Part of the Appeal See Works, viii. 218-24. I have mentioned how we were led to accept of Lay Assistants. Their office is, in the absence of the Minister, (1) To expound every morning and evening. (2) To meet the United Society, the bands, the select society, and the penitents once a week. (3) To visit the classes once a quarter. (4) To hear and decide all differences. (5) To put the disorderly back on trial, and to receive on trial for the bands or Society. (6) To see that the Stewards, the Leaders, and the Schoolmasters faithfully discharge their several offices. (7) To meet the Leaders of the bands and classes weekly, and the Stewards, and to overlook their accounts.

X. 1. But long before this I felt the weight of a far different care namely, care of temporal things. The quarterly subscriptions amounted, at a mean computation, to above three hundred pounds a year. This was to be laid out, partly in repairs, partly in other necessary expenses, and partly in paying debts. The weekly contributions fell little short of eight pounds a week; which was to be distributed as every one had need. And I was expected to take thought for all these things: but it was a burthen I was not able to bear; so I chose out first one, then four, and after a time seven, as prudent men as I knew, and desired them to take charge of these things upon themselves, that I might have no encumbrance of this kind. 2. The business of these Stewards is, To manage the temporal things of the Society. To receive the subscriptions and contributions. To expend what is needful from time to time. To send relief to the poor. To keep an exact account of all receipts and expenses. To inform the Minister if any of the rules of the Society are not punctually observed. To tell the preachers in love if they think anything amiss either in their doctrine or life. 3. The rules of the Stewards are, (1) Be frugal. Save everything that can be saved honestly. (2) Spend no more than you receive. Contract no debts. (3) Have no long accounts. Pay everything within the week. (4) Give none that asks relief either an ill word or an ill look. Do not hurt them, if you cannot help. (5) Expect no thanks from man.

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

2. At length I thought of a kind of desperate expedient. 'I will prepare and give them physic myself.' For six-or seven-and twenty years I had made anatomy and physic the diversion of my leisure hours; though I never properly studied them, unless for a few months when I was going to America, where I imagined I might be of some service to those who had no regular physician among them. I applied to it again. I took into my assistance an apothecary and an experienced surgeon; resolving at the same time not to go out of my depth, but to leave all difficult and complicated cases to such physicians as the patients should choose. 3. I gave notice of this to the Society; telling them that all who were ill of chronical distempers (for I did not care to venture upon acute) might, if they pleased, come to me at such a time, and I would give them the best advice I could and the best medicines I had. 4. Many came (and so every Friday since); among the rest was one William Kirkman, a weaver, near Old Nichol Street. I asked him, 'What complaint have you' 'O sir,' said he, 'a cough, a very sore cough. I can get no rest day nor night.' I asked, 'How long have you had it' He replied, 'About threescore years: it began when I was eleven years old.' I was nothing glad that this man should come first, fearing our not curing him might discourage others. However, I looked up to God, and said, 'Take this three or four times a day. If it does you no good, it will do you no harm.' He took it two or three days. His cough was cured, and has not returned to this day.

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

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.

XV. 1. A year or two ago I observed among many a distress of another kind. They frequently wanted, perhaps in order to carry on their business, a present supply of money. They scrupled to make use of a pawnbroker; but where to borrow it they knew not. I resolved to try if we could not find a remedy for this also. I went, in a few days, from one end of the town to the other, and exhorted those who had this world's goods to assist their needy brethren. Fifty pounds were contributed. This was immediately lodged in the hands of two Stewards; who attended every Tuesday morning, in order to lend to those who wanted any small sum, not exceeding twenty shillings, to be repaid within three months. We now (1772) lend any sum not exceeding five pounds. 2. It is almost incredible, but it manifestly appears from their accounts that with this inconsiderable sum two hundred and fifty have been assisted within the space of one year. Will not God put it into the heart of some lover of mankind to increase this little stock If this is not 'lending unto the Lord,' what is O confer not with flesh and blood, but immediately Join hands with God, to make a poor man live! 3. I think, sir, now you know all that I know of this people. You see the nature, occasion, and design of whatever is practiced among them. And, I trust, you may be pretty well able to answer any questions which may be asked concerning them, particularly by those who inquire concerning my revenue and what I do with it all. 4. Some have supposed this was no greater than that of the Bishop of London. But others computed that I received eight hundred a year from Yorkshire only. Now, if so, it cannot be so little as ten thousand pounds a year which I receive out of all England! 5. Accordingly a gentleman in Cornwall (the Rector of Redruth) extends the calculation pretty considerably. 'Let me see,' said he. 'Two millions of Methodists; and each of these paying twopence a week.' If so, I must have eight hundred and sixty thousand pounds, with some odd shillings and pence, a year.

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.

1. You begin your Preface by observing that the Inquiry was intended to have been published some time ago; but, upon reflection, you resolved to 'give out first some sketch of what you was projecting' , and accordingly 'published the Introductory Discourse' by itself, though 'foreseeing it would encounter all the opposition that prejudice, bigotry, and superstition are ever prepared to give to all inquiries' of this nature . But it was your 'comfort that this would excite candid inquirers to weigh the merit and consequences of it' . 2. The consequences of it are tolerably plain, even to free the good people of England from all that prejudice, bigotry, and superstition vulgarly called Christianity. But it is not so plain that 'this is the sole expedient which can secure the Protestant religion against the efforts of Rome' (ibid.). It may be doubted whether Deism is the sole expedient to secure us against Popery; for some are of opinion there are persons in the world who are neither Deists, nor Papists. 3. You open the cause artfully enough by a quotation from Mr. Locke . But we are agreed to build our faith on no man's authority. His reasons will be considered in their place. 'Those who have written against his and your opinion,' you say, 'have shown great eagerness, but little knowledge of the question; urged by the hopes of honours, and prepared to fight for every establishment that offers such pay to its defenders' . I have not read one of these; yet I would fain believe that neither the hope of honour nor the desire of pay was the sole, or indeed the main, motive that urged either them or you to engage in writing.

But I grant they are overseen, if they argue against you by citing 'the testimonies of the ancient Fathers' , seeing they might easily perceive you pay no more regard to these than to the Evangelists or Apostles. Neither do I commend them if they 'insinuate jealousies of consequences dangerous to Christianity' (ibid.). Why they should insinuate these I cannot conceive: I need not insinuate that the sun shines at noonday. You have 'opened too great a glare to the public' to leave them any room for such insinuation. Though, to save appearances, you gravely declare still, 'Were my argument allowed to be true, the credit of the Gospel miracles could not in any. degree be shaken by it' . 4. So far is flourish. Now we come to the point. 'The present question,' you say, 'depends on the joint credibility of the facts and of the witnesses who attest them, especially' on the former. For 'if the facts be incredible, no testimony can alter the nature of things' . All this is most true. You go on: 'The credibility of facts lies open to the trial of our reason and senses, But the credibility of witnesses depends on a variety of principles wholly concealed from us. And though in many cases it may reasonably be presumed, yet in none can it be certainly known.' Sir, will you retract this, or defend it If you defend, and can prove as well as assert it, then farewell the credit of all history, not only sacred but profane. If 'the credibility of witnesses' (of all witnesses, for you make no distinction) depends, as you peremptorily affirm, 'on a variety of principles wholly concealed from us'; and consequently, 'though it may be presumed in many cases, yet can be certainly known in none,' then it is plain all the history of the Bible is utterly precarious and uncertain; then I may indeed presume, but cannot certainly know, that Jesus of Nazareth ever was born, much less that He healed the sick and raised either Lazarus or Himself from the dead. Now, sir, go and declare again how careful you are for 'the credit of the Gospel miracles'!

9. But, waiving this, I grant 'the single point in dispute is, whether the testimony of the Fathers be a sufficient ground to believe that miraculous gifts subsisted at all after the days of the Apostles' . But with this you interweave another question whether the Fathers were not all fools or knaves: in treating of which you strongly intimate (1) that such gifts did never subsist, and (2) that the Apostles were equally wise and good with the 'wonder-workers' (your favourite term) that followed them. When, therefore, you add, 'My opinion is this that, after our Lord's ascension, the extraordinary gifts He had promised were poured out on the Apostles, and the other primary instruments of planting the gospel, in order to enable them to overrule the inveterate prejudices both of the Jews and Gentiles, and to bear up against the discouraging shocks of popular rage and persecution' I look upon all this to be mere grimace. You believe not one word of what you say; you cannot possibly, if you believe what you said before: for who can believe both the sides of a contradiction 10. However, I will suppose you do believe it, and will argue with you from your own words. But first let us have a few more of them: 'In process of time, as miraculous powers began to be less and less wanted, so they began gradually to decline, till they were finally withdrawn' ; 'And this may probably be thought to have happened while some of the Apostles were still living.' These were given, you say, to the first planters of the gospel, 'in order to enable them to overrule the inveterate prejudices both of Jews and Gentiles and to bear up against the shocks of persecution.' Thus far we are agreed. They were given for these ends. But if you allow this, you cannot suppose, consistently with yourself, that they were withdrawn till these ends were fully answered. So long, therefore, as those prejudices subsisted, and Christians were exposed to the shocks of persecution, you cannot deny but there was the same occasion for those powers to be continued as there was for their being given at first. And this, you say, is 'a postulatum which all people will grant, that they continued as long as they were necessary to the Church' (page II).

11. Now, did those prejudices cease or was persecution at an end while some of the Apostles were still living You have yourself abundantly shown they did not. You know there was as sharp persecution in the third century as there was in the first, while all the Apostles were living. And with regard to prejudices, you have industriously remarked that 'the principal writers of Rome, who make any mention of the Christians about the time of Trajan, speak of them as a set of despicable, stubborn, and even wicked enthusiasts' ; that 'Suetonius calls them " a race of men of a new and mischievous superstition "' ; and that 'Tacitus, describing the horrible tortures which they suffered under Nero, says, " They were detested for their flagitious practices; possessed with an abominable superstition; and condemned, not so much for their supposed crime of firing the city, as from the hatred of all mankind "' (ibid.). And 'their condition,' you say, 'continued much the same till they were established by the civil power; during all which time they were constantly insulted and calumniated by their heathen adversaries as a stupid, credulous, impious sect, the very scum of mankind' . In a word, both with regard to prejudice and persecution, I read in your following page: 'The heathen magistrates would not give themselves the trouble to make the least inquiry into their manners or doctrines, but condemned them for the mere name without examination or trial; treating a Christian of course as guilty of every crime, as an enemy of the gods, emperors, laws, and of nature itself' .

As to monkery, the worship of relics, invocation of saints, and the superstitious use of images, you have not even attempted to prove that these Fathers were guilty; so that, for aught appears, you might as well have charged them on the Apostles. 'Yet it is no more,' you solemnly assure us, 'than what fact and truth oblige you to say'! When I meet with any of these assurances for the time to come, I shall remember to stand upon my guard. 6. In the following pages you are arguing against the miracles of the fourth and fifth century. After which you add: 'But if these must be rejected, where, then, are we to stop And to what period must we confine ourselves This, indeed, is the grand difficulty, and what has puzzled all the other doctors who have considered the same question before me.' Sir, your memory is short. In this very discourse you yourself said just the contrary. You told us awhile ago that not only Dr. Marshall, Thomas Marshall, D.D., Rector of Lincoln College 1672. Dr. Dodwell, and Archbishop Tillotson, but the generality of the Protestant doctors were agreed to what period they should confine themselves, believing that miracles subsisted through the first three centuries and ceased in the beginning of the fourth (page 46 et seq.). 7. However, that none of them may ever be puzzled any more, you will 'lay down some general principles, which may lead us to a more rational solution of the matter than any that has hitherto been offered' (ibid.). Here again I was all attention. And what did the mountain bring forth What are these general principles, preceded by so solemn a declaration, and laid down for thirteen pages together (Pages 71-84.) Why, they are dwindled down into one 'that the forged miracles of the fourth century taint the credit of all the later miracles'! I should desire you to prove that the miracles of the fourth century were all forged, but that it is not material to our question.

18. I cannot dismiss this Discourse without observing that the uncommon artfulness and disingenuity which glare through the whole must needs give disgust to every honest and upright heart; nor is it any credit at all to the cause you have espoused. Nay, I am persuaded there are many in these kingdoms who, though they think as you do concerning the Christian system, yet could not endure the thought of writing against it in the manner that you have done; of combating fraud (if it were so) with fraud, and practicing the very thing which they professed to expose and abhor. In your Free Inquiry itself you propose, 'I. To draw out in order all the principal testimonies which relate to miraculous gifts as they are found in the writings of the Fathers from the earliest ages after the Apostles; whence we shall see at one view the whole evidence by which they have hitherto been supported. 'II. To throw together all which those Fathers have delivered concerning the persons said to have been endued with those gifts.' 'III. To illustrate the particular characters and opinions of the Fathers who attest those miracles. 'IV. To review all the several kinds of miracles which are pretended to have been wrought, and to observe from the nature of each how far they may reasonably be suspected. 'V. To refute some of the most plausible objections which have been hitherto made.' I was in hopes you would have given, at least in entering upon your main work, what you promised so long ago, an account of 'the proper nature and condition of those miraculous powers which are the subject of the whole dispute as they are represented to us in the history of the Gospel' (Preface, p. 10). But as you do not appear to have any thought of doing it at all, you will give me leave at length to do it for you. The original promise of these runs thus: 'These signs shall follow them that believe: In My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover' (Mark xvi.17-18).

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

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

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.)

16. You close this head with remarking (1) 'That the silence of all the apostolic writers on the subject of these gifts must dispose us to conclude they were then withdrawn' (ibid.). O sir, mention this no more! I entreat you never name their silence again. They speak loud enough to shame you as long as you live. You cannot therefore talk with any grace of 'the pretended revival of them after a cessation of forty or fifty years,' or draw conclusions from that which never was. Your second remark is perfectly new: I dare say none ever observed before yourself that this particular circumstance of the primitive Christians 'carried with it an air of imposture' namely, their 'challenging all the world to come and see the miracles which they wrought'! To complete the argument, you should have added, 'and their staking their lives upon the performance of them.' 17. I doubt you have not gone one step forward yet. You have, indeed, advanced many bold assertions; but you have not fairly proved one single conclusion with regard to the point in hand. But a natural effect of your lively imagination is that from this time you argue more and more weakly; inasmuch, as the farther you go, the more things you imagine (and only imagine) yourself to have proved. Consequently, as you gather up more mistakes every step you take, every page is more precarious than the former. II. 1. The second thing you proposed was 'to throw together all which those Fathers have delivered concerning the persons said to have been endued with the extraordinary gifts of the Spirit' (ibid.). 'Now, whenever we think or speak with reverence,'say you, 'of those primitive times, it is always with regard to these very Fathers whose testimonies I have been collecting. And they were, indeed, the chief persons and champions of the Christian cause, the pastors, bishops, and martyrs of the primitive Church namely, Justin Martyr, Irenaeus, Theophilus, Tertullian, Minutius Felix, Origen, Cyprian, Arnobius, Lactantius.' Sir, you stumble at the threshold. A common dictionary may inform you that these were not all either pastors, bishops, or martyrs.

5. But what if they did not Supposing miraculous powers were openly exerted in the Church, and that not only they themselves but every one else might see this whenever they pleased if any heathen might come and see whenever he pleased, what could a reasonable man desire more What did it signify to him to know the names of those whom he heard prophesying or saw working miracles Though, without doubt, whoever saw the miracles wrought might easily learn the names of those that wrought them; which, nevertheless, the Christians had no need to publish abroad, to expose them so much the more to the rage and malice of their persecutors. 6. Your third argument is: 'The Christian workers of miracles were always charged with imposture by their adversaries. Lucian tells us, " Whenever any crafty juggler went to the Christians, he grew rich immediately." And Celsus represents the Christian wonder-workers as mere vagabonds and common cheats who rambled about to fairs and markets.' And is it any wonder that either a Jew or an heathen should represent them thus Sir, I do not blame you for not believing the Christian system, but for betraying so gross a partiality, for gleaning up every scrap of heathen scandal and palming it upon us as unquestionable evidence, and for not translating even these miserable fragments with any accuracy or faithfulness. Instead of giving us the text, bad as it is, you commonly substitute a paraphrase yet worse. And this the unlearned reader naturally supposes to be a faithful translation. It is no credit to your cause, if it needs such supports. And this is no credit to you if it does not. 7. To that of Lucian and Celsus, you add the evidence of Caecilius too, who calls, say you, these workers of miracles 'a lurking nation, shunning the light.' Then they were strangely altered all on a sudden; for you told us that just before they were proving themselves cheats by a widely different method by 'calling out both upon magistrates and people, and challenging all the world to come and see what they did'!

Surely, sir, you talk in your sleep: you could never talk thus, if you had your eyes open and your understanding about you. 'We find the administration of them committed, not to those who had the government of the Church.' No! I thought Cyprian had had the government of the Church at Carthage, and Dionysius at Alexandria! 'Not to the bishops.' Who were these, then, that were mentioned last Bishops, or no bishops 'Not to the martyrs.' Well, if Cyprian was neither bishop nor martyr, I hope you will allow Justin's claim. 'Not to the principal champions of the Christian cause.' And yet you told us, not three pages since, that 'these very Fathers were the chief champions of the Christian cause in those days'! 'But to boys, and to women.' I answer: 'This is that which was spoken of by the Prophet Joel: It shall come to pass that I will pour out My Spirit, saith the Lord, and your sons and your daughters shall prophesy'! a circumstance which turns this argument full against you till you openly avow you do not believe those prophecies. 'And, above all, to private and obscure laymen, not only of an inferior but sometimes of a bad character.' I answer: (1) You cite only one ante-Nicene writer to prove them committed to 'private and obscure laymen.' And he says this and no more: 'Generally private men do things of this kind.'WJ" ejpivpan ijdiw'tai toV toiou'ton pravttousi (Origen's Cont. Cels. 1. vii.). By what rule of grammar you construe idiwtai 'private and obscure laymen' I know not. (2) To prove these were sometimes men of a bad character, you quote also but one ante-Nicene Father (for I presume you will not assert the genuineness of the so-called Apostolical Constitutions); and that one is, in effect, none at all: it is Tertullian, who, in his Prescription against Heretics, says, 'They will add many things of the authority' (or power) 'of every heretical teacher that they raised the dead, healed the sick, foretold things to come.' 'Adjicient multa de autoritate cujusque doctoris haeretici, illos mortuos suscitasse, debiles reformasse, c.' 'They will add'! But did Tertullian believe them There is no shadow of reason to think he did. And if not, what is all this to the purpose No more than the tales of later ages which you add concerning the miracles wrought by bones and relics.

5. But, to blast his credit for ever, you will now reckon up all the heresies which he held. And first: 'He believed the doctrine of the Millennium; or " that all the saints should be raised in the flesh, and reign with Christ, in the enjoyment of all sensual pleasures, for a thousand years before the general resurrection "' These you mark as though they were Justin's words. I take knowledge you hold no faith is to be kept with heretics, and that all means are fair which conduce to so good an end as driving the Christian heresy out of the world. It is by this principle only that I can account for your adding: 'Which doctrine' (that of their enjoying all sensual pleasures) 'he deduces from the testimony of the Prophets and of St. John the Apostle, and was followed in it by the Fathers of the second and third centuries.' The doctrine (as you very well know) which Justin deduced from the Prophets and the Apostles, and in which he was undoubtedly followed by the Fathers of the second and third centuries, is this: The souls of them who have been martyred for the witness of Jesus and for the word of God, and who have not worshipped the beast, neither received his mark, shall live and reign with Christ a thousand years. But the rest of the dead shall not live again until the thousand years are finished. Now, to say they believed this is neither more nor less than to say they believed the Bible. 6. The second heresy you charge him with is the believing 'that those " sons of God " mentioned Genesis vi. 4, of whom it is there said, " They came in unto the daughters of men, and they bare children to them," were evil angels' . And I allow, he too lightly received this on the testimony of the Jewish commentators. But this only proves that he was a fallible man; not that he was a knave, or that he had not eyes and ears.

7. You charge him, thirdly, with 'treating the spurious books, published under the names of the Sibyl and Hystespes, with the same reverence as the prophetic Scriptures' . His words are: 'By the power of evil spirits it was made death to read the books of Hystaspes, or of the Sibyl, or of the Prophets.' Well; how does this prove that he treated those books with the same reverence as the prophetic Scriptures 'But it is certain,' you say, 'that from this example and authority of Justin they were held in the highest veneration by the Fathers and rulers of the Church through all succeeding ages' (ibid.). I do not conceive it is certain. I wait your proof, first of the fact, next of the reason you assign for it. The fact itself, that 'these books were held in the highest veneration by the Fathers and rulers through all succeeding ages,' is in no wise proved by that single quotation from Clemens Alexandrinus, wherein he urges the heathens with the testimonies of their own authors, of the Sibyl and of Hystaspes . We cannot infer from hence that he himself held them 'in the highest veneration'; much less that all the Fathers did. And as to the reason you assign for that veneration the example and authority of Justin you cite no writer of any kind, good or bad. So he that will believe it may. But some, you tell us, 'impute the forging these books to Justin.' Be pleased to tell us likewise who those are, and what grounds they allege for that imputation. Till then, it can be of no signification. 8. You charge him, fourthly, 'with believing that silly story concerning the Septuagint version of the Old Testament, with saying that he himself when at Alexandria saw the remains of the cells in which the translators were shut up, and with making a considerable mistake in the chronology relating thereto' . And if all this be allowed, and, over and above, that he 'frequently cites apocryphal books and cites the Scriptures by memory,' what have you gained toward the proof of your grand conclusion that 'he was either too great a fool or too great a knave to be believed touching a plain matter of fact'

With far greater probability than John Croius asserts that Justin forged these passages, a man of candour would hope that he read them in his copy (though incorrect) of the Greek Bible. And, till you disprove this or prove the assertion of Croius, you are got not a jot farther still. But, notwithstanding you have taken true pains to blacken him both with regard to his morals and understanding, he may still be an honest man and an unexceptionable witness as to plain facts done before his face. 11. You fall upon Irenaeus next, and carefully enumerate all the mistakes in his writings. As (1) That he held the doctrine of the Millennium, and related a weak fancy of Papias concerning it. (2) That he believed our Saviour to have lived fifty years. (3) That he believed Enoch and Elias were translated, and St. Paul caught up to that very paradise from which Adam was expelled. So he might, and all the later Fathers with him, without being either the better or the worse. (4) That he believed the story concerning the Septuagint version; nay, and that the Scriptures were destroyed in the Babylonish captivity, but restored again after seventy years by Esdras, inspired for that purpose. 'In this also' you say, but do not prove, 'he was followed by all the principal Fathers that succeeded him; although there is no better foundation for it than that fabulous relation in the Second Book of Esdras.' You add (5) That 'he believed the sons of God who came in to the daughters of men were evil angels.' And all the early Fathers, you are very ready to believe, 'were drawn into the same error by the authority of the apocryphal Book of Enoch cited by St. Jude.'

12. It is not only out of your goodwill to St. Jude or Irenaeus you gather up these fragments of error that nothing be lost, but also to the whole body of the ancient Christians. For 'all those absurdities,' you say, 'were taught by the Fathers of those ages' (naturally implying by all the Fathers), 'as doctrines of the universal Church derived immediately from the Apostles, and thought so necessary that those who held the contrary were hardly considered as real Christians.' Here I must beg you to prove as well as assert (1) that all these absurdities of the millennium, in the grossest sense of it, of the age of Christ, of paradise, of the destruction of the Scriptures, of the Septuagint version, and of evil angels mixing with women, were taught by all the Fathers of those ages; (2) that all those Fathers taught these as doctrines of ,the universal Church derived immediately from the Apostles; and (3) that they all denied those to be real Christians who held the contrary. 13. You next cite two far-fetched interpretations of Scripture and a weak saying out of the writings of Irenaeus. But all three prove no more than that in these instances he did not speak with strictness of judgement, not that he was incapable of knowing what he saw with his own eyes or of truly relating it to others. Before we proceed to what, with equal good humour and impartiality, you remark concerning the rest of these Fathers, it will be proper to consider what more is interspersed concerning these in the sequel of this argument. 14. And, first, you say: 'Justin used an inconclusive argument for the existence of the souls of men after death' . It is possible he might; but, whether it was conclusive or no, this does not affect his moral character. You say, secondly: 'It was the common opinion of all the Fathers, taken from the authority of Justin Martyr, that the demons wanted the fumes of the sacrifices to strengthen them for the enjoyment of their lustful pleasures' .

Sir, no man of reason will believe this concerning one of the Fathers upon your bare assertion. I must therefore desire you to prove by more than a scrap of a sentence (1) that Justin himself held this opinion; (2) that he invented it; (3) that it was the common opinion of all the Fathers; and (4) that they all took it on his authority. 15. You affirm, thirdly: 'He says that all devils yield and submit to the name of Jesus; as also to the name of the God of Abraham, Isaac, and Jacob' . Very likely he may. Lastly. You cite a passage from him concerning the Spirit of God influencing the minds of holy men. But neither does this in any measure affect his credit as a witness of fact. Consequently, after all that you have been able to draw either from himself or any of the primitive writers, here is one witness of unquestionable credit touching the miracles wrought in the primitive Church, touching the subsistence of the extraordinary gifts after the days of the Apostles. 16. But let us come once more to Irenaeus; for you have not done with him yet. 'Forgery,' you say, 'has been actually charged upon Justin' (by John Croius and Dr. Middleton), 'and may with equal reason be charged on Irenaeus; for what other account can be given of his frequent appeals to apostolical tradition for the support of so many incredible doctrines' . Why, this very natural one, that in non-essential points he too easily followed the authority of Papias, a weak man, who on slight grounds believed many trifling things to have been said or done by the Apostles. And allowing all this, yet it does not give us so 'lamentable an idea of those primitive ages and primitive champions of the Christian cause' . The same account may be given of his mistake concerning the age of our Lord (ibid.). There is therefore as yet neither reason nor any plausible presence for laying forgery to his charge; and consequently thus far his credit as a witness stands clear and unimpeached.

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' .

And yet this opinion, as you know full well, has its foundation, not only in the histories of all ages and all nations throughout the habitable world, even where Christianity never obtained, but particularly in Scripture in abundance of passages both of the Old and New Testament, as where the Israelites were expressly commanded not to 'suffer a witch to live' (ibid.); where St. Paul numbers 'witchcraft' with 'the works of the flesh' (Gal. v. 19-20), and ranks it with adultery and idolatry; and where St. John declares, 'Without are sorcerers, and whoremongers, and murderers' (Rev. xxii. 15). That the gods of the heathens are devils (1 Cor. x. 30) is declared in terms by one of those who are styled inspired writers. And many conceive that another of them gives us a plain instance of their 'assuming the form of those who were called from the dead' (1 Sam. xxviii. 13-14). Of the power of evil spirits to afflict the minds of men none can doubt who believe there are any such beings. And of their power to afflict the body we have abundant proof both in the history of Job and that of the Gospel demoniacs. I do not mean, sir, to accuse you of believing these things: you have shown that you are guiltless in this matter; and that you pay no more regard to that antiquated book the Bible than you do to the Second Book of Esdras. But, alas! the Fathers were not so far enlightened. And because they were bigoted to that old book, they of consequence held for truth what you assure us was mere delusion and imposture.

These have been answered at large: some of them proved to be false; some, though true, yet not invalidating their evidence. But, supposing we waive the evidence of these two, here are seven more still to come. Oh, but you say: 'If there were twice seven, they only repeat the words which these have taught them.' You say; but how often must you be reminded that saying and proving are two things I grant in three or four opinions some (though not all) of these were mistaken as well as those two. But this by no means proves that they were all knaves together; or that, if Justin Martyr or Irenaeus speaks wrong, I am therefore to give no credit to the evidence of Theophilus or Minutius Felix. 23. You have therefore made a more lame piece of work on this head, if possible, than on the preceding. You have promised great things, and performed just nothing. You have left above three parts in four of your work entirely untouched; as these two are not a fourth part even of the writers you have named as attesting the continuance of the 'extraordinary gifts' after the age of the Apostles. But you have taught that trick at least to your 'vagrant jugglers' to supply the defect of all other arguments. At every dead lift you are sure to play upon us these dear creatures of your own imagination. They are the very strength of your battle, your tenth legion. Yet, if a man impertinently calls for proof of their existence, if he comes close and engages them hand to hand, they immediately vanish away. IV. You are, in the fourth place, to 'review all the several kinds of miraculous gifts which are pretended to have been given, and to observe from the nature of each how far they may reasonably be suspected' . 'These,' you say, 'are (1) the power of raising the dead; (2) of healing the sick; (3) of casting out devils; (4) of prophesying; (5) of seeing visions; (6) of discovering the secrets of men; (7) expounding the Scriptures; (8) of speaking with tongues.' I had rather have had an account of the miraculous powers as they are represented to us in the history of the Gospel. But that account you are not inclined to give. So we will make the best of what we have.

4. But 'diseases thought fatal and desperate are oft surprisingly healed of themselves.' And, therefore, 'we cannot pay any great regard to such stories, unless we knew more precisely in this case the real bounds between nature and miracle' (ibid.). Sir, I understand you well. The drift of the argument is easily seen. It points at the Master as well as His servants; and tends to prove that, after all this talk about miraculous cures, we are not sure there were ever any in the world. But it will do no harm. For although we grant (1) that some recover even in seemingly desperate cases, and (2) that we do not know in any case the precise bounds between nature and miracle; yet it does not follow, Therefore I cannot be assured there ever was a miracle of healing in the world. To explain this by instance: I do not precisely know how far nature can go in healing, that is, restoring sight to the blind; yet this I assuredly know that, if a man born blind is restored to sight by a word, this is not nature, but miracle. And to such a story, well attested, all reasonable men will pay the highest regard. 5. The sum of what you have advanced on this head is (1) that the heathens themselves had miraculous cures among them; (2) that oil may cure some diseases by its natural efficacy; and (3) that we do not know the precise bounds of nature. All this I allow. But all this will not prove that no miraculous cures were performed either by our Lord and His Apostles or by those who lived in the three succeeding centuries. Section III. 1. The third of the miraculous powers said to have been in the primitive Church is that of casting out devils. The testimonies concerning this are out of number and as plain as words can make them. To show, therefore, that all these signify nothing, and that there were never any devils cast out at all, neither by the Apostles nor since the Apostles (for the argument proves both or neither), is a task worthy of you. And, to give you your just praise, you have here put forth all your strength.

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.

You observe, first, 'that all the primitive accounts of casting out devils, though given by different Fathers and in different ages, yet exactly agree with regard to all the main circumstances' . And this you apprehend to be a mark of imposture. 'It looks,' you say, 'as if they copied from each other'! Now, a vulgar reader would have imagined that any single account of this kind must be rendered much more (not less) credible by parallel accounts of what many had severally seen at different times and in different places. 9. You observe, secondly, 'that the persons thus possessed were called ejggastrivmuqoi, " ventriloquists "' (some of them were), 'because they were generally believed to speak out of the belly. Now, there are at this day,' you say, 'those who by art and practice can speak in the same manner. If we suppose, then, that there were artists of this kind among the ancient Christians, how easily, by a correspondence between the ventriloquist and the exorcist, might they delude the most sensible of their audience!' But what did the ventriloquist do with his epilepsy in the meantime You must not let it go, because many of the circumstances wherein all these accounts agree cannot be tolerably accounted for without it. And yet how will you make these two agree It is a point worthy your serious consideration. But cheats, doubtless, they were, account for it who can. Yet it is strange none of the heathens should find them out, that the imposture should remain quite undiscovered till fourteen hundred years after the impostors were dead! He must have a very large faith who can believe this who can suppose that not one of all those impostors should, either through inadvertence or in the midst of tortures and death, have once intimated any such thing. 10. You observe, thirdly, 'that many demoniacs could not be cured by all the power of the exorcists, and that the cures which were pretended to be wrought on any were but temporary, were but the cessation of a particular fit or access of the distemper. This,' you say, 'is evident from the testimony of antiquity itself, and may be clearly collected from the method of treating them in the ancient Church.' (Ibid.)

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.

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

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.)

9. What you relate of Dionysius, Bishop of Alexandria, you have not from himself, but only from one who lived near an hundred years after Dionysius was dead. Therefore he is not at all accountable for it; as neither am I for any vision of St. Jerome. But I am concerned in the consequence you draw from it: 'If this was a fiction, so were Cyprian's too.' That will not follow. Many objections may lie against the one which have no place with regard to the other. 10. You now bring forth your grand discovery, that 'all the visions of those days were contrived, or authorized at least, by the leading men of the Church. For they were all applied, either (1) to excuse the conduct of particular persons, in some instances of it liable to censure; or (2) to enforce some doctrine or discipline pressed by some, but not relished by others; or (3) to confirm things not only frivolous but sometimes even superstitious and hurtful.' Well, sir, here is the proposition. But where is the proof I hope we shall have it in your next Free Inquiry; and that you will then give us a few instances of such applications from the writers of the first three centuries. 11. Being not disposed to do this at present, you fall again upon the poor 'heretic Montanus, who first gave a vogue' (as you phrase it) 'to visions and ecstasies in the Christian Church' . So you told us before. But we cannot believe it yet, because Peter and Paul tell us the contrary.

4. Meantime I cannot but observe an odd circumstance that you are here in the abundance of your strength confuting a proposition which (whether it be true or false) not one of your antagonists affirms. You are labouring to prove 'there was not in the primitive Church any such miraculous gift as that of expounding the Scriptures.' Pray, sir, who says there was Not Justin Martyr; not one among all those Fathers whom you have quoted as witnesses of the miraculous gifts, from the tenth to the eighteenth page of your Inquiry. If you think they do, I am ready to follow you step by step through every quotation you have made. 5. No, nor is this mentioned in any enumeration of the miraculous gifts which I can find in the Holy Scriptures. Prophecy, indeed, is mentioned more than once by the Apostles as well as the Fathers. But the context shows, where it is promised as a miraculous gift, it means the foretelling things to come. All, therefore, which you say on this head is a mere ignoratio elenchi, 'a mistake of the question to be proved.' Section VI. 1. The eighth and last of the miraculous gifts you enumerated was the gift of tongues. And this, it is sure, was claimed by the primitive Christians; for Irenaeus says expressly, '" We hear many in the Church speaking with all kinds of tongues." And yet,' you say, 'this was granted only on certain special occasions, and then withdrawn again from the Apostles themselves; so that in the ordinary course of their ministry they were generally destitute of it. This,' you say, 'I have shown elsewhere.' I presume in some treatise which I have not seen. 2. But Irenaeus, who declares that 'many had this gift in his days, yet owns he had it not himself.' This is only a proof that the case was then the same as when St. Paul observed long before, 'Are all workers of miracles have all the gifts of healing do all speak with tongues' (1 Cor. xii. 19-30). No, not even when those gifts were shed abroad in the most abundant manner.

8. You close this head with a very extraordinary thought. 'The gift of tongues may,' you say, 'be considered as a proper test or criterion for determining the miraculous pretensions of all Churches. If among their extraordinary gifts they cannot show us this, they have none to show which are genuine.' (Ibid.) Now, I really thought it had been otherwise. I thought it had been an adjudged rule in the case, 'All these worketh one and the selfsame Spirit, dividing to every man severally as He will'; and as to every man, so to every Church, every collective body of men. But if this be so, then yours is no proper test for determining the pretensions of all Churches: seeing He who worketh as He will may, with your good leave, give the gift of tongues where He gives no other; and may see abundant reasons so to do, whether you and I see them or not. For perhaps we have not always known the mind of the Lord, not being of the number of His counsellors. On the other hand, He may see good to give many other gifts where it is not His will to bestow this; particularly where it would be of no use, as in a Church where all are of one mind and all speak the same language. 9. You have now finished after a fashion what you proposed to do in the fourth place, which was 'to review all the several kinds of miraculous gifts which are pretended to have been in the primitive Church.' Indeed, you have dropped one or two of them by the way: against the rest you have brought forth your strong reasons. Those reasons have been coolly examined. And now let every impartial man, every person of true and unbiased reason, calmly consider and judge whether you have made out one point of all that you took in hand, and whether some miracles of each kind may not have been wrought in the ancient Church, for anything you have advanced to the contrary.

12. I had not intended to say anything more concerning any of the miracles of the later ages; but your way of accounting for one, said to have been wrought in the fifth, is so extremely curious that I cannot pass it by. The story, it seems, is this: 'Hunneric, an Arian prince, in his persecution of the orthodox in Afric, ordered the tongues of a certain society of them to be cut out by the roots. But, by a surprising instance of God's good providence, they were enabled to speak articulately and distinctly without their tongues. And so, continuing to make open profession of the same doctrine, they became not only preachers but living witnesses of its truth.' Do not mistake me, sir: I have no design at all to vouch for the truth of this miracle. I leave it just as I find it. But what I am concerned with is your manner of accounting for it. 13. And, first, you say: 'It may not improbably be supposed that though their tongues were ordered to be cut to the roots, yet the sentence might not be so strictly executed as not to leave in some of them such a share of that organ as was sufficient in a tolerable degree for the use of speech' . So you think, sir, if only an inch of a man's tongue were to be neatly taken off, he would be able to talk tolerably well as soon as the operation was over. But the most marvellous part is still behind. For you add: 'To come more close to the point, if we should allow that the tongues of these confessors were cut away to the very roots, what will the learned doctor say if this boasted miracle should be found at last to be no miracle at all' . 'Say' Why, that you have more skill than all the 'strolling wonder-workers' of the first three centuries put together.

But to the point: let us see how you will set about it. Why, thus: 'The tongue' (as you justly though keenly observe) 'has generally been considered as absolutely necessary to the use of speech; so that to hear men talk without it might easily pass for a miracle in that credulous age. Yet there was always room to doubt whether there was anything miraculous in it or not. But we have an instance in the present century which clears up all our doubts and entirely decides the question: I mean the case of a girl, born without a tongue, who talked as easily and distinctly as if she had had one; an account of which is given in the Memoirs of the Academy of Sciences at Paris.' (Ibid.) 14. And can you really believe this, that a girl 'spoke distinctly and easily' without any tongue at all And after avowing this belief, do you gravely talk of other men's credulity I wonder that such a volunteer in faith should stagger at anything. Doubtless, were it related as natural only, not miraculous, you could believe that a man might see without eyes. Surely there is something very peculiar in this something extraordinary, though not miraculous that a man who is too wise to believe the Bible should believe everything but the Bible I should swallow any tale, so God be out of the question, though ever so improbable, ever so impossible! 15. 'I have now,' you say, 'thrown together all which I had collected for the support of my argument' ; after a lame recapitulation of which, you add with an air of triumph and satisfaction: 'I wish the Fathers the ablest advocates which Popery itself can afford; for Protestantism, I am sure, can supply none whom they would choose to retain in their cause none who can defend them without contradicting their own profession and disgracing their own character, or produce anything but what deserves to be laughed at rather than answered' (pages 188-9).

You answer: 'This objection has no real weight with any who are acquainted with the condition of the Christians in those days.' You then enlarge (as it seems, with a peculiar pleasure) on the general contempt and odium they lay under from the first appearance of Christianity in the world till it was established by the civil power. (Pages 194-6.) 'In these circumstances it cannot be imagined,' you say, 'that men of figure and fortune would pay any attention to the apologies or writings of a sect so utterly despised' . But, sir, they were hated as well as despised; and that by the great vulgar as well as the small. And this very hatred would naturally prompt them to examine the ground of the challenges daily repeated by them they hated; were it only that, by discovering the fraud (which they wanted neither opportunity nor skill to do had there been any), they might have had a better presence for throwing the Christians to the lions than because the Nile did not or the Tiber did overflow. 3. You add: 'Much less can we believe that the Emperor or Senate of Rome should take any notice of those apologies, or even know, indeed, that any such were addressed to them' (ibid.). Why, sir, by your account, you would make us believe that all the Emperors and Senate together were as 'senseless, stupid a race of blockheads and brutes' as even the Christians themselves. But hold. You are going to prove it too. 'For,' say you, 'should the like case happen now, that any Methodist, Moravian, or French prophet' (right skilfully put together) 'should publish an apology for his brethren addressed to the King and Parliament, is it not wholly improbable that the Government would pay any regard to it' You should add (to make the parallel complete), 'or know that any such was addressed to them.'

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.

If this be as you assert (I repeat it again), then farewell the credit of all history. Sir, this is not the cant of zealots; you must not escape so: it is plain, sober reason. If the credibility of witnesses, of all witnesses (for you make no distinction), depends, as you peremptorily affirm, on a variety of principles wholly concealed from us, and consequently, though it may be presumed in many cases, yet can be certainly known in none, then it is plain all history, sacred or profane, is utterly precarious and uncertain. Then I may indeed presume, but I cannot certainly know, that Julius Caesar was killed in the Senate House; then I cannot certainly know that there was an Emperor in Germany called Charles V, that Leo X ever sat in the see of Rome, or Louis XIV on the throne of France. Now, let any man of common understanding judge whether this objection has any sense in it or no. 12. Under this same head you fall again upon the case of witchcraft, and say: 'There is not in all history any one miraculous fact so authentically attested as the existence of witches. All Christian' (yea, and all heathen) 'nations whatsoever have consented in the belief of them. Now, to deny the reality of facts so solemnly attested and so universally believed seems to give the lie to the sense and experience of all Christendom, to the wisest and best of every nation, and to public monuments subsisting to our own times.' What obliges you, then, to deny it You answer: 'The incredibility of the thing' . O sir, never strain at the incredibility of this, after you have swallowed an hundred people talking without tongues! 13. What you aim at in this also is plain, as well as in your account of the Abbe de Paris. The point of your argument is: 'If you cannot believe these, then you ought not to believe the Bible; the incredibility of the things related ought to overrule all testimony whatsoever.' Your argument at length would run thus: 'If things be incredible in themselves, then this incredibility ought to overrule all testimony concerning them. 'But the Gospel miracles are incredible in themselves.'

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

3. He has a continual sense of his dependence on the Parent of good for his being and all the blessings that attend it. To Him he refers every natural and every moral endowment, with all that is commonly ascribed either to fortune or to the wisdom, courage, or merit of the possessor. And hence he acquiesces, in whatsoever appears to be His will, not only with patience but with thankfulness. He willingly resigns all he is, all he has, to His wise and gracious disposal. The ruling temper of his heart is the most absolute submission and the tenderest gratitude to his sovereign Benefactor. And this grateful love creates filial fear, an awful reverence toward Him, and an earnest care not to give place to any disposition, not to admit an action, word, or thought, which might in any degree displease that indulgent Power to whom he owes his life, breath, and all things. 4. And as he has the strongest affection for the Fountain of all good, so he has the firmest confidence in Him a confidence which neither pleasure nor pain, neither life nor death, can shake. But yet this, far from creating sloth or indolence, pushes him on to the most vigorous industry. It causes him to put forth all his strength, in obeying Him in whom he confides. So that he is never faint in his mind, never weary of doing whatever he believes to be His will. And as he knows the most acceptable worship of God is to imitate Him he worships, so he is continually labouring to transcribe into himself all His imitable perfections in particular, His justice, mercy, and truth, so eminently displayed in all His creatures.

5. Above all, remembering that God is love, he is conformed to the same likeness. He is gull of love to his neighbour, of universal love, not confined to one sect or party, not restrained to those who agree with him in opinions or in outward modes of worship, or to those who are allied to him by blood or recommended by nearness of place. Neither does he love those only that love him or that are endeared to him by intimacy of acquaintance. But his love resembles that of Him whose mercy is over all His works. It soars above all these scanty bounds, embracing neighbours and strangers, friends and enemies yea, not only the good and gentle, but also the froward, the evil, and unthankful. For he loves every soul that God has made; every child of man, of whatever place or nation. And yet this universal benevolence does in no wise interfere with a peculiar regard for his relations, friends, and benefactors, a fervent love for his country, and the most endeared affection to all men of integrity, of clear and generous virtue. 6. His love, as to these, so to all mankind, is in itself generous and disinterested; springing from no view of advantage to himself, from no regard to profit or praise no, nor even the pleasure of loving. This is the daughter, not the parent, of his affection. By experience he knows that social love, if it mean the love of our neighbour, is absolutely different from self-love, even of the most allowable kind just as different as the objects at which they point. And yet it is sure that, if they are under due regulations, each will give additional force to the other till they mix together never to be divided.

7. And this universal, disinterested love is productive of all right affections. It is fruitful of gentleness, tenderness, sweetness, of humanity, courtesy, and affability. It makes a Christian rejoice in the virtues of all, and bear a part in their happiness, at the same time that he sympathizes with their pains and compassionates their infirmities. It creates modesty, condescension, prudence, together with calmness and evenness of temper. It is the parent of generosity, openness, and frankness, void of jealousy and suspicion. It begets candour, and willingness to believe and hope whatever is kind and friendly of every man, and invincible patience, never overcome of evil, but overcoming evil with good. 8. The same love constrains him to converse, not only with a strict regard to truth, but with artless sincerity and genuine simplicity, as one in whom there is no guile. And, not content with abstaining from all such expressions as are contrary to justice or truth, he endeavours to refrain from every unloving word, either to a present or of an absent person; in all his conversation aiming at this, either to improve himself in knowledge or virtue, or to make those with whom he converses some way wiser or better or happier than they were before. 9. The same love is productive of all right actions. It leads him into an earnest and steady discharge of all social offices, of whatever is due to relations of every kind to his friends, to his country, and to any particular community whereof he is a member. It prevents his willingly hurting or grieving any man. It guides him into an uniform practice of justice and mercy, equally extensive with the principle whence it flows. It constrains him to do all possible good of every possible kind to all men; and makes him invariably resolved in every circumstance of life to do that, and that only, to others which, supposing he were himself in the same situation, he would desire they should do to him.

10. And as he is easy to others, so he is easy in himself. He is free from the painful swellings of pride, from the flames of anger, from the impetuous gusts of irregular self-will. He is no longer tortured with envy or malice, or with unreasonable and hurtful desire. He is no more enslaved to the pleasures of sense, but has the full power both over his mind and body, in a continued cheerful course of sobriety, of temperance and chastity. He knows how to use all things in their place, and yet is superior to them all. He stands above those low pleasures of imagination which captivate vulgar minds, whether arising from what mortals term greatness or from novelty or beauty. All these, too, he can taste, and still look upward, still aspire to nobler enjoyments. Neither is he a slave to fame; popular breath affects not him; he stands steady and collected in himself.

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.'

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

3. Secondly. Christianity promises this character shall be mine, if I will not rest till I attain it. This is promised both in the Old Testament and the New. Indeed, the New is in effect all a promise; seeing every description of the servants of God mentioned therein has the nature of a command, in consequence of those general injunctions: 'Be ye followers of me, as I am of Christ' (1 Cor. xi. 1); 'Be ye followers of them who through faith and patience inherit the promises' (Heb. vi. 12). And every command has the force of a promise in virtue of those general promises: 'A new heart will I give you; . . . and I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgements, and do them' (Ezek. xxxvi. 26-7); 'This is the covenant that I will make after those days, saith the Lord; I will put My laws into their minds, and write them in their hearts' (Heb. viii. 10). Accordingly, when it is said, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind' (Matt. xxii. 37), it is not only a direction what I shall do, but a promise of what God will do in me; exactly equivalent with what is written elsewhere: 'The Lord thy God will circumcise thy heart, and the heart of thy seed' (alluding to the custom then in use), 'to love the Lord thy God with all thy heart, and with all thy soul' (Deut. xxx. 6). 4. This being observed, it will readily appear, to every serious person who reads the New Testament with that care which the importance of the subject demands, that every particular branch of the preceding character is manifestly promised therein, either explicitly under the very form of a promise, or virtually under that of description or command. 5. Christianity tells me, in the third place, how I may attain the promise namely, by faith. But what is faith Not an opinion, no more than it is a form of words; not any number of opinions put together, be they ever so true. A string of opinions is no more Christian faith than a string of beads is Christian holiness.

It is not an assent to any opinion or any number of opinions. A man may assent to three or three-and-twenty creeds, he may assent to all the Old and New Testament (at least, as far as he understands them), and yet have no Christian faith at all. 6. The faith by which the promise is attained is represented by Christianity as a power, wrought by the Almighty in an immortal spirit inhabiting an house of clay, to see through that veil into the world of spirits, into things invisible and eternal; a power to discern those things which with eyes of flesh and blood no man hath seen or can see, either by reason of their nature, which (though they surround us on every side) is not perceivable by these gross senses, or by reason of their distance, as being yet afar off in the bosom of eternity. 7. This is Christian faith in the general notion of it. In its more particular notion, it is a divine evidence or conviction wrought in the heart that God is reconciled to me through His Son; inseparably joined with a confidence in Him as a gracious, reconciled Father, as for all things, so especially for all those good things which are invisible and eternal. To believe (in the Christian sense) is, then, to walk in the light of eternity, and to have a clear sight of and confidence in the Most High reconciled to me through the Son of His love.

8. Now, how highly desirable is such a faith, were it only on its own account! For how little does the wisest of men know of anything more than he can see with his eyes! What clouds and darkness cover the whole scene of things invisible and eternal! What does he know even of himself as to his invisible part what of his future manner of existence How melancholy an account does the prying, learned philosopher (perhaps the wisest and best of all heathens), the great, the venerable Marcus Antoninus, give of these things! What was the result of all his serious researches, of his high and deep contemplations 'Either dissipation, of the soul as well as the body, into the common, unthinking mass; or reabsorption into the universal fire, the unintelligent source of all things; or some unknown manner of conscious existence after the body sinks to rise no more.' One of these three he supposed must succeed death; but which he had no light to determine. Poor Antoninus! With all his wealth, his honour, his power; with all his wisdom and philosophy, What points of knowledge did he gain That life is sacred all-and vain: Sacred, how high, and vain, how low He could not tell, but died to know.' Gambold's Epitaph: where in line 2 it is 'was,' not 'is'; and line 4 'He knew not here, but dy'd to know.' 9. He 'died to know'! And so must you, unless you are now a partaker of Christian faith. O consider this! Nay, and consider, not only how little you know of the immensity of the things that are beyond sense and time, but how uncertainly do you know even that little! How faintly glimmering a light is that you have! Can you properly be said to know any of these things Is that knowledge any more than bare conjecture And the reason is plain. You have no senses suitable to invisible or eternal objects. What desiderata, then, especially to the rational, the reflecting part of mankind, are these, a more extensive knowledge of things invisible and eternal, a greater certainty in whatever knowledge of them we have, and (in order to both) faculties capable of discerning things invisible!

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'

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.

I was beating my brain to find out what itinerant this should be; as I could not but imagine some silly man or other, probably styling himself a Methodist, must somewhere or other have given some ground for a story so punctually delivered. In the midst of this a letter from Cornwall informed me it was I, I myself was the very man; and acquainted me with the place and the person to whom I said it. But, as there are some particulars in that letter (sent without a name) which I did not well understand, I transcribe a few words of it, in hopes that the author 'will give me fuller information: 'As to the Bishop's declaring what the landlord of Mitchell says in respect to your behavior, I do not at all wonder at the story.' 'The Bishop's declaring'! Whom can he mean Surely not the Right Reverend Dr. George Lavington, Lord Bishop of Exeter! When or to whom did he declare it at Truro in Cornwall or in Plymouth, at his Visitation to all the clergy who were assembled before God to receive his pastoral instructions His Lordship of Exeter must certainly have more regard to the dignity of the episcopal office! 28. But to proceed: I was not 'offended with the Moravians' for warning men 'against mixing nature with grace' , but for their doing it in such a manner as tended to destroy all the work of grace in their souls. I did not blame the thing itself, but their manner of doing it; and this you know perfectly well: but with you truth must always give way to wit at all events, you must have your jest. 29. Had you had any regard to truth or any desire to represent things as they really are, when you repeated Mr. Church's objection concerning lots you would have acknowledged that I have answered it at large. When you have replied to that answer, I may add a word more.

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 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 the Sheffield Society Date: LONDON February 23, 1750. I do not find that John Maddern makes any complaints of Sheffield. You did most of you run well. Why should you turn back The prize and the crown are before you.O let not your hands hang down! Begin afresh. Set out with one heart. Let no more angel or bitterness, or clamour, or evil-speaking be ever found among you. Let the leaders be as parents to all in their classes, watching over them in love bearing their infirmities, praying with them and for them, ready to do and suffer all things for their sake. I am, .

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

'That on May 5, while he and others were assembled to hear the word of God, Nicholas Butler came down to the house where they were, with a very numerous mob: that when this deponent came out, they threw all manner of dirt and abundance of stones at him: that they then beat, bruised, and cut him in several places; that, seeing his wife on the ground and the mob abusing her still, he called out and besought them not to kill his wife: that on this one of them struck him with a large stick, as did also many others, so that he was hurt in several parts, and his face in a gore of blood.' 4. ' DANIEL SULLIVAN, of Cork, baker, deposes, 'That every day but one, from the 6th to the 16th of May, Nicholas Butler assembled a riotous mob before this deponent's house: that they abused all who came into the shop, to the great damage of this deponent's business: that on or about the 15th Butler swore he would bring a mob the next day and pull down his house: that accordingly on the 16th he did bring a large mob, and beat or abused all that came to the house: that the Mayor walked by while the mob was so employed, but did not hinder them: that afterwards they broke his windows, threw dirt and stones into his shop, and spoiled a great quantity of his goods. 'Daniel Sullivan is ready to depose farther, 'That from the 16th of May to the 28th the mob gathered every day before his house: that on Sunday, 28, Butler swore they would come the next day and pull down the house of that heretic dog, and called aloud to the mob, "Let the heretic dogs indict you; I will bring you all off without a farthing cost."

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,

14. Some time after, Mr. Butler removed to Dublin, and began to sing his ballads there. But having little success, he returned to Cork, and in January began to scour the streets again, pursuing all of 'this way' with a large mob at his heels, armed with swords, staves, and pistols. Complaint was made of this to William Holmes, Esq., the present Mayor of Cork. But there was no removal of the thing complained of: the riots were not suppressed nay, they not only continued, but increased. 15. From the beginning of February to the end His Majesty's peace was preserved just as before; of which it may be proper to subjoin two or three instances for the information of all thinking men: 'WILLIAM JEWELL, clothier, of Shundon Church Lane, deposes, 'That Nicholas Butler with a riotous mob several times assaulted this deponent's house: that particularly on the 23rd of February he came thither with a large mob, armed with clubs and other weapons: that several of the rioters entered the house, and swore the first who resisted they would blow their brains out: that the deponent's wife, endeavoring to stop them, was assaulted and beaten by the said Butler; who then ordered his men to break the deponent's windows, which they did with stones of a considerable weight. 'MARY' PHILIPS, of St. Peter's Church Lane, deposes, 'That on the 26th of February, about seven in the evening, Nicholas Butler came to her house with a large mob, and asked where her husband was: that as soon as she appeared he first abused her in the grossest terms, and then struck her on the head so that it stunned her; and she verily believes, had not some within thrust to and fastened the door, she should have been murdered on the spot.' It may suffice for the present to add one instance more: 'ELIZABETH GARDELET, wife of Joseph Gardelet, corporal in Colonel Pawlet's regiment, Captain Charlton's company, deposes,

20. I began preaching in our own house soon after five. Mr. Mayor meantime was walking in the 'Change, where he gave orders to the drummers of the town and to his sergeants doubtless to go down and keep the peace! They came down with an innumerable mob to the house. They continued drumming and I continued preaching till I had finished my discourse. When I came out, the mob immediately closed me in. I desired one of the sergeants to protect me from the mob; but he replied, 'Sir, I have no orders to do that.' When I came into the street, they threw whatever came to hand. I walked on straight through the midst of them, looking every man in the face, and they opened to the right and left, till I came near Dant's Bridge. A large party had taken possession of this, one of whom was bawling' out, 'Now, heigh for the Romans!' When I came up, these likewise shrunk back, and I walked through them into Mr. Jenkins's house. But many of the congregation were more roughly handled; particularly Mr. Jones, who was covered with dirt, and escaped with his life almost by miracle. The main body of the mob then went to the house, brought out all the seats and benches, tore up the floor, the door, the frames of the windows, and whatever of woodwork remained, part of which they carried off for their own use, and the rest they burnt in the open street. 21. Monday, 2L I rode on to Bandon. From three in the afternoon till after seven the mob of Cork marched in grand procession, and then burnt me in effigy near Dant's Bridge.

Tuesday, 22. The mob and drummers were moving again between three and four in the morning. The same evening the mob came down to Hammond's Marsh, but stood at a distance from Mr. Stockdale's house, till the drums beat and the Mayor's sergeants beckoned to them, on which they drew up and began the attack. The Mayor, being sent for, came with a party of soldiers. Mr. Stockdale earnestly desired that he would disperse the mob, or at least leave the soldiers there to protect them from the rioters. But he took them all away with him; on which the mob went on and broke all the glass and most of the window-frames in pieces. 22. Wednesday, 23. The mob was still patrolling the streets, abusing all that were called Methodists, and threatening to murder them and pull down their houses if they did not leave 'this way.' Thursday, 24. They again assaulted Mr. Stockdale's house, broke down the boards he had nailed up against the windows, destroyed what little remained of the window-frames and shutters, and damaged a considerable part of his goods. Friday, 25, and again on Saturday, 26, one Roger O'Ferrall fixed up an advertisement at the public Exchange (as he had also done for several days before) that he was ready to head any mob in order to pull down any house that should dare to harbor a Swaddler. 23. Sunday, 27. I wrote the following letter to the Mayor. See letter of May 27, 1750. II. 1. Your performance is dated May 28, the most material parts of which I am now to consider. It contains (1) a charge against the Methodist preachers; (2) a defense of the Corporation and clergy of Cork. With regard to your charge against those preachers, may I take the liberty to inquire why you drop six out of the eleven that have been at Cork namely, Mr. Swindells, wheatIcy, Larwood, Skelton, Tucker, and Haughton Can you glean up no story concerning these or is it out of mere compassion that you spare them

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

12. But you have more proofs of my uncharitableness that is, supposing I am the author of that pamphlet; for you read there, 'Riches, ease, and honor are what the clergy set their hearts upon; but the souls for whom Christ died they leave to the tender mercies of hell.' Sir, can you deny it Is it not true, literally true, concerning some of the clergy You ask, 'But ought we to condemn all for the faults of a few' . I answer, No; no more than I will condemn all in the affair of Cork for the faults of a few. It is you that do this; and if it were as you say, if they were all concerned in the late proceedings, then it would be no uncharitableness to say, 'They were in a miserable state indeed'; then they would doubtless be 'kicking against the pricks, contending with heaven, fighting against God.' 13. I come now to the general charge against me, independent on the letter to Mr. Butler. And, first, you charge me with 'a frontless assurance and a well-dissembled hypocrisy' . Sir, I thank you. This is as kind as if you was to call me (with Mr. Williams) ' a profane, wicked scoundrel.' I am not careful to answer in this matter: shortly we shall both stand at a higher bar. 14. You charge me, secondly, with being an 'hare-brained enthusiast' . Sir, I am your most obedient servant. But you will prove me an enthusiast; 'for you say' (those are your words) 'you are sent of God to inform mankind of some other revelation of His will than what has been left by Christ and His Apostles' . Not so. I never said any such thing. When I do this, then call for miracles; but at present-your demand is quite unreasonable: there is no room for it at all. What I advance, I prove by the words of Christ or His Apostles. If not, let it fall to the ground. 15. You charge me, thirdly, with being employed in 'promoting the cause of arbitrary Popish power' . Sir, I plead, Not guilty. Produce your witnesses. Prove this, and I will allow all the rest.

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

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

5. Again: will not some say, 'Master, by thus acting, thou reproachest us' by preaching sixteen or eighteen times a week, and by a thousand other things of the same kind Is not this in effect reproaching us, as if we were lazy and indolent as if we had not a sufficient love to the souls of those committed to our charge 6. May there not likewise be some (perhaps unobserved) envy in the breast even of men that fear God How much more in them that do not, when they hear of the great success of these preachers, of the esteem and honor that are paid to them by the people, and the immense riches which they acquire! What wonder if this occasions a zeal which is not the flame of fervent love 7. Add to this a desire in some of the inferior clergy of pleasing their superiors; supposing these (which is no impossible supposition) are first influenced by any of these motives. Add the imprudence of some that hear those preachers, and perhaps needlessly provoke their parochial ministers. And when all these things are considered, none need be at a loss for the motives on which many of the clergy have opposed us. 8. But from what motives can any of the Corporation oppose us I must beg the gentlemen of this body to observe that I dare by no means lump them all together, as their awkward defender has done. But this I may say without offence, there are some even among you who are not so remarkably loyal as others, not so eminently well-affected to the present Government. Now, these cannot but observe (gentlemen, I speak plain, for I am to deliver my own soul in the sight of God) that, wherever we preach, many who were his enemies before became zealous friends to His Majesty. The instances glare both in England and Ireland. Those, therefore, who are not so zealously his friends have a strong motive to oppose us; though it cannot be expected they should own this to be the motive on which they act.

9. Others may have been prejudiced by the artful misrepresentations these have made, or by those they have frequently heard from the pulpit. Indeed, this has been the grand fountain of popular prejudice. In every part both of England and Ireland the clergy, where they were inclined so to do, have most effectually stirred up the people. 10. There has been another reason assigned for the opposition that was made to me in particular at Cork namely, that the Mayor was offended at my preaching on Hammond's Marsh, and therefore resolved I should not preach at all; whereas, if I had not preached abroad, he would have given me leave to preach in the house. Would Mr. Mayor have given me leave to preach in my own house I return him most humble thanks. But should he be so courteous as to make me the offer even now, I should not accept it on any such terms. Greater men than he have endeavored to hinder me from calling sinners to repentance in that open and public manner; but hitherto it has been all lost labor. They have never yet been able to prevail; nor ever will, till they can conquer King George and his armies. To curse them is not enough. 11. Lastly. Some (I hope but a few) do cordially believe that 'private vices are public benefits.' I myself heard this in Cork when I was there last. These consequently think us the destroyers of their city, by so lessening the number of their public benefactors, the gluttons, the drunkards, the dram-drinkers, the Sabbath-breakers, the common swearers, the cheats of every kind, and the followers of that ancient and honorable trade, adultery and fornication. 12. These are the undeniable motives to this opposition. I come now to the manner of it. When some gentlemen inquired of one of the bishops in England, 'My Lord, what must we do to stop these new preachers' he answered, 'If they preach contrary to Scripture, confute them by Scripture; if contrary to reason, confute them by reason. But beware you use no other weapons than these, either in opposing error or defending the truth.'

Would to God this rule had been followed at Cork I But how little has it been thought of there! The opposition was begun with lies of all kinds, frequently delivered in the name of God; so that never was anything so ill-judged as for you to ask, 'Does Christianity encourage its professors to make use of lies, invectives, or low, mean abuse, and scurrility, to carry on its interest' No, sir, it does not. I disclaim and abhor every weapon of this kind. But with these have the Methodist preachers been opposed in Cork above any other place. In England, in all Ireland, have I neither heard nor read any like those gross, palpable lies, those low, Billingsgate invectives, and that inexpressibly mean abuse and base scurrility which the opposers of Methodism (so called) have continually made use of, and which has been the strength of their cause from the beginning. 13. If it be not so, let the Right Rev. the Lord Bishop of Cork (for he too has openly entered the lists against the Methodists), the Rev. Dr. Tisdale, or any other whom his lordship shall appoint, meet me on even ground, writing as a gentleman to a gentleman, a scholar to a scholar, a clergyman to a clergyman. Let him thus show me wherein I have preached or written amiss, and I will stand reproved before all the world. 14. But let not his lordship or any other continue to put persecution in the place of reason; either private persecution stirring up husbands to threaten or beat their wives, parents their children, masters their servants; gentlemen to ruin their tenants, laborers, or tradesmen, by turning them out of their farms or cottages, employing or buying of them no more because they worship God according to their own conscience; or open, barefaced, noonday, Cork persecution, breaking open the houses of His Majesty's Protestant subjects, destroying their goods, spoiling or tearing the very clothes from their backs; striking, bruising, wounding, murdering them in the streets; dragging them through the mire, without any regard to age or sex; not sparing even those of tender years no, nor women, though great with child; but, with more than Pagan or Mahometan barbarity, destroying infants that were yet unborn.

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

To Mrs. Madan Date: LONDON November 9, 1750. There h much difficulty in knowing how to act in such a situation as yours is. You are not at liberty to choose what is, absolutely speaking, the most excellent way, which is to cut off all superfluity of every kind to expend all our time and all our substance in such a manner as will most conduce to the glory of God and our own eternal happiness. Nor is it easy to say how far you may vary from this: Something must be allowed to the circumstances you are in. But who can say how much Only the Spirit of God, only the unction from above which teacheth us of all things. But perhaps this in general may be said all the time you can redeem from fashionable folly you should redeem. Consequentially it is right to throw away as little as possible of that precious talent on dressing, visits of form, useless diversions, and trifling conversation. Hebert well observes: If so thou spend thy time, the sun will cry Against thee; for his light was only lent. The Temple, The Church Porch, XIV, where it reads 'If those take up thy day.' And I can't but think if you earnestly cry to Him who with every temptation can make a way to escape, Mrs. Madan here adds a note: 'And this, I bless God without any alteration of worldly circumstances or my situation of life, was done.' He will deliver you from abundance of that impertinence which has hithero swallowed up so many of your precious moments.

6. Your Lordship cannot but discern how the whole tenor of his hook tends to destroy the Holy Scriptures, to render them vile in the eyes of the people, to make them stink in the nostrils of infidels. For instance: after reading his labored ridicule of the sorrow and fear which usually attend the first repentance (called by St. Chrysostom as well as a thousand other writers 'the pangs or throes of the new birth'), what can an infidel think of those and the like expressions in Scripture' I have roared for the very disquietness of my heart; fearfulness and trembling are come upon me and an horrible dread hath overwhelmed me' After his flood of satire on all kind of conflicts with Satan, what judgment can a Deist form of what St. Paul speaks concerning the various wrestlings of a Christian with the wicked one Above all, how will his bringing the lewd heathen poets to expose the pure and spiritual love of God naturally cause them to look with the same eyes on the most elevated passages of the inspired writings! What can be more diverting to them than to apply his p 't 'bitter-sweet of love,' to many expressions in the Canticles (On which undoubtedly he supposes the fair Circassian to be a very just paraphrase!) 'Aye,' say they, 'the very case: "Stay me with apples; for I am sick of love."' 7. Probably the comparer will reply: 'No; I do not ridicule the things themselves repentance, the new birth, the fight of faith, or the love of God; all which I know are essential to religion, but only the folly and the enthusiasm which are blended with these by the Methodists.' But how poor a pretence is this! Had this ready been the case how carefully would he have drawn the line under each of these heads between the sober religion of a Christian and the enthusiasm of a Methodist! But has he done this Does he take particular care to show under each what is true as well as what is fake religion where the former ends and the latter begins what are the proper boundaries of each Your Lordship knows he does not so much as endeavor it or take any pains about it, but indiscriminately pours the flood out of his unclean mouth upon all repentance, faith, love and holiness.

'Against whom is the King of Israel come out against a flea against a partridge upon the mountains 'Such they undoubtedly are, ff that representation of them be just which the comparer has given. Against whom (if your Lordship espouses his cause) are you stirring up the supreme power of the nation Against whom does your Lordship arm the ministers of all denominations, particularly our brethren of the Established Church inciting them to point us out to their several congregations as not fit to live upon the earth. The effects of this have already appeared in many parts both of Devonshire and Cornwall. Nor have I known any considerable riot in any part of England for which such preaching did net pave the way. 14. I beg leave to ask, Would it be a satisfaction to your Lordship if national persecution were to return Does your Lordship desire to revive the old laws de haeretico comburendo 'Concerning the burning of heretics.' Would your Lordship rejoice to see the Methodists themselves tied to so many stakes in Smithfield Or would you applaud the execution, though not so legally or decently performed by the mob of Exeter Plymouth Dock, or Launceston My Lord, what profit would there be in our blood Would it be an addition to your Lordship's happiness, or any advantage to the Protestant cause, or any honor either to our Church or nation

To George James Stonehouse Date: COOKHAM, November 27 1750. You seem to admire the Moravians much. I love them, but cannot admire them (although I did once, perhaps more than you do now); and that for the following reasons : First. I do not admire the names they assume to themselves. They commonly style themselves 'The Brethren' or 'The Moravian Church.' Now, the former of these, 'The Brethren,' either implies that they are the only Christians in the world (as they were who were so styled in the days of the Apostles), or at least that they are the best Christians in the world, and therefore deserve to be emphatically so called. But is not even this a very high encomium upon themselves I should, therefore, more admire a more modest appellation.

2. I do not admire their dose, dark, reserved behavior, particularly toward strangers. The spirit of secrecy is the spirit of their community, often leading even into guile and dissimulation. One may observe in them much cunning, much art, much evasion and disguise. They often appear to be what they are not, and not to be what they are. They so study to become all things to all men, as to take the color and shape of any that are near them directly contrary to that openness, frankness, and plainness of speech so manifest in the Apostles and primitive Christians. 3. I do not admire their confining their beneficence to the narrow bounds of their own Society. This seems the more liable to exception as they boast of possessing so immense riches. In his late book the Count particularly mentions how many hundred thousand florins a single member of their Church has lately expended and how many hundred thousand crowns of yearly rent the nobility and gentry only of his Society enjoy in one single country. Meantime do they, all put together, expend one hundred thousand, yea, one thousand or one hundred, in feeding the hungry or clothing the naked of any sorry but their own 4. I do not admire the manner wherein they treat their opponents. I cannot reconcile it either to love, humility or sincerity. Is utter contempt or settled disdain consistent with love or humility And can it consist with sincerity to deny any charge which they know in their conscience is true to say those quotations are unjust which are literally copied from their own books to affirm their doctrines am mis-represented when their own sense is given in their own words to cry, 'Poor man! He is quite dark; he is utterly blind; he knows nothing of our doctrines!' though they cannot point out one mistake this blind man has made or confute one assertion he has advanced Fourthly. I least of all admire the effects their doctrine has had on some who have lately begun to hear them. For -

3. This preaching has greatly impaired, if not destroyed, the love of their neighbor in many souls. They no longer burn with love to all mankind, with desire to do good to all. They are straitened in their own bowels, their love is confined to narrower and narrower bounds, till at length they have no desire or thought of doing good to any but those of their own community. If a man was before a zealous member of our Church, groaning for the prosperity of our Zion, it is past; all that zeal is at an end: he regards the Church of England no more than the Church of Rome; his tears no longer fall, his prayers no longer ascend, that God may shine upon her desolations. The friends that were once as his own soul are now more to him than other men. All the bands of that formerly endeared affection are as threads of tow that have touched the fire. Even the ties of filial tenderness are dissolved. The child regards not his own parent; he no longer regards he womb that bare or the paps that gave him suck. Recent instances of this also are not wanting. I will particularize if required. Yea, the son leave his aged father, daughter her mother, in want of the necessities of life. I know the persons; I have myself relieved them more than once: for that was 'corban' whereby they should have been profited. 4. These humble preachers utterly destroy the humility of their hearers, who are quickly wiser than all their former teachers; not because they 'keep Thy commandments' (as the poor man under the law said), but because they allow no commandments at all. In a few days they are 'wiser in their own eyes than seven men that can render a reason.' 'Render a reason! Aye, there it is. Your carnal reason destroys you. You are for reason: I am for faith.' I am for both. For faith to perfect my reason, that, by the Spirit of God not putting out the eyes of my understanding, but enlightening them more and more, I may 'be ready to give' a clear scriptural 'answer to every man that asketh' me 'a reason of the hope that is in' me.

To Ebenezer Blackwell Date: BRISTOL March 5, 1751. The note delivered to me on Sunday night, which ran in these words, 'I am not determined when I shall leave London,' convinces me that I must not expect to see the writer of it at our approaching Conference. This is indeed deserting me at my utmost need, just when the Philistines are upon me. But I am content; for I am well assured the Lord is not departed from me. Is it not best to let all these things sleep to let him do just what he will do; and to say nothing myself good or bad, concerning it, till his mind is more cool and able to bear it I persuade myself neither Mrs. Blackwell, nor Mr. Lloyd Samuel Lloyd, whose name Wesley sometimes spells 'Loyd.' or you will be wanting in your good offices. And will you not likewise advise and comfort her who is now likely to stand in need of every help You see how bold a beggar I am. I can't be satisfied yet, without asking you to do more for dear sir, Your most affectionate servant.

To John Bennet Date: BRISTOL March 12, 1751. MY DEAR BROTHER, Our building obliges me to return to London. So that my journey into the North must be deferred a little longer. I expect to leave London on the 27th instant; to be at Wednesbury the 31st, and at Alpraham on Thursday, April 4; whence I think (at present) to go on to Munchester. The Saturday following I am to be at Whitehaven. The Wednesday and Thursday in Easter week I can spend wherever you think proper. I propose taking Leeds in my return from Newcastle. We should all have been glad to see you here. I hope you both enjoy health both of body and mind. I am Your affectionate brother. PS. Perhaps you could spare time to visit Newcastle this spring. I should be glad to see Mr. Bodily. This seems to be John Baddeley, Rector of Hayfield. See note to letter of Oct. 31, 1755.

To his Wife TETSWORTH, 42 miles from London. March 27, 1751. MY DEAR MOLLY, Do I write too soon Have not you above all the people in the world a right to hear from me as soon as possibly I can You have surely a fight to every proof of love I can give and to all the little help which is in my power. For you have given me even your own self. O how can we praise God enough for making us helps meet for each other! I am utterly astonished at His goodness. Let not only our lips but our lives show forth His praise! Will you be so kind as to send word to T. Butts Thomas Butts had been the Wesleys' traveling companion. On April 19, 1744, Charles Wesley sent him to Wednesbury with 60, which he had collected for the sufferers in the riots. He traveled with John Wesley in Sept. 1746. On Feb. 8, 1753, proposals were made for devolving all temporal affairs on the Stewards, and a circular was sent out in which Thomas Butts and William Briggs announced that they had been invested with the care of printing and publishing. A letter from Butts to Wesley (Arminian Mag. 1779, p. 258) dated Oct. 31, 1750, on 'The duty of all to pay their debts,' shows that he was 'honest as honesty itself.' Mrs. Hannah Butts, on whom Charles Wesley wrote some memorial verses, may have been his wife. He seems to have retired about 1759. that Mr. Williams Anthony Williams was a Bristol Methodist, at whose house Wesley was a frequent guest in 1739. He may have lent Wesley this money to pay Richard Thyer. See Journal Diary, ii. 175, 181. of Bristol will draw upon him in a few days for twenty pounds (which I paid Rd. Thyer in full), and that he may call upon you for the money

To Ebenezer Blackwell Date: MANCHESTER, April 7, 1751. Mr. Lloyd thinks it absolutely needful that a friend or two of my wife should meet Mr. Blisson and a friend or two of his, in order to persuade him (if it can be done) to come to an account as to what remains in his hand. If Mr. Lloyd and you would take this trouble on yourselves, I do not doubt but the affair would end well. We have hitherto had a very rough but a very prosperous journey. I only want more time; there being so many cams to various parts that I cannot possibly answer them all between this and Whitsuntide. O what reason have we to put forth all our strength! For what a Master do we serve! I trust we shah never be weary of His service. And why should we ever be ashamed of it I am persuaded Mrs. Blackwell and you do not forget me nor her that is as my own soul. I am, dear sir, Your affectionate servant.

To the Rector and Fellows of Lincoln College Ego Johannes Wesley, Collegii Lincolniensis in Academia Oxoniensi Sodus, quicquid mihi juris est in praedicta Societate, ejusdem Rectori et Sociis sponte ac libere resigno: Ills universis et singulis perpetuam pacem ac omnimodam in Christo felicitatem exoptans. 'LONDON, June 1, 1751. 'I, John Wesley, Fellow of Lincoln College Oxford, do hereby spontaneously and freely resign whatever fights I possess in the aforesaid Society to the Rector and Fellows of the same; wishing to all and each of them perpetual peace and every species of felicity in Christ. Londini: Kalendis Junei: Anno Salutis Milleslmo, Septingentesimo, Quinquagesimo Primo.

London, August 3. I heartily concur with you in dealing with all, not only with disorderly walkers, but also triflers, aa, ppa, the effeminate and busybodies, as with M. F. See C. Wesley's Journal, ii. 90-1. He heard Michael Fenwick preach at Leeds () on Aug. 5. 'It was beyond description.... I talked closely with him, utterly averse to working, and told him plainly he should either labor with his hands or preach no more. He hardly complied, though he confessed it was his ruin, his having been taken off his business. I answered I would repair the supposed injury, by setting him up again in his shop.' See letter of Sept. 12, 1755. See also ibid. p. 94: 'I heard J. J., the drummer, again, and liked him worse than at first' I spoke to one this morning, so that I was even amazed at myself. London, August 8. We must have forty itinerant preachers, or drop some of our Societies. You cannot so well judge of this without seeing the letters I receive from all parts. London, August 15. If our preachers do not, nor will not, spend all their time in study and saving souls, they must be employed dose in other work or perish. London, August 17. C. S. pleads for a kind of aristocracy, and says you and I should do nothing without the consent of all the preachers; otherwise we govern arbitrarily, to which they cannot submit. Whence is this Cullompton, August 24. Oh that you and I may arise and stand upright! See next letter for Charles Wesley's verdict. I quite agree with you: let us have but six, so we are all one. I have sent one more home to his work. We may trust God to send forth more laborers; only be not unwilling to receive them, when there is reasonable proof that He has sent them. Wesley says on Aug. 21 that in Wiltshire and Devonshire he 'found more and more proof that the poor wretch Wheatley whom we had lately disowned was continually laboring to poison our other preachers' See Journal, iii. 535.

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 John Downes Date: LONDON, December 10, 1751. MY DEAR BROTHER, I thank C. Herrington for his letter. Is 'C. Herrington' Brother Errington See letter of Jan. 8, 1757. He should not fail to write whenever he sees occasion. If you are straitened for preachers, could not you make use of George Atchinson from Stockton for a time I suppose James Tucker also is now with you. From Whitehaven. See letter of Nov. 7. He is, I verily believe, honest of heart; but a little too wise h his own eyes. Speak plainly to him, if you should ever hear that anything is amiss in his preaching or conversation. Brother Reeves will be here in a day or two. But he cannot return into the North yet. I wish you would regulate a little at a time, as you find your health will permit. But you must carefully guard against any irregularity, either as to food, sleep, or labor. Your water should be neithr quite warm (for fear of relaxing the tone of your stomach) nor quite cold. Of all flesh, mutton is the best for you; of all vegetables turnips, potatoes, and apples (roasted, boiled, or baked) if you can bear them. Take care you do not lose anything you have learned already, whether you learn more or not. You must needs be here (if alive) the 1st of March at our Conference. The Conference was held in Leeds in May; but the name of John Downes is among those attached to the agreement given in the Journal iv. 9, and dated Jan. 29, 1752. None will he present but those we invite. How apt is the corruptible body to press down the soul! But all shall work together for good. Now you can sympathize a little with me. We must expect no thanks from man. Evil for good will be our constant portion here. But it is well. The Lord is at hand. I am Your affectionate friend and brother.

And all this, I conceive, is clearly declared in one single passage of Scripture: 'The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes. More to he desired am they than gold, yea, than much fine gold ; sweeter also than honey and the honeycomb.' They are both food and medicine; they both refresh, strengthen, and nourish the soul. Not that I would advise to preach the law without the gospel, any more than the gospel without the law. Undoubtedly both should be preached in their turn; yea, both at once, or both in one. All the conditional promises are instances of this. They are law and gospel mixed together. According to this model, I should advise every preacher continually to preach the law the law grafted upon, tempered by, and animated with the spirit of the gospel. I advise him to declare explain, and enforce every command of God. But meantime to declare in every sermon (and the more explicitly the better) that the flint and great command to a Christian is, 'Believe in the Lord Jesus Christ': that Christ is all in all, our wisdom, righteousness, sanctification, and redemption; that all life, love, strength are from Him alone, and all freely given to us through faith. And it will ever be found that the law thus preached both enlightens and strengthens the soul; that it both nourishes and teaches; that it is the guide, ' food, medicine, and stay' of the believing soul.

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.

Hence it is that (according to the constant observation I have made in all parts both of England and Ireland) preachers of this kind (though quite the contrary appears at firs) spread death, not life, among their hearers. As soon as that flow of spirits goes off, they are without life, without power, without any strength or rigor of soul; and it is extremely difficult to recover them, because they still cry out, 'Cordials, cordials!' of which they have had too much already, and have no taste for the food which is convenient for them. Nay, they have an utter aversion to it, and that confirmed by principle, having been taught to call it husks, if not poison. How much more to those bitters which are previously needful to restore their decayed appetite! This was the very case when I went last into the North. For some time before my coming John Downes had scarce been able to preach at all: the three others in the Round were such as styled themselves 'gospel preachers.' When I came to review the Societies, with great expectation of finding a vast increase, I found most of them lessened by one third; one entirely broken up; that of Newcastle itself was less by an hundred members than when I visited it before; and of those that remained, the far greater number in every place were cold, weary, heartless and dead. Such were the blessed effects of this gospel-preaching, of this new method of preaching Christ!

3. You next undertake to prove 'the most insufferable pride and vanity of the Methodists' (sect. iii. p. 12, c.). For this end you quote five passages from my Journals and one from the third Appeal. The first was wrote in the anguish of my heart, to which I gave vent (between God and my own soul) by breaking out, not into 'confidence or boasting,' as you term it, but into those expressions of bitter sorrow, 'I went to America to convert the Indians; but oh, who shall convert me' (Journal, i. 418). Some of the words which follow you have picked out, and very honestly laid before your reader, without either the beginning or end, or one word of the occasion or manner wherein they were spoken. Your next quotation is equally fair and generous: 'Are they read in philosophy So was I, c.' (i. 422, c.). This whole 'string of self-commendation,' as you call it, being there brought, ex professo, to prove that, notwithstanding all this, which I once piqued myself upon, I was at that hour in a state of damnation! The third is a plain narrative of the manner wherein many of Bristol expressed their joy on my coming unexpectedly into the room after I had been some time at London (ii. 457). And this, I conceive, will prove the charge of high treason as well as that of 'insufferable pride and vanity.' You say, fourthly: 'A dying woman, who had earnestly desired to see me, cried out as I entered the room, "Art thou come, thou blessed of the Lord"' (ii. 483). She did so. And what does this prove The fifth passage is this: '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."' See letters of June 11, 1747, sect. 20 (to Bishop Gibson), and Nov. 26, 1762. My meaning is, I found such freedom of thought and speech (jargon, stuff, enthusiasm to you) that me-thought, could I have then spoken to all the world, they would all have shared in the blessing.

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.'

'He represents them,' you say, 'in the blackest colors; yet declares in the main they are some of the best people in the world. His love and esteem for them increases more and more. His own disciples among the Methodists go over to them in crowds. But still Methodism is the strongest barrier against the Moravian doctrines and principles.' Sir, I bear you witness you have learned one principle at least from those with whom you have lately conversed namely, that no faith is to be kept with heretics; of which you have given us abundant proof. For you know I have fully answered every article of this charge, which you repeat as if I had not opened my lips about it. You know that there is not one grain of truth in several things which you here positively assert. For instance: 'His love and esteem of them increases more and more.' Not so; no more than my love and esteem for you. I love you both; but I do not much esteem either. Again: 'His own disciples among the Methodists go over to them in crowds.' When Where I know not that ten of my disciples, as you call them, have gone over to them for twice ten months. O sir, consider! How do you know but some of your disciples may tell your name 17. With the same veracity you go on: 'In the Character of a Methodist those of the sect are described as having all the virtues that can adorn the Christian profession. But in their Journals you find them waspish, condemning all the world except themselves; and among themselves perpetual broils and confusions, with various other irregularities and vices.' I answer: (1) The tract you refer to (as is expressly declared in the Preface) does not describe what the Methodists are already; but what they desire to be, and what they will be then when they fully practice the doctrine they hear. (2) Be pleased to point the pages in my Journals which mention those 'various irregularities and vices.' Of their 'perpetual broils and confusions' I shall speak under their proper head.

The first you preface thus: 'Upon the people's ill usage (or supposed ill usage) of Mr. Wesley in Georgia, and their speaking of all manner of evil falsely (as he says) against him, and trampling under-foot the word after having been very attentive to it, what an emotion in him is hereby raised I "I do hereby bear witness against myself that I could scarce refrain from giving the lie to experience and reason and Scripture all together."' The passage as I wrote it stands thus: 'Sunday, March 7. I entered upon my ministry at Savannah. In the Second Lesson (Luke xviii.) was our Lord's prediction of the treatment which He Himself, and consequently His followers, were to meet with from the world.... 'Yet, notwithstanding these plain declarations of our Lord, notwithstanding my own repeated experience, notwithstanding the experience of all the sincere followers of Christ whom I ever talked with, read, or heard of nay, and the reason of the thing evincing to a demonstration that all who love not the light must hate him who is continually laboring to pour it in upon them I do here bear witness against myself that when I saw the number of people crowding into the church, the deep attention with which they received the word, and the seriousness that afterwards sat on all their faces, I could scarce refrain from giving the lie to experience and reason and Scripture all together. I could hardly believe that the greater, the far greater part of this attentive, serious people would hereafter trample under-foot that word, and say all manner of evil falsely of him that spoke it.' (i. 176-9.) Sir, does this prove me guilty of skepticism or infidelity, of doubting or denying the truth of Revelation Did I speak this 'upon the people using me ill and saying all manner of evil against me' Or am I here describing 'any emotion raised in me hereby' Blush, blush, sir, if you can blush. You had here no possible room for mistake. You grossly and willfully falsify the whole passage to support a groundless, shameless accusation.

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!

Upon this you descant: 'The legislature has at several times made Acts for pressing men. But no matter for this; touch but a Methodist, and all may perish rather than a soldier be pressed. He who had before bound himself not to speak a title of worldly things is now bawling for liberty and property.' Very lively this! But I hope, sir, you do not offer it by way of argument. You are not so unlearned in the law as not to know that the legislature is out of the question. The legislature six years ago did not appoint press-gangs but legal officers to press men. Consequently this is no proof and find another if you can) of our undutiful behavior to the civil powers. 32. 'Another natural consequence,' you say, 'of Methodism is their mutual jealousies and envyings, their manifold divisions, fierce and rancorous quarrels, and accusations of one another.' I shall carefully attend whatever you produce on this head; and if you prove this, I will grant you all the rest. You first cite those words: 'Musing on the things that were past, and reflecting how many that came after me were preferred before me, I opened my Testament on those words: "The Gentiles, which followed not after righteousness, have attained to righteousness; but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness"' (ii. 324). And how does this prove the manifold divisions and rancorous quarrels of the Methodists Your second argument is: 'Mr. Whitefield told me he and I preached two different gospels''(his meaning was that he preached particular and I universal redemption); 'and therefore he would not join with me, but publicly preach against me' (sect. xix. p. 341, c.). Well, sir, here was doubtless a division for a time; but no fierce and rancorous quarrel yet. You say, thirdly: 'They write and publish against each other.' True; but without any degree either of fierceness or rancor. You assert, fourthly: 'Mr. Wesley in his sermon on Free Grace opposes the other for the horrible blasphemies of his horrible doctrine.' Sir, away with your flourishes, and write plain English: I opposed the doctrine of Predestination, which he held; but without any degree either of rancor or fierceness. Still, therefore, you miss the mark.

You quote, fifthly, these words: 'I spent an hour with Stonehouse. Oh what paa, "persuasiveness of speech," is here! Surely all the deceivableness of unrighteousness.' (Journal. ii. 394.) But there was no fierceness or rancor on either side. The passage, a fragment of which you produce as a sixth argument, stands thus: 'A few of us had a long conference together. Mr. Cennick now told me plainly he could not agree with me, because I did not preach the truth, particularly with regard to Election.' He did so; but without any rancor. We had a long conference; but not a fierce one. (ii. 408-9.) You, seventhly, observe, 'What scurrility of language the Moravians throw out against Mr. Wesley!' Perhaps so. But this will not prove that 'the Methodists quarrel with each other.' 'And how does he turn their own artillery upon them!' This is your eighth argument. But if I do, this no more proves the 'mutual quarrels of the Methodists' than my turning your own artillery upon you. 33. Having, by these eight irrefragable arguments, dearly carried the day, you raise your crest, and cry out, 'Is this Methodism And reign such mortal feuds in heavenly minds' Truly, sir, you have not yet brought one single proof (and yet I dare say you have brought the very best you have) of any such feuds among the Methodists as may not be found among the most heavenly-minded men on earth. But you are resolved to pursue your victory, and so go on: 'What are we to think of these charges of Whitefield and Wesley and the Moravians one against another' The Moravians, sir, are out of the question; for they are no Methodists: and as to the rest, Mr. Whitefield charges Mr. Wesley withholding Universal Redemption, and I charge him with holding Particular Redemption. This is the standing charge on either side. And now, sir, 'what are we to think' Why, that you have not proved one point of this charge against the Methodists. However, you stumble on: 'Are these things so Are they true, or are they not true If not true, they are grievous calumniators; if true, they are detestable sectarists. Whether true or false, the allegation stands good of their fierce and rancorous quarrels and mutual heinous accusations.'

Sir, you run very fast. And yet I hope to overtake you by-and-by. 'Mr. Wesley,' you say, 'has preached against the Moravians since he quarreled with them.' Sir, I never quarreled with their persons yet: I did with some of their tenets long ago. He 'gives them a box on the ear with the one hand and embraces them with the other.' That is, I embrace what is good among them, and at the same time reprove what is evil. 'who first brought over this wicked generation' Not I, whether they be wicked or not. I once thought I did; but have since then seen and acknowledged my mistake. 'Who made a Moravian his spiritual guide' Not I, though I have occasionally consulted several. 'who fanaticized his own followers and deprived them of their senses' Not I. Prove it upon me if you can. 'whose Societies (by his own confession) run over in shoals to Moravianism, forty or fifty at a time' Truly not mine. Two-and-fifty of Kingswood Society ran over to Calvinism; and, a year before, part of Fetter Lane Society gradually went over to the Moravians. But I know none of ours that went over 'in shoals.' They never, that I remember, gained five at a time; nor fifty in all, to the best of my knowledge, for these last ten years. 'Would they' (of Fetter Lane) 'have split on this rock, if they had not first been Methodists' Undoubtedly they would; for several of them had not first been Methodists. Mr. Viney, for instance (as well as several others), was with the Germans before ever he saw me. 'Lastly: where is the spawn of Moravianism working so strongly as in the children of Methodism' If you mean the errors of Moravianism, they are not working at all in the generality of the children of Methodism; the Methodists in general being thoroughly apprized of and fully guarded against them. So much for your modest assertion that the Methodists in general are 'all together by the ears'; the very reverse of which is true. They are in general in perfect peace. They enjoy in themselves 'the peace of God which passeth all understanding.' They are at peace with each other; and, as much as lieth in them, they live peaceably with all men.

37. Your next charge is that 'Methodism has a tendency to undermine morality and good works' (sect. xx. p. I46, c.). To prove this You assert, first: 'That the Methodists are trained up to wait in quietness for sudden conversion; whence they are naturally led to neglect the means of salvation.' This is a mistake all over. For neither are they taught to wait in quietness (if you mean any more than patience by that term) for either sudden or gradual conversion; neither do they, in fact, neglect the means. So far from it, that they are eminently exact in the use of them. You assert, secondly: 'The doctrine of assurance of pardon and salvation, present and future, causes a false security, to the neglect of future endeavors.' Blunder upon blunder again. That all Christians have an assurance of future salvation is no Methodist doctrine; and an assurance of present pardon is so far from causing negligence, that it is of all others the strongest motive to vigorous endeavors after universal holiness. You assert, thirdly: 'Impulses and impressions, being made the rule of duty, will lead into dangerous errors.' Very true; but .the Methodists do not make impulses and impressions the rule of duty. They totally disclaim any other rule of duty than the written Word. You assert, fourthly: 'A claim of unsinning perfection' (I mean by perfection the loving God with all our heart) 'drives some into frenzies, others into despair.' Sir, I doubt the fact. You assert, fifthly: 'The Moravian Methodists trample down morality, and multitudes of the Wesleyans have been infected.' 'The Moravian Methodists'! You may as well say the Presbyterian Papists. The Moravians have no connection with the Methodists. Therefore, whatever they do (though you slander them too), they and not we are to answer for. The Methodists at present, blessed be God, are as little infected with this plague (of condemning or neglecting good works) as any body of people in England or Ireland. 38. From these loose assertions you proceed to quotations from my writings, every one of which I shall consider, to show that, not in one or two, but in every one, you are a willful prevaricator and false accuser of your neighbor.

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:

'They speak of holiness 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 neighbor.' (ii. 275). And this you term 'disparaging good works' I Sir, these things, considered barely as to the opus operatum, are not good works. There must be something good in the heart before any of our works are good. Insomuch that, 'though I give all my goods to feed the poor, and have not' this, 'it profiteth me nothing.' You observe, by the way, 'The Mystic divinity was once the Methodists' doctrine.' Sir, you have stepped out of the way only to get another fall. The Mystic divinity was never the Methodists' doctrine. They could never swallow either John Tauler or Jacob Behmen; although they often advised with one that did. 39. You say, seventhly: 'I do not find that Mr. Wesley has ever cited those express passages of St. James.' Sir, what if I had not (I mean in print.) I do not cite every text from Genesis to the Revelation. But it happens I have. Look again, sir; and by-and-by you may find where. You say, eighthly: 'Mr. Wesley affirms that the condition of our justification is faith alone, and not good works.' Most certainly I do. And I learned it from the Eleventh and Twelfth Articles and from the Homilies of our Church. If you can confute them, do. But I subscribe to them both with my hand and heart. You say, ninthly: 'Give me leave to make a remark. The Methodists wandered many years in the new path of salvation by faith and works, which was the time, too, of their highest glory and popularity. During this time they were seducing their disciples into the most destructive errors.' Excuse me, sir. While they preached salvation by faith and works, they had no disciples at all, unless you term a few pupils such; nor had they any popularity at all. They then enjoyed what they always desired) a quiet, retired life. But, whatever disciples we had, they were not seduced by us into the error of justification by works. For they were in it before ever they saw our face or knew there were such men in the world.

You say, tenthly: 'Mr. Wesley only contends that it is possible to use them without trusting in them.' Not in that page; because the proposition I am confuting is, 'It is not possible to use them without trusting in them.' (ii. 330.) You added: 'And now, are not such disparaging expressions' (a mere possibility of using them without trusting in them) 'a great discouragement to practice' O sir, when will you deviate into truth Dare you affirm, without any regard to God or man, 'Mr. Wesley only contends for a mere possibility of using the means without trusting in them' To go no farther than the very first page you refer to (ii. 350), my express words are these: 'I believe the way to attain faith is to wait for Christ in using all the means of grace. 'Because I believe these do ordinarily convey God's grace even to unbelievers.' Is this 'contending only for a mere possibility of using them without trusting in them' Not only in this and many other parts of the Journals, but in a sermon wrote professedly on the subject, I contend that all the ordinances of God are the stated channels of His grace to man, and that it is our bounden duty to use them all at all possible opportunities. So that to charge the Methodists in general, or me in particular, with undervaluing or disparaging them shows just as much regard for justice and truth as if you was to charge us with Mahometanism. 40. Tedious as it is to wade through so many dirty pages, I will follow you step by step a little farther. Your eleventh proof, that we 'undermine morality and good works,' is drawn from the following passage:

You are, indeed, somewhat pitiable in speaking wrong on this head, because you do it in ignorance. But this plea cannot be allowed when you gravely advance that trite, threadbare objection concerning the Lord's Supper, without taking any notice that I have answered it again and again, both to Mr. Church and to the late Lord Bishop of London. 41. Your thirteenth proof is this: 'Mr. Wesley has taught us that infirmities are no sins.' Sir, you have taught me to wonder at nothing you assert; else I should wonder at this. The words I suppose you refer to stand in the sermon on Salvation by Faith; though you do not choose to show your reader where they may be found, 'He that is by faith born of God sinneth not (1) by any habitual sin: nor (2) by any willful sin: nor (3) by any sinful desire; for he continually desireth the holy and perfect will of God: nor (4) doth he sin by infirmities, whether in act, word, or thought; for his infirmities have no concurrence of his will, and without this they are not properly sins.' And this you seriously declare 'is a loophole to creep out of every moral and religious obligation'! In the same paragraph you say I have strongly affirmed that 'all our works and tempers are evil continually; that our whole heart is altogether corrupt and abominable, and consequently our whole life; all our works, the most specious of them, our righteousness, our prayers, needing an atonement themselves' (i. 423, 464; ii. 89, 249-50See letter of July 31, 1739.). I do strongly affirm this. But of whom In all these places but the last of myself only. In every one but this I speak in the singular number, and of myself when confessedly an unbeliever. And of whom do I speak in that last place Of unbelievers, and them only. The words are, 'All our tempers and works in our natural state are only evil continually.' Now, sir, where is your loophole to creep out If you have none, I fear every impartial man will pass sentence upon you that you have no regard either to moral or religious obligations.

I have now weighed every argument you have brought to prove that the 'Methodists undermine morality and good works.' A grievous charge indeed! But the more inexcusable is he who advances it but is not able to make it good in any one single instance. Pardon my pertness, sir, in not barely affirming (that is your manner) but proving this; nay, and in telling you that you cannot make amends to God, to me, or to the world without a retractation as public as your calumny. 42. You add: 'How the case stands, in fact, as to the number of converts among the Methodists and real reformation of life to the certain and known duties of the gospel is matter of difficult determination.' Not at all. What is easier to be determined than (1) that A. B., of Exeter, or Tiverton, was for many years a notorious drunkard, common swearer, or Sabbath-breaker (2) that he is not so now; that he is really reformed from drunkenness, swearing, Sabbath-breaking, to sobriety and the other certain and known duties of the gospel 'But from what inquiry' you 'can make there is no reason to think them, for the generality, better than their neighbors.' 'Better than their neighbors' I Why, are they no worse than their neighbors' Then, what have you been doing all this time But, whether they are better or worse than their neighbors, they are undeniably better than themselves: I mean, better than they were before they heard this preaching 'in the certain and known duties of the gospel.' But you desire us to 'consider their black art of calumny; their uncharitableness; their excessive pride and vanity; their skepticism, doubts, and disbelief of God and Christ; their disorderly practices and contempt of authority; their bitter envying and inveterate broils among themselves; their coolness for good works.' Sir, we will consider all these when you have proved them. Till then this is mere brutum fulmen. 43. You proceed: 'If we take Mr. Wesley's own account, it falls very short of any considerable reformation.' You mean, if we take that part of his account which you are pleased to transcribe. Atticam elegantiam! But let any impartial man read my whole account, and then judge. However, hence you infer that 'the new reformers have made but a slow and slight progress in the reformation of manners.'

'And yet, in spite of all the malice and wisdom and strength, not only of men, but of "principalities and powers," of the "rulers of the darkness of this world," of the "wicked spirits in high places," there are thousands found who are "turned from dumb idols to serve the living and true God." What an harvest, then, might we have seen before now, if all who say they are "on the Lord's side" had come, as in all reason they ought, "to the help of the Lord against the mighty"! Yea, had they only not opposed the work of God, had they only refrained from His messengers, might not the trumpet of God have been heard long since in every corner of our land and thousands of sinners in every county been brought to "fear God and honor the King"' 44. Without any regard to this, your next assertion is, 'That the Methodists are carrying on the work of Popery' (sect. xxi. p. 164, c.). This also being a charge of a very high nature, I shall particularly consider whatever you advance in defense of it. Your first argument is: 'They have a strain of jesuitical sophistry, artifice, and craft, evasion, reserve, equivocation, and prevarication.' So you say. But you do not so much as aim at any proof. Your second argument is: 'Mr. Wesley says, where a Methodist was receiving the sacrament, God was pleased to let him see a crucified Savior.' Sir, Mr. Wesley does not say this. It is one that occasionally wrote to him. But if he had, what would you infer that he is a Papist Where is the consequence Why, you say, 'Was not this as good an argument for transubstantiation as several produced by the Papists' Yes, exactly as good as either their arguments or yours that is, just good for nothing. Your third argument runs thus: 'We may see in Mr. Wesley's writings that he was once a strict Churchman, but gradually put on a more catholic spirit, tending at length to Roman Catholic. He rejects any design to convert others from any communion, and consequently not from Popery.'

But this has no resemblance to Popish confession; of which you are very sensible. For you cite my own words: 'The Popish confession is the confession made by a single person to a priest. Whereas this is the confession of several persons conjointly, not to a priest, but to each other.' You add: 'Will Mr. Wesley abide by this, and freely answer a question' I will. For I desire only, 'by manifestation of the truth, to commend myself to every man's conscience in the sight of God.' Your question is, 'After private confessions taken in their bands, are not reports made to Mr. Wesley' I answer, No; no reports are made to me of the particulars mentioned in private bands. 'Are no delinquents, male and female, brought before him separately and confessed by him' No; none at all. You ask, 'How, then, do I know the outward and inward states of those under my care' I answer, By examining them once a quarter more or less, not separately, but ten or fifteen together. Therefore every unprejudiced person must see that there is no analogy between the Popish confession to a priest and our confessing our faults one to another and praying one for another, as St. James directs. Consequently neither does this argument, though urged with all your art and force, amount to any shadow of proof that 'the Methodists are carrying on the work of Popery.' 46. Your sixth argument, such as it is, stands thus: 'Another tendency to Popery appears by the notion of a single drop of Christ's blood being a sufficient atonement for the sins of the whole world. For, however pious this may appear, it is absolutely false and Papistical.' Sir; this argument is perfectly new, and entirely your own. It were great pity to disturb you in the enjoyment of it.

But the dreadful one you reserve for the last namely, our 'recommending Popish books. One is the Life of Mr. De Renty, of which Mr. Wesley has published an extract.' To prove your inimitable fairness here, you scrape up again all the trash wherein the weak writer of that Life abounds and which I had pared off and thrown away. Sir, could you find nothing to your purpose in the extract itself I fancy you might; for I have purposely left in two or three particulars to show of what communion he was, which I did not think it right to conceal. You go on: 'Francis of Sales is another Papist much commended by Mr. Wesley; and who, he doubts not, is in Abraham's bosom. He is the Methodist's bosom friend.' I believe he is in Abraham's bosom; but he is no bosom friend of the Methodists. I question whether one in five hundred of them has so much as heard his name. And as for me, neither do I commend him much, nor recommend him at all. His Life I never saw, nor any of his works but his Introduction to an Holy Life. This the late Dr. Nichols William Nichols (1664-1712), Canon of Chichester and Rector of Selsey, who published important theological works. translated into English, published, and strongly recommended. Therefore, if this be a proof of promoting Popery, that censure fails, not on me, but him. I have now considered all the arguments you have brought to prove that the Methodists are carrying on the work of Popery. And I am persuaded every candid man, who rightly weighs what has been said with any degree of attention, will clearly see, not only that no one of those arguments is of any real force at all, but that you do not believe yourself; you do not believe the conclusion which you make as if you would prove: only you keep close to your laudable resolution of throwing as much dirt as possible. 48. It remains only to gather up some of your fragments, as still farther proofs of your integrity.

You graciously say: 'I do not lay much stress upon the charge of some of the angry Moravians against Mr. Wesley and brother for preaching Popery.' Sir, if you had, you would only have hurt yourself. For (1) the Moravians never, that I know of, brought this charge at all; (2) when Mr. Cennick and two other Predestinarians (these were the persons) affirmed they had heard both my brother and me preach Popery, they meant neither more nor less thereby than the doctrine of Universal Redemption. 'Some connection between the doctrines of Methodists and Papists hath been shown through this whole Comparison.' Shown! But how By the same art of wire-drawing and deciphering which would prove an equal connection between the Methodists and Mahometans. 'Jesuits have often mingled and been the ringleaders among our enthusiastic sectaries.' Sir, I am greatly obliged to you for your compliment, as well as for your parallel of Mr. Faithful Commin. A Dominican friar examined in 1567 before Queen Elizabeth and Archbishop Parker. He escaped to Rome, and received 2,000 ducals from the Pope for his good service. See The Enthusiasm of Methodists and Papists Compared, i. 133. And pray, sir, at what time do you think it was that I first mingled with those enthusiastic sectaries when I came back from Germany, or when I returned from Georgia, or while I was at Lincoln College Although the plot itself might be laid before, when I was at Christ Church or at the Charterhouse School. But 'a Jesuit's or enthusiast's declaring against Popery is no test of their sincerity.' Most sure: nor is a nameless person's declaring against Methodism any proof that he is not a Jesuit. I remember well, when a well-dressed man, taking his stand not far from Moor fields, had gathered a large company, and was vehemently asserting that 'those rogues the Methodists were all Papists,' till a gentleman coming by fixed his eye on him, and cried, 'Stop that man! I know him personally: he is a Romish priest.' I know not that anything remains on this head which bears so much as the face of an argument. So that, of all the charges you have brought (and truly you have not been sparing), there is not one wherein your proof falls more miserably short than in this that 'the Methodists are advancing Popery.'

49. I have at length gone through your whole performance, weighed whatever you cite from my writings, and shown at large how far those passages are from proving all or any part of your charge. So that all your attempt to build on them, of the pride and vanity of the Methodists; of their shuffling and prevaricating; of their affectation of prophesying; laying claim to the miraculous favors of Heaven; unsteadiness of temper; unsteadiness in sentiment and practice; art and cunning; giving up inspiration and extraordinary calls; skepticism, infidelity, Atheism; uncharitableness to their opponents; contempt of order and authority; and fierce, rancorous quarrels with each other; of the tendency of Methodism to undermine morality and good works; and to carry on the good work of Popery; all this fabric falls to the ground at once, unless you can find some better foundation to support it. (Sects. iii.-vi.; ix., xi.-xv.; xviii.-xxi.)

50. These things being so, what must all unprejudiced men think of you and your whole performance You have advanced a charge, not against one or two persons only, but indiscriminately against an whole body of people, of His Majesty's subjects, Englishmen, Protestants, members, I suppose, of your own Church; a charge containing abundance of articles, and most of them of the highest and blackest nature. You have prosecuted this with unparalleled bitterness of spirit and acrimony of language; using sometimes the most coarse, rude, scurrilous terms, sometimes the keenest sarcasms you could devise. The point you have steadily pursued in thus prosecuting this charge is first to expose the whole people to the hatred and scorn of all mankind, and next to stir up the civil powers against them. And when this charge comes to be fairly weighed, there is not a single article of it true I The passages you cite to make it good are one and all such as prove nothing less than the points in question; most of them such as you have palpably maimed, corrupted, and strained to a sense never thought of by the writer; many of them such as are flat against you, and overthrow the very point they are brought to support. What can they think, but that this is the most shocking violation of the Christian rule 'Thou shalt love thy neighbour as thyself,' the most open affront to all justice and even common humanity, the most glaring insult upon the common sense and reason of mankind, which has lately appeared in the world If you say, 'But I have proved the charge upon Mr. Whitefield': admit you have (which I do not allow), Mr. Whitefield is not the Methodists; no, nor the Societies under his care; they are not a third, perhaps not a tenth, part of the Methodists. What, then, can excuse your ascribing their faults, were they proved, to the whole body You indict ten men. Suppose you prove the indictment upon one, will you therefore condemn the other nine Nay, let every man bear his own burthen, since every man must give an account of himself to God.

To Ebenezer Blackwell Date: EPWORTH, April 16, 1752. You was so kind as to say (if I did not misunderstand you) that you had placed the name of Richard Ellison among those who were to have a share of the money disposed of by Mr. Butterfield. Richard Ellison who married Wesley's sister Susanna had lost his property, and appealed to Wesley, who interested Blackwell in the case. See Stevenson's Wesley Family, pp. 283-4; and letter of July 3, 1751. Last night he called upon me. I find all his cows are dead, and all his horses but one; and all his meadow-land has been under water these two years (which is occasioned by the neglect of the Commissioners of the Sewers, who ought to keep the drains open): so that he has very little left to subsist on. Therefore the smallest relief could never be more seasonable than at this time.

I hope my brother puts forth all his strength among you, and that you have many happy opportunities together. Our best service attends both Mrs. Blackwell and you. We are now going round Lincolnshire, and hope to be at York in less than ten days. Have we any time to lose in this span of life I am, dear sir, Your very affectionate servant.

Therefore, when my brother was asked how he could reprint such an account after your Lordship had publicly disowned it, I do not at all wonder that 'he did not offer a single word in answer.' Whether this as well as my former letter, be 'mere rant and declamation' or plain and sober reason, I must refer to the world and your Lordship's own conscience. I am, my Lord, Your Lordship's most obedient servant.

To Ebenezer Blackwell Date: DUBLIN, July 20, 1752 Last month a large mob assaulted the new house here and did considerable damage. See Journal iv. 38. Several of the rioters were committed to Newgate. The bills were found against them all, and they were tried ten days since; but in spite of the clearest evidence, a packed jury brought them in 'Not guilty.' I believe, however, the very apprehension and trial of them has struck a terror into their companions. We now enjoy great quietness, and can even walk unmolested through the principled streets in Dublin. I apprehend my brother is not at all desirous of having those copies transferred to him. I cannot easily determine, till I have full information concerning the several particulars you touch upon, whether it be expedient to make such an alteration (though it would ease me much, or to let all things remain just as they are. Therefore I believe it will be best to take no farther step till I return to London. In reply to the letter of May 23 Blackwell had evidently advised that Wesley should be relieved of the management of his book affairs.

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

To Thomas Capiter Date: LONDON February 6, 1753. MY DEAR BROTHER It is a constant rule with us that no preacher should preach above twice a day, unless on Sunday or on some extraordinary time; and then he may preach three times. We know nature cannot long bear the preaching oftener than this, and therefore to do it is a degree of self-murder. Those of our preachers who would not follow this advice have all repented when it was too late. I likewise advise all our preachers not to preach above an hour at a time, prayer and all; and not to speak louder either in preaching or prayer than the number of hearers requires. You will show this to all our preachers; and any that desire it may take a copy of it. I am Your affectionate brother.

To Ebenezer Blackwall Date: YORK, May 16 1753. My wife joins me in wishing all blessing both to Mrs. Blackwell and you. I am, dear sir, Your affectionate servant. If you favor me with a line, you will please to direct to Leeds.

To Ebenezer Blackwell Date: BIRSTALL. May 28, 1753. I believe the harvest has not been so plenteous for many years as it is now in all the North of England; but the laborers are few. I wish you could persuade our friend Charles Wesley. to share the labor with me. One of us should in any wise visit both the North and Ireland every year. But I cannot do both. The time will not suffice, otherwise I should not spare myself. I hope my life (rather than my tongue) says, I desire only to spend and to be spent in the world. Our love and service always attend Mrs. Blackwell and you. I am, dear sir, Your very affectionate servant.

To George Whitefield BIRSTALL, May 28, 1753. MY DEAR BROTHER, Between forty and fifty of our preachers lately met at Leeds, all of whom, I trust, esteem you in love for your work's sake. I was desired by them to mention a few particulars to you, in order to a still firmer union between us. Several of them had been grieved at your mentioning among our people (in private conversation, if not in public preaching) some of those opinions which we do not believe to be true, such as 'a man may be justified and not know it,' that 'there is no possibility of falling away from grace,' and that 'there is no perfection in this fife.' They conceived that this was not doing as you would be done to, and that it tended to create not peace but confusion. They are likewise concerned at your sometimes speaking lightly of the discipline received among us, of societies, classes, bands, and of our rums in general, of some of them in particular. This they apprehended to be neither kind nor just, nor consistent with the profession which you at other times make. Above all, they had been troubled at the manner wherein your preachers (so I call those who preach at the Tabernacle) had very frequently spoken of my brother and me, partly in the most scoffing and contemptuous manner, relating an hundred shocking stories (such as that of Mary Popplestone and Eliz. Story) as unquestionable facts, and propagating them with diligence and with an air of triumph wherever they came. These things I was desired by all our brethren to mention. Two or three of them afterwards desired me in private to mention farther that when you were in the North your conversation was not so useful as was expected; that it generally turned not upon the things of God, but on trifles and things indifferent; that your whole carriage was not so serious as they could have desired, being often mixed with needless laughter; and that those who scrupled any levity of behavior, and endeavored always to speak and act as seeing God, you rather weakened than strengthened, intimating that they were in bondage or weak in faith.

I am persuaded you will receive these short lines in the same lo, e wherein I write them. That you may prosper more and more, both in your soul and in your labors, is the hearty desire of, my dear brother, Wesley endorsed this letter 'My letter to G. Whitd. He denies all!' Your affectionate fellow laborer.

To Dr. Robertson Date: BRISTOL, September 24 1753. The treatise itself gave me a stronger conviction than ever I had before both of the rapaciousness and unsatisfactoriness of the mathematical method of reasoning on religious subjects. Extremely rapacious it is; for ff we slip but in one line, an whole train of errors may follow: and utterly unsatisfactory, at least to me, because I can never be sufficiently assured that this is not the case. The first two books, although doubtless they are a fine chain of reasoning, yet gave me the less satisfaction, because I am clearly of Mr. Hutchinson's John Hutchinson. See letter of Nov. 26 1756. judgment, that all this is beginning at the wrong end; that we can have no idea of God, nor any sufficient proof of His very being, but from the creatures; and that the meanest plant is a far stronger proof hereof than all Dr. Clarke's Samuel Clarke (1675-1729). He delivered the Boyle Lectures, on The Being and Attributes of God, in 1704-5. See letter of Dec, 6 1726. or the Chevalier's demonstrations.

'Expiatory pains' is pure, unmixed Popery; but they can have no place in the Mystic scheme. This only asserts 'the intrinsic efficacy of physical to cure moral evil and the absolute necessity of sufferings to purify lapsed beings': nether of which I can find in the Bible; though I really believe there is as much of the efficacy in sufferings as in spiritual lethargy. Page 374: 'If beasts have any souls, they are either material or immaterial, to be annihilated after death; or degraded intelligences.' No; they may be immaterial, and yet not to be annihilated. If you ask, 'But how are they to subsist after death' I answer, He that made them knows. The sixth book, I fear, is more dangerously wrong than any of the preceding, as it effectually undermines the whole scriptural account of God's reconciling the world unto Himself and turns the whole redemption of man by the blood of Christ into a mere metaphor. I doubt whether Jacob Behmen does not do the same. I am sure he does, if Mr. Law understands him right. I have not time to specify all the exceptionable passages; if I did, I must transcribe part of almost every page. Page 393: 'The Divinity is unsusceptible of anger.' I take this to be the pt ed 'The prime fallacy.' of all the Mystics. But I demand the proof I take anger to have the same relation to justice as love has to mercy. But if we grant them this, then they will prove their point. For if God was never angry, His anger could never be appeased; and then we may safely adopt the very words of Socinus, Tota redemptionis nostrae per Christum metaphora, 'The whole of our redemption by Christ is a metaphor.' See letter of April 27, 1741. seeing Christ died only to 'show to all the celestial choirs God's infinite aversion to disorder.' Page 394: 'He suffered, because of the sin of men, infinite agonies, as a tender father suffers to see the vices of his children. He for all that lapsed angels and men should have suffered to all eternity. Without this sacrifice celestial spirits could never have known the horrible deformity of vice. In this sense He substituted Himself as a victim to take away the sins of the world; not to appease vindictive justice, but to show God's infinite love of justice.'

To Mr. Date: LONDON October 11, 1753. MY DEAR BROTHER, The most effectual way to proceed with the rioters, and what will probably prevent any disturbance for the time to come, is to move for an information in the King's Bench against as many of them as possible. You must not lay upon the constables only, but upon every one whom you can prove to be concerned, By this means, being made parties themselves, they cannot forswear themselves for their fellows. The main point is this: take a full and clear account of all that relates to the pulling down the house. And see that you have evidences enough to prove on oath every particular. Then, by the Riot Act you are empowered to require the Mayor of Nantwich and any two aldermen to build it up again. If they refuse, you can compel them. You would do well to have affidavits made immediately of the riot and the damage done. I am Your affectionate brother. Pray much, and you will prosper.

To Samuel Lloyd Your company would at any time be agreeable to, dear sir, Your very affectionate servant.

To Ebenezer Blackwell Date: BRISTOL January 5, 1754. DEAR SIR If I write to my best friends first, I must not delay writing to you, who have been the greatest instruments of God's hands of my recovery thus far. The journey hither did not weary me at all; but I now find the want of Lewisham air. We are (quite contrary to my judgement, but our friends here would have it so) in a cold bleak place, and in a very cold house. If the Hot Well water make amends for this, it is well. Nor have I any place to ride but either by the river-side or over the downs, where the wind is ready to carry me away. However, one thing we know that whatsoever is is best! O let us look to Him that orders all things well! What have we to do but to employ all the time He allots us, be it more or less, in doing and suffering His will My wife joins in tender love both to Mrs. Blackwell, Mrs. Dewal, and yourself, with, dear sir, Your obliged and affectionate servant.

To Samuel Furly Date: BRISTOL, March 30, 1754. With regard to your studies, I know no better method you could pursue than to take the printed Ruins of Kingswood School, Printed in 1749. See Green's Bibliography, No. 127. and to read all the authors therein mentioned in the same order as they occur there. The authors set down for those in the school you would probably read in about a twelve-month, and those afterwards named in a year or two more; and it will not be lost labor. I suppose you to rise not later than five, to allow an hour in the morning and another in the evening for private exercises, an hour before dinner, and one in the afternoon for walking; and to go to bed between nine and ten. I commend you to Him who is able to carry you through all dangers; and am, dear sir, Your affectionate brother and servant.

To this I replied (1) Sir, I have no self-interest in this matter; I consult your interest, not my own; I want nothing from you, I desire nothing from you, I expect nothing from you. But I am concerned for your immortal spirit, which must so soon launch into eternity. (2) It is true men of fortune must mind their fortune; but they must not love the world. 'If any man love the world, the love of the Father h not in him.' (3) It is true likewise you cannot go about to look for poor people; but you may be sufficiently informed of them by those that can. (4) And if some of these are never satisfied, this is no reason for not relieving others. (5) Suppose, too, that some make an ill use of what you give, the loss falls on their own head. You will not lose your reward for their faults. What you laid out, God will pay you again. (6) Yet certainly you do wall to have all the assurance you can that those to whom you give are likely to make a good use of it; and therefore to expect a stronger recommendation of them than their own, whether by letter or otherwise. (7) I rejoice that you have given to many by so worthy a man as Colonel Hudson, whose word is certainly a sufficient recommendation. (8) I rejoice likewise that you have given some hundreds of pounds to the hospitals, and wish it had been ten thousand. (9) To the support of the family I did not object; but begged leave to ask, whether this could not be done without giving ten thousand a year to one who had as much already and whether you could answer this to God in the day wherein He shah judge the world (10) I likewise granted that the family had continued above four hundred years; but observed meantime that God regarded it not one jot the more for this, and that four hundred or one thousand years are but a moment compared to eternity. (11) I observed likewise that great things may be done and little things not left undone.

(11) I observed likewise that great things may be done and little things not left undone. (12) And that if this or any other way of thinking be according to Scripture, then it is sound and good; whereas, if it be contrary to Scripture, it is not good, and the longer we are in it so much the worse. Upon the whole, I must once more earnestly entreat you to consider yourself and God and eternity. (1) As to yourself, you are not the proprietor of anything no, not of one shilling in the world. You are only a 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 you not to give an account to Him for every part of His goods And oh 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 support 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 banished from Him for ever and ever! I am, with true respect, sir, Your servant for Christ's sake.

I might have drawn up the Queries with more accuracy, had I not considered, as you 'hoped I would, the impatience in the public for an answer a close one to every point.' I have therefore, as you desired, 'used all possible speed,' and yet have 'taken care to form my Queries in such a manner that they might deserve the utmost attention, and come dose to the point.' Is it needful to remind you of that frank engagement to the public wherewith you close your letter 'As soon as these Queries are finished, the Moravians, who expect them with earnest longing, will lose no time in answering them.' I am, c. You see the impropriety of adding my name.

To Ebenezer Blackwell Date: KEIGHLEY, NEAR LEEDS, April 29, 1755. Another difficulty is rising from the opposite quarter. From her last letter I learn that my poor wife has just found out 'my carrying her to Bristol was all a trick concerted between my brother and me in order to prevent her coming to Leeds.' And where she is I cannot tell; for she says not a word whether she intends staying at London or coming forward. If she was willing to come, I should much desire it, were it only on poor Jenny's account. For if anything in the world recovers her, it would be exercise and change of air. But I must not press her to it; for ff I did, I should hear of it another day. What a blessing it is to have these little crosses, that we may try what spirit we are of! We could not live in continual sunshine. It would dry up all the grace of God that is in us. I doubt not but Mrs. Blackwell and Mrs. Dewal find advantage both from bodily weakness and every other trial. Let us fight the good fight of faith together, and more resolutely lay hold on eternal life! Your most affectionate servant.

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

To his Brother Charles LONDON, June. 30 1755. The practical conclusion was 'Not to separate from the Church.' Did we not all agree in this Surely either you or I must have been asleep or we could not differ so widely in a matter of fact! Here is Charles Perronet raving 'because his friends have given up all' and Charles Wesley 'because they have given up nothing'; and I in the midst, staring and wondering both at one and the other. I do not want to do anything more, unless I could bring them over to my opinion; and I am not in haste for that. I have no time to write anything more till I have finished the Notes. His Notes upon the New Testament were finished this year. See letter of April 9, 1755, and June 18, 1756. Nor am I in haste. I stand open to the fight. Let it be worded any way. I will give ten pounds between this and Christmas; this I think I can do, though I am just now saddled with Suky Hare, Jackson calls Suky Hare 'a relation of the Wesleys.' She was probably the child of the young seamstress whom Hall seduced. See Stevenson's Wesley Family, p. 370; and letter of April 24, 1776. to pay for her board as well as learning her trade. Why do not you send for the boy to Bristol I do not object.

To his Brother Charles Date: LONDON, June 28 1755. Go to Ireland if you think so, and save Ireland. Wherever I have been in England, the Societies are far more firmly and rationally attached to the Church than ever they were before. I have no fear about this matter. I only fear the preachers' or the people's leaving not the Church but the love of God and inward or outward holiness. To this I press them forward continually. I dare not in conscience spend my time and strength on externals. If (as my lady Charles Wesley had stayed at Donnington Park after the Leeds Conference, and was expecting to meet Lady Huntingdon at Clifton in July. says) all outward establishments are Babel, so is this Establishment. Let it stand for me. I nether set it up nor pulled it down. But let you and I build up the City of God. I have often desired our preachers to bury a corpse at Wapping. I mean to give an exhortation, closed with a prayer. I do not know that this is any breach of the sacerdotal office. None of our Societies have received James Wheatley yet. I suppose none will. Yet we may give a caution wherever we write. T. Walsh See Tyerman's Wesley, ii. 200; and letter of June 20. (I will declare it on the housetop) has given me a the satisfaction I desire, and all that an honest man could give. I love, admire, and honor him, and wish we had six preaches in all England of his spirit.

But enough of this. Let us draw the saw no longer, but use all our talents to promote the mind that was in Christ. 'Not yet' is rotary out of the question. We have not one preacher who either proposed or desires or designs (that I know) to separate from the Church 'at all.' Their principles (in the single point of ordination) I do not approve. But I pray for more and more of their spirit (in general) and their practice. I have talked with Mr. Graves, Charles Caspar Graves one of Charles Wesley's clerical friends, whom he describes in 1739 as 'thoroughly awakened.' See Journal, iii. 40-2; C. Wesley's Journal, i. 160, 422. and shall do again. Driving me may make me fluctuate; though I do not yet. 'When the preachers in Ireland set up for themselves, must you not disown them' I answer 'When.' I thought you said my sister expected to lie in in May; now it is the end of June. Martha Maria, their second child, was born on June 23, but lived only a month and two days. If you can go to Cornwall in the end of July, it is soon enough. I wish you-would see each of the country Societies; and why not New Kingswood too Adieu. Note at back: 'Robert Windsor. Given to Chas. He set out for Norwich on Monday.'

To Richard Tompson Date: LONDON, June 28 1755. Some days since, I received your favor of the 22nd instant, which came exceeding seasonably; for I was just revising my Notes on the 5th chapter to the Romans; one of which I found, upon a closer inspection, seemed to assert such an imputation of Adam's sin to his posterity as might make way for the 'horrible decree.' I therefore struck it out immediately; as I would willingly do whatsoever should appear to be any way inconsistent with that grand principle, 'The Lord is loving to every man; and His mercy is over all His works.' If you have observed anything in any of the tracts I have published which you think is not agreeable to Scripture and reason, you will oblige me by pointing it out, and by communicating to me any remarks you have occasionally made. I seek two things in this world truth and love. Whoever assists me in this search is a friend indeed, whether personally known or unknown to, Your humble servant.

I should wonder if Wales or Margate or something did not hinder your taking any step which I desire or which might save my time or strength. Then I will go to Cornwall Wesley set out for Cornwall on Aug. 18. myself; that is all. For a wife and a partner you and I may challenge the world together. But love is rot. Adieu.

To Ebenezer Blackwell REDRUTH, August, 31, 1755. The doctrine of a Particular Providence is what exceeding few persons understand at least, not practically, so as to apply it to every circumstance of life. This I want, to see God acting in everything and disposing all for His own glory and His creatures good. I hope it is your continual prayer that you may see Him, and love Him more, and glorify Him with all you are and all you have! Peace be with you all! I am, dear sir, Your affectionate servant. I shall be in or near St. Ives till the 13th of September.

To Christopher Hopper Date: ST. IVES September 12, 1755. MY DEAR BROTHER The Lord gave, and the Lord hath taken away Mrs. Hopper died in August. James Massiot preached her funeral sermon on the 27th 'to a very large congregation of true mourners.' The same evening she was interred amongst her ancestors in Ryton Church, where she had been married on May 28, 1745. See Stamp's Orphan House, p. 103; Wesley's Veterans, i. 168.; and wise are all His ways. The great point is to understand the design of His gracious wisdom, and to answer and fulfill that design. One thing is certain: He calls you to a more full and absolute dedication of your soul and body to Him. He calls you to converse with Him more in prayer and meditation. In the former we more directly speak to God; in the latter He speaks to us. And every possible loss is gain if it produces this blessed effect. Consider yourself as now more than ever married to Christ and His dear people: then even for this kindly-severe dispensation you should praise Him for ever. I am Your affectionate friend and brother.

To Christopher Hopper Date: BRISTOL, October 8, 1755 MY DEAR BROTHER, There is something of an openness and frankness in your temper which I love; but that very same temper will sometimes expose you to inconveniences, unless you always have an eye to God, that He may give you steadiness and resolution. O keep your heart with all diligence, and do not take one step without first consulting your best friend. You have one business on earth to save souls. Give yourself wholly to this. Fulfill the work of a preacher and of an Assistant as you never did before. Be another Thomas Walsh. Pursue the whole of scriptural Christianity. Stand Upon the edge of this world, ready to take wing; having your feet on the earth, eyes and heart in heaven. -I am Your affectionate friend and brother.

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

'All life is a desire' (Spirit of Love, Part II. p. 198). 'Every desire as such is and must be made up of contrariety. God's bringing a sensible creature into existence is the bringing the power of desire into a creaturely state.' (Ibid.) Does not all this require a little more proof, and not a little illustration 'Hard and soft, thick and thin, could have no existence till nature lost its first purity. And this is the one true origin of all the materiality of this world. Else nothing thick or hard could ever have been.' (Part I. p. 21.) Does not this call for much proof since most people believe God created matter, merely because so it seemed good in His sight. But you add a kind of proof. 'How comes a flint to be so hard and dark It is because the meekness and fluidity of the light, air, and water are not in it.' (Ibid.) The meekness of light and air and water! What is that Is air or water capable of virtue 'The first property of nature is a constraining, attracting, and coagulating power' . I wait the proof of this. 'God brought gross matter out of the sinful properties of nature, that thereby the fallen angels might lose all their power over them' . And have they lost all power over them Is Satan no longer prince of the power of the air 'As all matter is owing to the first property of nature, which is an astringing, compressing desire' . Stop here, sir. I totally deny that any unintelligent being is capable of any desire at all. And yet this gross, capital mistake runs through your whole theory. 'The fourth property is fire' . Where is the proof 'Which changes the properties of nature into an heavenly state' . Proof again 'The conjunction of God and nature brings forth fire.' This needs the most proof of all. 'Every right-kindled fire must give forth light.' Why 'Because the eternal fire is the effect of supernatural light.' Nay, then light should rather give forth fire. 'The fire of the soul and that of the body has but one nature' . Can either Behmen or Spinosa prove this 3. Of Adam in paradise.

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

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

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

'(7) God can no more begin to have any wrath after the creature is fallen than He could be infinite wrath and rage from all eternity' (Part II. p. 4). No changing the terms. We have nothing to do with rage. This properly means excessive anger. Setting this aside, I answer to the argument, God was infinitely just from all eternity; in consequence of which His anger then began to show itself when man had sinned. '(8) No wrath can be in God, unless God was from all eternity an infinity of wrath' . That is, infinitely just. So He was and will be to all eternity. '(9) There must either be no possibility of wrath or no possibility of its having any bounds' . The divine justice cannot possibly have any bounds. It is as unlimited as His power. '(10) Two things show the nature of wrath a tempest and a raging sore. The former is wrath in the elements; the latter is wrath in the body. Now, both these are a disorder; but there is no disorder in God: therefore there is no wrath in God.' "A tempest is wrath in the elements; a raging sore is wrath in the body.' It is not. Neither the body, the elements, nor anything inanimate is capable of wrath. And when we say, 'The thing inanimate is capable of wrath. And we say the sore looks angry,' does any one dream this is to be taken literally The pillars of the argument, therefore, are rotten. Consequently the superstructure falls to the ground. In vain would you prop it up by saying, 'Wrath can have no other nature in body than it has in spirit, because it can have no existence in body but what it has from spirit' . Nay, it can have no existence in body at all, as yourself affirm presently after. You strangely go on: 'There is but one wrath in all outward things, animate or inanimate.' Most true: for all wrath is in animal; things inanimate are utterly incapable of it. 'There can be but one kind of wrath because nothing can be wrathful but spirit . Never, then, let us talk of wrathful elements, of wrathful tempests or sores again.

(3) 'I will punish the world for their evil, and the wicked for their iniquity' (Isa. xiii. xx). 'Behold, the Lord cometh to punish the inhabitants of the earth for their iniquity' (xxvi. 21). 'Is not destruction to the wicked, and a strange Punishment to the workers of iniquity' (Job xxxi. 3). 'I will punish you according to the fruit of your doings' (Jer. xxi. 14). 'I will punish you for all your iniquities' (Amos iii. 2). 'If ye will not hearken unto Me, then I will punish you seven times more for your sins' (Lev. xxvi. 18). 'I will punish all that oppress them' (Jer. xxx. 20). Now, which am I to believe God or man 3. Your miserable philosophy leads you, in the third place, totally to deny the Scripture doctrine of Justification. Indeed, you do not appear to have the least conception of the matter; no, not even to know what the term' justification' means. Accordingly you affirm, 'Salvation, which all divines agree includes both justification and sanctification, is nothing else but to be made like Christ' (Spirit of Prayer, Part I. p. 53). 'Regeneration is the whole of man's salvation' (Part II. p. 37). 'Redemption is nothing else but the life of God in the soul' (Part I. p. 79). 'The one only work of Christ as your Redeemer is to raise into life the smothered spark of heaven in you' (Spirit of Love, Part II. p. 45). 'He is our atonement and reconciliation with God, because by Him we are set again in our first state of holiness' (Part I. p. 10). 'The atonement of the divine wrath or justice' (a mere solecism, on which your whole reasoning for several pages is built) 'and the extinguishing of sin in the creature are only different expressions of the same thing' (Part II. p. 86). Nay, the former is an expression of nothing: it is flat nonsense. 'All that Christ does as an atonement has no other operation but that of renewing the fallen nature of man' . Here are seven peremptory assertions. But till they are fully proved I cannot give up my Bible.

Is not man here represented as having contracted a debt with God which he cannot pay and God as having, nevertheless, a right to insist upon the payment of it and a right, if he hath not to pay, of delivering him to the tormentors And is it not expressly asserted that God will in some cases claim this right, and use it to the uttermost Upon whom, then, lights this imputation of 'folly' and of 'what is still worse' 'Lord, lay not this sin to their charge Forgive them; for they know not what they do.' But if the Son of God did not die to atone for our sins, what did He die for You answer: 'He died, '(1) To extinguish our own hell within us' (Spirit of Prayer, Part II. p. 159). Nay, the Scripture represents this not as the first but the second end of His death. '(2) To show that He was above the world, death, hell, and Satan' (pages 130-1). Where is it written that He died for this end Could He not have done this without dying at all '(3) His death was the only possible way of overcoming all the evil that was in fallen man' . This is true, supposing He atoned for our sins. But if this supposition be not made, His death was not the only possible way whereby the Almighty could have overcome all things. '(4) Through this He got power to give the same victory to all His brethren of the human race' . Had He not this power before Otherwise, how was He ', 'He that is,' 'God over all, blessed for ever' If Christ died for no other ends than these, what need was there of His being more than a creature As you seem never to have employed your thoughts on justification or redemption in the Scripture sense, I beg leave to subjoin plain account thereof, wrote by a woman of the last century Anna Maria Van Schurman's Eukleria, Part II. p. 118, c. See Journal, i. 453d; and letter of April 28, 1738.:

(1) Christ hath acquired for us a right to eternal life by His satisfaction and merits alone. Neither our repentance nor amendment can be any satisfaction for sin. It is only 'through His blood that we have redemption' (Eph. i. 7). This alone 'cleanseth us from all sin' (I John i. 7). And herein 'was the love of God manifested towards us, that He sent His Son to be the propitiation for our sins' (1 John iv. 9-10). So was the Lord 'our righteousness' (Jer. xxiii. 6); without which we could not have been justified. As man owed his Creator the perfect obedience of his whole life or a punishment proportioned to his transgression, it was impossible he could satisfy Him by a partial and imperfect obedience. Neither could he merit anything from Him to whom he owed all things. There was need, therefore, of a Mediator who could repair the immense wrong he had done to the Divine Majesty, satisfy the Supreme Judge, who had pronounced the sentence of death against the transgressors of His law, suffer in the place of His people, and merit for them pardon, holiness, and glory. Accordingly 'He gave Himself a ransom for all' (1 Tim. ii. 6), and 'by Himself purged our sins ' (Heb. i. 3). 'He loved us, and gave Himself for us, an offering and a sacrifice to God' (Eph. v. 2). So we read, God 'raised Him from the dead; who was delivered for our offences, and raised again for our justification': because our Surety's being discharged by the will and act of the Judge Himself is a full proof that He has paid our whole debt.

(4) From all which it appears that Christ was not only a pattern, but first and principally the surety of the new covenant yea, a sacrifice and a victim for the sins of His people; 'whom God hath set forth to be a propitiation through faith in His blood' (Rom. iii. 25). And that precious sacrifice offered on the cross is the very center and marrow of the gospel. To that one offering whereby our great High-priest 'hath perfected for ever them that are sanctified' (Heb. x. 14) all the ancient sacrifices referred as well as numberless other types and figures. 'All these,' says the Apostle, 'were shadows of things to come; but the body is Christ' (Col. ii. 17). He it was who, 'not by the blood of bulls and goats, but by His own blood, entered into the holiest, having obtained eternal redemption for us' (Heb. ix. 12). In consequence of this we are accepted 'through the offering of the body of Christ once for all' (x. 10). In all the ancient types and figures, 'without shedding of blood there was no remission'; which was intended to show there never could be any without the blood of the great Antitype, without that grand propitiatory sacrifice which (like the figure of it) was to be offered 'without the gate.' Indeed, the whole worship of the Old Testament teaches nothing else but the satisfaction made by the blood of Christ, and our reconciliation with God thereby: hence He is styled 'The Lamb of God that taketh away the sin of the world,' with a view to the paschal lamb and the other lambs that were offered in sacrifice; on which account the inhabitants of heaven likewise 'give glory, and sing a new song, because He hath redeemed' them 'unto God by His blood, out of every tribe, and tongue, and people, and nation' (Rev. v. 9).

(5) To this might be added the numerous figures that occur in the fives of the old patriarchs, prophets, and kings. But it may suffice to add to the preceding only two testimonies more of the manner of our redemption by a proper sacrifice: the one that of St. Paul - 'Christ hath delivered us from the curse of the law, being made a curse for us; as it is written, Cursed is every one that hangeth on a tree' (Gal. iii. 13); the other of St. Peter - 'Who Himself bore our sins in His own body on the tree' (1 Pet. ii. 24). From all this abundantly appears the substitution of the Messiah in the place of His people, thereby atoning for their sins and restoring them to the favor of God. These are the points which are so vehemently opposed by Socinus and his followers, who rob Christ of the principal part of His priestly office, and leave Him only that of interceding for us by prayer; as if any intercession were worthy of Christ which had not His full satisfaction and propitiatory sacrifice for its foundation. Indeed, these cannot be put asunder, as sufficiently appears from the words cited before - 'He bore the sin of many, and made intercession for the transgressors'; where the Holy Ghost closely joins His intercession with His satisfaction made by sacrifice. These and a thousand other solid arguments that might be advanced in proof of this fundamental doctrine overturn all the cavils that flow from corrupt reason, which indeed are weak and thin as a spider's web.

Faith is so far from being only this desire that it is no desire at all. It differs from all desire toro genere, although doubtless all good desires accompany it. It is, according to St. Paul, an 'e an 'evidence' or 'conviction' (which is totally different from a desire) 'of things not seen,' a supernatural, a divine evidence and conviction of the things which God hath revealed in His Word; of this in particular, that the Son of God hath loved me and given Himself for me. Whosoever hath this faith is born of God. Whosoever thus believeth is saved; and if he endure therein to the end, shall be saved everlastingly. The process of this work in the soul, of the present salvation which is through faith, you likewise describe confusedly and obscurely. The sum of what you say is this: 'The painful sense of what you are, kindled into a working state of sensibility by the light of God, is the light and fire from whence the spirit of prayer proceeds. In its first kindling nothing is found but pain, wrath, and darkness; and therefore its first prayer is all humility.' (Part II. p. 172.) Would it not be more intelligible if one had said, 'The convincing Spirit of God gives you to see and feel that you are a poor, undone, guilty, helpless sinner; at the same time He incites you to cry for help to Him who is "mighty to save"' This is true. But it is not true that in the first kindling of this fire, in plain terms, during the first convictions, 'nothing is found but pain, wrath, and darkness.' Very often there are found even in the first conviction sweet gleams of light, touches of joy, of hope, and of love, mixed with sorrow and fear. Much less is it true that the first prayer of an awakening sinner is all humility (ibid.). On the contrary, a sinner newly awakened has always more or less confidence in himself, in what he is, or has, or does, and will do; which is not humility, but downright pride. And this mingles itself with all his prayer till the day-star is just rising in his heart.

'The first step is to turn wholly from yourself and to give up yourself wholly unto God' (Part II. p. 22). If it be, no flesh living shall be saved. How grievously do we stumble at the threshold! Do you seriously call this 'the first step' to turn wholly from myself and give up myself wholly unto God Am I, then, to step first on the highest round of the ladder Not unless you turn it upside down. The way to heaven would be short indeed if the first and the last step were all one, if we were to step as far the moment we set out as we can do till we enter into glory. But what do you mean by giving up myself to God You answer: 'Every sincere wish and desire after Christian virtues is giving up yourself to Him and the very perfection of faith' (Spirit of Love, Part II. p. 217). Far, very far from it: I know from the experience of a thousand persons, as well as from Scripture and the very reason of the thing, that a man may have sincere desires after all these long before he attains them. He may sincerely wish to give himself up to God long before he is able so to do. He may desire this, not only before he has the perfection, but before he has any degree of saving faith. More marvelous still is that which follows: 'You may easily and immediately, by the mere turning of your mind, have all these virtues patience, meekness, humility, and resignation to God' . Who may Not I; not you; not any that is born of a woman: as is proved by the daily experience of all that know what patience, meekness, or resignation means. But how shall I know whether I have faith or not ' I will give you an infallible touchstone. Retire from all conversation only for a month. Neither write, nor read, nor debate anything with yourself. Stop all the former workings of your heart and mind, and stand all this month in prayer to God. If your heart cannot give itself up in this manner to prayer, be fully assured you are an infidel.' (Spirit of Prayer, Part II. p. 163.)

If this be so, the infidels are a goodly company! if every man be of that number who cannot 'stop all the former workings of his heart and mind, and stand thus in prayer to God for a month together.' But I would gladly know by what authority you give us this touchstone, and how you prove it to be infallible. I read nothing like it in the oracles of God. I cannot find one word there of refraining from all conversation, from writing and reading, for a month.' (I fear you make no exception in favour of public worship or reading the Word of God.) Where does the Bible speak of this of stopping for a month or a day all the former workings of my heart and mind of refraining from all converse with the children of God, and from reading His Word It would be no wonder, should any man make this unscriptural (if not anti-scriptural) experiment, if Satan were permitted to work in him 'a strong delusion' so that he should 'believe a lie.' Nearly related to this touchstone is the direction which you give elsewhere: 'Stop all self-activity; be retired, silent, passive, and humbly attentive to the inward light' (Part I. pp. 77, 82). But beware 'the light which is in thee be not darkness'; as it surely is, if it agree not with 'the law and the testimony.' 'Open thy heart to all its impressions,' if they agree with that truly infallible touchstone. Otherwise regard no impression of any kind, at the peril of thy soul, 'wholly stopping the workings of thy own reason and judgment.' I find no such advice in the Word of God. And I fear they who stop the workings of their reason lie the more open to the workings of their imagination.

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

Now, thus much cannot be denied, that these texts speak as if there were really such a place as hell, as if there were a real fire there, and as if it would remain for ever. I would then ask but one plain question: If the case is not so, why did God speak as if it was Say you, 'To affright men from sin' What, by guile, by dissimulation, by hanging out false colors Can you possibly ascribe this to the God of truth Can you believe it of Him Can you conceive the Most High dressing up a scarecrow, as we do to fright children Far be it from Him! If there be, then, any such fraud in the Bible, the Bible is not of God. And, indeed, this must be the result of all: If there be 'no unquenchable fire, no everlasting burnings,' there is no dependence on those writings wherein they are so expressly asserted, nor of the eternity of heaven any more than of hell. So that if we give up the one, we must give up the other. No hell, no heaven, no revelation! In vain you strive to supply the place of this by putting purgatory in its room, by saying, 'These virtues must have their perfect work in you, if not before, yet certainly after death. Everything else must be taken from you by fire either here or hereafter.' (Spirit of Love, Part II. p. 232.) Poor, broken reed! Nothing will 'be taken from you' by that fire which is 'prepared for the devil and his angels,' but all rest, all joy, all comfort, all hope. For 'the worm dieth not, and the fire is not quenched.' I have now, sir, delivered my own soul. And I have used great plainness of speech; such as I could not have prevailed on myself to use, to one whom I so much respect, on any other occasion.

Oh that your latter works may be more and greater than your first! Surely they would, if you could ever be persuaded to study instead of the writings of Tauler and Behmen, those of St. Paul, James, Peter, and John; to spew out of your mouth and out of your heart that vain philosophy, and speak neither higher nor lower things, neither more nor less, than the oracles of God; to renounce, despise, abhor all the high-flown bombast, all the unintelligible jargon of the Mystics, and come back to the plain religion of the Bible, 'We love Him, because He first loved us.'

To Joseph Cownley Date: LONDON, January 10, 1756. My DEAR BROTHER, I have no objection to anything but the blister. If it does good, well. But if I had been at Cork, all the physicians in Ireland should not have put it upon your head. Remember poor Bishop Pearson. An apothecary, to cure a pain in his head, covered it with a large blister. In an hour he cried out, 'Oh my head, my head!' and was a fool ever after to the day of his death. I believe cooling things (if anything under heaven) would remove that violent irritation of your nerves, which probably occasions the pain. Moderate riding may be of use I believe of more than the blister; only do not take more labor upon you than you can bear. Do as much as you can, and no more. Let us make use of the present time. Every day is of importance. We know not how few days of peace remain. Is this national peace 'French preparations made at Dunkirk and Brest, apparently intended for a descent upon England, produced the wildest alarm. It was stated that there were only three regiments in the country fit for service; and "the nation," in the words of Burke, "trembled under a shameful panic too public to be conceded, too fatal in its consequences to be ever forgotten."' See Lecky's England, ii. 362; and letters of March 1 and 4, April 19, and July 10. We join in love to you and yours. I am, dear Joseph, Your affectionate friend and brother.

To William Dodd Date: LONDON, February 5, 1756. REVRAND SIR I am favored with yours of January 26, for which I return you my sincere thanks. Your frank and open manner of writing is far from needing any apology and I hope will never occasion your receiving such treatment from me as I did from Mr. Law, who, after some very keen expressions, in answer to the second private letter I sent him, plainly told me he desired to 'hear no more on that head.' I do desire to hear, and am very willing to consider whatever you have to advance on the head of Christian Perfection. When I began to make the Scriptures my study (about seven-and-twenty years ago), I began to see that Christians are called to love God with all their heart and to serve Him with all their strength; which is precisely what I apprehend to be meant by the scriptural term Perfection. After weighing this for some years, I openly declared my sentiments before the University On Jan. 1, 1733. See Works, v. 202-12. in the sermon on the Circumcision of the Heart, now printed in the second volume. About six years after, in consequence of an advice I received from Bishop Gibson, 'Tell all the world what you mean by perfection,' I published my coolest and latest thoughts in the sermon on that subject. I therein build on no authority, ancient or modern, but the Scripture. If this supports any doctrine it will stand; if not, the sooner it falls the better. Neither the doctrine in question nor any other is anything to me, unless it be the doctrine of Christ and His Apostles. If, therefore, you will please to point out to me any passages in that sermon which are either contrary to Scripture or not supported by it, and to show that they are not, I shall be full as willing to oppose as ever I was to defend them. I search for truth, plain Bible truth, without any regard to the praise or dispraise of men. If you will assist me in this search, more especially by showing me where I have mistaken my way, it will be gratefully acknowledged by, reverend sir, Your affectionate brother and servant.

If you are master of Hutcheson's Francis Hutcheson (1694-1764), Professor of Moral Philosophy at Glasgow x729-46. His System of Moral Philosophy was published by his son in 1755. See Journal, v. 492; and letter of March 14. Metaphysicks and Clerc's Jean Le Clerc (1657-1736), professor in Amsterdam. Ontologia, I advise you to look no farther that way; unless you would add Malebranche's Search after Truth Nicolas Malebranche (1658-1715). His De la Recherche de la Vrit, 1674, regards the intervention of God as necessary to bridge the gun between the human soul and body. It is mentioned in the Address among books to be read. or the Bishop of Cork's two books In December of this year Wesley began reading with his preachers the Bishop of Cork's Procedure (or Progress), Extent and Limits of Human Understanding, which he thought superior to Locke's treatise (see Journal, iv. 192; and for his earlier references, the letters of Oct. 3, 1730, and Feb. 13, 1731). Possibly the other book recommended was Dr. Browne's Things Divine and Supernatural Conceived by Analogy with Things Natural and Human, 1733. again. The main point is, with all and above all, study the Greek and Hebrew Bible, and the love of Christ. I am Yours affectionately.

To Ebenezer Blackwell Date: BRISTOL March 4, 1756. DEAR SIR If the election of Mr. Spencer be a thing of any consequence, then it was extremely ill-judged to prevent his coming down. He ought to have been here at all hazards if he was not very dangerously ill. His absence will probably turn the scale; and if the Jacobites gain one member now, they will have two the next time. Whereas there is reason to believe, had Mr. Spencer appeared, there would have been no opposition. Last night I desired all the freemen of our Society to meet me after preaching, and enlarged a little upon His Majesty's character and the reasons we had to spare no pains in his service. I believe all who had been wavering were fully convinced. But some had absolutely promised to vote for Mr. Smith, it having been confidently reposed that both the candidates were equally acceptable to His Majesty. The whole city is in confusion. Oh what pity there could not be some way of managing elections of every sort without this embittering Englishmen against Englishmen and kindling fires which cannot be quenched in many years! Wishing Mrs. Blackwell and you the peace which the world cannot give, I remain, dear sir, Yours most affectionately. To the 'Gentleman's Magazine' 11 BRISTOL March 8, 1756. MR. URBAN, I have met with many persons in my life who did not abound with modesty; but I never yet met with one who had less of it than your anonymous correspondent. The whole account of Whiston Cliff, inserted in one of your magazines, I aver to be punctually true, having been an eye-witness of every particular of it. And if F. D. will set his name and aver the contrary, I will make him ashamed, unless shame and he have shook hands and parted. Yours, c.

10. The passage of St. Peter (mentioned sect. 12) I still think proves all which I brought it to prove. 'But you allow' (sect. 14) 'that Paul and Barnabas did commit sin; and these were without all controversy fathers in Christ.' That is not without controversy that either Barnabas when he left Paul or Peter when he dissembled at Antioch was at that time a father in Christ in St. John's sense; though by office undoubtedly they were. Their example, therefore, only proves what no one denies - viz. that if a believer keep not himself, he may sin. Would the conclusion there drawn 'be made only by a very weak opponent' You are the man who makes them all, either from these or other premises: for you believe and maintain (1) that all the other Apostles committed sin sometimes; (2) that all the other Christians of the apostolic age sometimes committed sin; (3) that all other Christians in all ages do and will commit sin as long as they live; and (4) that every man must comitt sin, cannot help it, as long as he is in the body. You cannot deny one of these propositions, if you understand your own doctrine. It is you, therefore, who 'cast dust in people's eyes,' if you dissemble your real sentiments. I declare mine with all the plainness I can; that, if I err, I may the sooner be convinced of it. Neither does it appear that St. Paul was 'an aged father in Christ' when he had that thorn in the flesh. I doubt whether he was above thirty years of age, fourteen years before he mentioned it to the Corinthians.' You conclude' (these are your words) 'a Christian is so far perfect as not to commit sin, as to be free from all possibility of sinning. That this is your meaning is evident from your whole discourse.' Not so. The contrary is glaringly evident from that whole discourse to which you before referred, as weR as from many parts of this. I conclude just this much, While he keepeth himself, a Christian doth not commit sin.

11. With regard to fathers in Christ, before you enter on the subject, you say I 'set aside the experience of the best Christians.' I did not tell you so: I say nothing about them. In a sermon of a single sheet (such it is, printed single) I had no room for anything but plain arguments from Scripture. I have somewhat to say, if need should be, from the head of Authority likewise yea, and abundantly more than you seem to apprehend. Sed nunc non erat his locus. 'But now there was no room for them.' 12. I think section 23 very closely and directly concerns the present subject. For if you have sinful thoughts still, then certainly every thought is not brought into captivity to the obedience of Christ. With regard to the 24th, you give one interpretation of those words, Every one that is perfect shall be as his Master; I another. You likewise appeal to the context; so do I. Sed adhuc sub judice lis est. Horace's Ars Poetica, 1. 78: 'But just now the matter is in the judge's hands.' But I must observe, whether one interpretation or the other be true, to assert God can or does so renew His children as to save them from all evil tempers has no more alliance with blasphemy than with adultery. You make a little mistake as to section 26. I do not cite 'is purified' as St. John's words; you say (in sect. 27) 'As He is, so are we,' refers to our being conformed to His patient longsuffering. It may; but it directly refers to our being made perfect in love. You do not answer or attempt to answer either of the arguments whereby I have proved that the cleansing from all unrighteousness does not mean justification only. Hitherto, therefore, the conclusion stands good that it relates chiefly, if not wholly, to sanctification.

13. In your last paragraph you say, 'You set aside all authority, ancient and modern.' Sir, who told you so I never did; it never entered my thoughts. Who it was gave you that rule I know not; but my father gave it me thirty years ago (I mean concerning reverence to the ancient Church and our own), and I have endeavored to walk by it to this day. But I try every Church and every doctrine by the Bible. This is the word by which we are to be judged in that day. Oh that we may then give up our account with joy! Whatever farther thoughts you are pleased to communicate will be seriously considered by, reverend dear sir, Your affectionate brother and fellow laborer.

To Samuel Furly DUBLIN, Good Friday, April 16, 1756. How going up to town Are you stark, staring mad Will you leap into the fire with your eyes open See letters of March 14 and Nov. 20. Keep off. What else have you to do Fly for your life, for your salvation. If you thus tempt the Spirit of God any more who knows what may be the consequence I should not wonder at all to hear you was confined in St. Luke's Hospital; and then, farewell study! Farewell all hope either of intellectual or moral improvement; for after this poor machine has received a shock of that kind, it is never more capable of close thinking. If you have either sense or religion enough to keep you close to the College, it is well. If not, I see but one possible way to save you from destruction, temporal and eternal. Quit the College at once. Think of it no more, and come away to me. You can take a little advice from me; from other people none at all. You are on the brink of the pit; fly away, or you perish. There is no disagreement at all between the Reflections and the Address to the Clergy. I have followed Mr. Norris's advice these thirty years, He read Norris on Christian Prudence to Mrs. Moore on the voyage to Georgia (Journal, i. 125-6). For An Address to the Clergy, see letter of Jan. 7. and so must every man that is well in his senses. But whether you study more or less does not signify a pin's point. You are taking all this pains in a sinking ship. Stop the leak, stop the leak, the first thing you do; else what signifies it to adorn the ship As to the qualifications of a gospel minister Grace is necessary; learning is expedient. Grace and supernatural gifts are ninety-nine parts in an hundred. Acquired learning may then have its place. I am, dear Sammy, Yours affectionately.

To Ebenezer Blackwell Date: DUBLIN, April 19, 1756. I dined at Mrs. Moreland's last week, and promised to drink tea with her this evening. She has been at the preaching several times, and desires much to be remembered to Mrs. Blackwell and you. She seems to have a liking to the gospel. It may sink deeper. There is nothing too hard for God. I hope Mrs. Blackwell and you are improving to the utmost these days of tranquility. I purpose going to Cork directly, and after two or three weeks turning back toward the North of Ireland. If it please God that troublous times come between the design and the execution, I shall go as far as I can go, and no farther. But I take no thought for the morrow. To-day I am determined by His grace to do the work of Him that sent me. I find encouragement so to do; for all the people here are athirst for the word of life. I am, dear sir, Your affectionate servant. Do you at London believe that the danger of an invasion is over

As to heresy and schism, I cannot find one text in Scripture where they are taken in the modern sense. I remember no one scripture where heresy signifies error in opinion, whether fundamental or not; nor any where schism signifies separation from the Church, either with or without cause. I wish, sir, you would reconsider this point, and review the scriptures where these terms occur. Yet I would take some pains to recover a man from error and reconcile him to our Church: I mean the Church of England; from which I do not separate yet, and probably never shall. The little church, in the vulgar sense, which I occasionally mentioned at Holymount is that wherein I read prayers, preach, and administer the sacrament every Sunday when I am in London. West Street. But I would take much more pains to recover a man from sin. A man who lives and dies in error or in dissent from our Church may yet be saved; but a man who lives and dies in sin must perish. O sir, let us bend our main force against this, against all sin, both in ourselves and those that hear us! I would to God we could a agree in opinion and outward worship. But if that cannot be, may we not agree in holiness May we not all agree in being holy, as He that has called us is holy in heart and conversation This h the great desire of, reverend sir, Yours c. PS. Perhaps I have not spoke distinctly enough on one point. Orthodoxy, I say, or right opinion, is but a slender part of religion at best, and sometimes no part at all. I mean, if a man be a child of God, holy in heart and life, his right opinions are but the small part of his religion: if a man be a child of the devil, his right opinions are no part of religion, they cannot be; for he that does the works of the devil has no religion at all. This postscript and the lines in brackets on page 181 were not given in the Arminian Magazine, 1779, 598-601. See letter of Sept. 18, sect. 7.

To Robert Marsden Date: BRISTOL August 31, 1756. A careless reader of the Address may possibly think 'I make it necessary for a minister to have much learning,' and thence imagine I act inconsistently, seeing many of our preachers have no learning at all. But the answer is easy. (1) I do not-make any learning necessary even for a minister (the minister of a parish, who, as such, undertakes single to guide and feed, to instruct, govern that whole flock) but the knowledge of the Scriptures; although many branches of learning are highly expedient for him. (2) These preachers are not ministers: none of them undertakes single the care of an whole flock, but ten, twenty, or thirty, one following and helping another; and all, under the direction of my brother and me, undertake jointly what (as I judge) no man in England is equal to alone. Fight your way through all. God is on your side; and what then can man do to you Make known all your wants to Him, and you shall have the petitions you ask of Him. I am Your affectionate brother.

To speak more freely still: where is the justice of coupling the hymns of Methodists and Moravians together Lay prejudice aside, and read with candor but the very first hymn in our first Hymn-Book Hymns and Sacred Poems, 1739. These lines are from the opening poem, 'Eupolis Hymn to the Creator,' by Samuel Wesley, Rector of Epworth.; and then say whether your prose is not as nearly allied to John Bunyan's as our verse to Count Zinzendorf's. As probably you have never seen the books which you condemn, I will transcribe a few lines:- Thee, when morning greets the skies With rosy cheeks and humid eyes; Thee when sweet declining day Sinks in purple waves away; Thee will I sing, O Parent Jove, And teach the world to praise and love. Yonder azure vault on high, Yonder blue, low, liquid sky, Earth, on its firm basis placed, And with circling waves embraced, All Creating Power confer, All their mighty Maker bless. Thou shak'st all nature with Thy nod; Sea, earth, and air confess the God: Yet does Thy powerful hand sustain Both earth and heaven, both firm and main. The feathered souls that swim the air, And bathe in liquid ether there; The lark, precentor of their choir, Leading them higher still and higher, Listen and learn; the angelic notes Repeating in their warbling throats: And, ere to soft repose they go, Teach them to their lords below. On the green turf, their mossy nest, The evening anthem swells their breast. Thus, like Thy golden chain from high, Thy praise unites the earth and sky. O ye nurses of soft dreams, Reedy brooks, and winding streams; Or murmuring o'er the pebbles sheen, Or sliding through the meadows green, Or where through matted sedge you creep, Traveling to your parent deep; Sound His praise by whom you rose, That Sea which neither ebs nor flows. O ye immortal woods and groves, Which the enamored student loves; Beneath whose venerable shade, For thought and friendly converse made, Famed Hecadem, old hero, lies, Whose shrine is shaded from the skies And, through the gloom of silent night, Projects from far its trembling light; You, whose roots descend as low As high in air your branches grow, Your leafy arms to heaven extend, Bend your heads, in homage bend; Cedars and pines that wave above, And the oak beloved of Jove!

Now, gentlemen, can you say, between God and your own souls, that these verses deserve the treatment you have given them I think you cannot. You are men of more understanding. You know they are not contemptible. If any of you will strike a real blot, if you will point out even in public (though that is not the most obliging way) anything justly reprovable in our writings, probably we shall acknowledge and correct what is amiss at least, we shall not blame you. But every impartial man must blame that method of proceeding which neither consists with justice nor humanity. Perhaps you may say you have been provoked. By whom 'By Mr. Romaine.' I answer, I am not Mr. Romaine William Romaine (1714-95) was appointed lecturer at St. Dunstan's-in-the-West in 1749, assistant morning preacher at St. George', Hanover Square, 1750-6, Curate of St Olave's, Southwark, 1756-9; Rector of St. Anne's Blackfriars, 1766-95. He was a frequent visitor at Benjamin Ingham's and one of the leading Calvinistic clergy of his time.; neither am I accountable for his behavior. And what equity is this One man has offended you: therefore you fall upon another. Will it excuse you to say, 'But he is called by the same name' especially when neither is this his own name, but a term of derision. Gentlemen, do to others as you would have them do to you: then you will no more injure one who never offended you (unless this offend you, that he does ready believe Jesus Christ to be God over all, blessed for ever); then you will not return hatred for goodwill, even to so insignificant a person as

I have now, sir, humored you so as to dispute a little with you. But with what probability of success Suppose you have a single eye in this debate; suppose you aim, not at victory, but at the truth; yet what man of threescore (unless perchance one in an age) was ever convinced Is not an cid man's motto, Non persuadebis etiamsi persuaseris 'I will not be persuaded, even though you should convince me.' When we are past middle age, do we not find a kind of stiffness and inflexibility stealing upon the mind as well as on the body And does not this bar the gate against all conviction even before the eye of the soul grows dim, and so less and less capable of diving things which we are not already well acquainted with! 7. Yet on one point I must add a few words, because it is of the last importance. I said orthodoxy, or right opinion, See letter of Nov. 26, 1762, to Dr. Warburton. was never more than a slender part of religion, and sometimes no part at all; and this I explained thus: 'In a child of God it is but a slender part, in a child of the devil it is no part at all of religion.' The religion of a child of God is righteousness, peace, and joy in the Holy Ghost. Now, if orthodoxy be any part of this (which in itself might admit of a question), it is certainly a very slender part; though it is a considerable help of love, peace, and joy. Religion, in other words, is the love of God and man, producing all holiness of conversation. Now, are right opinions any more than a slender part (if they be so much) of this Once more: religion is the mind that was in Christ and walking as Christ walked. Now, how slender a part of this are opinions, how right soever! By a child of the devil I mean one that neither loves, fears, or serves God, and has no true religion at all. But it is certain such a man may be still orthodox may entertain right opinions; and yet it is equally certain thee are no parts of religion in him that has no religion at all.

Another instance of this is just now before me. A week or two ago one put a tract into my hands in which I could discern nothing of the Christian gentleman, or scholar, but much of low, dull, ill-natured scurrility and blasphemy. How was I surprised when I read in your three hundred and fifteenth page, 'We have read this little piece with great pleasure'! when I found you so smitten with the author's 'spirit, sense, and freedom,' his 'smart animadversions' and 'becoming severity'! O gentlemen! do not you speak too plain Do not you discover too much at once especially when you so keenly ridicule Mr. Pike's supposition See reference to Samuel Pike's Philosopha Sacra in Journal, iv. 146-7. 190. Pike (1717 - 1773) adopted the views of Sandeman; he became an Independent minister. that the Son and Spirit are truly divine May I ask, If the Son of God is not truly divine, is He divine at all Is He a little God, or no God at all If no God at all, how came He to say, 'I and the Father are one' Did any prophet before, from the beginning of the world, use any one expression which could possibly be so interpreted as this and other expressions were by aft that heard Jesus speak And did He ever attempt to undeceive them Be pleased, then, to let me know, if He was not God, how do you clear Him from being the vilest of men I am, gentlemen, Your well-wisher, though not admirer.

'To ascribe pardon to Christ's passive, eternal life to His active, righteousness, is fanciful rather than judicious. His universal obedience from His birth to His death is the one foundation of my hope.' This is unquestionably right. But if it be, there is no manner of need to make the imputation of His active righteousness a separate and labored head of discourse. Oh that you had been content with this plain scriptural account, and spared some of the dialogues and letters that follow! The Third and Fourth Dialogues contain an admirable illustration and confirmation of the great doctrine of Christ's satisfaction. Yet even here I observe a few passages which are liable to some exception: - 'Satisfaction was made to the divine law' . I do not remember any such expression in Scripture. This way of speaking of the law, as a person injured and to be satisfied, seems hardly defensible. 'The death of Christ procured the pardon and acceptance of believers even before He came in the flesh' . Yea, and ever since. In this we all agree. And why should we contend for anything more 'All the benefits of the new covenant are the purchase of His blood' . Surely they are. And after this has been fully proved, where is the need, where is the use, of contending so strenuously for the imputation of His righteousness as is done in the Fifth and Sixth Dialogues 'If He was our substitute as to penal sufferings, why not as to justifying obedience' . The former is expressly asserted in Scripture; the latter is not expressly asserted there. 'As sin and misery have abounded through the first Adam, mercy and grace have much more abounded through the Second: so that none can have any reason to complain' . No, not if the second Adam died for all: otherwise all for whom He did not die have great reason to complain; for they inevitably fall by the first Adam, without any help from the Second. 'The whole world of believers' is an expression which never occurs in Scripture, nor has it any countenance there: the world in the inspired writings being constantly taken either in the universal or in a bad sense; either for the whole of mankind or for that part of them who know not God.

'There is not a just man upon earth that sinneth not.' Solomon might truly say so before Christ came. And St. John might, after He ca, me, say as truly, 'Whosoever is born of God sinneth not' . But 'in many things we offend all.' That St. James does not speak this of himself or of real Christians will clearly appear to all who impartially consider the context. The Ninth Dialogue proves excellently well that we cannot be justified by our works. But have you thoroughly considered the words which occur in the 270th page 'O children of Adam, you are no longer obliged to love God with all your strength, nor your neighbor as yourselves. Once, indeed, I insisted on absolute purity of heart; now I can dispense with some degrees of evil desire. Since Christ has fulfilled the law for you, you need not fulfill it. I will connive at, yea accommodate my demands to, your weakness.' I agree with you that 'this doctrine makes the Holy One of God a minister of sin.' And is it not your own Is not this the very doctrine which you espouse throughout your book I cannot but except to several passages also in the Tenth Dialogue. I ask, first, 'Does the righteousness of God ever mean,' as you affirm, 'the merits of Christ' I believe not once in all the Scripture. It often means, and particularly in the Epistle to the Romans, God's method of justifying sinners. When, therefore, you say, 'The righteousness of God means such a righteousness as may justly challenge His acceptance' , I cannot allow it at all; and this capital mistake must needs lead you into many others. But I follow you step by step. 'In order to entitle us to a reward, there must be an imputation of righteousness' (ibid.). There must be an interest in Christ, and then 'every man shall receive his own reward according to his own labor.'

You think this appears from four texts: (1) From that, 'Thou gavest them to Me.' Nay; when any believe, 'the Father gives them to Christ.' But this proves no such previous contract. (2) 'God hath laid upon Him the iniquities of us all.' Neither does this prove any such thing. (3) That expression, 'The counsel of peace shall be between them,' does not necessarily imply any more than that both the Father and the Son would concur in the redemption of man. (4) 'According to the counsel of His will' -that is, in the way or method He had chosen. Therefore neither any of these texts, nor all of them, prove what they were brought to prove. They do by no means prove that there ever was any such covenant made between the Father and the Son. 'The conditions of the covenant are recorded: "Lo, I come to do Thy will"' . Nay; here is no mention of any covenant, nor anything from which it can be inferred. 'The recompense stipulated in this glorious treaty.' But I see not one word of the treaty itself; nor can I possibly allow the existence of it without far other proof than this. 'Another copy of this grand treaty is recorded, Isa. xlix., from the 1st to the 6th verse' (ibid.). I have read them, but cannot find a word about it in all those verses. They contain neither more nor less than a prediction of the salvation of the Gentiles. 'By the covenant of works man was bound to obey in his own person' . And so he is under the covenant of grace; though not in order to his justification. 'The obedience of our Surety is accepted instead of our own.' This is neither a safe nor a scriptural way of speaking. I would simply say, 'We are accepted through the Beloved. We have redemption through His blood.'

Gems have 'a seat on the virtuous fair one's breast' . I cannot reconcile this with St. Paul. He says, 'Not with pearls'; by a parity of reason, not with diamonds. But in all things I perceive you are too favorable, both to 'the desire of the flesh and the desire of the eye.' You are a gentle casuist as to every self-indulgence which a plentiful fortune can furnish. 'Our Savior's obedience' . Oh say, with the good old Puritans, 'Our Savior's death or merits' I We swarm with Antinomians on every side. Why are you at such pains to increase their number 'My mouth shall show forth Thy righteousness and Thy salvation'; Thy mercy, which brings my salvation . The Eighth Letter is an excellent description of the supreme greatness of Christ. I do not observe one sentence in it which I cannot cheerfully subscribe to. The Ninth Letter, containing a description of the sea, with various inferences deduced therefrom, is likewise a masterpiece for justness of sentiment as well as beauty of language. But I doubt whether 'mere shrimps' be not too low an expression; and whether you might not as well have said nothing of 'cod, the standing repast of Lent,' or concerning 'the exquisite relish of turbot or the deliciousness of sturgeon.' Are not such observations beneath the dignity of a minister of Christ I have the same doubt concerning what is said of 'delicately flavored tea, finely scented coffee, the friendly bowl, the pyramid of Italian figs, and the pastacia nut of Aleppo' . Beside that, the mentioning these in such a manner is a strong encouragement of luxury and sensuality. And does the world need this The English in particular! Si non insaniunt satis sua sponte, insriga. Terence's Andria, IV. ii. 9: 'If they do not rave enough of their own accord, stir them up.' 'Those treasures which spring from the imputation of Christ's righteousness' (Letter 10, p. 271). Not a word of His atoning blood! Why do so many men love to speak of His righteousness rather than His atonement I fear because it affords a fairer excuse for their own unrighteousness. To cut off this, is it not better to mention both together at least, never to name the former without the latter

'Faith is a persuasion that Christ has shed His blood for me and fulfilled all righteousness in my stead' . I can by no means subscribe to this definition. There are hundreds, yea thousands of true believers who never once thought one way or the other of Christ's fulfilling all righteousness in their stead. I personally know many who to this very hour have no idea of it, and yet have each of them a divine evidence and conviction, 'Christ loved me, and gave Himself for me.' This is St. Paul's account of faith; and it is sufficient. He that thus believes is justified. 'It is a sure means of purifying the heart, and never fails to work by love' . It surely purifies the heart if we abide in it; but not if we 'draw back to perdition.' It never fails to work by love while it continues; but if itself fail, farewell both love and good works. 'Faith is the hand which receives all that is laid up in Christ.' Consequently, if we make 'shipwreck of the faith,' how much soever is laid up in Christ, from that hour we receive nothing. 'Faith in the imputed righteousness of Christ is a fundamental principle in the gospel' (Letter 11, p. 288). If so, what becomes of all those who think nothing about imputed righteousness How many who are full of faith and love, if this be true, must perish everlastingly! 'Thy hands must urge the way of the deadly weapon through the shivering flesh till it be plunged in the throbbing heart' . Are not these descriptions far too strong May they not occasion unprofitable reasonings in many readers Ne pueros coram populo Medea trucidet. Horace's Ars Poetlea, l. 185: 'Medea must not slay her children in the presence of the people.' 'How can he justify it to the world' Not at all. Can this, then, justify his faith to the world 'You take the certain way to obtain comfort - the righteousness of Jesus Christ' . What, without the atonement Strange fondness for an unscriptural, dangerous mode of expression! 'So the merits of Christ are derived to all the faithful' . Rather the fruits of the Spirit, which are likewise plainly typified by the oil in Zechariah's vision.

'Has the law any demand It must go to Him for satisfaction.' Suppose, 'Thou shalt love thy neighbor as thyself'; then I am not obliged to love my neighbor: Christ has satisfied the demand of the law for me. Is not this the very quintessence of Antinomianism 'The righteousness wrought out by Jesus Christ is wrought out for all His people, to be the cause of their justification and the purchase of their salvation. The righteousness is the cause and the purchase.' So the death of Christ is not so much as named! 'For all His people.' But what becomes of all other people They must inevitably perish for ever. The die was cast or ever they were in being. The doctrine to pass them by has Consigned their unborn souls to hell, And damned them from their mother's womb! Poetical Works of J. and C. Wesley (Hymns on God's Everlasting Love), iii. 33. I could sooner be a Turk, a Deist, yea an Atheist, than I could believe this. It is less absurd to deny the very being of God than to make Him an almighty tyrant. 'The whole world and all its seasons are rich with our Creator's goodness. His tender mercies are over all His works.' Are they over the bulk of mankind Where is His goodness to the non-elect How are His tender mercies over them 'His temporal blessings are given to them.' But are they to them blessings at all Are they not all curses Does not God know they are that they will only increase their damnation Does not He design they should And this you call goodness; this is tender mercy! 'May we not discern pregnant proofs of goodness in each individual object' No; on your scheme, not a spark of it, in this world or the next, to the far greater part of the work of His own hands. 'Is God a generous benefactor to the meanest animals, to the lowest reptiles And will He deny my friend what is necessary to his present comfort and his final acceptance' Yea, will He deny it to any soul that He has made Would you deny it to any, if it were in your power But if you loved whom God abhorred, The servant were above his Lord. Ibid. iii. 29.

To Samuel Furly Date: LONDON November 20, 1756. MY DEAR BROTHER, Just at the time when you resolved to quit your trifling companion, God gave you a serious one See letters of April 16, 1756 and March 7, 1758.: a plain token that He will withhold from you no good thing, if you will yet turn to Him. Do you now find your mind disengaged and free Can you say, Delco dehinc omnes ex animo mulieres 'Henceforth I blot out all women from my mind.' If so, stand fast in the liberty wherewith Christ hath made you free Be not entangled again in that yoke of bondage. Beware of the very first approach, and watch and pray that you enter not into temptation. I hope Mr. Drake See letters of Sept. 25, 1755, and Dec. 4, 1756. is determined to contract no acquaintance with any man that knows not God. Let him have sense and learning and every other recommendation, still it will not quit cost; it is necessary to be courteous to all. But that does not imply intimacy. He knows, and we know, the value of time. See that you improve every part of The least of these a serious care demands; For though they're little, they are golden sands. I am Your affectionate brother.

To Matthew Errington Date: LONDON January 8, 1757. MY DEAR BROTHER, You have done well in sending me a particular account. The bill came safe, and h accepted. But Michael's Michael Fenwick. senseless delay has distressed me much. He ought to have been here the 28th of November, and to have then brought with him all the money he could procure. For the time to come, if he should take another journey, I must punctually fix beforehand how many days he is to stay in every place. I hope you all continue a family of love, and that the Stewards and you are in harmony with each other. I should be glad to see poor Becky, especially if I found her all alive to God. We have a sickly family here my wife, Jenny, Sally Clay See letter of March 30 1757. ill of paralytic, T. Walsh See letter of April 5, 1758. and Jemmy Morgan James Morgan became one of Wesley's helpers in 1755 at the age of nineteen. He prepared the Life and Death of Mr. Thomas Walsh in 1762. Delicate health made him retire from the itinerancy. He died in Dublin in 1774. See Journal v. 210n; and letter of Sept. 2, 1758. of consumptive disorders. But all is best I am Your affectionate brother.

To Dorothy Furly Date: BIRSTALL, May 18, 1757. The great point is to pick out in Bristol (as in all places such acquaintance as have a deep fear of God, a continual consciousness of His presence, and a strong thirst after His whole image. See letter of June 18. Such I take most of the leaders of bands to be; and such are many of the poor in the Society, but extremely few of the rich or honorable Methodists are of that number. My dear sister, I have been in pain for you on their account. When I talked with You last, you could relish the simplicity of the gospel, you were athirst for all mankind that was in Christ and wanted to walk just as He walked. O let none persuade you, either by example or advice, to make any, the least, deviation from that good way. Make no abatement; do not soften the plain, rough gospel; do not Measure back your steps to earth again. Be not, either inwardly or outwardly, conformed to this world; but be a Christian altogether.

To Ebezezer Blackwell Date: WHITEHAVEN, May 28, 1757. I think it is fourteen or fifteen days since my wife wrote to me. I am afraid she is not well, or is angry at my brother and consequently with me. If any letters for me come enclosed to Mr. Belchier, See letter of April 9, 1755. I will be obliged to you if you will not send them to her, but direct them to me at Newcastle, where I hope to be in a few days. Wishing all grace and peace to you and yours, I am, dear sir, Your most affectionate servant. I breakfasted at Keswick last Tuesday.

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

'But they are his already by legal establishment.' If they receive the sacrament from him thrice a year and attend his ministrations on the Lord's Day, I see no more which the law requires. But (to go a little deeper into this matter of legal establishment) does Mr. Conon Mr. Conon was the schoolmaster at Truro. Walker calls him 'my friend and father.' See Sidney's Life of Walker, p. 200. or you think that the King and Parliament have a right to prescribe to me what pastor I shall use If they prescribe one whom I know God never sent, am I obliged to receive him If he be sent of God, can I receive him with a clear conscience till I know he is And even when I do, if I believe my former pastor is more profitable to my soul, can I leave him without sin Or has any man lying a right to require this of me I 'extend this to every gospel minister in England.' Before I could with a clear conscience leave a Methodist Society even to such an one, all these considerations must come in. And with regard to the people: far from thinking that 'the withdrawing our preachers' from such a Society without their consent would 'prevent a separation from the Church' I think it would be the direct way to cause it. While we are with them, our advice has weight and keeps them to the Church; but were we totally to withdraw, it would be of little or no weight. Nay, perhaps resentment of our unkindness (as it would probably appear to them) would prompt them to act in flat opposition to it. 'And will it not he the same at your death' I believe not: for I believe there will be no resentment in this case; and the last advice of a dying friend is not likely to be so soon forgotten. 3. But 'was there not inconsistency in your visiting Mr. Vowler as a gospel minister when you do not give up your people to him' No: my receiving him as a gospel minister did not imply any obligation so to do. 4. 'If that was not the design of your visit, you should not have visited him at all.' Does that follow I visited him because he desired it as a brother and fellow laborer.

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

This is a third palpable slander, as your own words prove: 'They say, Faith is a real persuasion that Christ hath died for me' . Are you not here told what they mean by faith, and that without any circumlocution at all You confute your own slander still farther by adding three more: (4) 'They make a pious resolve the ground of our acceptance with God' . No, never. Not one of the writers you have named ever did or does so now. (5) 'The faith they talk of is only a timid resolve, joined with a fond conjecture.' Or (6) 'It is a fond, presumptuous wish, greatly embarrassed with doubts and difficulties.' Slander all over. We make the righteousness and blood of Christ the only ground of our acceptance with God. And the faith we talk of is neither more nor less than a divine conviction that Christ loved me and gave Himself for me. You say (7): 'All who preach this doctrine are of the world, and speak of the world; therefore the world heareth them' . 'Therefore they will always be attended by the body of the people' . A sad mistake this in point of fact. For whether they are of the world or no, it is certain the world, the generality of men, good or bad, doth not and never did hear them. At this day those who hear them are an exceeding small number in comparison of those who do not. And if the body of the people in any place do attend some of them, how do they attend Just as they would a mad dog, with sticks and stones and whatever comes to hand.

To Mrs. Ryan Date: NEWBURY, November 8, 1757. MY DEAR SISTER, In the hurry of business I had not time to write down what you desired the rules of our family. So I snatch a few minutes to do it now, and the more cheerfully because I know you will observe them. 1. The family rises, part at four, part at half an hour after. 2. They breakfast at seven, dine at twelve, and sup at six. 3. They spend the hour from five to six in the evening (after a little joint prayer) in private. 4. They pray together at nine, and then retire to their chambers; so that all are in bed before ten. 5. They observe all Fridays in the year as days of fasting or abstinence. You in particular I advise, Suffer no impertinent visitant, no unprofitable conversation, in the house. It is a city set upon an hill; and all that is in it should be 'holiness to the Lord.' On what a pinnacle do you stand! You are placed in the eye of all the world, friends and enemies. You have no experience of these things, no knowledge of the people, no advantages of education, not large natural abilities, and are but a novice, as it were, in the ways of God! It requires all the omnipotent love of God to preserve you in your present station. Stand fast in the Lord and in the power of His might! Show that nothing is too hard for Him. Take to thee the whole armor of God, and do and suffer all things through Christ strengthening thee. If you continue teachable and advisable, I know nothing that shaft be able to hurt you. Your affectionate brother.

To Mrs. Ryan Date: LEWISHAM, December 14, 1757. MY DEAR SISTER I find by Mr. Perronet's last letter Charles Perronet. See letters of July 12, 1757, and Nov. 4, 1758. that he is deeply offended, that his former affection (so he speaks) is degenerated into a cold esteem, and that he no longer rerds me as a dear friend but as an austere master. Has he not a little affected you He does not speak with passion; but his words distill as the dew. The God whom you serve send forth His light and His truth, and direct you in every thought! Do you never find any wandering thoughts in prayer or useless thoughts at other seasons Does the corruptible body never press down the soul and make it muse about useless things Have you so great a command over your imagination as to keep out all unprofitable images at least, to banish them the moment they appear, so that they nether trouble nor sully your soul Do you find every reasoning brought into captivity to the obedience of Christ Is there no vanity or folly in your dreams no temptation that almost overcomes you And are you then as sensible of the presence of God and as full of prayer as when you are waking I can hardly avoid trembling for you still: upon what a pinnacle do you stand! Perhaps few persons in England have been in so dangerous a situation as you are now. I know not whether any other was ever so regarded both by my brother and me at the same time. What can I do to help you The Father of mercies help you and with His favorable kindness surround you on every side! May the eternal Spirit help you in every thought, word, and work to serve the living God! I am Your affectionate brother.

To Micaiah Towgood Date: BRISTOL, January 10, 1758. SIR, If you fairly represent Mr. White's arguments, they are liable to much exception. But whether they are or no, your answers to them are far from unexceptionable. To the manner of the whole I object, you are not serious; you do not write as did those excellent men, Mr. Baxter, Mr. Howe, Dr. Calamy, who seem always to speak, not laughing, but weeping. To the matter I object, that if your argument hold as it is proposed in your very title-page, if 'a dissent from our Church be the genuine consequence of the allegiance due to Christ,' then all who do not dissent have renounced that allegiance and are in a state of damnation! I have not leisure to consider all that you advance in proof of this severe sentence. I can only at present examine your main argument, which indeed contains the strength of your cause. 'My separation from the Church of England,' you say, 'is a debt I owe to God, and an act of allegiance due to Christ, the only Lawgiver in the Church' . Again: 'The controversy turns upon one single point Has the Church power to decree rites and ceremonies If it has this power, then all the objections of the Dissenters about kneeling at the Lord's Supper and the like are impertinent; if it has no power at all of this kind yea, if Christ, the great Lawgiver and King of the Church, hath expressly commanded that no power of this kind shall ever be claimed or ever be yielded by any of His followers, then the Dissenters will have honor before God for protesting against such usurpation.' I join issue on this single point: 'If Christ hath expressly commanded that no power of this kind shall ever be claimed or ever yielded by any of His followers,' then are all who yield it, all Churchmen, in a state of damnation, as much as those who 'deny the Lord that bought them.' But if Christ hath not expressly commanded this, we may go to church and yet not go to hell.

Upon the whole, we agree that Christ is the only 'supreme Judge and Lawgiver in the Church': I may add, and in the world; for 'there is no power,' no secular power, 'but of God' of God who 'was manifested in the flesh, who is over all, blessed for ever.' But we do not at all agree in the inference which you would draw therefrom namely, that there is no subordinate judge or lawgiver in the Church. You may just as well infer that there is no subordinate judge or lawgiver in the world. Yea, there is, both in the one and the other. And in obeying these subordinate powers we do not, as you aver, renounce the Supreme; no, but we obey them for His sake. We believe it is not only innocent but our bounden duty so to do; in all things of an indifferent nature to submit ourselves 'to every ordinance of man'; and that 'for the Lord's sake,' because we think He has not forbidden but expressly commanded it. Therefore 'as a genuine fruit of our allegiance to Christ' we submit both to the King and governors sent by him, so far as possibly we can, without breaking some plain command of God. And you have not yet brought any plain command to justify that assertion that 'we may not submit either to the King or to governors sent by him in any circumstance relating to the worship of God.' Here is a plain declaration: 'There is no power but of God; the powers that exist are ordained of God. Whosoever, therefore, resisteth the power' (without an absolute necessity, which in things indifferent there is not), 'resisteth the ordinance of God.' And here is a plain command grounded thereon: 'Let every soul be subject to the higher powers.' Now, by what scripture does it appear that we are not to be subject in anything pertaining to the worship of God This is an exception which we cannot possibly allow without clear warrant from Holy Writ. And we apprehend those of the Church of Rome alone can decently plead for such an exception. It does not sound well in the mouth of a Protestant to claim an exemption- from the jurisdiction of the civil powers in all matters of religion and in the minutest circumstance relating to the Church.

To Miss LONDON, February 21, 1759. Probably, Miss , this may be the last trouble of the kind which you will receive from me. Therefore you may forgive me this, and the rather when you consider my motives to it. You know I can have no temporal view; I can have none but a faint, distant hope (because with God all things are possible) of doing some service to one whom I love. And this may answer the question which you might naturally ask, 'What would you have! What do you want with me!' I want you, not to be a convert to my opinions, but to be a member of Christ, a child of God, and an heir of His kingdom. Be anything as to outward profession, so you are lowly in heart, so you resist and conquer every motion of pride, and have that mind in you which was also in Christ Jesus. Be what you please besides; only be meek and gentle, and in patience possess your soul: so that one may truly say to you, Calm thou ever art within, All unruffled all serene. Hear what preacher you will; but hear the voice of God, and beware of prejudice and every unkind temper: beware of foolish and hurtful desires, or they will pierce you through with many sorrows. In one word, be anything but a trifler, a trifler with God and your own soul. It was not for this that God gave you A mind superior to the vulgar herd. No, Miss , no! but that you might employ all your talents to the glory of Him that gave them. O do not grieve the Holy Spirit of God! Is He not still striving with you! striving to make you not almost but altogether a Christian! Indeed, you must be all or nothing a saint or a devil, eminent in sin or holiness! The good Lord deliver you from every snare, and guide your feet in the way of peace! How great a pleasure would this give to all your real friends, and in particular to Your affectionate servant for Christ's sake.

To the Countess of Huntingdon Editor's Introductory Notes: 1759 5 NORWICH, March 10, 1759. TO THE RIGHT HON. THE COUNTESS OF HUNTINGDON. The agreeable hour which I spent with your Ladyship the last week recalled to my mind the former times, and gave me much matter of thankfulness to the Giver of every good gift. I have found great satisfaction in conversing with those instruments whom God has lately raised up. But still, there is I know not what in them whom we have known from the beginning, and who have borne the burthen and heat of the day, which we do not find in those who have risen up since, though they are upright of heart. Perhaps, too, those who have but lately come into the harvest are led to think and speak more largely of justification and the other first principles of the doctrine of Christ; and it may be proper for them so to do. Yet we find a thirst after something farther. We want to sink deeper and rise higher in the knowledge of God our Saviour. We want all helps for walking closely with Him whom we have received, that we may the more speedily come to the measure of the stature of the fullness of Christ. Mr. Berridge Wesley stayed at Everton with John Berridge on March 1 and 2. appears to be one of the most simple as well as most sensible men of all whom it has pleased God to employ in reviving primitive Christianity. I designed to have spent but one night with him; but Mr. Gilbert's See letter of Feb. 17. mistake (who sent him word I would be at Everton on Friday) obliged me to stay there another day, or multitudes of people would have been disappointed. They come now twelve or fourteen miles to hear him; and very few come in vain. His word is with power; he speaks as plain and home as John Nelson, but with all the propriety of Mr. Romaine and tenderness of Mr. Hervey.

To Miss Johnson () COLCHESTER March 20, 1759. My wife, Miss , surprised me last night by informing me you are left mistress of a large fortune. Shall I say, agreeably surprised me! I cannot tell; because I believe there is another world, and I do not know what influence this change may have on your condition. Therefore I am in fear and in hope. You may be hereby far more happy or far more miserable in eternity! O make a stand! Consider the situation you are in; perhaps never before were you in so great danger. You know a little of your natural tempers: now you have means of indulging and thereby inflaming them to the uttermost. And how many will incite you so to do! How few will dare to warn you against it! Now what food will you have for pride! what infinite temptations to think more highly than you ought to think! You do so already. But O where will you stop! The good Lord arrest the storm in mid career! How impetuously now, unless God interpose, must self-will whirl you along! How deeply, unless He help, will you shortly be immersed in practical Atheism! as ten thousand things will concur to drive God out of your thoughts, as much as if He were not in the world. But, above all, how will you escape from being swallowed up in idolatry! love of the world, such as you never knew before!

Hitherto you have been greatly superior to every delicacy in food; but even this may assault you now, and perhaps raise in you other desires which you are now a stranger to. At present you are above the follies of dress; but will you be so a twelvemonth hence! May you not easily slide into the pride of life, in this as well as other instances! especially considering how your vanity will be gratified thereby! For who will not admire and applaud your admirable taste! It will only remain for you to marry some agreeable person that has much wit and sense with little or no religion; then it is finished! Either you will be throughly miserable in this world or miserable to eternity. 'But what business is this of yours! Cannot you let me alone! What have I to do with you!' Believe me, I could very easily let you alone, if I had not a real and tender goodwill toward you, and if I did not know (what perhaps you do not) that you have need even of me. You want friends who understand you well, and who dare tell you the whole, plain truth; and yet not in a surly, imperious manner, for then you could not receive it. I have endeavoured to do this once more. Will not you forgive me! I cannot but think, if you do not thank, you will at least excuse Your affectionate servant.

To Sir James Lowther, afterwards Earl of Lonsdale Editor's Introductory Notes: 1759 Date: LONDON, May 16, 1759. It seems worldly prudence either pursues worldly ends riches, honour, ease, or pleasure; or pursues Christian ends on worldly maxims or by worldly means. The grand maxims which obtain in the world are, The more power, the more money, the more learning, and the more reputation a man has, the more good he will do. And whenever a Christian, pursuing the noblest ends, forms his behaviour by these maxims, he will infallibly (though perhaps by insensible degrees) decline into worldly prudence. He will use more or less of conformity to the world, if not in sin, yet in doing some things that are good in themselves, yet (all things considered) are not good to him; and perhaps at length using guile or disguise, simulation or dissimulation; either seeming to be what he is not, or not seeming to be what he is. By any of these marks may worldly prudence be discerned from the wisdom which is from above. This Christian prudence pursues Christian maxims, and by Christian means. The ends it pursues are holiness in every kind and in the highest degree, and usefulness in every kind and degree. And herein it proceeds on the following maxims: The help that is done upon earth, God doeth it Himself. It is He that worketh all in all; and that, not by human power; generally He uses weak things to confound the strong; not by men of wealth; most of His choicest instruments may say, 'Silver and gold have I none'; not by learned or wise men after the flesh; no, the foolish things hath God chosen; not by men of reputation, but by the men that were as the filth and offscouring of the world: all which is for this plain reason 'that no flesh may glory in His sight.'

Christian prudence pursues these ends upon these principles, by only Christian means. A truly prudent Christian, while in things purely indifferent he becomes all things to all men, yet wherever duty is concerned, matters the example of all mankind no more than a grain of sand. His word is then, Non me, qui caetera, vincit Impetus; et rapido contrarius evehor orbi.1 He will not, to gain the favour or shun the hate of all, omit the least point of duty. He cannot prevail upon himself on any account or presence to use either simulation or dissimulation. There is no guile in his mouth, no evasion or ambiguity. Having one desire, one design, to glorify God with his body and with his spirit; having only one fear, Lest a motion, or a word, Or thought arise to grieve his Lord; Ovid's Metamorphoses, II. i. 72-3 (trs. by Addison): 'I steer against their notions: nor am I Borne back by all the current of the sky.' having one rule, the Word of God; one guide, even His Spirit, he goes on in childlike simplicity. Continually seeing Him that is invisible, he walks in open day. Looking unto Jesus, and deriving strength from Him, he goes on in His steps, in the work of faith, the labour of love, the patience of hope, till he is called up to be ever with the Lord.

Oh that this were in all points your own character! Surely you desire it above all things. But how shall you attain! Difficulties and hindrances surround you on every side! Can you bear with my plainness! I believe you can. Therefore I will speak without any reserve. I fear you have scarce one friend who has not more or less of the prudence which is not from above. And I doubt you have (in or near your own rank) hardly one example of true Christian prudence! Yet I am persuaded your own heart advises you right, or rather God in your heart. Oh that you may hearken to His voice alone, and let all creatures keep silence before Him! Why should they encumber you with Saul's armour! If you essay to go forth thus, it will be in vain. You have no need of this, neither of his sword or spear; for you trust in the Lord of hosts. O go forth in His strength! and with the stones of the brook you shall overthrow all your enemies. I am, dear sir, Your obedient servant for Christ's sake.

To Dr. Taylor, of Norwich Editor's Introductory Notes: 1759 8 HARTLEPOOL, July 3, 1759. REVEREND SIR, I esteem you as a person of uncommon sense and learning, but your doctrine I cannot esteem; and some time since, I believed it my duty to speak my sentiments at large concerning your doctrine of Original Sin. When Mr. Newton of Liverpool Afterwards the Rev. John Newton of Olney. See letter of April 9, 1765. mentioned this, and asked whether you designed to answer, you said you thought not, 'for it would only be a personal controversy between John Wesley and John Taylor.' How gladly, if I durst, would I accept of this discharge from so unequal contest! for I am throughly sensible, humanly speaking, it is formica contra leonem. 'An ant against a lion,' How gladly, were it indeed no other than a personal controversy! But certainly it is not: it is a controversy de re, if ever there was one in this world; indeed, concerning a thing of the highest importance nay, all the things that concern our eternal peace. It is Christianity or heathenism! for, take away the scriptural doctrine of Redemption or Justification, and that of the New Birth, the beginning of sanctification, or (which amounts to the same) explain them as you do, suitably to your doctrine of Original Sin, and what is Christianity better than heathenism! wherein, save in rectifying some of our notions, has the religion of St. Paul any pre-eminence over that of Socrates or Epictetus! This is, therefore, to my apprehension, the least a personal controversy of any in the world. Your person and mine are out of the question. The point is, Are those things that have been believed for many ages throughout the Christian world real, solid truths, or monkish dreams and vain imaginations! But farther: it is certain, between you and me there need be no personal controversy at all; for we may agree to leave each other's person and character absolutely untouched, while we sum up and answer the several arguments advanced as plainly and closely as we can.

Either I or you mistake the whole of Christianity from the beginning to the end! Either my scheme or yours is as contrary to the scriptural as the Koran is. Is it mine, or yours! Yours has gone through all England and made numerous converts. I attack it from end to end. Let all England judge whether it can be defended or not! Earnestly praying that God may give you and me a right understanding in all things, I am, reverend sir, Your servant for Christ's sake.

To Samuel Furly Editor's Introductory Notes: 1759 9 YARM, July 7, 1759.

To Miss C YORK, July 15, 1759. DEAR MISS C , Your letter gave me much satisfaction, though it was long before I received it. Now I find you can speak freely to me; and as you have found the way, I hope to hear from you a little oftener. In a few days I hope to be at Leeds. Why should you not give me the pleasure of hearing from you there! At present you are a captive of unbelief, though an unwilling captive. But I trust you shall ere long know One that bringeth the prisoners out of captivity. You can say from your heart, I would not to the foe submit; I hate the tyrant's chain: Bring, Lord, the prisoner from the pit; Nor let me cry in vain.1 And you will not cry in vain; only cry on, though it be weariness and pain to slothful flesh and blood. If instability and ingratitude were sufficient to prevent either present or future salvation, then would no child of Adam ever have been saved from the foundation of the world. But these and all manner of sin are washed away by the blood of the covenant. You want only to be acquainted with this to have it sprinkled upon your heart. And how soon may it be! Why not now! If you have nothing to pay, leave all your harmlessness, your good desires or works, all you have and are behind! Are you to be saved freely! Then be it as thou wilt! Freely the gift of God receive, Pardon and peace in Jesus find. Poetical Works of J. and C. Wesley, iv. 247, altered slightly. Away with your preparation! The Lord Himself prepare your heart and then hearken thereto! Away with your reasoning! Be a little child! Sink down before the Saviour of sinners, the Lover of your soul! Let Him have the glory over you. What hinders! Dear Miss C , be not reserved or fearful when you speak to Your affectionate brother and servant.

To the Editor of 'Lloyd's Evening Post' Editor's Introductory Notes: 1759 14 BRISTOL, October 20, 1759. SIR, Since I came to Bristol I heard many terrible accounts concerning the French prisoners at Knowle, as that 'they were so wedged together that they had no room to breathe'; that 'the stench of the rooms where they lodged was intolerable'; that 'their food was only fit for dogs'; that 'their meat was carrion, their bread rotten and unwholesome'; and that, 'in consequence of this inhuman treatment, they died in whole shoals.' Desiring to know the truth, I went to Knowle on Monday, and was showed all the apartments there. But how was I disappointed! (1) I found they had large and convenient space to walk in, if they chose it, all the day. (2) There was no stench in any apartment which I was in, either below or above. They were all sweeter and cleaner than any prison I have seen either in England or elsewhere. (3) Being permitted to go into the larder, I observed the meat hanging up, two large quarters of beef. It was fresh and fat, and I verily think as good as I ever desire to eat. (4) A large quantity of bread lay on one side. A gentleman took up and cut one of the loaves. It was made of good flour, was well-baked, and perfectly well-tasted. (5) Going thence to the hospital, I found that even in this sickly season there are not thirty persons dangerously ill out of twelve or thirteen hundred. (6) The hospital was sweeter and cleaner throughout than any hospital I ever saw in London. I think it my duty to declare these things, for clearing the innocent and the honour of the English nation.

I dislike (2) Not having the command of my own house, not being at liberty to invite even my nearest relations so much as to drink a dish of tea without disobliging you. I dislike (3) The being myself a prisoner in my own house; the having my chamber door watched continually so that no person can go in or out but such as have your good leave. I dislike (4) The being but a prisoner at large, even when I go abroad, inasmuch as you are highly disgusted if I do not give you an account of every place I go to and every person with whom I converse. I dislike (5) The not being safe in my own house. My house is not my castle. I cannot call even my study, even my bureau, my own. They are liable to be plundered every day. You say, 'I plunder you of nothing but papers.' I am not sure of that. How is it possible I should I miss money too, and he that will steal a pin will steal a pound. But were it so, a scholar's papers are his treasure my Journal in particular. 'But I took only such papers as relate to Sarah Ryan and Sarah Crosby.' That is not true. What are Mr. Landey's letters to them Besides, you have taken parts of my Journal which relate to neither one nor the other. I dislike (6) Your treatment of my servants (though, indeed, they are not properly mine). You do all that in you lies to make their lives a burthen to them. You browbeat, harass, rate them like dogs, make them afraid to speak to me. You treat them with such haughtiness, sternness, sourness, surliness, ill-nature, as never were known in any house of mine for near a dozen years. You forget even good breeding, and use such coarse language as befits none but a fishwife. I dislike (7) Your talking against me behind my back, and that every day and almost every hour of the day; making my faults (real or supposed) the standing topic of your conversation. I dislike (8) Your slandering me, laying to my charge things which you know are false. Such are (to go but a few days back) 'that I beat you,' which you told James Burges One of the masters at Kingswood.

And now, Molly, what would any one advise you to that has a real concern for your happiness Certainly (1) to show, read, touch those letters no more, if you did not restore them to their proper owner; (2) to allow me the command of my own house, with free leave to invite thither whom I please; (3) to allow me my liberty there that any who will may come to me without let or hindrance; (4) to let me go where I please and to whom I please without giving an account to any; (5) to assure me you will take no more of my papers nor anything of mine without my consent; (6) to treat all the servants where you are, whether you like them or no, with courtesy and humanity, and to speak (if you speak at all) to them, as well as others, with good nature and good manners; (7) to speak no evil of me behind my back; (8) never to accuse me falsely; (9) to be extremely cautious of saying anything that is not strictly true, both as to the matter and manner; and (10) to avoid all bitterness of expression till you can avoid all bitterness of spirit. These are the advices which I now give you in the fear of God and in tender love to your soul. Nor can I give you a stronger proof that I am Your affectionate Husband.

To John Downes, Rector of St. Michael's, Wood Street Editor's Introductory Notes: 1759 17 To Samuel Furly LONDON, November 21, 1759. I doubt not of Abraham's being perfected in love. But he was rather under the evangelical than the legal dispensation. And none can doubt but all the Jewish believers were perfected before they died. But that many of them were perfected long before they died I see no reason to think. The Holy Ghost was not fully given before Jesus was glorified. Therefore the law (unless in a very few exempt cases) made nothing perfect. It is certain the word 'perfect' in the Old Testament bears several senses. But we lay no stress upon the word at all. The thing is pure love. The promise of this was given by Moses, but not designed to be fulfilled till long after. See Deuteronomy xxx. 1-6. By the whole tenor of the words it appears it was then, when He had gathered the Jews from all nations, that God was so to circumcise their hearts. However, this may be fulfilled in you and me. Let us hasten toward it! With love to Nancy, I am Your affectionate friend and brother. To the Rev. Mr. Furly, At Kippax, Near Ferry Bridge, Yorks.

To his Wife BEDFORD, November 24, 1759. MY DEAR MOLLY, You have been much upon my thoughts this morning. Shall I tell you what I thought Then take it in good part. Take it kindly, as it is kindly meant. What do you gain by keeping my papers See letter of Oct. 23. or, at least, think you gain Why, this: you gain the satisfaction of showing them, or parts of them, to others; you gain the power of justifying yourself, and of hurting (at least by vexing) me; you gain occasion to make people think ill of me, and to make them think well of you. And hereby you make yourself more friends and me more enemies. Very well. But are you quite sure of this Is it pure satisfaction which you gain by showing them Is there not often a doubt whether you do right, a secret misgiving which spoils the satisfaction Will the showing them justify you for taking them Is it not rather adding sin to sin And will not even men of the world say, 'What a wretch is this, first to rob, then to expose her own husband' If, therefore, you make them think ill of me, you do not make them think well of yourself. If you make me more enemies, you do not make yourself one more friend nay, all these after a time are less your friends than ever they were before.

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

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

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

To Lady Rawdon Editor's Introductory Notes: 1760 5 LIVERPOOL., March 18, 1760. MY LADY, It was impossible to see the distress into which your Ladyship was thrown by the late unhappy affair without bearing a part of it, without sympathizing with you. But may we not see God therein May we not both hear and understand His voice We must allow it is generally 'small and still'; yet He speaks sometimes in the whirlwind. Permit me to speak to your Ladyship with all freedom; not as to a person of quality, but as to a creature whom the Almighty made for Himself, and one that is in a few days to appear before Him. You were not only a nominal but a real Christian. You tasted of the powers of the world to come. You knew God the Father had accepted you through His eternal Son, and God the Spirit bore witness with your spirit that you were a child of God. But you fell among thieves, and such as were peculiarly qualified to rob you of your God. Two of these in particular were sensible, learned, well-bred, well-natured, moral men. These did not assault you in a rough, abrupt, offensive manner. No; you would then have armed yourself against them, and have repelled all their attacks. But by soft, delicate, unobserved touches, by pleasing strokes of raillery, by insinuations rather than surly arguments, they by little and little sapped the foundation of your faith perhaps not only of your living faith, your 'evidence of things not seen,' but even of your notional. It is well if they left you so much as an assent to the Bible or a belief that Christ is God over all I And what was the consequence of this Did not your love of God grow cold Did not you Measure back your steps to earth again Did not your love of the world revive even of those poor, low trifles, which in your very childhood you utterly despised

Where are you now full of faith looking into the holiest, and seeing Him that is invisible Does your heart now glow with love to Him who is daily pouring His benefits upon you Do you now even desire it Do you now say (as you did almost twenty years ago), Keep me dead to all below, Only Christ resolved to know; Firm, and disengaged, and free, Seeking all my bliss in Thee Is your taste now for heavenly things Are not you a lover of pleasure more than a lover of God And oh what pleasure! What is the pleasure of visiting of modern conversation Is there any more reason than religion in it I wonder what rational appetite does it gratify Setting religion quite out of the question, I cannot conceive how a woman of sense can relish, should I say no, but suffer so insipid an entertainment. Oh that the time past may suffice! Is it now not high time that you should awake out of sleep Now God calls aloud! My dear Lady, now hear the voice of the Son of God, and live! The trouble in which your tender parent is now involved may restore all that reverence for her which could not but be a little impaired while you supposed she was 'righteous over-much.' Oh how admirably does God lay hold of and 'strengthen the things that remain' in you! your gratitude, your humane temper, your generosity, your filial tenderness! And why is this but to improve every right temper; to free you from all that is irrational or unholy; to make you all that you were yea, all that you should be; to restore you to the whole image of God I am, my Lady, Yours, c.

To Miss March DUBLIN, April 16, 1760. Eltham is a barren soil indeed. I fear scarce any are to be found there who know anything of the power of religion, and not many that have so much as the form. But God is there, and He can supply every want. Nothing contributes to seriousness more than humility, because it is a preparation for every fruit of the Holy Spirit; and the knowledge of our desperate state by sin has a particular tendency to keep us earnest after deliverance; and that earnestness can hardly consist with levity, either of temper or behaviour. Those who have tasted of the goodness of God are frequently wanting in declaring it. They do not as they ought stir up the gift of God which is in every believer by exciting one another to continual thankfulness and provoking each other to love and good works. We should never be content to make a drawn battle, to part neither better nor worse than we met. Christian conversation is too precious a talent to be thus squandered away. It does not require a large share of natural wisdom to see God in all things in all His works of creation as well as of providence. This is rather a branch of spiritual wisdom, and is given to believers more and more as they advance in purity of heart. Probably it would be of use to you to be as regular as you can: I mean, to allot such hours to such employments; only not to be troubled when Providence calls you from them. For the best rule of all is to follow the will of God.

When you have half an hour to spare, I hope you will give it me under your own hand that Mrs. Blackwell and you are not only in good health, but labouring more than ever after an healthful mind, and trampling the world and the devil under your feet. I am, dear sir Your ever affectionate servant. The week after next I shall spend mostly at Sligo.

To Ebenezer Blackwell Editor's Introductory Notes: 1760 9 CARRICKFERGUS, May 7, 1760.

To Miss March SLIGO, June 27, 1760. A day or two ago I was quite surprised to find among my papers a letter of yours, which I apprehend I have not answered. Every one, though born of God in an instant, yea and sanctified in an instant, yet undoubtedly grows by slow degrees, both after the former and the latter change. But it does not follow from thence that there must be a considerable tract of time between the one and the other. A year or a month is the same with God as a thousand: if He wills, to do is present with Him. Much less is there any necessity for much suffering: God can do His work by pleasure as well as by pain. It is therefore undoubtedly our duty to pray and look for full salvation every day, every hour, every moment, without waiting till we have either done or suffered more. Why should not this be the accepted time Certainly your friend will suffer loss if he does not allow himself time every day for private prayer. Nothing will supply the want of this. Praying with others is quite another thing. Besides, it may expose us to great danger; it may turn prayer into an abomination to God: for Guilty we speak, if subtle from within Blows on our words the self-admiring sin! O make the best of every hour!

To John Trembath CORK, August 17, 1760. MY DEAR BROTHER, The conversation I had with you yesterday in the afternoon gave me a good deal of satisfaction. As to some things which I had heard (with regard to your wasting your substance, drinking intemperately, and wronging the poor people of Siberton), I am persuaded they were mistakes; as I suppose it was that you converse much with careless, unawakened people. And I trust you will be more and more cautious in all these respects, abstaining from the very appearance of evil. See letter of Sept. 21, 1755. That you had not always attended the preaching when you might have done it you allowed, but seemed determined to remove that objection, as well as the other of using such exercises or diversions as give offence to your brethren. I believe you will likewise endeavour to avoid light and trifling conversation, and to talk and behave in all company with that seriousness and usefulness which become a preacher of the gospel. Certainly some years ago you was alive to God. You experienced the life and power of religion. And does not God intend that the trials you meet with should bring you back to this You cannot stand still; you know this is impossible. You must go forward or backward. Either you must recover that power and be a Christian altogether, or in a while you will have neither power nor form, inside nor outside. Extremely opposite both to one and the other is that aptness to ridicule others, to make them contemptible, by exposing their real or supposed foibles. This I would earnestly advise you to avoid. It hurts yourself; it hurts the hearers; and it greatly hurts those who are so exposed, and tends to make them your irreconcilable enemies. It has also sometimes betrayed you into speaking what was not strictly true. O beware of this above all things! Never amplify, never exaggerate anything. Be rigorous in adhering to truth. Be exemplary therein. Whatever has been in time past, let all men now know that John Trembath abhors lying, that he never promises anything which he does not perform, that his word is equal to his bond. I pray be exact in this; be a pattern of truth, sincerity, and godly simplicity.

To Samuel Furly LAUNCESTON, September 4, 1760. In May last Mr. Archdeacon wanted to see me, of all people in the world, and was ready (as he sent me word), not only to receive me into his church and house, but to go with me wherever I went. In July he is quite of another mind, having found I take too much upon me. Either this is owing (as I much fear) to a false brother, who, after eating of my bread, privately lifts up his heel against me, or he was struck to the heart on reading the Appeals and some of our other writings, and has now, by the assistance of the neighbouring clergy, worn off the impression. That he was provided with a curate before he received yours, I do not believe. However, all is well. Furly had evidently been applying to the Archdeacon for a curacy. See letter of June 19. Most of our preachers had very near left off preaching on practical religion. This was, therefore, earnestly recommended to them in the Conference at London. I am glad they followed the advice which was then given, which may be done without neglecting to speak on justification. This I choose to do on Sundays chiefly, and wherever there is the greatest number of unawakened hearers. I thought I had sent to you the answer to those queries which I sent a copy of to the printer in Bristol. But whether you have it or no, do you preach according to your light, as I do according to mine. I am now entering into Cornwall, which I have not visited these three years, and consequently all things in it are out of order. The previous day at Launceston he had found 'the small remains of a dead, scattered Society; and no wonder, as they have had scarce any discipline and only one sermon in a fortnight.'Next day he had a similar experience at Camelford; but the state of other Societies cheered him. See Journal, iv. 406. Several persons talk of sharing my burthen, but none does it; so I must wear out one first. I am, dear Sammy, Your affectionate brother.

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

It is sure, in exposing the Philosophy of Behmen, I use ridicule as well as argument; and yet I trust I have by the grace of God been in some measure 'serious in religion,' not 'half a month 'only, but ever since I was six years old, His father admitted him to the Lord's Table when he was only eight. See Stevenson's Wesley Family, p. 330. which is now about half a century. I do not know that the Pope has condemned him at all, or that he has any reason so to do. My reason is this, and no other: I think he contradicts Scripture, reason, and himself; and that he has seduced many unwary souls from the Bible way of salvation. A strong conviction of this, and a desire to guard others against that dangerous seduction, laid me under a necessity of writing that letter. I was under no other necessity; though I doubt not but Mr. Law heard I was, and very seriously believed it. I very rarely mention his books in public; nor are they in the way of one in an hundred of those whom he terms my people meaning, I suppose, the people called Methodists. I had therefore no temptation, any more than power, to forbid the use of them to the Methodists in general. Whosoever informed Mr. Law of this wanted either sense or honesty. He is so deeply displeased with the Address to the Clergy because it speaks strongly in favour of learning; but still, if this part of it is only 'fit for an old grammarian grown blear-eyed in mending dictionaries,' it will not follow that 'almost all of it is mere empty babble'; for a large part of it much more strongly insists on a single eye and a clean heart. Heathen philosophers may term this 'empty babble'; but let not Christians either account or call it so! I am, sir, Your humble servant.

To his Brother Charles PLYMOUTH Dock, September 28, 1760. I care not a rush for ordinary means; only that it is our duty to try them. All our lives and all God's dealings with us have been extraordinary from the beginning. We have all reason, therefore, to expect that what has been will be again. I have been preternaturally restored more than ten times. I suppose you will be thus restored for the journey, and that by the journey as a natural means your health will be re-established, provided you determine to spend all the strength which God shall give you in His work. Cornwall has suffered miserably by my long absence and the unfaithfulness of the preachers. I left seventeen hundred in the Societies, and I find twelve hundred. If possible, you should see Mr. Walker. Samuel Walker, Vicar of Truro. See letter of July 16, 1761. He has been near a month at the Hot Wells. He is absolutely a Scot in his opinions, but of an excellent spirit. Mr. Stonehouse's horse performs to a miracle. He is considerably better than when I had him. On Friday evening (if nothing extraordinary occur) I hope to be at Bristol between five and six. Probably I shall leave Shepton Mallet at two. My love to Sally. Adieu.

To the Editor of 'Lloyd's Evening Post' Editor's Introductory Notes: 1760 15 London, November 22, 1760. SIR, Just as I had finished the letter published in your last Friday's paper four tracts came to my hands: one wrote, or procured to be wrote, by Mrs. Downes; one by a clergyman in the county of Durham; the third by a gentleman of Cambridge; and the fourth by a member (I suppose, dignitary) of the Church of Rome. How gladly would I leave all these to themselves, and let them say just what they please! as my day is far spent and my taste for controversy is utterly lost and gone. But this would not be doing justice to the world, who might take silence for a proof of guilt. I shall therefore say a word concerning each. I may, perhaps, some time say more to one or two of them. The letter which goes under Mrs. Downes's name scarce deserves any notice at all, as there is nothing extraordinary in it but an extraordinary degree of virulence and scurrility. Two things only I remark concerning it, which I suppose the writer of it knew as well as me: (1) that my letter to Mr. Downes was both wrote and printed before Mr. Downes died; (2) that when I said, Tibi parvula res est See letter of Nov. 17, 1759. ('Your ability is small') I had no view to his fortune, which I knew nothing of, but (as I there expressly say) to his wit, sense, and talents as a writer. The tract wrote by the gentleman in the North is far more bulky than this; but it is more considerable for its bulk than for its matter, being little more than a dull repetition of what was published some years ago in The Enthusiasm of the Methodists and Papists Compared. See letter of Feb. 1, 1750. I do not find the author adds anything new, unless we may bestow that epithet on a sermon annexed to his Address, which, I presume, will do neither good nor harm. So I leave the Durham gentleman, with Mrs. Downes, to himself and his admirers.

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

On this head you say: 'Your definition of good works' (truly I gave none at all) 'is still more extraordinary. You shall have it in your own words, where you quarrel with me for esteeming them meritorious, No, neither does ours or any other Protestant Church; but meantime they hold it their bounder duty as they have time to do good unto all men. And they know the day is coming wherein God will render to every man according to his works. Admirable contradiction! Was you intoxicated, or jure diving mad Is man to be judged for his deeds done in this life, when it is immaterial whether he does any or not These are your own words, sir.' What That 'it is immaterial whether he does any good works or not' Hey-day! How is this O, I cry your mercy, sir, now I find where the shoe pinches. You have stumbled on an hard word which you do not understand. But give me leave, sir, to assure you (you may take my word for once) that meritorious and material are not all one. Accordingly not only the Church of England but all other Protestant Churches allow good works to be material, and yet (without any contradiction) deny them to be meritorious. They all likewise allow that the genuine fruit of faith is righteousness, peace, and joy in the Holy Ghost; and consequently that cheerfulness or serenity of spirit (a mixture of that peace and joy) is so far from being a crime, that it is the undoubted privilege of every real Christian. I know no Methodist (so called) who is of another mind: if you do, tell me the man. I believe 'it is not your intention to do this.' But you must either do it or bear the blame. You blame me (3) for allowing of lay preachers. This is too knotty a point to be settled at present. I can only desire those who want farther information therein to read calmly A Letter to a Clergyman See letter of May 4, 1748, and Works, viii. 221-6 or the latter part of the third Appeal to Men of Reason and Religion.

To the Editor of the 'London Magazine' Editor's Introductory Notes: 1760 Date: LONDON, December 12, 1760. Patience, dear sir, patience! or I am afraid your choler will hurt your constitution as well as your argument. Be composed, and I will answer your queries, 'speedily, clearly, and categorically.' Only you will give me leave to shorten them a little, and to lay those together which have some relation to each other. Permit me likewise, before I enter on particulars, to lay a few circumstances before you which may add some light to the subject and give you a clearer knowledge of the people with whom you are so angry. About thirty years since, I met with a book written in King William's time, called The Country Parson's Advice to his Parishioners. There I read these words: 'If good men of the Church will unite together in the several parts of the kingdom, disposing themselves into friendly societies, and engaging each other in their respective combinations to be helpful to each other in all good, Christian ways, it will be the most effectual means for restoring our decaying Christianity to its primitive life and vigour and the supporting of our tottering and sinking Church.' A few young gentlemen then at Oxford approved of and followed the advice. They were all zealous Churchmen, and both orthodox and regular to the highest degree. For their exact regularity they were soon nicknamed Methodists; but they were not then, or for some years after, charged with any other crime, real or pretended, than that of being righteous over-much. See letter of June 11, 1731, to his mother. Nine or ten years after, many others 'united together in the several parts of the kingdom, engaging in like manner to be helpful to each other in all good, Christian ways.' At first all these were of the Church; but several pious Dissenters soon desired to unite with them. Their one design was to forward each other in true, scriptural Christianity.

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

Upon the same principle that I still preach and endeavour to assist those who desire to live according to the gospel, about twelve years ago I published proposals for printing 'A Christian Library: Consisting of Extracts from and Abridgements of the Choicest Pieces of Practical Divinity which have been published in the English Tongue.' And I have done what I proposed. Most of the tracts therein contained were written by members of our own Church; but some by writers of other denominations: for I mind not who speaks, but what is spoken. On the same principle, that of doing good to all men, of the ability that God giveth, I published 'Primitive Physick; or an Easy and Natural Method of Curing most Diseases'; and, some years after, a little tract entitled Electricity made Plain and Useful. On the same principle I printed an English, a Latin, a French, and a short Hebrew Grammar, as well as some of the Classics, and a few other tracts, in usum juventutis Christianae. 'For the use of Christian youth.' This premised, I now proceed to the queries: Q. 1. 'Why have you not cleared yourself of those reflections that you stand charged with by a learned author' I have throughly cleared myself in the three letters to that learned author which were published immediately after his tracts. Q. 2. 'Can you constantly charge your people to attend the worship of our Church and not Dissenters' meetings 'I can: this is consistent with all I have written and all I have done for many years. 'But do you not call our Church a mere rope of sand' No: look again into the Plain Account, See letter in Dec. 1748, Sect. l. II, to Vincent Perronet. and you will see (if you care to see) that those words are not spoken of our Church. Q. 6. 'But do you not hold doctrine contrary to hers' No. 'Do you not make a dust about words' No. 'Do you not bewilder the brains of weak people' No. Q. 11. 'Do you not in print own Episcopacy to be jure divino' Not that I remember. Can you tell me where But this I own; I have no objection to it nay, I approve it highly. Q. 16. 'But are you not guilty of canonical disobedience to your Bishop' I think not. Show me wherein.

Q. 17. 'Did not you suffer your lay preachers at Leeds to debate whether they should separate from the Church' Yes, and encouraged them to say all that was in their hearts. 'Why did you do this' To confirm their adherence to it; and they were so confirmed that only two out of the whole number have since separated from it. Q. 18. 'If most votes had carried the day, what had followed' If the sky should fall! Q. 12. 'What did you propose by preaching up to the people a solemn covenant' To confirm them in fearing God and working righteousness. I shall probably do the same again shortly. And if you desire any farther information, you are welcome to hear every sermon which I preach concerning it. Q. 13. 'Was not this intended to cut them off from ever communicating with any company of Christians but yourselves' No; nothing less. It was not intended to cut them off from anything but the devil and his works. Q. 14. 'Do you not commend the Quakers' Yes, in some things. 'And the French prophets' No. Q. 15. 'Do you not stint your lay preachers to three or four minutes only in public prayers' I advise them not usually to exceed four or five minutes either before or after sermon. See A Preservative against Unsettled Notions in Religion, 1758, p. 244. Q. 3. 'Is not your Christian Library an odd collection of mutilated writings of Dissenters of all sorts' No. In the first ten volumes there is not a line from any Dissenter of any sort; and the greatest part of the other forty is extracted from Archbishop Leighton, Bishops Taylor, Patrick, Ken, Reynolds, Sanderson, and other ornaments of the Church of England. Q. 4. 'Is not this declaring that you have a superior privilege beyond all men to print, correct, and direct as you please' I think not. I suppose every man in England has the same privilege. Q. 5. 'Is it performed according to the first proposals and the expectation of the subscribers' It is performed according to the first proposals; nor could any subscriber reasonably expect more.

Q. 7. 'Why did you not in your New Testament distinguish those places with italics where you altered the old translation' Because it was quite needless; as any who choose it may easily compare the two translations together. 'But should you not have given the learned a reason for every alteration' Yes, if I had written for the learned; but I did not, as I expressly mentioned in the Preface. Q. 8. 'Do you not assume too much in philosophy and physic as well as in theology' I hope not. Q. 9. 'Why did you meddle with electricity' For the same reason as I published the Primitive Physick to do as much good as I can. Q. 19. 'Are you a clergyman at all' Yes. 'Are you not a Quaker in disguise' No. 'Did not you betray the Church, as Judas his Master, with a kiss' No. 'If you be in the wrong, God confound your devices!' I say the same thing. 'If in the right, may He display it to all people!' Amen! In His own time. I take this opportunity to answer the queries also which occur on page 614: 1. 'If the operations of the Spirit overpower the natural faculties, must they not destroy free agency' I neither teach nor believe that the ordinary operations of the Spirit do overpower the natural faculties. 2. 'If every man be furnished with an inward light as a private guide and director, must it not supersede the necessity of revelation' This affects the Quakers, not the Methodists, who allow no inward light but what is subservient to the written Word, and to be judged thereby: they are therefore no 'enthusiasts'; neither is it yet proved that they are 'deluded' at all. They follow no ignis fatuus, but 'search the Scriptures freely and impartially.' And hence their 'doctrines are not the dogmas of particular men,' but are all warranted by Scripture and reason. I am, sir, Your sincere well-wisher.

To Miss March LONDON, December 12, 1760. You may blame yourself, but I will not blame you, for seeking to have your every temper, and thought, and word, and work suitable to the will of God. But I doubt not you seek this by faith, not without it; and you seek it in and through Christ, not without Him. Go on; you shall have all you seek, because God is love. He is showing you the littleness of your understanding and the foolishness of all natural wisdom. Certainly peace and joy in believing are the grand means of holiness; therefore love and value them as such. 'Why is the law of works superseded by the law of love' Because Christ died. 'Why are we not condemned for coming short even of this' Because He lives and intercedes for us. I believe it is impossible not to come short of it, through the unavoidable littleness of our understanding. Yet the blood of the covenant is upon us, and therefore there is no condemnation. I think the extent of the law of love is exactly marked out in the 13th of the First of Corinthians. Let faith fill your heart with love to Him and all mankind; then follow this loving faith to the best of your understanding; meantime crying out continually, 'Jesus is all in all to me.'

In your eighth you throw out an hard word, which somebody has helped you to, Thaumaturg what is it about lay preachers. When you have answered the arguments in the Farther Appeal to Men of Reason and Religion, I will say something more upon that head. In the ninth you say something, no way material, about the houses at Bristol, Kingswood, and Newcastle; and in the last you give me a fair challenge to a 'personal dispute.' Not so; you have fallen upon me in public, and to the public I appeal. Let all men, not any single umpire, judge whether I have not refuted your charge, and cleared the people called Methodists from the foul aspersions which, without why or wherefore, you had thrown upon them. Let all my countrymen judge which of us have spoken the words of truth and soberness, which has reason on his side, and which has treated the other with a temper suitable to the gospel. If the general voice of mankind gives it against you, I hope you will be henceforth less flippant with your pen. I assure you, as little as you think of it, the Methodists are not such fools as you suppose. But their desire is to live peaceably with all men; and none desires this more than JOHN WESLEY.

To the Editor of the 'London Chronicle' Date: January 2, 1761, SIR, Of all the seats of woe on this side hell few, I suppose, exceed or even equal Newgate. If any region of horror could exceed it a few years ago, Newgate in Bristol did; so great was the filth, the stench, the misery, and wickedness which shocked all who had a spark of humanity left. How was I surprised, then, when I was there a few weeks ago! (1) Every part of it, above stairs and below, even the pit wherein the felons are confined at night, is as clean and sweet as a gentleman's house; it being now a rule that every prisoner wash and clean his apartment throughly twice a week. (2) Here is no fighting or brawling. If any thinks himself ill-used, the cause is immediately referred to the Keeper, who hears the contending parties face to face and decides the affair at once. (3) The usual grounds of quarrelling are removed; for it is very rarely that any one cheats or wrongs another, as being sure, if anything of this kind is discovered, to be committed to a closer confinement. (4) Here is no drunkenness suffered, however advantageous it might be to the Keeper as well as the tapster. (5) Nor any whoredom, the women prisoners being narrowly observed and kept separate from the men; nor is any woman of the town now admitted no, not at any price. (6) All possible care is taken to prevent idleness: those who are willing to work at their callings are provided with tools and materials, partly by the Keeper, who gives them credit at a very moderate profit; partly by the alms occasionally given, which are divided with the utmost prudence and impartiality. Accordingly at this time, among others, a shoemaker, a tailor, a brazier, and a coachmaker are working at their several trades. (7) Only on the Lord's Day they neither work nor play, but dress themselves as clean as they can, to attend the public service in the chapel, at which every person under the roof is present. None is excused unless sick; in which case he is provided gratis both with advice and medicines.

But 'the Methodist who pretends to be of the Church of England in forms of worship and differs from her in point of doctrine is not, let his presences be what they will, a member of that Church.' Alas, sir! your friends will not thank you for this. You have broke their heads sadly. Is no man of the Church, let him pretend what he will, who differs from her in point of doctrine? Au! obsecro; cave dixeris! Terence's Eunuchus, IV. iii. 14: 'Stop, I beseech you; beware what you say.' I know not but you may stumble upon scandalum magnatum. Terence's Adelphi, 111. iv. 12: 'Libel against persons of exalted rank.' But stay; you will bring them off quickly. 'A truly good man may scruple signing and swearing to Articles that his mind and reason cannot approve of.' But is he a truly good man who does not scruple signing and swearing to Articles which he cannot approve of? However, this does not affect us, for we do not differ from our Church in point of doctrine. But all do who deny justification by faith; therefore, according to you, they are no members of the Church of England. 'Methodists preachers', you allow, 'practice, sign, and swear whatever is required by law' a very large concession; 'but the reserves they have are incommunicable and unintelligible.' Favour us, sir, with a little proof of this; till then I must plead, Not guilty. In whatever I sign or swear to I have no reserve at all. And I have again and again communicated my thoughts on most heads to all mankind; I believe intelligibly, particularly in the Appeals to Men of Reason and Religion. But 'if Methodism, as its professors pretend, be a new discovery in religion' This is a grievous mistake; we pretend no such thing. We aver it is the one old religion; as old as the Reformation, as old as Christianity, as old as Moses, as old as Adam.

'They ought to discover the whole ingredients of which their nostrum is composed; and have it enrolled in the public register, to be perused by all the world.' It is done. The whole ingredients of Methodism (so called) have been discovered in print over and over; and they are enrolled in a public register, the Bible, from which we extracted them at first. 'Else they ought not to be tolerated.' We allow it, and desire toleration on no other terms. 'Nor should they be suffered to add or alter one grain different from what is so registered.' Most certainly. We ought neither to add or diminish, nor alter whatever is written in that Book. I wish, sir, before you write concerning the Methodists again, you would candidly read some of their writings. Common report is not a sure rule of judging; I should be unwilling to judge of you thereby. To sum up the matter. The whole ingredients of our religion are love, joy, peace, longsuffering, gentleness, goodness, fidelity, meekness, temperance. Against these, I think, there is no law; and, therefore, I still apprehend they may be tolerated at least, in a Christian country. I am, sir, Your sincere well-wisher.

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

To Mrs. Crosby Date: LONDON, February 14, 1761. MY DEAR SISTER, Miss Bosanquet gave me yours on Wednesday night. Hitherto, I think you have not gone too far. You could not well do less. I apprehend all you can do more is, when you meet again, to tell them simply, 'You lay me under a great difficulty. The Methodists do not allow of women preachers; neither do I take upon me any such character. But I will just nakedly tell you what is in my heart.' This will in a great measure obviate the grand objection and prepare for J. Hampson's coming. I do not see that you have broken any law. Go on calmly and steadily. If you have time, you may read to them the Notes on any chapter before you speak a few words, or one of the most awakening sermons, as other women have done long ago. The work of God goes on mightily here both in conviction and conversion. This morning I have spoken with four or five who seem to have been set at liberty within this month. I believe within five weeks six in one class have received remission of sins and five in one band received a second blessing. Wesley had been visiting the classes in London during the week. Peace be with you all! I am Your affectionate brother.

In your third letter you say: 'None of the principles of the Methodists have a more fatal tendency than the doctrine of Assurance.' I allow it; and it is past your skill to prove that this has any fatal tendency at all, unless as you wonderfully explain it in the following words: 'They insist that themselves are sure of salvation, but that all others are in a damnable state!' Who do? Not I, nor any that I know but Papists. Therefore all that you add to disprove this, which no one affirms, is but beating the air, 'But St. Paul commands us to pass the time of our sojourning here in fear.' Indeed, he does not; your memory fails: but St. Peter does, and that is as well.

To the Editor of the 'London Chronicle' Date: LONDON, February 19, 1761. SIR, Is it not surprising that every person of understanding does not discern at the very first view that the tract entitled A Caveat against the Methodists is in reality a Caveat against the Protestants? Do not the arguments conclude (if they conclude at all), not against the Methodists only, but against the whole body of Protestants? The names, indeed, of Mr. Whitefield and Mr. Wesley are used; but this is mere finesse! Greater men are designed, and all along are wounded through our sides. I was long in hopes of seeing an answer to this artful performance from someone of more leisure as well as abilities, and some whose name would have recommended his work. For that thought has something of truth in it, Oh what a tuneful wonder seized the throng When Marlbro's conquering name alarmed the foe! Had Whiznowisky Duke Michael Wisnowiski, son of a famous general, was a weak man elected king in 1668 by the Poles, and was a mere puppet in their hands: 'infirm in body and weak in mind, without influence, because without courage and riches,' 'an object of somewhat contemptuous homage.' He died in 1674. See W.H.S. vii. 115-16. 1ed the armies on, The General's scarecrow name had foiled each blow. However, who knows but reason for once may be stronger than prejudice? And many may forget my scarecrow name, and mind not who speaks but what is spoken. I am pleading now not for Methodists only, but for the whole body of Protestants; first for the Church of England, then for the Protestants of every denomination: in doing which I shall first give the substance of each section of the Romish tract; secondly an answer, and retort it upon the members of the Church of Rome. Oh that this may incite some more skilful advocate to supply my lack of service! 'The Methodists' (Protestants) 'are not the people of God; they are not true gospel Christians; nor is their new raised Society the true Church of Christ, nor any part of it' .

I answer: It is true 'all these promises, prophecies, and characters point out a society founded by Christ Himself, and by His commission propagated throughout the world, which should flourish till time should end.' And such is the Catholic Church that is, the whole body of men, endued with faith working by love, dispersed over the whole earth, in Europe, Asia, Africa, and America. And this Church is 'ever one.' In all ages and nations it is the one body of Christ. It is 'ever holy'; for no unholy man can possibly be a member of it. It is 'ever orthodox'; so is every holy man in all things necessary to salvation; 'secured against error' in things essential 'by the perpetual presence of Christ; and ever directed by the Spirit of Truth' in the truth that is after godliness. This Church has 'a perpetual succession of pastors and teachers divinely appointed and divinely assisted.' And there has never been wanting in the Reformed Churches such a succession of pastors and teachers, men both divinely appointed and divinely assisted; for they convert sinners to God a work none can do unless God Himself doth appoint them thereto and assist them therein; therefore every part of this character is applicable to them. Their teachers are the proper successors of those who have delivered down through all generations the faith once delivered to the saints; and their members have true spiritual communion with the 'one holy' society of true believers. Consequently, although they are not the whole 'people of God,' yet are they an undeniable part of His people. On the contrary, the Church of Rome in its present form was not 'founded by Christ Himself.' All the doctrines and practices wherein she differs from us were not instituted by Christ; they were unknown to the ancient Church of Christ; they are unscriptural, novel corruptions: neither is that Church 'propagated throughout the world.' Therefore, if either antiquity or universality be essential thereto, the Church of Rome cannot be 'the true Church of Christ.' Nor is the Church of Rome one; it is not in unity with itself; it is to this day torn with numberless divisions. And it is impossible it should be 'the one Church,' unless a part can be the whole; seeing the Asiatic, the African, and the Muscovite Churches (to name no more) never were contained in it.

'But this commission has not been conveyed to Protestant preachers either of these ways. Not immediately from God Himself; for how do they prove it? By what miracles? Neither by men deriving authority from the Apostles through the channel of the Church. And they stand divided in communion from all Churches that have any pretensions to antiquity. Their doctrine of Justification by Faith Alone was anathematized at its first appearance by the undoubted heirs of the Apostles, the pastors of the apostolic Churches; consequently they are sent by no other but him who sent all the false prophets from the beginning.' (Pages 8-9.) I answer, 'from what has been already demonstrated,' that nothing will follow; for you have demonstrated just nothing. Now for your 'farther' proof. 'The true ministers came down by succession from the Apostles.' So do the Protestant ministers if the Romish do; the English in particular; as even one of yourselves, F. Courayer, Peter F. Courayer (1681-1776), the Roman Catholic professor, wrote A Defence of the Validity of the English Ordinations in 1723; and had to take refuge in England in 1728, where he joined the English Church. has irrefragably proved. 'All power in the Church of Christ comes from Him; either immediately from Himself, or from men who have the authority handed down to them from the Apostles. But this commission has not been conveyed to the Protestant preachers either of these ways: not immediately; for by what miracles do they prove it?' So said Cardinal Bellarmine long ago. Neither 'by men deriving authority from the Apostles.' Read F. Courayer, and know better. Neither are the Protestants 'divided from' any 'Churches' who have true 'pretensions to antiquity.' But 'their doctrine of Justification by Faith Alone was anathematized at its first appearance by the undoubted heirs of the Apostles, the pastors of the apostolic Church.' By the prelates at the Council of Trent it was; who thereby anathematized the Apostle Paul, to all intents and purposes. Here you throw off the mask; otherwise you might have passed for a Protestant a little longer. 'Consequently they are sent by no other but him who sent all the false prophets from the beginning.' Sir, we thank you. This is really a very modest assertion for the subject of a Protestant king.

To Christopher Hopper Date: LEEDS, March 24, 1761. MY DEAR BROTHER, I stepped over from Manchester hither yesterday, and am to return thither to-morrow. He preached at Manchester at 5 a.m., and reached Leeds about 5 p.m. See Journal, iv. 445. I cannot fix my route through Scotland till I hear from Mr. Gillies Dr. John Gillies, of the College Church, Glasgow. See Journal, iv. 62-3, 117.; but I expect to be at Aberdeen in four or five weeks and at Newcastle about the middle of May. My best friend (such she undoubtedly is in a sense) remains still in London. See next letter. I do not expect any change till the approach of death; and I am content. With regard to me all is well. John Nelson and John Manners John Manners's health gave way under the strain of a preacher's life. He died at York in 1764. See Journal, iv. 515-18, v. 58, 67; and letter of July 28, 1775, to John King. both write to me from York that they wish T. Olivers See letters of March 24, 1757, and April 25, 1761, to him. would spend some time longer in the Newcastle Circuit. I wish so too. I think it would be better for himself and for many others. O let us follow after the things which make for peace! I am Yours affectionately. Alas! Alas! So poor Jacob Rowell says: 'Mr. Wesley has nothing to do with his Round; and all the Societies in it but Barnard Castle are willing to separate.' In God's name, let one of you go into that Round without delay!

To George Downing Date: LIVERPOOL, April 6, 1761. I think it great pity that the few clergymen in England who preach the three grand scriptural doctrines Original Sin, Justification by Faith, and Holiness consequent thereon should have any jealousies or misunderstandings between them. What advantage must this give to the common enemy! What an hindrance is it to the great work wherein they are all engaged! How desirable is it that there should be the most open, avowed intercourse between them! So far, indeed, as they judge it would be for the glory of God, they may openly declare wherein they disagree. But surely, if they are ashamed to own one another in the faces of all mankind, they are ashamed of Christ, they are ashamed of Him that sends if they dare not avow whom He has sent. Excuses, indeed, will never be wanting. But will these avail before God? For many years I have been labouring after this labouring to unite, not scatter, the messengers of God. Not that I want anything from them. As God has enabled me to stand almost alone for these twenty years, I doubt not but He will enable me to stand either with them or without them. But I want all to be helpful to each other, and all the world to know we are so. Let them know who is on the Lord's side. You, I trust, will always be of that number. O let us preach and live the whole gospel! The grace of our Lord be with your spirit! I am, dear sir, Your ever affectionate brother and servant.

A guardian of what? What is it that you have 'deliberately engaged yourself to defend'? The constitution of the Church of England. And is not her doctrine a main part of this constitution? a far more essential part thereof than any rule of external order? Of this, then, you are a formal guardian; and you have deliberately engaged yourself to defend it. But have you deliberately engaged to defend her orders to the destruction of her doctrine? Are you a guardian of this external circumstance when it tends to destroy the substance of her constitution? And if you are engaged, at all events, to defend her order, are you also to defend the abuse of it? Surely no. Your rank, your station, your honour, your conscience, all engage you to oppose this. (5) 'But how can it consist with the duty arising from all these to give encouragement, countenance, and support to principles and practices that are a direct renunciation of the established constitution, and that in their genuine issue' (or natural tendency) 'are totally subversive of it?' Are the principles of those clergymen a direct renunciation of the established constitution? Are their practices so? Are either the one or the other 'totally subversive of it'? Not so: their fundamental principles are the very principles of the Established Church. So is their practice too; save in a very few points, wherein they are constrained to deviate. Therefore it is no ways inconsistent with your duty to encourage, countenance, and support them; especially seeing they have no alternative. They must either be thus far irregular or destroy their own souls, and let thousands of their brethren perish for lack of knowledge. (6) Nay, but their 'principles and practices are of this character. For (I) They gather congregations and exercise their ministerial office therein in every part of this kingdom, directly contrary to the restraint laid on them at their ordination and to the design of that parochial distribution of duty settled throughout this nation. (ii) They maintain it lawful for men to preach who are not episcopally ordained, and thereby contradict the Twenty-third Article. (iii) They disclaim all right in the bishops to control them in any of these matters, and say that, rather than be so controlled, they would renounce all communion with this Church. (iv) These principles they industriously propagate among their followers.'

I answer: (I) They do gather congregations everywhere and exercise their ministerial office therein. But this is not contrary to any restraint which was laid upon them at their ordination; for they were not ordained to serve any particular parish. And it is remarkable that Lincoln College was founded ad propagandam Christianam fidem et extirpandas haereses. 'For propagating the Christian faith and extirpating heresies.' See letter of June 17, 1746, sect. 111. 5. But were it otherwise, suppose a parish minister to be either ignorant or negligent of his duty, and one of his flock adjures me for Christ's sake to tell him what he must do to be saved, was it ever the design of our Church that I should refuse to do it because he is not of my parish? '(ii) They maintain it lawful for men to preach who are not episcopally ordained.' In some circumstances they do; particularly where thousands are rushing into destruction, and those who are ordained and appointed to watch over them neither care for nor know how to help them. 'But hereby they contradict the Twenty-third Article, to which they have subscribed.' They subscribed it in the simplicity of their hearts, when they firmly believed none but Episcopal ordination valid. But Bishop Stillingfleet has since fully convinced them this was an entire mistake. See letter of July 16, 1755. '(iii) They disclaim all right in the bishops to control them in any of these matters.' In every point of an indifferent nature they obey the bishops for conscience' sake; but they think Episcopal authority cannot reverse what is fixed by divine authority. Yet they are determined never to renounce communion with the Church unless they are cast out headlong. If it be said, 'Nay, but if I varied from the Church at all, I would throw off my gown and be a professed Dissenter,' what! would you profess to dissent when you did not? If you would, they dare not do it. They love the Church, and therefore keep to all her doctrine and rules as far as possibly they can; and if they vary at all, it shall not be an hair's breadth farther than they cannot help. '(iv) These principles they industriously propagate among their followers.' Indeed they do not: the bulk of their followers know just nothing of the matter.

'(iv) These principles they industriously propagate among their followers.' Indeed they do not: the bulk of their followers know just nothing of the matter. They industriously propagate among them nothing but inward and outward holiness. (7) 'Now these are oppositions to the most fundamental principles and essentially constituent parts of our Establishment; and not of ours only, but of every ecclesiastical Establishment that is or ever has been in the Christian world.' 'The most fundamental principles'! No more than the tiles are the most fundamental principles of an house. Useful, doubtless, they are; yet you must take them off if you would repair the rotten timber beneath. 'Essentially constituent parts of our Establishment'! Well, we will not quarrel for a word. Perhaps the doors may be essentially constituent parts of the building we call a church. Yet, if it were on fire, we might innocently break them open or even throw them for a time off the hinges. Now this is really the case. The timber is rotten yea, the main beams of the house; and they want to place that firm beam, salvation by faith, in the room of salvation by works. A fire is kindled in the Church, the house of the living God: the fire of love of the world, ambition, covetousness, envy, anger, malice, bitter zeal in one word, of ungodliness and unrighteousness. Oh who will come and help to quench it? Under disadvantages and discouragements of every kind, a little handful of men have made a beginning; and I trust they will not leave off till the building is saved or they sink in the ruins of it. 4. To sum up the whole. A few irregular men openly witness those truths of God which the regular clergy (a few excepted) either suppress or wholly deny. Their word is accompanied with the power of God, convincing and converting sinners. The word of those is not accompanied with power: it neither wounds nor heals. The former witness the truth and the power of God by their own life and conversation: therefore the world, men who know not God, hate them and speak all manner of evil against them falsely. The latter are of the world: therefore the world loves its own and speaks honourably of them.

Which of these ought you to hear, those who declare or those who deny the truth of God? that word which is the power of God unto salvation, or that which lulls men on to destruction? the men who live as well as preach the gospel, or those whose lives are no better than their doctrine? 'But they are irregular.' I answer: (1) That is not their choice. They must either preach irregularly or not at all. (2) Is such a circumstance of weight to turn the scale against the substance of the gospel? If it is, if none ought to speak or hear the truth of God unless in a regular manner, then (to mention but one consequence) there never could have been any reformation from Popery. For here the entire argument for Church order would have stood in its full force. Suppose one had asked a German nobleman to hear Martin Luther preach; might not his priest have said (without debating whether he preached the truth or not): 'My lord, in every nation there must be some settled order of government, ecclesiastical and civil. There is an ecclesiastical order established in Germany. You are born under this Establishment. Your ancestors supported it, and your very rank and station constitute you a formal and eminent guardian of it. How, then, can it consist with the duty arising from all these to give encouragement, countenance, and support to principles and practices that are a direct renunciation of the established constitution?' Had the force of this reasoning been allowed, what had become of the Reformation? Yet it was right; though it really was a subversion of the whole ecclesiastical constitution with regard to doctrine as well as discipline. Whereas this is no such thing. The doctrine of the Established Church, which is far the most essential part of her constitution, these preachers manifestly confirm, in opposition to those who subvert it. And it is the opposition made to them by those subverters which constrains them in some respects to deviate from her discipline; to which in all others they conform for conscience. Oh what pity that any who preach the same doctrine, and whom those subverters have not yet been able to thrust out, should join with them against their brethren in the common faith and fellow witnesses of the common salvation! I am, dear sir, Your willing servant for Christ's sake.

To John Hosmer NEWCASTLE-UPON-TYNE, June 7, 1761. MY DEAR BROTHER, I apprehend, if you will give another careful reading to those four pages, 244-7, Thoughts on Christian Perfection. See letter of June 23, 1760. you will find all your objections anticipated or answered. However, I do not think much of answering them over again. Your words are: 'You say, "A mistake is not a sin, if love is the sole principle of action; yet it is a transgression of the perfect law"; therefore perfect love is not the perfect law'! Most sure; for by 'the perfect law' I mean that given to Adam at his creation. But the loving God with all his heart was not the whole of that law: it implied abundantly more; even thinking, speaking, and acting right in every instance, which he was then able, and therefore obliged, to do. But none of his descendants are able to do this; therefore love is the fulfilling of their law. Perhaps you had not adverted to this. The law of love, which is the whole law given to us, is only one branch of that perfect law which was given to Adam in the beginning. His law was far wider than ours, as his faculties were more extensive. Consequently many things might be transgressions of the latter which were not of the former. 'But if ignorance be a transgression of the perfect law.' Whoever said or thought so? Ignorance is not, but mistake is. And this Adam was able to avoid; that kind of ignorance which was in him not constraining him to mistake, as ours frequently does. 'But is "a voluntary transgression of a known law" a proper definition of sin?' I think it is of all such sin as is imputed to our condemnation. And it is a definition which has passed uncensured in the Church for at least fifteen hundred years. To propose any objections that naturally arise is right; but beware you do not seek objections. If you once begin this, you will never have done. Indeed, this whole affair is a strife of words. The thing is plain. All in the body are liable to mistakes, practical as well as speculative. Shall we call them sins or no? I answer again and again, Call them just what you please.

To Alexander Coates Date: OTLEY, July 7, 1761. Source: The Letters of John Wesley (1761) MY DEAR BROTHER, The perfection I teach is perfect love: loving God with all the heart; receiving Christ as Prophet, Priest, and King, to reign alone over all our thoughts, words, and actions. The Papists neither teach nor believe this: give even the devil his due. They teach there is no perfection here which is not consistent with venial sins; and among venial sins they commonly reckon simple fornication. Now, I think this is so far from the perfection I teach, that it does not come up to any but Mr. Relly's perfection. To say Christ will not reign alone in our hearts in this life, will not enable us to give Him all our hearts this in my judgement is making Him an half-Saviour. He can be no more, if He does not quite save us from our sins. I pray, then, be not quite so peremptory. Who exalts Christ most? those who call on Him to be the sole Monarch of the heart, or those who allow Him only to share the power and to govern most of the thoughts and tempers? Who honour Him most? those who believe He heals all our sickness, takes away all our ungodliness, or those who say, He heals only the greater part of it, till death does what He cannot do? I know no creature (of us) who says, 'Part of our salvation belongs to Christ and part to us.' No; we all say, Christ alone saves us from all sin; and your question is not about the Author but the measure of salvation. Both agree it is all Christ; but is it all salvation or only half salvation He will give? Who was Pelagius? By all I can pick up from ancient authors, I guess he was both a wise and an holy man. But we know nothing but his name; for his writings are all destroyed, not one line of them left. But, Brother Coates, this way of talking is highly offensive. I advise you (1) If you are willing to labour with us, preach no doctrine contrary to ours. I have preached twenty years in some of Mr. Whitefield's Societies; yet to this day I never contradicted him among his own people.

Whitefield's Societies; yet to this day I never contradicted him among his own people. I did not think it honest, neither necessary at all. I could preach salvation by faith, and leave all controversy untouched. I advise you (2) Avoid all those strong, rhetorical exclamations 'Oh horrid! Oh dreadful!' and the like, unless when you are strongly exhorting sinners to renounce the devil and all his works. (3) Acquaint yourself better with the doctrine we preach, and you will find it not dreadful but altogether lovely. (4) Observe that if forty persons think and speak wrong, either about justification or sanctification (and perhaps fancy they have attained both), this is no objection to the doctrines themselves. They must bear their own burthen. But this does not at all affect the point in question. (5) Remember, as sure as you are that 'believers cannot fall from grace,' others (wise and holy men too) are equally sure they can; and you are as much obliged to bear with them as they are to bear with you. (6) Abstain from all controversy in public. Indeed, you have not a talent for it. You have an honest heart, but not a clear head. Practical religion is your point; therefore (7) Keep to this: repentance toward God, faith in Christ, holiness of heart and life, a growing in grace and in the knowledge of Christ, the continual need of His atoning blood, a constant confidence in Him, and all these every moment to our life's end. In none of these will any of our preachers contradict you or you them. When you leave this plain path and get into controversy, then they think you 'invade the glories of our adorable King and the unspeakable rights and privileges and comforts of His children'; and can they then 'tamely hold their peace'? O Sander, know the value of peace and love! I am Your affectionate brother.

To Ebenezer Blackwell Date: NORWICH, August 15, 1761. Mr. Venn See previous letter, and that of June 22, 1763. Venn was present at the Conference in Leeds on Aug. 10, 1762. and I have had some hours' conversation together, and have explained upon every article. I believe there is no bone of contention remaining, no matter of offence, great or small. Indeed, fresh matter will arise if it be sought; but it shall not be sought by me. We have amicably compromised the affair of preaching. He is well pleased that the preachers should come once a month. That story was one of those which we cleared up. But Mr. Oddie James Oddie, one of Wesley's ablest and most judicious preachers. He entered into trade at Yarm, and married, as his second wife, Mrs. Colbeck, of Keighley, from whom he was separated in 1785. For a short time he preached at Dewsbury in connexion with John Atlay. see Journal, iv. 531; Atmore's Memorial, pp. 298-300; and letter of Feb. 13, 1762. (the person of whom it was told) will be in town next week, and can himself give you full satisfaction concerning it. On this day se'nnight I hope to be in town, and tomorrow se'nnight at West Street Chapel. With sincere love to Mrs. Blackwell and Mrs. Dewal, I am, dear sir, Your very affectionate servant. I thank you for sending me the letters.

To his Brother Charles Date: LONDON, September 8, 1761. Excepto, quod non simul esses, caetera laeti. Horace's Epistles, 1. x. 50: 'Our minds with this exception gay, That you, our friend, were far away.' The Minutes John Jones can help you to, who sets out hence in two or three days. The right hand of the Lord bringeth mighty things to pass. Not the least of them is that my wife cordially loves T. Maxfield. Why should not Bath be supplied from Bristol? Order it so. I have no objection. They will by that means often have a more able preacher than they would otherwise have. If he does not linger by the way, a preacher may be at Bristol on Thursday night. I do not at all think (to tell you a secret) that the work will ever be destroyed, Church or no Church. What has been done to prevent the Methodists leaving the Church you will see in the Minutes of the Conference. I told you before, with regard to Norwich, dixi. I have done at the last Conference all I can or dare do. Allow me liberty of conscience, as I allow you. On Monday se'nnight I hope to set out for Bristol. My love to Sally. Adieu! I know not what you will do with an exceeding honest mad woman, Mrs. Greer, of Newry, in Ireland, who, I hear, is embarking for Bristol. She comes without her husband's consent. P. Jaco desires to take a journey to Canterbury before he returns to Bristol. I doubt not the Moravians will be courteous. And I fear that is all. Pray tell Brother Sheen See letter of Dec. 26 to Charles Wesley. I am satisfied with his letter. He may stay at Bristol till I come. And be so kind as to tell Isaac I approve of his reasons, and think he ought to go home; but have the Stewards found one fit to succeed him?

To Samuel Furly Date: LONDON, September 8, 1761. That is really a fine passage which you cite from Mr. Ridley. He is an excellent writer. I have often seen that text cleared up before, but never in so convincing a manner. What all our brethren think concerning that circumstance of entire sanctification that it is instantaneous, although a gradual growth in grace both precede and follow it, you may see in the Minutes of the Conference, wherein it was freely debated. Any of the good old Puritans would have been no less amazed had they come into one of our congregations and heard us declare that God willeth every man without exception to be saved. O Sammy, shake off the disputandi cacoethes, and be a quiet, simple, loving Christian! I am, with love to Nancy, Your affectionate friend and brother. You seem to fear receiving any hurt from Mr. Venn. Therefore I fear he does hurt you. To the Rev. Mr. Furly, At Kippax, Near Ferry Bridge, Yorks.

To Christopher Hopper NORWICH, January 18, 1762. MY DEAR BROTHER, Public affairs do look exceeding dark, and the clouds gather more and more. See letter of March 1 to him. Yet the Lord sitteth above the water-floods, and remaineth a King for ever. And He (whatever be the lot of His enemies) shall give His people the blessing of peace. If you do not establish good order in the Orphan House, it is pity you should go there. This is the very design of your Master; for this end are you sent. Do just as I would do in every instance if I were in your place. Act just the thing that is right, whoever is pleased or displeased. I hereby give it under my hand I will stand by you with all my might. I am glad you have had a free conversation with T. Olivers. See letter of March 24, 1761. There is good in him, though he is a rough stick of wood. But love can bow down the stubborn neck. By faith and love we shall overcome all things. Peace be with you and yours. I am Your ever affectionate brother. I set out for London to-morrow.

To Thomas Rankin 2 LONDON, February 20, 1762. MY DEAR BROTHER, By all means go into Sussex again. And you may continue in that circuit till another preacher comes. I trust God has sent you thither for the good of others and of your own soul. Be exact in observing and in enforcing all the Rules of our Society. Then you will see more and more fruit of your labour. I am Your affectionate brother.

6. Your last argument against justification by faith alone 'is drawn from the method of God's proceeding at the last day. He will then judge every man "according to his works." If, therefore, works wrought through faith are the ground of the sentence passed upon us in that day, then are they a necessary condition of our justification' : in other words, 'if they are a condition of our final, they are a condition of our present, justification.' I cannot allow the consequence. All holiness must precede our entering into glory. But no holiness can exist till, 'being justified by faith, we have peace with God through our Lord Jesus Christ.' 7. You next attempt to reconcile the writings of St. Paul with justification by works. In order to this you say: 'In the first three chapters of his Epistle to the Romans he proves that both Jews and Gentiles must have recourse to the gospel of Christ. To this end he convicts the whole world of sin; and having stopped every mouth, he makes his inference, "Therefore by the deeds of the law there shall no flesh be justified. We conclude," then, says he, "a man is justified by faith without the deeds of the law." But here arise two questions: first, What are the works excluded from justifying secondly, What is the faith which justifies' (Pages 20-2.) 'The works excluded are heathen and Jewish works set up as meritorious. This is evident from hence that heathens and carnal Jews are the persons against whom he is arguing.' Not so: he is arguing against all mankind; he is convicting the whole world of sin. His concern is to stop 'every mouth' by proving that 'no flesh,' none born of a woman, no child of man, can be justified by his own works. Consequently he speaks of all the works of all mankind antecedent to justification, whether Jewish or any other, whether supposed meritorious or not, of which the text says not one word. Therefore all works antecedent to justification are excluded, and faith is set in flat opposition to them. 'Unto him that worketh not, but believeth, his faith is counted to him for righteousness.' 'But what is the faith to which he attributes justification That "which worketh by love"; which is the same with the "new creature," and implies in it the keeping the commandments of God.'

10. If in speaking on this important point (such at least it appears to me) I have said anything offensive, any that implies the least degree of anger or disrespect, it was entirely foreign to my intention; nor, indeed, have I any provocation: I have no room to be angry at your maintaining what you believe to be the truth of the gospel; even though I might wish you had omitted a few expressions, Quas aut incuria fudit, Aut humana parum cavit natura. Horace's Ars Poetica, 11. 352-3: 'Such as escaped my notice, or such as may be placed to the account of human infirmity.' In the general, from all I have heard concerning you, I cannot but very highly esteem you in love. And that God may give you both 'a right judgement in all things, and evermore to rejoice in His holy comfort,' is the prayer of, reverend sir, Your affectionate brother and servant.

To Matthew Lowes LONDON, March 11, 1762. The Society here has subscribed near pound;300. Your affectionate friend and brother. For letter to S. Furly, March 20, see end of vol. viii.

I wish Mr. Venn may have more and more success. Has he published his book concerning gospel ministers I still think it is not prudence, but high imprudence, for any of those who preach the essential gospel truths to stand aloof from each other. I cannot but judge there ought to be the most cordial and avowed union between them. But I rejoice that the shyness is not, and never was, on my side. I have done all I could; and with a single eye. For as long as God is pleased to continue with me, I want no man living. I have all things and abound. How happy is the man that trusts in Him! I expect our Conference will begin at Leeds on Tuesday the 10th of August. Peace be with you and yours! I am, dear Sammy, Your affectionate friend and brother. To the Rev. Mr. Furly, At Slaithwaite, Near Huddersfield, Yorks.

To Samuel Furly DUBLIN, July 30, 1762. I do sometimes understand, though I do not answer. This is often the case between you and me. You love dispute, and I hate it. See letter of Sept. 15 to him. You have much time, and I have much work. Non sumus ergo pares. But if you will dispute the point with Nicholas Norton, he is your match. He has both leisure and love for the work. For me, I shall only once more state the case. Here are forty or fifty people who declare (and I can take their word, for I know them well), each for himself, 'God has enabled me to rejoice evermore, and to pray and give thanks without ceasing. He has enabled me to give Him all my heart, which I believe He has cleansed from all sin. I feel no pride, no anger, no desire, no unbelief, but pure love alone.' I ask, 'Do you, then, believe you have no farther need of Christ or His atoning blood' Every one answers, 'I never felt my want of Christ so deeply and strongly as I do now. I feel the want of Christ my Priest as well as King, and receive all I have in and through Him. Every moment I want the merit of His death, and I have it every moment.' But you think, 'They cannot want the merit of His death if they are saved from sin.' They think otherwise. They know and feel the contrary, whether they can explain it or no. There is not one, either in this city or in this kingdom, who does not agree in this.

Here is a plain fact. You may dispute, reason, cavil about it, just as long as you please. Meantime I know by all manner of proof that these are the happiest and the holiest people in the kingdom. Their light shines before men. They are zealous of good works, and labour to abstain from all appearance of evil. They have the mind that was in Christ, and walk as Christ also walked. And shall I cease to rejoice over these holy, happy men because they mistake in their judgement If they do, I would to God you and I and all mankind were under the same mistake; provided we had the same faith, the same love, and the same inward and outward holiness! I am, dear Sammy, Yours affectionately. Will not you meet us at Leeds on the 10th of August The Conference met there on that date.

To Samuel Furly ST. IVES, September 15, 1762. So far I can go with you, but no farther. I still say, and without any self-contradiction, I know no persons living who are so deeply conscious of their needing Christ both as Prophet, Priest, and King as those who believe themselves, and whom I believe, to be cleansed from all sin I mean from all pride, anger, evil desire, idolatry, and unbelief. These very persons feel more than ever their own ignorance, littleness of grace, coming short of the full mind that was in Christ, and walking less accurately than they might have done after their divine Pattern; are more convinced of the insufficiency of all they are, have, or do to bear the eye of God without a Mediator; are more penetrated with the sense of the want of Him than ever they were before.

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

To Samuel Furly LONDON, December 20, 1762. I should never have suspected Dr. Sherlock William Sherlock (1641-1707) was then Prebendary of St. Paul's, and became Dean in 1691; he was Master of the Temple 1685-1704. His Vindication of the Doctrine of the Trinity in 1690 was answered by Robert South (1633-1716) in his Animadversions. Sherlock replied with his Defence (1694), and in 1695 Dr. South wrote his Tritheism, accusing Sherlock of that heresy. The contest was sharp, and men of note took part in it on both sides. of writing anything in a burlesque way. He never aimed at it in his controversy with Dr. South, and seemed exceeding angry at his opponent for doing so. Probably he knew himself to be overmatched by the Doctor, and therefore did not care to engage him on his own ground. 'But why should you be angry,' says Dr. South, 'at wit It might have pleased God to make you a wit too.' I think the danger in writing to Bishop Warburton is rather that of saying too much than too little. The least said is the soonest amended, and leaves an ill-natured critic the least to take hold of. I have therefore endeavoured to say as little upon each head as possible. If he replies, I shall say more. But I rather think he will not, unless it be by a side stroke when he writes on some other subject. See letters of Dec. 11, 1762, and March 10,1763.

How does the work of God prosper at Huddersfield and Slaithwaite Furly was at Slaithwaite 1762-6. Do you begin to see the fruit of your labours and does your own soul prosper What signifies all but this to save our own souls and them that hear us I am, dear Sammy, Your affectionate friend and brother.

To his Brother Charles LONDON, December, 23, 1762. I am satisfied with the learning of John Jones (as there is no point of learning in debate between us) and the judgement of John Matthews, Charles Perronet, and James Morgan. Yet it is certain his admirers will still think him unanswerable. I believe several in London have imagined themselves saved from sin 'upon the word of others'; and these are easily known. For that work does not stand. Such imaginations soon vanish away. Some of these and two or three others are still wild. But I think Mrs. Garbrand For Mrs. Garbrand (whose name is in shorthand), see heading to letter of Sept. 29, 1764, to Ann Foard. exceeds them all. But the matter does not stick here. I could play with all these if I could but set Thomas Maxfield right. He is mali caput et fons 'The head and fountain of the evil.'; so inimitably wrong-headed, and so absolutely unconvincible! And yet (what is exceeding strange) God continues to bless his labours. My kind love to Sally! Adieu! I shall soon try your patience with a long letter.

J. Jones does good. I have seen the Colonel. Colonel Gallatin. See letter of July 19, 1750. James Morgan Morgan was closely associated with Maxfield. See letter of Jan. 8, 1757. has lately been in a violent storm, and is scarce alive. I advise him to retire to Kingswood for a season. We need all your prayers. God is preparing thoroughly to purge His floor. O let us be instant eukairws akairws. 2 Tim. iv. 2: 'in season, out of season.' We join in love to Sally. Adieu! Charles wrote at the back of this letter: 'Himself confirming my prophecy of the Ranters.'

To the Editor of the 'London Chronicle' Date: LONDON, February 9, 1763. SIR, I take this opportunity of informing all whom it may concern (1) that Mr. Bell is not a member of our Society; (2) that I do not believe either the end of the world or any signal calamity will be on the 28th instant; and (3) that not one in fifty, perhaps not one in five hundred, of the people called Methodists believe any more than I do either this or any other of his prophecies. I am Your humble servant.

To Samuel Furly Date: NORWICH, March 10, 1763. I have not read Dr. Newton on the Prophecies. But the bare text of the Revelation from the time I first read it satisfied me as to the general doctrine of the Millennium. See letters of Dec. 20, 1762, and March 27, 1764. But of the particulars I am willingly ignorant since they are not revealed. I scarce ever yet repented of saying too little, but frequently of saying too much. To the Bishop I have said more than I usually do, and I believe as much as the occasion requires. But I spare him. If he replies, I shall probably speak more plainly, it not more largely. A notion has lately started up in London, originally borrowed from the Moravians, which quite outshoots my notions of perfection as belonging only to fathers in Christ namely, that every man is saved from all (inward) sin when he is justified, and that there is no sin, neither anger, pride, nor any other, in his heart from that moment unless he loses justifying faith. How will you disprove this position In particular, by what New Testament authority can you overthrow it These questions have puzzled many poor plain people. I should be glad of your answer to them at large. It is a doubt whether I shall be able to leave London this summer, unless now and then for a week or two. Next week I am to return thither. I am, dear Sammy, Yours affectionately.

To the Editor of 'Lloyd's Evening Post' Date: LONDON, March 18, 1763. SIR, A pert, empty, self-sufficient man, who calls himself 'Philodemas' See letter of Dec. 12, 1760, to the Editor of the London Magazine. (I hope not akin to S. Johnson in the Public Ledger), made use of your paper a few days ago to throw abundance of dirt at the people called Methodists. He takes occasion from the idle prophecy of Mr. Bell, with whom the Methodists have nothing to do, as he is not, nor has been for some time, a member of their Society. Had he advanced anything new or any particular charge, it would have deserved a particular answer. But as his letter contains nothing but dull, stale, general slanders, which have been confuted ten times over, it would be abusing the patience of your readers to say any more concerning it. To Bishop Warburton, bringing particular charges, I have given particular answers; I hope to the satisfaction of every reasonable and impartial man. I am, sir, Your humble servant.

Wishing your Ladyship a continual increase of all blessings, I am, my Lady, Your Ladyship's servant for Christ's sake.

To the Editor of the 'London Chronicle' Date: LONDON, April 5, 1763. SIR, Some time since, I heard a man in the street bawling, 'The Scripture Doctrine of Imputed Righteousness asserted and maintained by the Rev. John Wesley!' I was a little surprised, not having published anything on the head; and more so when, upon reading it over, I found not one line of it was mine, though I remembered to have read something like it. Soon after (to show what I really do maintain) I published Thoughts on the Imputed Righteousness of Christ, mentioning therein that 'pious fraud' which constrained me so to do. The modest author of the former publication now prints a second edition of it, and faces me down before all the world yea, and proves that it is mine. Would you not wonder by what argument Oh, the plainest in the world. 'There is not,' says he, 'the least fraud in the publication nor imposition on Mr. Wesley; for the words are transcribed from the ninth and tenth volumes of his Christian Library.' But the Christian Library is not Mr. Wesley's writing: it is 'Extracts from and Abridgements of' other writers; the subject of which I highly approve, but I will not be accountable for every expression. Much less will I father eight pages of I know not what which a shameless man has picked out of that work, tacked together in the manner he thought good, and then published in my name. He puts me in mind of what occurred some years since. A man was stretching his throat near Moorfields and screaming out, 'A full and true Account of the Death of the Rev. George Whitefield!' One took hold of him, and said, 'Sirrah! what do you mean Mr. Whitefield is yonder before you.' He shrugged up his shoulders, and said, 'Why, sir, an honest man must do something to turn a penny.' I am, sir, Your humble servant.

To Miss March Date: LONDON, April 7, 1763. The true gospel touches the very edge both of Calvinism and Antinomianism; so that nothing but the mighty power of God can prevent our sliding either into the one or the other. The nicest point of all which relates to Christian perfection is that which you inquire of. Thus much is certain: they that love God with all their heart and all men as themselves are scripturally perfect. And surely such there are; otherwise the promise of God would be a mere mockery of human weakness. Hold fast this. But then remember, on the other hand, you have this treasure in an earthen vessel; you dwell in a poor, shattered house of clay, which presses down the immortal spirit. Hence all your thoughts, words, and actions are so imperfect, so far from coming up to the standard (that law of love which, but for the corruptible body, your soul would answer in all instances), that you may well say till you go to Him you love: Every moment, Lord, I need The merit of Thy death. To a Friend 4 LONDON, May 1763. At your instance I undertake the irksome task of looking back upon things which I wish to forget for ever. I have had innumerable proofs (though such as it would now be an endless task to collect together) of all the facts which I recite. And I recite them as briefly as possible, because I do not desire to aggravate anything, but barely to place it in a true light. 1. Mr. Maxfield was justified while I was praying with him in Baldwin Street, Bristol. For his conversion, see letter of May 28, 1739. 2. Not long after, he was employed by me as a preacher in London. 3. Hereby he had access to Mrs. Maxfield, Miss Elizabeth Branford, one of the firstfruits of Whitefield's ministry in London. She died on Nov. 23, 1777. whom otherwise he was never likely to see, much less to marry; from whence all his outward prosperity had its rise.

17. Receiving this, he said, 'I will preach at Snowsfields.' He did so, and thereby renounced connection. On this point, and no other, we divided; by this act the knot was cut. Resolving to do this, he told Mr. Clementson, 'I am to preach at the Foundry no more.' 18. From this time he has spoke all manner of evil of me, his father, his friend, his greatest earthly benefactor. I cite Mr. Fletcher See Life and Times of the Countess of Huntingdon, i. 321-2. for one witness of this, and Mr. Madan for another. Did he speak evil of me to Mr. Fletcher one day only Nay, but every day for six weeks together. To Mr. Madan he said (among a thousand other things, which he had been twenty years raking together), 'Mr. Wesley believed and countenanced all which Mr. Bell said; and the reason of our parting was this: he said to me one day, "Tommy, I will tell the people you are the greatest gospel preacher in England; and you shall tell them I am the greatest." For refusing to do this Mr. Wesley put me away!' Now, with perfect calmness, and I verily think without the least touch of prejudice, I refer to your own judgment what connection I ought to have with Mr. Maxfield, either till I am satisfied these things are not so or till he is thoroughly sensible of his fault.

To Henry Venn Date: BIRMINGHAM, June 22, 1763. REVEREND AND DEAR SIR, Having at length a few hours to spare, I sit down to answer your last, which was particularly acceptable to me, because it was wrote with so great openness. I shall write with the same. And herein you and I are just fit to converse together, because we both like to speak blunt and plain, without going a great way round about. I shall likewise take this opportunity of explaining myself on some other heads. I want you to understand me inside and out. Then I say, Sic sum: si placeo, utere. Terence's Phormio, iii. ii. 42: 'Such I am: if you like me, use me.' Were I allowed to boast myself a little, I would say, I want no man living I mean, none but those who are now connected with me, and who bless God for that connection. With these I am able to go through every part of the work to which I am called. Yet I have labored after union with all whom I believe to be united with Christ. I have sought it again and again, but in vain. They were resolved to stand aloof. And when one and another sincere minister of Christ has been inclined to come nearer to me, others have diligently kept them off, as though thereby they did God service. To this poor end the doctrine of Perfection has been brought in head and shoulders. And when such concessions were made as would abundantly satisfy any fair and candid man, they were no nearer rather farther off, for they had no desire to be satisfied. To make this dear breach wider and wider, stories were carefully gleaned up, improved, yea invented and retailed, both concerning me and 'the perfect ones.' And when anything very bad has come to hand, some have rejoiced as though they had found great spoils.

By this means, chiefly, the distance between you and me has increased ever since you came to Huddersfield, and perhaps it has not been lessened by that honest, well-meaning man Mr. Burnett G. Burnett, Vicar of Elland. and by others, who have talked largely of my dogmaticalness, love of power, errors, and irregularities. My dogmaticalness is neither more nor less than a 'custom of coming to the point at once,' and telling my mind flat and plain without any preface or ceremony. I could, indeed, premise something of my own imbecility, littleness of judgment, and the like: but (1) I have no time to lose, I must dispatch the matter as soon as possible; (2) I do not think it frank or ingenuous I think these prefaces are mere artifice. The power I have I never sought. It was the undesired, unexpected result of the work God was pleased to work by me. I have a thousand times sought to devolve it on others; but as yet I cannot. I therefore suffer it till I can find any to ease me of my burthen. If any one will convince me of my errors, I will heartily thank him. I believe all the Bible as far as I understand it, and am ready to be convinced. If I am an heretic, I became such by reading the Bible. All my notions I drew from thence; and with little help from men, unless in the single point of Justification by Faith. But I impose my notions upon none: I will be bold to say there is no man living farther from it. I make no opinion the term of union with any man: I think, and let think. What I want is holiness of heart and life. They who have this are my brother, sister, and mother. 'But you hold Perfection.' True that is, loving God with all our heart, and serving Him with all our strength. I teach nothing more, nothing less than this. And whatever infirmity, defect, anomia, is consistent with this any man may teach, and I shall not contradict him.

As to irregularity, I hope none of those who cause it do then complain of it. Will they throw a man into the dirt and beat him because he is dirty Of all men living those clergymen ought not to complain who believe I preach the gospel (as to the substance of it). If they do not ask me to preach in their churches, they are accountable for my preaching in the fields. I come now directly to your letter, in hopes of establishing a good understanding between us. I agreed to suspend for a twelvemonth our stated preaching at Huddersfield, which had been there these many years. If this answered your end, I am glad: my end it did not answer at all. Instead of coming nearer to me, you got farther off. I heard of it from every quarter; though few knew that I did, for I saw no cause to speak against you because you did against me. I wanted you to do more, not less good, and therefore durst not do or say anything to hinder it. And, lest I should hinder it, I will make a farther trial and suspend the preaching at Huddersfield for another year. 1. To clear the case between us a little farther. I must now adopt your words: 'I, no less than you, preach justification by faith only, the absolute necessity of holiness, the increasing mortification of sin, and rejection of all past experiences and attainments. I abhor, as you do, all Antinomian abuse of the doctrine of Christ, and desire to see my people walking even as He walked. Is it, then, worth while, in order to gratify a few bigoted persons or for the sake of the minute differences between us,' to encourage 'all the train of evils which follow contention for opinions in little matters as much as in great' 2. If I was as strenuous with regard to perfection on one side as you have been on the other, I should deny you to be a sufficient preacher; but this I never did. And yet I assure you I can advance such reasons for all I teach as would puzzle you and all that condemn me to answer; but I am sick of disputing. Let them beat the air and triumph without an opponent.

3. 'None, you say, preach in your houses who do not hold the very same doctrine with you.' This is not exactly the case. You are welcome to preach in any of those houses, as I know we agree in the main points; and whereinsoever we differ you would not preach there contrary to me. 'But would it not give you pain to have any other teacher come among those committed to your charge, so as to have your plan disconcerted, your labors depreciated, and the affections of your flock alienated' It has given me pain when I had reason to fear this was done, both at Leeds, Birstall, and elsewhere. And I was 'under a temptation of speaking against you'; but I refrained even among my intimate friends. So far was I from publicly warning my people against one I firmly believed to be much better than myself. 4. Indeed, I trust 'the bad blood is now taken away.' Let it return no more. Let us begin such a correspondence as has never been yet; and let us avow it before all mankind. Not content with not weakening each other's hands, or speaking against each other directly or indirectly (which may be effectually done under the notion of exposing this and that error), let us defend each other's characters to the uttermost against either ill or well-meaning evil-speakers. I am not satisfied with 'Be very civil to the Methodists, but have nothing to do with them.' No: I desire to have a league offensive and defensive with every soldier of Christ. We have not only one faith, one hope, one Lord, but are directly engaged in one warfare. We are carrying the war into the devil's own quarters, who therefore summons all his hosts to war. Come, then, ye that love Him, to the help of the Lord, to the help of the Lord against the mighty! I am now wellnigh miles emeritus senex, sexagenarius 'A worn-out old warrior, who has seen his sixtieth year.'; yet I trust to fight a little longer. Come and strengthen the hands till you supply the place of Your weak but affectionate brother.

To Lady Frances Gardiner Date: WELLING, November 2, 1763, MY DEAR LADY, You are again a messenger of glad tidings. Many were formerly of opinion that our preaching would not be received in North Britain, and that we could be of no use there. But they had forgotten that the Lord sendeth by whom He will send and that He hath the hearts of all in His hand. I have never seen the fields more white for the harvest than they were from Edinburgh to Aberdeen last summer; and if I live to take another journey into the North, especially if I should have a little more time to spare, I doubt not but I should find an open door as far as Caithness, and perhaps the Isles of Orkney. The harvest surely has not been more plenteous for many hundred years. But there is the same complaint still the laborers are few. We found this particularly at our last Conference. We had none to spare, and very hardly enough to supply our stated circuits. Mr. Roberts Lady Gardiner said in her letter, 'Mr. Roberts's preaching has been remarkably blessed to many in Edinburgh.' see letter of Sept. 3. was allotted for the Newcastle Circuit, whence I have had complaint upon complaint. He ought to have been there long ago. Several congregations have suffered loss for want of him. All our preachers should be as punctual as the sun, never standing still or moving out of their course. I trust your Ladyship is still pressing on to the mark, expecting and receiving blessing upon blessing. Oh how can we sufficiently praise Him who deals so bountifully with us! I am, my dear Lady, Your affectionate servant.

To Samuel Furly LONDON, January 14, 1764. MY DEAR BROTHER, I shall never think much of paying postage of a letter from you. We are all here now in great peace; and God is both widening and deepening His work. In that text I generally consider (1) what is implied in 'gaining the whole world'; (2) what in losing men's own souls; and show (3) what an ill bargain it would be to gain an whole world at that price. See sermon on The Important Question in Works, vi. 493-505; and letter of March 6. I hope you are still pressing on to the mark and counting all things loss for the excellency of the knowledge of Christ. I am Your affectionate brother.

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

To Samuel Furly LEWISHAM, March 6, 1764. For eight or ten weeks Mr. Maxfield has been laid up by a lingering illness. This has contributed not a little to the peace of our Society, who in general mind one thing to save their own souls, and seldom strike first, though they sometimes strike again, especially when they are attacked without fear or wit, which has generally been the case. You have encouragement to go on at Slaithwaite, seeing already your labour is not in vain. I hope you add private to public application, visiting the poor people from house to house, and distributing little books. By this means only that deplorable ignorance will be removed.

To Thomas Hartley 4 DERBY March 27, 1764. Is this true In what one part of my Journals do I lay down any doubtful, much less exceptionable, marks of the new birth In no part do I lay down those agitations or convulsions as any marks of it at all; nay, I expressly declare the contrary in those very words which the Bishop himself cites from my Journal. I declare, 'These are of a disputable nature: they may be from God; they may be from nature; they may be from the devil.' How is it, then, that you tell all the world Mr. Wesley lays them down in his Journals as marks of the new birth Is it kind Would it not have been far more kind, suppose I had spoken wrong, to tell me of it in a private manner How much more unkind was it to accuse me to all the world of a fault which I never committed!

But ought this to be Ought not those who are united to one common Head and employed by Him in one common work to be united to each other I speak now of those labourers who are ministers of the Church of England. These are chiefly: Mr. Perronet, Romaine, Newton, Shirley; Mr. Downing, Jesse, Adam; Mr. Talbot, Riland, Stillingfleet, Fletcher; Mr. Johnson, Baddiley, Andrews, Jane; Mr. Hart, Symes, Brown, Rouquet; Mr. Sellon, Cooper, Harmer, Gwen; Mr. Venn, Richardson, Burnett, Furly; Mr. Conyers, Bentley, King; Mr. Berridge, Hicks, John Wesley, Charles Wesley, John Richardson, Benjamin Colley The first edition includes Mr. Crook, Mr. Eastwood, and 'G. W.' Edward Perronet adds, 'Cooper Harmer, Gwen.' : not excluding any other clergyman who agrees in these essentials, I. Original Sin. II. Justification by Faith. III. Holiness of Heart and Life, provided their life be answerable to their doctrine. 'But what union would you desire among these' Not an union in opinions: they might agree or disagree touching absolute decrees on the one hand and perfection on the other. Not an union in expressions: these may still speak of the imputed righteousness and those of the merits of Christ. Not an union with regard to outward order: some may still remain quite regular, some quite irregular, and some partly regular and partly irregular. But, these things being as they are, as each is persuaded in his own mind, is it not a most desirable thing that we should 1. Remove hindrances out of the way not judge one another, not despise one another, not envy one another not be displeased at one another's gifts or success, even though greater than our own not wait for one another's halting, much less wish for it or rejoice therein Never speak disrespectfully, slightly, coldly, or unkindly of each other never repeat each other's faults, mistakes, or infirmities, much less listen for and gather them up never say or do anything to hinder each other's usefulness either directly or indirectly Is it not a most desirable thing that we should 2. Love as brethren think well of and honour one another wish all good, all grace, all gifts, all success, yea greater than our own, to each other expect God will answer our wish, rejoice in every appearance thereof, and praise Him for it readily believe good of each other, as readily as we once believed evil

Speak respectfully, honourably, kindly of each other defend each other's character speak all the good we can of each other recommend one another where we have influence each help the other on in his work, and enlarge his influence by all the honest means he can This is the union which I have long sought after; and is it not the duty of every one of us so to do Would it not be far better for ourselves a means of promoting both our holiness and happiness Would it not remove much guilt from those who have been faulty in any of these instances and much pain from those who have kept themselves pure Would it not be far better for the people, who suffer severely from the clashings and contentions of their leaders, which seldom fail to occasion many unprofitable, yea hurtful, disputes among them Would it not be better even for the poor, blind world, robbing them of their sport, 'Oh they cannot agree among themselves' Would it not be better for the whole work of God, which would then deepen and widen on every side 'But it will never be; it is utterly impossible.' Certainly it is with men. Who imagines we can do this that it can be effected by any human power All nature is against it, every infirmity, every wrong temper and passion; love of honour and praise, of power, of pre-eminence; anger, resentment, pride; long-contracted habit, and prejudice lurking in ten thousand forms. The devil and all his angels are against it. For if this takes place, how shall his kingdom stand All the world, all that know not God, are against it, though they may seem to favour it for a season. Let us settle this in our hearts, that we may be utterly cut off from all dependence on our own strength or wisdom. But surely 'with God all things are possible'; therefore 'all things are possible to him that believeth': and this union is proposed only to them that believe, that show their faith by their works.

To Mrs. Woodhouse Date: HUTTON RUDBY, April 23, 1764. MY DEAR SISTER, I have often thought of you since I saw you. Your openness gave me much pleasure, and I found I could speak as freely to you as if we had been acquainted for many years. You seem to me to have suffered loss for want of Christian conversation. Your mind was open to instruction or advice. You did not shun it; rather you panted after it. But, alas, how few had you to advise with! how few to lead you on in the royal way! I believe I do not wrong you when I say your heart is panting after Christ. You desire all that He has purchased for you: A pardon written in His blood, The favour and the peace of God; . . . The speechless awe that dares not move, And all the silent heaven of love. From Hymns and Sacred Poems. See Poetical Works of J. and C. Wesley, v. 64 And all things are ready! Behold the Lamb of God! Is He not at your right hand Look unto Jesus! Take the blessing! Do not delay! Now is the accepted time! Believe, and all is yours! I am, my dear sister, Your affectionate brother. I shall stay two or three weeks at Newcastle-upon-Tyne. To Mrs. Woodhouse, At Mr. Hutton's, In Epworth, Near Thorne, Yorkshire.

To Cradock Glascott 10 NEWCASTLE-UPON-TYNE, May 13, 1764. If you are not already, it might be of use to you to be acquainted with Mr. Crosse, of Edmund Hall. He has a sound judgement and an excellent temper; and you have need of every help, that you may not lose what God hath wrought, but may have a full reward. A little tract wrote by Bishop Bull, entitled A Companion for Candidates for Holy Orders, Wesley's father says in his Advice to a Young Clergyman: 'Bishop Bull comes next for their subject and way of thinking and arguing: a strong end nervous writer, whose discourses and addresses to his clergy can scarce be too often read' See letter of Feb. 19, 1755. was of much service to me. In order to be well acquainted with the doctrines of Christianity you need but one book (beside the New Testament) Bishop Pearson On the Creed. This I advise you to read and master throughly: it is a library in one volume. But above all be much in prayer, and God will withhold no manner of thing that is good! I am Your affectionate servant. To Mr. Cradock Glascott, Jesus College, Oxon.

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

To his Brother Charles HADDINGTON, May 25, 1764. The frightful stories wrote from London had made all our preachers in the North afraid even to mutter about perfection; and, of course, the people on all sides were grown good Calvinists in that point. 'Tis what I foresaw from the beginning that the devil would strive by T. Maxfield and company to drive perfection out of the kingdom. O let you and I hold fast whereunto we have attained, and let our yea be yea and our nay be nay! I feel the want of some about me that are all faith and love. No man was more profitable to me than George Bell while he was simple of heart. Oh for heat and light united! My love to Sally. Adieu.

To Dorothy Furly EDINBURGH, May 28, 1764. MY DEAR SISTER, Certainly it would be right to spend some time in setting down both the outward providences of God and the inward leadings and workings of His Spirit as far as you can remember them. But observe withal you are called to be a good steward of the mammon of unrighteousness. You must therefore think of this too in its place, only without anxiety. Otherwise that neglect of your calling will hinder the work of God in your heart. You are not serving mammon by this, but serving Christ: it is part of the task which He has assigned you. Yet it is true your heart is to be free all the time; and see that you stand fast in the liberty wherewith Christ hath made you free. I thought your name had been altered before now. See letter of July 16, 1763, about her marriage to John Downes. In a new station you will have need of new watchfulness. Still redeem the time, be steadily serious, and follow your own conscience in all things. I am, my dear sister, Your affectionate brother. In my return from the Highlands, I expect to spend a day at Newcastle-upon-Tyne, the 18th or 19th of June.

To Margaret Lewen 13 June 1764. 1. You Want to know God, in order to enjoy Him in time and in eternity. 2. All that you Want to know of Him is contained in one book, the Bible. Therefore your one point is to understand this. And all you learn is to be referred to this, as either directly or remotely conducive to it. 3. Might it not be well, then, to spend at least two hours every day in reading and meditating upon the Bible reading every morning (if not every evening too) a portion of the Old and then of the New Testament If you would save yourself the trouble of thinking, add Mr. Henry's Comment: if you would only be assisted in thinking, add the Explanatory Notes. 4. But I find a difficulty already. Can you help me over it Have you more candour than almost any one in the world Will you not blame me for recommending, as they come in the way, tracts published by myself I think you will not. So I will set down these (in their place) as freely as other books. 5. Your studying hours (if your constitution will bear it) might be five or six hours a day; perhaps from nine to twelve in the morning, and from two to four or five in the afternoon. And whenever you begin to be tired with books that require a strong and deep attention, relax your mind by interposing history or poetry or something of a lighter nature. 6. The first thing you should understand a little of is Grammar; in order to which it will suffice to read first the Kingswood English Grammar (which is exceeding short), and then Bishop Lowth's Introduction. 7. Next it would be worth your while to acquire a little knowledge in Arithmetic; and Dilworth's Arithmetic would give you full as much as you want. 8. You might proceed to Geography. But in this I would not advise you to encumber yourself with many books. You need only master one, Randal's Geographical Grammar; and then betake yourself to the Globes. I believe those of Mr. Adams are the best; to which you may add his little book of Instructions.

9. Logic naturally follows; and I really think it is worth all the rest put together. But here I am at a full stop; for I know no good treatise on the subject in English, except Aldrich's Logic, and that I am afraid you cannot understand without an instructor. I shall be glad to give you a little assistance in the short time we have together. 10. As to Ethics (or Moral Philosophy) there is full as much of it as you want in Langbain's Compendium. 11. In Natural Philosophy you have a larger field. You may begin with a Survey of the Wisdom of God in the Creation. This contains the substance of Ray, Derham, Niewentyt, Nature Displayed, and all the other celebrated books on the subject. You may add that fine book, Mr. Jones's Principles of Natural Philosophy. Thence you will easily pass to the Glasgow Edinburgh abridgement of Mr. Hutchinson's Works. See letter of Nov. 26, 1756. The abridgers give not only all his sense, but all his spirit. You may add to these the beautiful tracts of Lord Forbes; and, if you would go a little farther, Mr. Baker's ingenious Treatise on the Microscope. 12. With any or all of the foregoing studies you may intermix that of History. Geography and Chronology are termed the two eyes of history. Geography has been mentioned before; and I think all you want of Chronology may be learned from Marshall's Chronological Tables. 13. You may begin with Rollin's Ancient History; and afterwards read in order, Puffendorf's Introduction to the History of Europe, the Concise Church History, Burnet's History of the Reformation, the Concise History of England, Clarendon's History of the Great Rebellion, Neal's History of the Puritans, his History of New England, and Solis's History of the Conquest of Mexico. 14. Whitby's Compendium of Metaphysics will introduce you to that science. You may go on with Locke's Essay on Human Understanding; Bishop Browne on the Nature, Procedure, and Limits of Human Understanding; and Malebranche's Search after Truth. 15. For Poetry you may read Spenser's Faery Queen; Fairfax's or Hoole's Godfrey of Bulloigne; select parts of Shakespeare; Paradise Lost; the Night Thoughts; and Moral and Sacred Poems.

To Samuel Furly 17 LIVERPOOL, July 15, 1764.

Poets themselves must die, Fall like those they sung, Deaf the praised ear, and mute the tuneful tongue; E'en he whose heart now melts in tender Mournful lays, Shall shortly want the generous tear he pays. Then from his eyes thy much-loved form Closing eyes thy form shall part; And the last pang shall tear thee from his heart: Life's idle business at one gasp be o'er, The Muse forgot, and thou beloved Be loved no more. Here is style! How clear, how pure, proper, strong! and yet how amazingly easy! This crowns all; no stiffness, no hard words; no apparent art, no affectation; all is natural, and therefore consummately beautiful. Go thou and write likewise. As for me, I never think of my style at all; but just set down the words that come first. Only when I transcribe anything for the press, then I think it my duty to see every phrase be clear, pure, and proper. Conciseness (which is now, as it were, natural to me) brings quantum sufficit of strength. If, after all, I observe any stiff expression, I throw it out, neck and shoulders. Clearness in particular is necessary for you and me, because we are to instruct people of the lowest understanding. Therefore we, above all, if we think with the wise, yet must speak with the vulgar. We should constantly use the most common, little, easy words (so they are pure and proper) which our language affords. When I had been a member of the University about ten years, I wrote and talked much as you do now. But when I talked to plain people in the Castle or the town, I observed they gaped and stared. This quickly obliged me to alter my style and adopt the language of those I spoke to. And yet there is a dignity in this simplicity, which is not disagreeable to those of the highest rank.

To the Earl of Dartmouth LAMPETER, July 26, 1764. MY LORD, Upon an attentive consideration, it will appear to every impartial person that the uniting of the serious clergy in the manner I proposed in a former letter See letter of April 19. is not a matter of indifferency, but what none can reject unless at the peril of his own soul. For every article therein mentioned is undeniably contained in the royal law, the law of love; and consequently the observance thereof is bound upon every man as indispensably necessary to salvation. It will appear, farther, that every single person may observe it, whether the other will or no. For many years I, for instance, have observed this rule in every article. I labour to do so now; and will by God's help, whatever others do, observe it to the end.

If your Lordship has heard any objections, I should be glad to know them. May I be permitted to ask, Have not the objections you have heard made some impression upon your Lordship Have they not occasioned (if I may speak freely) your Lordship's standing aloof from me Have they not set your Lordship farther and farther off, ever since I waited upon you at Blackheath Why do I ask Indeed, not upon my own account. Quid mea Ego in portu navigo. Terence's Andria, 111. i. 22. 'But now all is at your peril. I ride safe in the harbour.' Wesley adds Quid mea I can truly say, I neither fear nor desire anything from your Lordship. To speak a rough truth, I do not desire any intercourse with any persons of quality in England. I mean for my own sake. They do me no good; and I fear I can do none to them. If it be desired, I will readily leave all those to the care of my fellow labourers. I will article with them so to do rather than this shall be any bone of contention. Were I not afraid of giving your Lordship pain, I would speak yet still farther. Methinks you desire I should that is, to tell you once for all every thought that rises in my heart. I will then. At present I do not want you, but I really think you want me. For have you a person in all England who speaks to your Lordship so plain and downright as I do who considers not the peer, but the man not the earl, but the immortal spirit who rarely commends, but often blames, and perhaps would do it oftener if you desired it who is jealous over you with a godly jealousy, lest you should be less a Christian by being a nobleman lest, after having made a fair advance towards heaven, you should Measure back your steps to earth again O my Lord, is not such a person as this needful for you in the highest degree If you have any such, I have no more to say, but that I pray God to bless him to your soul. If you have not, despise not even the assistance which it may please God to give you by, my Lord, Your Lordship's ready servant.

To Thomas Rankin 18 BRISTOL, September 21, 1764. Neither James Mitchell nor William Thomas was without blame. We must make allowance when they tell their own story; but if they now behave well, it is all we desire. Some years since, there was something done in the way you mention concerning Brother Triggs. I remember two or three of our brethren from the West coming to London, recommended by Billy Roberts. The particulars he can best inform you of, as well as what success they had. Peace be with your spirit! I am Your affectionate friend and brother.

It gives me pleasure indeed to hear that God has given you resolution to join the Society. Undoubtedly you will suffer reproach on the account; but it is the reproach of Christ. And you will have large amends when the Spirit of glory and of God shall rest upon you. Yet I foresee a danger: at first you will be inclined to think that all the members of the Society are in earnest. And when you find that some are otherwise (which will always be the case in so large a body of people), then prejudice may easily steal in and exceedingly weaken your soul. O beware of this rock of offence! When you see anything amiss (upon hearsay you will not readily receive it), remember our Lord's word, 'What is that to thee Follow thou Me.' And I entreat you do not regard the half-Methodists if we must use the name. Do not mind them who endeavour to hold Christ in one hand and the world in the other. I want you to be all a Christian; such a Christian as the Marquis De Renty or Gregory Lopez was; such an one as that saint of God, Jane Cooper, See letter of Sept. 11, 1765. all sweetness, all gentleness, all love. Methinks you are just what she was when I saw her first. I shrink at the thought of seeing you what she was when I saw her last. But why should I What is all the pain of one that is glorifying God in the fires with 'Father, into Thy hands I commend my spirit' May I not take upon me to give you one advice more Be very wary how you contract new acquaintance. All, even sincere people, will not profit you. I should be pained at your conversing frequently with any but those who are of a deeply serious spirit and who speak closely to the point. You need not condemn them, and yet you may say, 'This will not do for me.' May He that loves you richly supply all your wants and answer your enlarged desires! So prays, my very dear Lady, Your affectionate servant.

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

7. This is in great measure owing to our not considering ourselves (all the Methodists) as one body. Such undoubtedly they are throughout Great Britain and Ireland; and as such they were considered at our last Conference. We then seriously considered the heavy burthen which now lies on our brethren in various parts. When we could hire no place that could contain the congregation, they were constrained to build; but hereby they were unavoidably involved in debt, some of them to the amount of several hundred pounds. The Assistants were desired to lay this case before all our brethren in England, and to receive what each of them were willing to give, either at that time or at Easter or Midsummer. But the greater part of them thought no more about it. Four or five of them did, and brought in all about pound;200 at our last Conference. This was divided among our Societies who were most distressed; and all the Assistants were desired, when they visit the classes at Christmas, to ask each particular person, poor or rich, 'What will you give towards the relief of the brethren Give either now, or at Easter, or at Midsummer; it is all one.' If this be done in good earnest, I trust in two or three years all our Societies may be out of debt. And by this shall all men know whose disciples we are, because we love one another. 8. I mention but one thing more. Let all who are able constantly attend the morning preaching. Whenever the Methodist preachers or people leave off this, they will soon sink into nothing. I am, my dear brethren, Your affectionate brother.

To Thomas Rankin 22 LONDON, November 2, 1764. MY DEAR BROTHER, At the request of several of our preachers I have at length abridged Goodwin's Treatise on Justification. I trust it will stop the mouths of gainsayers concerning imputed righteousness, and teach them (at least the most candid) to speak as the oracles of God. I desire you to read the proposal and preface in every Society within your circuit; then enforce it, as you see best, both in public and private conversation. Spare no pains. Exert yourself. See what you can do. Give this proof of your love for the truth, for the people, and for Your affectionate friend and brother. N.B. Be careful to keep an exact list of all the subscribers' names in each Society, and also to leave a copy thereof with the person who takes care of the books.

To Sarah Moore LONDON, December 8, 1764. MY DEAR SISTER, Your business is by every possible means to calm the intemperate spirits on both sides. See letters of July 5 and Dec.15. There has been much ill blood, and many unkind sayings, which had been better let alone. Now, at least, let there be by general agreement an entire cessation of arms. Our God is a God of peace; and all His children should with all their might labour after it. I have heard something of the kind you mention, but not in the same manner you relate it. However, let it die and be forgotten. I am Your affectionate brother.

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

To the Printer of the 'St. James's Chronicle' LONDON, February 10, 1765. SIR, In the St. James's Chronicle published on Saturday last there was an innocent thing wrote by an hat-maker in Southwark. It may be proper to take a little more notice of it than it deserves, lest silence should appear to be an acknowledgement of the charge. I insert nothing in the public papers without my name. I know not the authors of what has been lately inserted; part of which I have not seen yet, nor did I see any part before it was printed. A year or two ago I found a stranger perishing for want and expecting daily to be thrown in prison. He told me he was a Greek bishop. I examined his credentials,, and was fully satisfied. After much conversation (in Latin and Greek, for he spoke no English at all) I determined to relieve him effectively; which I did without delay, and promised to send him back to Amsterdam, where he had several friends of his own nation. And this I did, without any farther view, merely upon motives of humanity. After this he ordained Mr. John Jones, a man well versed both in the languages and other parts of learning. When I was gone out of town, Bishop Erasmus was prevailed upon to ordain Lawrence Coughlan, a person who had no learning at all. Some time after, Mr. Maxfield, or his friends, sent for him from Amsterdam, to ordain Mr. S t and three other persons, as unlearned as any of the Apostles, but I believe not so much inspired. In December last he was sent for again, and ordained six other persons, members of our Society, but every way, I think, unqualified for that office. These I judged it my duty to disclaim (to waive all other considerations) for a fault which I know not who can excuse, buying an ordination in an unknown tongue.

To Thomas Rankin 4 LONDON, March 9, 1765. MY DEAR BROTHER, Nothing can hurt you, if you are calm, mild, and gentle to all men, especially to the froward. I think you have done all you could do at present for poor brother Jane. See letter of Feb. 9. I will send to William Atkinson See letter of Jan. 7, 1756. and ask him how the house is settled. I know nothing about it; for I never saw the writings. I suppose the Bill intended to be brought into Parliament will never see the light. The great ones find other work for one another. They are all at daggers' drawing among themselves. Our business is to go straight forward. I am, dear Tommy, Your affectionate friend and brother. To Mr. Rankin, At Mr. John Andrews', In Redruth, Cornwall.

To John Newton 5 LIVERPOOL, April 9, 1765. I believe every one has a right to think for himself and (in some sense) to speak for himself: I mean, to use any mode of expression which appears to him most agreeable to Scripture. You yourself in time past was in the same sentiment. You did not so much inquire, 'Is a man of this or that opinion' or 'Does he make use of this or the other mode of expression' but 'Is he a believer in Jesus Christ' and 'Is his life suitable to his profession' Upon this ground commenced the acquaintance (perhaps I might say more, the friendship) between you and me. We both knew there was a difference in our opinions, and consequently in our expressions. But, notwithstanding this, we tasted each other's spirits, and often took sweet counsel together. And what hinders it now I do not know that our opinions differ a jot more now than formerly. But a dying man has drawn a sword, and wounded, if not me, yet many others, and you among the rest. Poor Mr. Hervey (or Mr. Cudworth rather), painting me like an hideous monster, with exquisite art both disfiguring my character and distorting my sentiments, has made even Mr. Newton afraid of me, who once thought me at least an harmless animal. A quarrel he could not make between us; neither can any one else. For two must go to a quarrel, and I declare to you I will not be one.

REVEREND SIR, Between thirty and forty years I have had the world upon me, speaking all manner of evil. And I expected no less, as God had called me to testify that its deeds were evil. But the children of God were not upon me; nor did I expect they would. I rather hoped they would take knowledge that all my designs, and thought, and care, and labour were directed to this one point to advance the kingdom of Christ upon earth. And so many of them did, however differing from me both in opinions and modes of worship. I have the pleasure to mention Dr. Doddridge, Dr. Watts, and Mr. Wardrobe Minister of Hexham, and then of Bathgate. See Journal, iv. 116, 164. in particular. How, then, was I surprised as well as concerned that a child of the same Father, a servant of the same Lord, a member of the same family, and (as to the essence of it) a preacher of the same gospel, should, without any provocation that I know of, declare open war against me! I was the more surprised, because you had told me, some months since, that you would favour me with a letter. And had this been done, I make no doubt but you would have received full satisfaction. Instead of this, you ushered into this part of the world one of the most bitter libels that was ever written against me; written by a dying man (so far as it was written by poor, well-meaning Mr. Hervey), with a trembling hand, just as he was tottering on the margin of the grave. A great warrior resigned his crown, because 'there should be some interval,' he said, 'between fighting and death.' But Mr. Hervey, who had been a man of peace all his life, began a war not six months before he died. He drew his sword when he was just putting off his body. He then fell on one to whom he had the deepest obligations (as his own letters, which I have now in my hands, testify), on one who had never intentionally wronged him, who had never spoken an unkind word of him or to him, and who loved him as his own child. O tell it not in Gath! The good Mr. Hervey (if these Letters were his) died cursing his spiritual father.

But how came this opinion into my mind I will tell you with all simplicity. In 1725 I met with Bishop Taylor's Rules of Holy Living and Dying. I was struck particularly with the chapter upon Intention, and felt a fixed intention to give myself up to God. In this I was much confirmed soon after by the Christian Pattern, and longed to give God all my heart. This is just what I mean by Perfection now: I sought after it from that hour. In 1727 I read Mr. Law's Christian Perfection and Serious Call, and more explicitly resolved to be all devoted to God in body, soul, and spirit. In 1730 I began to be homo unius libri, 'A man of one book.' In Preface to Sermons, vol. i. (1746). See Works, v. 3; W.H.S. v. 50. to study (comparatively) no book but the Bible. I then saw in a stronger light than ever before that only one thing is needful, even faith that worketh by the love of God and man, all inward and outward holiness; and I groaned to love God with all my heart and to serve Him with all my strength. January 1, 1733, I preached the sermon on the Circumcision of the Heart, which contains all that I now teach concerning salvation from all sin and loving God with an undivided heart. In the same year I printed (the first time I ventured to print anything) for the use of my pupils A Collection of Forms of Prayer; and in this I spoke explicitly of giving 'the whole heart and the whole life to God.' This was then, as it is now, my idea of Perfection, though I should have started at the word. In 1735 I preached my farewell sermon at Epworth, in Lincolnshire. In this likewise I spoke with the utmost clearness of having one design, one desire, one love, and of pursuing the one end of our life in all our words and actions.

In January 1738 I expressed my desire in these words: O grant that nothing in my soul May dwell but Thy pure love alone O may Thy love possess me whole, My joy, my treasure, and my crown! Strange flames far from my heart remove! My every act, word, thought, be love! Gerhardt's hymn, translated by Wesley (Hymns and Sacred Poems, 1739). In his Plain Account of Christian Perfection he says: 'In the beginning of the year 1738, as I was returning from Savannah, the cry of my heart was, O grant that nothing in my soul May dwell but Thy pure love alone!' See Works, xi. 369. And I am still persuaded this is what the Lord Jesus hath bought for me with His own blood. Now, whether you desire and expect this blessing or not, is it not an astonishing thing that you or any man living should be disgusted at me for expecting it Is it not more astonishing still 'that wellnigh all the religious world should be up in arms concerning it,' and that they should persuade one another that this hope is 'subversive of the very foundations of Christian experience' Why, then whoever retains it cannot possibly have any Christian experience at all I then my brother, Mr. Fletcher, and I, and twenty thousand more, who seem both to fear and to love God, are in reality children of the devil and in the road to eternal damnation! In God's name I entreat you make me sensible of this! Show me by plain, strong reasons what dishonour this hope does to Christ, wherein it opposes Justification by Faith or any fundamental truth of religion. But do not wrest and wiredraw and colour my words as Mr. Hervey (or Cudworth) has done in such a manner that when I look in that glass I do not know my own face I 'Shall I call you,' says Mr. Hervey, 'my father or my friend For you have been both to me.' So I was, and you have as well requited me! It is well my reward is with the Most High. Wishing all happiness to you and yours, I am, dear sir, Your affectionate brother and servant. To the Rev. Mr. Newton, At Mr. Clunies', Harp Lane, Thames Street, London.

To Lady Maxwell 8 LONDONDERRY, May 25, 1765. MY DEAR LADY, It is not easy for me to express the satisfaction I received in the few hours I lately spent with you. Before I saw you I had many fears concerning you, lest your concern for the one thing should be abated, lest your desires should be cooled or your mind a little hurt by any of the things which have lately occurred. So much the greater was my joy, when all those fears were removed, when I found the same openness and sweetness as before both in your spirit and conversation, and the same earnestness of desire after the only thing which deserves the whole strength of our affection. I believe tenderness and steadiness are seldom planted by nature in one spirit. But what is too hard for almighty grace This can give strength and softness together. This is able to fill your soul with all firmness as well as with all gentleness. And hereunto are you called, for nothing less than all the mind which was in Christ Jesus. It was with great pleasure that I observed your fixed resolution not to rest in anything short of this. I know not why you should why you should be content with being half a Christian, devoted partly to God and partly to the world, or more properly to the devil. Nay, but let us be all for God. He has created the whole, our whole body, soul, and spirit. He that bought us hath redeemed the whole; and let Him take the purchase of His blood. Let Him sanctify the whole, that all we have and are may be a sacrifice of praise and thanksgiving!

'But you will not leave the Church.' You never will by my advice. I advise just the contrary. I advise you to lose no opportunity of attending the services of the Church, of receiving the Lord's supper, and of showing your regard to all her appointments. I advise you steadily to adhere to her doctrine in every branch of it; particularly with respect to the two fundamental points, Justification by Faith and Holiness. But, above all, I cannot but earnestly entreat you not to rest till you experience what she teaches; till (to sum up all in one word) God 'cleanses the thoughts of your heart by the inspiration of His Holy Spirit, that you may perfectly love Him and worthily magnify His holy name.' Unless this be done, what will it profit you to increase your fortune, to preserve the fairest reputation, and to gain the favour of the most learned, the most ingenious, the most honourable clergymen in the kingdom What shall it profit a man to gain all these and to lose his own soul I know to God all things are possible. Therefore it is possible you may take this kindly. If so, I shall hope to receive a line from you directed to Mr. Beauchamp's in Limerick. If not, let it be forgotten, till we meet at the judgement-seat of Christ. I am, dear sir, Your affectionate servant. To Mr. James Knox. He came to nothing!

To Peggy Dale 10 CASTLEBAR, June 1, 1765. MY DEAR MISS PEGGY, Certainly you not only need not sin, but you need not doubt any more. Christ is yours. All is yours. You can give Him all your heart; and will He not freely give you all things But you can only return what He has given by continually receiving more. You have reason to bless Him who has cast your lot in a fair ground. Even in this world He does not withhold from you any manner of thing that is good. Let your heart be always open to receive His whole blessing! How far do you find power over your thoughts Does not your imagination sometimes wander Do those imaginations continue for any time or have you power to check them immediately Do you find continually the spirit of prayer and are you always happy I trust you will be happier every day; and that you will not forget, my dear sister, Your affectionate brother. Miss Dale, At the Orphan House, In Newcastle-upon-Tyne. By Portpatrick. Pd. two pence.

To Peggy Dale KILKENNY, July 5, 1765. MY DEAR SISTER, Although it is certain the kind of wandering thoughts which you mention are consistent with pure love, yet it is highly desirable to be delivered from them, because (as you observe) they hinder profitable thoughts. And why should not you be delivered Indeed, in what manner this will be done we do not know. Sometimes it pleases our Lord to work a great deliverance even of this kind in a moment. Sometimes He gives the victory by degrees. And I believe this is more common. Expect this and every good gift from Him. How wise and gracious are all His ways! Do you commonly find in yourself the witness that you are saved from sin And is it usually clear Or do you frequently lose it I do not know why you should ever lose any good gift. For is not He the same yesterday, to-day, and for ever And yet you have known but a little of Him. You are to sink a thousand times deeper into Him: That sea of light and love unknown, Without a bottom or a shore. I hope Miss Lewen and you speak to each other, not only without disguise, but without reserve. How is your lot cast in a fair ground! How well are you situated for making the best of a short life! Secluded from the world and all its care, Hast thou to joy or grieve, to hope or fear That is, with regard to present things No: God has given you a nobler portion. You have nothing to care for but how you may most entirely and effectually present yourself a living sacrifice to God. When I reflect upon your earnest desire to do this and upon your simplicity of heart, it gives an unspeakable pleasure to, my dear sister, Your affectionate brother. I expect to be at Dublin till the end of this month. I send Miss Lewen's letter by Portpatrick to try which comes soonest. The letter to Miss Lewen is missing. To Miss Peggy Dale, At the Orphan House, Newcastle-upon-Tyne.

To Lady Maxwell KILKENNY, July 5, 1765. MY DEAR LADY, As yours was sent from Dublin to Cork, and then back again hither, I did not receive it till yesterday. I am now setting my face again towards England; but I expect to be in Dublin till the beginning of next month, and then to cross over, so as to be at Manchester (if it please God) about the middle of August. Either at Dublin or at Manchester I hope to have the pleasure of hearing from you. This is indeed a pleasure, as it is, to write to you; though sometimes I do this with fear a fear lest I should give you any pain, as I know the tenderness of your spirit. I wish I could be of some service to you; that I could encourage you to cast yourself on Him that loves you, that is now waiting to pour His peace into your heart, to give you an entrance into the holiest by His blood. See Him, see Him! full of grace and truth! full of grace and truth for thee! I do not doubt but He is gradually working in you; but I want you to experience likewise an instantaneous work. Then shall the gradual go on swiftly. Lord, speak! Thy servant heareth! Say Thou, 'Let there be light'; and there shall be light, Now let it spring up in your heart! It may be He that does all things well has wise reasons, though not apparent to us, for working more gradually in you than He has done of late years in most others. It may please Him to give you the consciousness of His favour, the conviction that you are accepted through the Beloved, by almost insensible degrees, like the dawning of the day. And it is all one how it began, so you do but walk in the light. Be this given in an instant or by degrees, hold it fast. Christ is yours; He hath loved you; He hath given Himself for you. Therefore you shall be holy as He is holy, both in heart and in all manner of conversation.

To Thomas Rankin 14 ST. JOHN'S, September 11, 1765. I will tell you several of these just as they occur to my mind. Grace Paddy at Redruth met in the select society, though she wore a large glittering necklace and met no band. They sing all over Cornwall a tune so full of repetitions and flourishes that it can scarce be sung with devotion. It is to those words, Praise the Lord, ye blessed ones. Away with it! Let it be heard no more. They cannot sing our old common tunes. Teach these everywhere. Take pains herein. The Societies are not half supplied with books; not even with Jane Cooper's Letters, or the two or three Sermons which I printed last year; no, not with the shilling Hymn Book or Primitive Physick. They almost universally neglect fasting. The preaching-houses are miserable, even the new ones. They have neither light nor air sufficient; and they are far, far too low and too small. Look at Yarm house. Recommend the Notes on the Old Testament in good earnest. Every Society as a Society should subscribe. Remind them everywhere that two, four, or six might join together for a copy, and bring the money to their leader weekly. We have need to use all the common sense God has given us as well as all the grace. I am, dear Tommy, Your affectionate friend and brother.

To Thomas Rankin LONDON, November 18, 1765. Likewise be temperate in speaking never too loud, never too long: else Satan will befool you; and, on presence of being more useful, quite disable you from being useful at all. Rd. Henderson See letter of Sept. 9. desired that he might be the book-keeper this year in Wiltshire, and save me two shillings in the pound. But whoever you approve of, so do I. Write to Mr. Franks See letters of Oct. 5, 1763, and July 9, 1766 (to his brother). accordingly. I am, dear Tommy, Your affectionate friend and brother. To Mr. Thomas Rankin, At Mr. Joseph Garnet's, In Barnard Castle, County of Durham.

To William Orpe LONDON, December 14, 1765. MY DEAR BROTHER, You have a clear call to go home for a short season. But let it be as short as you can. 'Let the dead bury their dead. But follow thou Me.' I do not know that either getting a licence or taking the oaths would signify a rush. These are things which the mob has little regard to. Orpe was second of the three preachers in Staffordshire, where Methodists had to suffer much from the mob. Not that there is anything in those oaths that at all entangles your conscience. The Very same thing which you thereby engage to do every honest man must do without that engagement. We in particular shall 'bear true allegiance to our Sovereign Lord King George,' whether we swear so to do or no. The main point is to be all devoted to God. You might begin the Sunday service at Birmingham as soon as the Church service ends. I am Your affectionate brother. To Mr. Will. Orpe, At Mr. Ezekiel King's, In Stroud, Gloucestershire.

To Peggy Dale LONDON, December 31, 1765. MY DEAR PEGGY, Whether that persuasion See letter of Nov. 6. was from nature or from God a little time will show. It will be matter of great joy to me if God gives you many years to glorify Him in the body before He removes you to the world of spirits. The comfort is, that life or death, all is yours, seeing you are Christ's: all is good, all is blessing! You have only to rest upon Him with the whole weight of your soul. Temptations to pride you may have, or to anything; but these do not sully your soul. Amidst a thousand temptations you may retain unspotted purity. Abide in Him by simple faith this moment! Live, walk in love! The Lord increase it in you a thousandfold! Take out of His fullness grace upon grace. Tell me from time to time just what you feel. I cannot tell you how tenderly I am, my dear sister, Your affectionate brother.

6. You proceed to give as punctual an account of us tanquam intus et in cute nosses Persius' Satires, iii. 30 (adapted): 'As if you had the most intimate knowledge of us.': 'They outstripped, if possible, even Montanus for external sanctity and severity of discipline' . 'They condemned all regard for temporal concerns; they encouraged their devotees to take no thought for any one thing upon earth, the consequence of which was a total neglect of their affairs and an impoverishment of their families' . Blunder all over! We had no room for any discipline, severe or not, five-and-twenty years ago, unless college discipline; my brother then residing at Christ Church and I at Lincoln College. And as to our 'sanctity' (were it more or less), how do you know it was only external Was you intimately acquainted with us I do not remember where I had the honour of conversing with you. Or could you (as the legend says of St. Pachomius Pachomius founded seven monasteries in the Theban desert.) 'smell an heretic ten miles' off And how came you to dream, again, that we 'condemned all regard for temporal concerns, and encouraged men to take no thought for any one thing upon earth' Vain dream! We, on the contrary, severely condemn all who neglect their temporal concerns and who do not take care of everything on earth wherewith God hath entrusted them. The consequence of this is that the Methodists (so called) do not 'neglect their affairs and impoverish their families,' but by diligence in business 'provide things honest in the sight of all men': insomuch that multitudes of them, who in time past had scarce food to eat or raiment to put on, have now 'all things needful for life and godliness,' and that for their families as well as themselves. 7. Hitherto you have been giving an account of two wolflings only; but now they are grown into perfect wolves. Let us see what a picture you draw of them in this state, both as to their principles and practice.

Take breath, sir; there is a long paragraph behind. 'The abettors of these wild and whimsical notions are (1) close friends to the Church of Rome, agreeing with her in almost everything but the doctrine of Merit; (2) they are no less kind to infidelity, by making the Christian religion a mere creature of the imagination; (3) they cut up Christianity by the roots, frustrating the very end for which Christ died, which was that by holiness we might be " made meet for the inheritance of the saints "; (4) they are enemies not only to Christianity but to " every religion whatsoever," by labouring to subvert or overturn the whole system of morality; (5) consequently they must be enemies of society, dissolving the band by which it is united and knit together.' In a word: 'All ancient heresies have in a manner concentred in the Methodists; particularly those of the Simonians, Gnostics, Antinomians' (as widely distant from each other as Predestinarians from Calvinists!), 'Valentinians, Donatists, and Montanists.' (Pages 101-2.) While your hand was in, you might as well have added Carpocratians, Eutychians, Nestorians, Sabellians. If you say, 'I never heard of them,' no matter for that; you may find them, as well as the rest, in Bishop Pearson's index. Well, all this is mere flourish, raising a dust to blind the eyes of the spectators. Generals, you know, prove nothing. So, leaving this as it is, let us come to particulars. But first give me leave to transcribe a few words from a tract published some years ago. 'Your Lordship premises, " It is not at all needful to charge the particular tenets upon the particular persons among them." Indeed, it is needful in the highest degree. . . . Just as needful as it is not to put a stumbling-block in the way of our brethren; not to lay them under an almost insuperable temptation of condemning the innocent with the guilty. See letter of June 11, 1747, sects. 4, 6, to Bishop Gibson.

And it is now far more needful than it was then; as that title of reproach, Methodist, is now affixed to many people who are not under my care nor ever had any connexion with me. And what have I to do with these If you give me a nickname, and then give it to others whom I know not, does this make me accountable for them either for their principles or practice In no wise. I am to answer for myself and for those that are in connexion with me. This is all that a man of common sense can undertake or a man of common humanity require. Let us begin, then, upon even ground; and if you can prove upon me, John Wesley, any one of the charges which you have advanced, call me not only a wolf, but an otter if you please. 8. Your first particular charge (which, indeed, runs through your book, and is repeated in twenty different places) is that we make the way to heaven too broad, teaching men may be saved by faith without works. Some of your words are, 'They set out with forming a fair and tempting model of religion, so flattering the follies of degenerate man that it could not fail to gain the hearts of multitudes, especially of the loose and vicious, the lazy and indolent. They want to get to heaven the shortest way and with the least trouble. Now, a reliance on Christ and a disclaiming of good works are terms as easy as the merest libertine can ask. They persuade their people that they may be saved by the righteousness of Christ without any holiness of their own nay, that good works are not only unnecessary, but also dangerous; that we may be saved by faith without any other requisite, such as gospel obedience and an holy life. Lastly: The Valentinians pretended that, if good works were necessary to salvation, it was only to animal men that is, to all who were not of their clan; and that, although sin might damn others, it could not hurt them. In consequence of which they lived in all lust and impurity, and wallowed in the most unheard-of bestialities. The Methodists distinguish much after the same manner.' (Pages 52, 31, 38, 14.)

Sir, you are not awake yet. You are dreaming still, and fighting with shadows of your own raising. The 'model of religion with which the Methodists set out' is perfectly well known; if not to you, yet to many thousands in England who are no Methodists. I laid it before the University of Oxford, at St. Mary's, on January 1, 1733. You may read it when you are at leisure; for it is in print, entitled The Circumcision of the Heart. And whoever reads only that one discourse with any tolerable share of attention will easily judge whether that 'model of religion flatters the follies of degenerate man' or is likely to 'gain the hearts of multitudes, especially of the loose and vicious, the lazy and indolent'! Will a man choose this as 'the shortest way to heaven and with the least trouble' Are these 'as easy terms as any libertine' or infidel 'can desire' The truth is, we have been these thirty years continually reproached for just the contrary to what you dream of: with making the way to heaven too strait, with being ourselves 'righteous overmuch,' and teaching others they could not be saved without so many works as it was impossible for them to perform. see letter of June 11, 1731, to his mother. And to this day, instead of teaching men that they may be saved by a faith which is without good works, without 'gospel obedience and holiness of life,' we teach exactly the reverse, continually insisting on all outward as well as all inward holiness. For the notorious truth of this we appeal to the whole tenor of our sermons, printed and unprinted in particular to those upon Our Lord's Sermon on the Mount, Discourses I.-XIII. See Works, v. 246-433. wherein every branch of gospel obedience is both asserted and proved to be indispensably necessary to eternal salvation. Therefore, as to the rest of the 'Antinomian trash' which you have so carefully gathered up as 'that the regenerate are as pure as Christ Himself, that it would be criminal for them to pray for pardon, that the greatest crimes are no crimes in the saints,' c. c. I have no concern therewith at all, no more than with any that teach it. Indeed, I have confuted it over and over in tracts published many years ago.

This is part true, part false. We do believe regeneration (or, in plain English, the new birth) to be as miraculous or supernatural a work now as it was seventeen hundred years ago. We likewise believe that the spiritual life, which commences when we are born again, must in the nature of the thing have a first moment as well as the natural. But we say again and again we are concerned for the substance of the work, not the circumstance. Let it be wrought at all, and we will not contend whether it be wrought gradually or instantaneously. 'But what are the signs that it is wrought' We never said or thought that they were either 'frightful tremors of body' or 'convulsive agonies of mind' (I presume you mean agonies of mind attended with bodily convulsions); although we know many persons who, before this change was wrought, felt much fear and sorrow of mind, which in some of these had such an effect on the body as to make all their bones to shake. Neither did we ever deny that it is 'a work graciously begun by the Holy Spirit,' enlightening our understanding (which, I suppose, you call 'our rational powers and faculties') as well as influencing our affections. And it is certain He 'gradually carries on this work' by continuing to influence all the powers of the soul, and that the outward sign of this inward work is 'sincere and universal obedience.' 13. A sixth charge is: 'They treat Christianity as a wild, enthusiastic scheme, which will bear no examination' . Where or when In what sermon In what tract, practical or polemical I wholly deny the charge. I have myself closely and carefully examined every part of it, every verse of the New Testament, in the original, as well as in our own and other translations.

14. Nearly allied to this is the threadbare charge of enthusiasm, with which you frequently and largely compliment us. But as this also is asserted only, and not proved, it falls to the ground of itself. Meantime your asserting it is a plain proof that you know nothing of the men you talk of. Because you know them not, you so boldly say, 'One advantage we have over them, and that is reason.' Nay, that is the very question. I appeal to all mankind whether you have it or no. However, you are sure we have it not, and are never likely to have. For 'reason,' you say, 'cannot do much with an enthusiast, whose first principle is to have nothing to do with reason, but resolve all his religious opinions and notions into immediate inspiration.' Then, by your own account, I am no enthusiast; for I resolve none of my notions into immediate inspiration. I have something to do with reason; perhaps as much as many of those who make no account of my labours. And I am ready to give up every opinion which I cannot by calm, clear reason defend. Whenever, therefore, you will try what you can do by argument, which you have not done yet, I wait your leisure, and will follow you step by step which way soever you lead.

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

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

Your Lordship adds: 'In this rule or direction for the trial of spirits the marks are to be applied only negatively. The man in whom they are not found hath not the " wisdom from above." But we are not to conclude that he has it in whom any or all of them are found.' We are not to conclude that he is a prophet, for the Apostle says nothing about prophets; but may we not conclude the man in whom all these are found has 'the wisdom from above' Surely we may, for these are the essential parts of that wisdom; and can he have all the parts and not have the whole Is not this enough to show that the Apostle is here giving 'a set of marks,' not 'to detect impostor prophets,' but impostor Christians those that impose either upon themselves or others, as if they were Christians when they are not In what follows I shall simply consider the argument without directly addressing your Lordship. 'Apply these marks to the features of modern fanatics, especially Mr. John Wesley. He has laid claim to almost every apostolic gift in as full and ample a manner as they were possessed of old.' The miraculous gifts bestowed upon the Apostles are enumerated in two places: (1) Mark xvi. 17-18: 'In My name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover.' (2) I Corinthians xii. 8-10: 'To one is given the word of wisdom; to another the word of knowledge; to another faith; to another the gifts of healing; to another the working of miracles; to another prophecy; to another the discernment of spirits; to another tongues; to another the interpretation of tongues.' Do I lay claim to almost every one of these 'in as full and ample a manner as they were possessed of old'

Five of them are enumerated in the former catalogue; to three of which - speaking with new tongues, taking up serpents, drinking deadly things - it is not even pretended I lay any claim at all. In the latter, nine are enumerated. And as to seven of these, none has yet seen good to call me in question miraculous wisdom, or knowledge, or faith, prophecy, discernment of spirits, strange tongues, and the interpretation of tongues. What becomes, then, of the assertion that I lay 'claim to almost every one of them in the most full and ample manner' Do I lay claim to any one of them To prove that I do my own words are produced, extracted from an account of the occurrences of about sixteen years.

I shall set them down naked and unadorned: 1 . 'May 13, 1740. The devil stirred up his servants to make all the noise they could.' 2. 'May 3, 1741. I explained to a vast multitude of people, " What doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God " The devil's children fought valiantly for their master, that his kingdom should not be destroyed; and many stones fell on my right hand and my left.' 3. 'April 1, 1740. Some or other of the children of Belial had laboured to disturb us several nights before. Now all the street was filled with people shouting, cursing, swearing, and ready to swallow the ground with rage.' 4. 'June 27, 1747. I found only one person among them who knew the love of God before my brother came. No wonder the devil was so still; for his goods were in peace.' 5. 'April 29, 1752. I preached at Durham to a quiet, stupid congregation.' 6. 'May 9, 1740. I was a little surprised at some who were buffeted of Satan in an unusual manner by such a spirit of laughter as they could in no wise resist. I could scarce have believed the account they gave me had I not known the same thing ten or eleven years ago, when both my brother and I were seized in the same manner.' If any man call this hysterics, I am not concerned; I think and let think. 7. 'May 21, 1740. In the evening such a spirit of laughter was among us that many were much offended. But the attention of all was soon fixed on poor Lucretia Smith, whom we all knew to be no dissembler. One so violently and variously torn of the evil one did I never see before. Sometimes she laughed till almost strangled: then broke out into cursing and blaspheming. At last she faintly called on Christ to help her, and the violence of her pangs ceased.' Let any who please impute this likewise to hysterics; only permit me to think otherwise. 8. 'May 17, 1740. I found more and more undeniable proofs that we have need to watch and pray every moment.

I found more and more undeniable proofs that we have need to watch and pray every moment. Outward trials, indeed, were now removed: but so much the more did inward trials abound; and " if one member suffered, all the members suffered with it." So strange a sympathy did I never observe before: whatever considerable temptation fell on any one, unaccountably spreading itself to the rest, so that exceeding few were able to escape it.' (Pages 122-3.)

Let us see what the ten next quotations prove. 1. 'In applying these words, " I came not to call the righteous, but sinners to repentance," my soul was so enlarged that methought I could have cried out (in another sense than poor vain Archimedes See letter in Dec. 1751, sect. 3, to Bishop Lavington, vol. iii. p. 296.), " Give me where to stand, and I will shake the earth "' . I meant neither more nor less (though I will not justify the use of so strong an expression) than I was so deeply penetrated with a sense of the love of God to sinners that it seemed, if I could have declared it to all the world, they could not but be moved thereby. 'Here, then, was a scene well prepared for a good actor, and excellently fitted up for the part he was to play' . But how came so good an actor to begin playing the part twelve years before the scene was fitted up 'He sets out with declaring his mission. 2. " I cried aloud, All things are ready; come ye to the marriage. I then delivered my message."' And does not every minister do the same whenever he preaches But how is this 'He sets out with declaring his mission.' Nay, but this was ten years after my setting out.

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

'We come now to the application of this sovereign test, James iii. 17.' But let us see that we understand it first. I beg leave to consider the whole: 'Who is a wise and knowing man among you Let him show his wisdom,' as well as his faith, 'by his works,' not by words only. 'But if ye have bitter zeal and strife in your heart, do not glory and lie against the truth'; as if any such zeal, anything contrary to love, could consist with true wisdom. 'This wisdom descendeth not from above; but is earthly, sensual, devilish: for where bitter zeal and strife are, there is confusion and every evil work. But the wisdom which is from above' (which every one that hath is a real Christian, and he only) 'is first pure,' free from all that is earthly, sensual, devilish; 'then peaceable,' benign, loving, making peace; 'gentle,' soft, mild, yielding, not morose or sour; 'easy to be entreated,' to be persuaded or convinced, not stubborn, self-willed, or self-conceited; 'full of mercy,' of tenderness and compassion; 'and good fruits,' both in the heart and life. Two of these are immediately specified: 'without partiality,' loving and doing good to all, without respect of persons; 'and without hypocrisy,' sincere, frank, open. I desire to be tried by this test. I try myself by it continually; not, indeed, whether I am a prophet (for it has nothing to do with this), but whether I am a Christian. 1. The present question, then, is not What is Mr. Law or What are the Moravians but What is John Wesley And (1) Is he pure or not 'Not pure; for he separates reason from grace' . A wonderful proof! But I deny the fact. I never did separate reason from grace. 'Yes, you do; for your own words are, " The points we chiefly insisted on were four: (1) That orthodoxy, or right opinion, See letter of Sept. 18, 1756, sect. 7. is at best but a very slender part of religion, if it can be allowed to be any part of it at all "' .

After premising that it is our bounder duty to labour after a right judgement in all things, as a wrong judgement naturally leads to wrong practice, I say again, Right opinion is at best but a very slender part of religion (which properly and directly consists in right tempers, words, and actions), and frequently it is no part of religion: for it may be where there is no religion at all; in men of the most abandoned lives; yea, in the devil himself. And yet this does not prove that I 'separate reason from grace,' that I 'discard reason from the service of religion.' I do continually 'employ it to distinguish between right and wrong opinions.' I never affirmed 'this distinction to be of little consequence,' or denied 'the gospel to be a reasonable service' . But 'the Apostle Paul considered right opinions as a full third part at least of religion: for he says, " The fruit of the Spirit is in all goodness and righteousness and truth." By goodness is meant the conduct of particulars to the whole, and consists in habits of social virtue; and this refers to Christian practice. By righteousness is meant the conduct of the whole to particulars, and consists in the gentle use of Church authority, and this refers to Christian discipline. By truth is meant the conduct of the whole, and of particulars to one another, and consists in orthodoxy or right opinion; and this refers to Christian doctrine.' My objections to this account are, first, it contradicts St. Paul; secondly, it contradicts itself. First. It contradicts St. Paul. It fixes a meaning upon his words foreign both to the text and context. The plain sense of the text, taken in connexion with the context, is no other than this: (Eph. v. 9) 'The fruit of the Spirit' (rather 'of the light,' which Bengelius proves to be the true reading opposite to 'the unfruitful works of darkness' mentioned verse 11) 'is,' consists, 'in all goodness, kindness, tenderheartedness' (iv. 32) opposite to 'bitterness, wrath, anger, clamour, evil-speaking' (verse 31); 'in all righteousness,' rendering unto all their dues opposite to 'stealing' (verse 28); 'and in all truth,' veracity, sincerity opposite to 'lying' (verse 25).

(2) 'Our next business is to apply the other marks to these pretending sectaries. The first of these, purity, respects the nature of " the wisdom from above," or, in other words, the doctrine taught.' Not in the least. It has no more to do with 'doctrine' than the whole text has with 'prophets.' 'All the rest concern the manner of teaching.' Neither can this be allowed. They no farther concern either teaching or teachers than they concern all mankind. But to proceed: 'Methodism signifies only the manner of preaching; not either an old or a new religion: it is the manner in which Mr. Wesley and his followers attempt to propagate the plain old religion' . And is not this sound doctrine Is this 'spiritual mysticism and ecstatic raptures' 'Of all men, Mr. Wesley should best know the meaning of the term; since it was not a nickname imposed on the sect by its enemies, but an appellation of honour bestowed upon it by themselves.' In answer to this, I need only transcribe what was published twenty years ago: 'Since the name first came abroad into the world, many have been at a loss to know what a Methodist is; what are the principles and the practice of those who are commonly called by that name; and what the distinguishing marks of this sect, " which is everywhere spoken against." 'And it being generally believed that I was able to give the clearest account of these things (as having been one of the first to whom that name was given and the person by whom the rest were supposed to be directed), I have been called upon, in all manner of ways and with the utmost earnestness, so to do. I yield at last to the continued importunity both of friends and enemies; and do now give the clearest account I can, in the presence of the Lord and Judge of heaven and earth, of the principles and practice wherein those who are called Methodists are distinguished from other men.

'But St. James, who delivers the test for the trial of these men's pretensions' (the same mistake still), 'unquestionably thought a fanatic spirit did more mischief in the mode of teaching than in the matter taught; since of six marks, one only concerns doctrine, all the rest the manner of the teacher' . Nay, all six concern doctrine as much as one. The truth is, they have nothing to do either with doctrine or manner. 'From St. Paul's words, "Be instant in season, out of season," he infers more than they will bear; and misapplies them into the bargain' . When and where I do not remember applying them at all. 'When seasonable times are appointed for holy offices, to fly to unseasonable is factious' . But it is not clear that five in the morning and seven in the evening (our usual times) are unseasonable. 2. We come now directly to the second article. '"The wisdom from above is peaceable." But the propagation of Methodism has occasioned many and great violations of peace. In order to know where the blame hereof lies, let us inquire the temper which "makes for peace." For we may be assured the fault lies not there, where such a temper is found.' Thus far we are quite agreed. 'Now, the temper which makes for peace is prudence.' This is one of the tempers which make for peace; others are kindness, meekness, patience. 'This our Lord recommended by His own example' (pages 174-7). 'But this Mr. Wesley calls "the mystery of iniquity and the offspring of hell"' . No, not this; not the prudence which our Lord recommends. I call that so, and that only, which the world, the men who know not God, style Christian prudence. By this I mean subtlety, craft, dissimulation; study to please man rather than God; the art of trimming between God and the world, of serving God and mammon. Will any serious man defend this And this only do I condemn.

'To know the true character of Methodism.' The present point is to know the true character of John Wesley. Now, in order to know this we need not inquire what others were before he was born. All, therefore, that follows of old Precisians, Puritans, and Independents may stand just as it is. (Pages 184-6.) But 'Mr. Wesley wanted to be persecuted' . As this is averred over and over, I will explain myself upon it once for all. I never desired or wanted to be persecuted. Lives there who loves his pain I love and desire to 'live peaceably with all men.' 'But persecution would not come at his call.' However, it came uncalled; and more than once or twice it was not 'mock persecution.' It was not only the huzzas of the mob: showers of stones are something more than huzzas. And whosoever saw the mob either at Walsall or Cork (to instance in no more) saw that they were not 'in jest,' but in great earnest, eagerly athirst, not for sport, as you suppose, but for blood. But though I do not desire persecution, I expect it. I must, if I believe St. Paul: 'All that will live godly in Christ Jesus shall suffer persecution' (2 Tim. iii. 12); either sooner or later, more or less, according to the wise providence of God. But I believe 'all these things work together for good to them that love God.' And from a conviction of this they may even rejoice when they are 'persecuted for righteousness' sake.' Yet, as I seldom 'complain of ill treatment,' so I am never 'dissatisfied with good ' . But I often wonder at it; and I once expressed my wonder nearly in the words of the old Athenian 'What have we done that the world should be so civil to us' See letter of July 18, 1747. You conclude the head: 'As he who persecutes is but the tool of him that invites persecution' (I know not who does), 'the crime finally comes home to him who set the rioter at work' . And is this all the proof that I am not peaceable Then let all men judge if the charge is made good.

3, 'The next mark of the celestial wisdom is, it is "gentle and easy to be entreated," compliant and even obsequious to all men.' And how does it appear that I am wanting in this Why, he is 'a severe condemner of his fellow citizens and a severe exactor of conformity to his own observances.' Now the proof: (1) 'He tells us this in the very appellation he assumes' . Nay, I never assumed it at all. (2) But 'you say, "Useless conversation is an abomination to the Lord." And what is this but to withstand St. Paul to the face' Why, did St. Paul join in or condemn useless conversation I rather think he reproves it. He condemns as sapros logos, 'putrid, stinking conversation,' all that is not good, all that is not 'to the use of edifying,' and meet to 'minister grace to the hearers' (Eph. iv. 29). (3) Mr. Wesley 'resolved never to laugh nor to speak a tittle of worldly things' 'though others may, nay must.' Pray add that with the reason of my so resolving namely, that I expected to die in a few days. If I expected it now, probably I should resume the resolution. But, be it as it may, this proves nothing against my being both gentle and easy to be entreated. (4) 'He says Mr. Griffith was a clumsy, overgrown, hardfaced man' . So he was. And this was the best of him. I spare him much in saying no more. But he is gone: let his ashes rest. (5) 'I heard a most miserable sermon, full of dull, senseless, improbable lies.' It was so from the beginning to the end. I have seldom heard the like. (6) '"The persecution at St. Ives"' (which ended before I came; what I saw I do not term persecution) '" was owing to the indefatigable labours of Mr. Hoblyn and Mr. Symonds, gentlemen worthy to be had in everlasting remembrance."Here he tells us it is his purpose to gibbet up the names of his two great persecutors to everlasting infamy.' These gentlemen had occasioned several innocent people to be turned out of their livelihood; and others to be outraged in the most shocking manner, and beat only not to death. My purpose is, by setting down their names, to make others afraid so to offend.

'Spiritual cures are all the good fruits he pretends to' (pages 204-5). Not quite all, says William Kirkman with some others. 'A few of his spiritual cures we will set in a fair light: "The first time I preached at Swalwell"' (chiefly to colliers and workers in the ironwork) '"none seemed to be convinced, only stunned."' I mean amazed at what they heard, though they were the first principles of religion. 'But he brings them to their senses with a vengeance.' No, not them. These were different persons. Are they lumped together in order to set things in 'a fair light' The whole paragraph runs thus: '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 this which rebuketh these, that they should hold their peace Nay, let such an one cry after Jesus of Nazareth till He saith, "Thy faith hath made thee whole."' (Journal, iii. 59-60.)

Now follow the proofs of my driving men mad: (1) 'Another of Dr. Monro's patients came to ask my advice. I found no reason to believe she had been any otherwise mad than every one is that is deeply convinced of sin.' (Tract, p. 208.) Let this prove all that it can prove. (2) 'A middle-aged woman was really distracted.' Yes, before I ever saw her or she me. (3) '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.' True; for a time. But the deliverance of one of them is related in the very next paragraph. (4) 'Two or three are gone quite distracted' 'that is, they mourn and refuse to be comforted till they have redemption.' (5) 'I desired one to visit Mrs. G in Bedlam, put in by her husband as a madwoman.' But she never was mad in any degree, as he himself afterwards acknowledged. (6) 'One was so deeply convinced of her ungodliness that she cried out day and night, "Lord, save, or I perish!" All the neighbours agreed she was stark mad.' But I did not make her so. For this was before she ever saw my face. Now let every one judge whether here is yet a single proof that I drive men mad. 'The time when this spiritual madness was at its height he calls a glorious time' . I call that a glorious time when many notorious sinners are converted to God (whether with any outward symptoms or none, for those are no way essential), and when many are in the triumph of faith greatly rejoicing in God their Saviour. 'But though Mr. Wesley does so well in turning fools into madmen, yet his craftmaster is certainly one Mr. Wheatley, of whom he gives this extraordinary account' :

'"A poor woman" (on Wednesday, September 17, 1740) "said it was four years" (namely, in September 1736, above a year before I left Georgia) "since her son, by hearing a sermon of Mr. Wheatley's, fell into great uneasiness. She thought he was ill, and would have sent for a physician. But he said, No, no; send for Mr. Wheatley. He was sent for, and came; and, after asking a few questions, told her, The boy is mad: get a coach, and carry him to Dr. Monro: use my name; I have sent several such to him." Who this Mr. Wheatley is I know not.' He was lecturer at Spitalfields Church. The event was, after the apothecary had half murdered him, he was discharged, and the lad soon recovered his strength. His senses he never had lost. The supposing this was a blunder from the beginning. 'These are the exploits which M , . Wesley calls blessings from God' . Certainly I do, both repentance and faith. 'And which therefore we may call the good fruits of his ministry.' May God increase them an hundredfold! 'What the Apostle calls "good fruits," namely, doing much good, Mr. Wesley tells us belongs not to true religion.' I never told any man so yet. I tell all men just the contrary. I may then safely leave all mankind to judge whether a single article of the charge against me has yet been made good. So much for the first charge that I am a madman. Now for the second that I am a knave. 5. The proof is short: 'Every enthusiast is a knave: but he is an enthusiast; therefore he is a knave.' I deny both the first and second proposition. Nay, the first is proved thus: 'Enthusiasm must always be accompanied with craft and knavery' . It is often so, but not always; for there may be honest enthusiasts. Therefore the whole account of that odd combination which follows is ingenious, but proves nothing. (Pages 214-18.)

The passage in my Journal stands thus: 'Mrs. Sparrow told me two or three nights since, "Miss Gr met me and said, I assure you Mr. Wesley is a Papist." Perhaps I need observe no more upon this than that Miss Gr had lately been raving mad in consequence of a fever (not of an anathema, which never had any being); that as such she was tied down in her bed; and as soon as she was suffered to go abroad went to Mr. Whitefield to inquire of him whether she was not a Papist. But he quickly perceived she was only a lunatic, the nature of her disorder soon betraying itself.' Certainly, then, my allowing her to be mad is no proof of my partiality. I will allow every one to be so who is attended with 'all these circumstances of madness.' (4) 'He pronounces sentence of enthusiasm upon another, and tells us wherefore without any disguise: "Here I took leave of a poor, mad, original enthusiast, who had been scattering lies in every quarter."' See Journal, iii. 181-2. The asylum in Box (Wilts.) adjoined the churchyard. The parson's fee for the burial of a lunatic was one penny; three pence for a sane person. It was the famous John Adams, since confined at Box, whose capital lie (the source of the rest) was that he was a prophet greater than Moses or any of the Apostles. And is the pronouncing him a madman a proof of my partiality (5) 'I had much conversation with Mr. Simpson, an original enthusiast I desired him in the evening to give an exhortation. He did so, and spoke many good things in a manner peculiar to himself' without order or connexion, head or tail, and in a language very near as Mystical as that of Jacob Behmen. 'When he had done, I summed up what he had said, methodizing and explaining it. Oh what pity it is this well-meaning man should ever speak without an interpreter!'

'We shall end, where every fanatic leader ends, with his hypocrisy' . Five arguments are brought in proof of this. I shall take them in their order. (1) 'After having heaped up miracles one upon another, he sneaks away under the protection of a puny wonder: "About five I began near the Keelmen's Hospital, many thousands standing round. The wind was high just before, but scarce a breath was felt all the time we assembled before God. I praise God for this also. Is it enthusiasm to see God in every benefit we receive "It is not; the enthusiasm consists in believing those benefits to be conferred through a change in the established course of nature. But here he insinuates that he meant no more by his miracles than the seeing God in every benefit we receive.' (Pages 228-9.) That sudden and total ceasing of the wind I impute to the particular providence of God. This I mean by seeing God therein. But this I knew many would count enthusiasm. In guarding against it, I had an eye to that single incident, and no other. Nor did I insinuate anything more than I expressed in as plain a manner as I could. A little digression follows: 'A friend of his advises not to establish the power of working miracles as the great criterion of a divine mission, seeing the agreement of doctrines with Scripture is the only infallible rule' . 'But Christ Himself establishes the power of working miracles as the great criterion of a divine mission' . True, of a mission to be the Saviour of the world; to put a period to the Jewish and introduce the Christian dispensation. And whoever pretends to such a mission will stand in need of such credentials.

6. What farther proof of hypocrisy Why, 'he had given innumerable flirts of contempt in his Journals against human learning' (pages 252-3). Where I do not know. Let the passages be cited; else, let me speak for it ever so much, it will prove nothing. 'At last he was forced to have recourse to what he had so much scorned; I mean prudence' . All a mistake. I hope never to have recourse to false prudence; and true prudence I never scorned. 'He might have met Mr. Whitefield half-way; but he was too formidable a rival. With a less formidable one he pursues this way. "I laboured," says he, "to convince Mr. Green"' (my assistant, not rival) '"that he had not done well in confuting, as he termed it, the sermon I preached the Sunday before. I asked, Will you meet me half-way"' (The words following put my meaning beyond all dispute.) '"I will never publicly preach against you: will not you against me'' See Journal, iv. 94; and for a letter to William Green, October 25, 1789. Here we see a fair invitation to Mr. Green to play the hypocrite with him.' (Ibid.) Not in the least. Each might simply deliver his own sentiments without preaching against the other. 'We conclude that Mr. Wesley, amidst his warmest exclamations against all prudence, had still a succedaneum, which indeed he calls prudence; but its true name is craft' . Craft is an essential part of worldly prudence. This I detest and abhor. And let him prove it upon me that can. But it must be by better arguments than the foregoing. Truly Christian prudence, such as was recommended by our Lord and practiced by Him and His Apostles, I reverence and desire to learn, being convinced of its abundant usefulness. I know nothing material in the argument which I have left untouched. And I must now refer it to all the world whether, for all that has been brought to the contrary, I may not still have a measure of the 'wisdom from above, which is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.'

'To show that the loss of these will not be regretted when the Church has advanced from a state of infancy to manhood ' (alas the day! Were the Apostles but infants to us), 'he illustrates the case by an elegant similitude, "When I was a child, I spake as a child; . . . but when I became a man, I put away childish things." His next remark, concerning the defects of human knowledge, is only an occasional answer to an objection. And the last verse shows that the superior duration of charity refers to the present life only, "Now abideth faith, hope, charity, these three; but the greatest of these is charity." That is, you may perhaps object, Faith and hope will likewise remain in the Church, when prophecy, tongues, and knowledge are ceased: they will so; but still charity is the greatest, because of its excellent qualities.' 'The last verse shows'! Is not this begging the question How forced is all this! The plain natural meaning of the passage is, Love (the absolute necessity and the nature of which is shown in the foregoing verses) has another commendation it 'never faileth,' it accompanies and adorns us to eternity. 'But whether there be prophecies, they shall fail,' when all things are fulfilled and God is all in all. 'Whether there be tongues, they shall cease': one language shall prevail among all the inhabitants of heaven, while the low, imperfect languages of earth are forgotten. The 'knowledge,' likewise, we now so eagerly pursue shall then 'vanish away.' As starlight is lost in that of the midday sun, so our present knowledge in the light of eternity. 'For we know in part, and we prophesy in part.' We have here but short, narrow, imperfect conceptions, even of the things round about us, and much more of the deep things of God; and even the prophecies which men deliver from God are far from taking in the whole of future events. 'But when that which is perfect is come,' at death and in the last day, 'that which is in part shall be done away.' Both that low, imperfect, glimmering light, which is all the knowledge we can now attain to; and these slow and unsatisfactory methods of attaining, as well as of imparting it to others.

'But when that which is perfect is come,' at death and in the last day, 'that which is in part shall be done away.' Both that low, imperfect, glimmering light, which is all the knowledge we can now attain to; and these slow and unsatisfactory methods of attaining, as well as of imparting it to others. 'When I was a child, I talked as a child, I understood as a child, I reasoned as a child.' As if he had said, In our present state we are mere infants compared to what we shall be hereafter. 'But when I became a man, I put away childish things'; and a proportionable change shall we all find when we launch into eternity. 'Now we see' even the things which surround us by means of 'a glass' or mirror, in a dim, faint, obscure manner, so that everything is a kind of riddle to us; 'but then' we shall see, not a faint reflection, but the objects themselves' 'face to face,' directly and distinctly. 'Now I know but in part.' Even when God reveals things to me, great part of them is still kept under the veil. 'But then shall I know even as I also am known' in a clear, full, comprehensive manner; in some measure like God, who penetrates the centre of every object, and sees at one glance through my soul and all things. 'And now,' during the present life, 'abide these three, faith, hope, love; but the greatest of these,' in its duration as well as the excellence of its nature, 'is love.' Faith, hope, love, are the sum of perfection on earth; love alone is the sum of perfection in heaven. 'It appears, then, that the miraculous powers of the Church were to cease upon its perfect establishment' . Nothing like it appears from this scripture. But supposing it did, is Christianity perfectly established yet even nominal Christianity Mr. Brerewood took large pains to be fully informed; and, according to his account, Enquiries touching the Diversity of Languages and Religions through the chiefe parts of the World (1614), p. 118. five parts in six of the known world are Mahometans or Pagans to this day. If so, Christianity is yet far from being perfectly established, either in Europe, Asia, Africa, or America.

I still think to disbelieve all the professors amounts to a denial of the thing. For if there be no living witness of what we have preached for twenty years, I cannot, dare not preach it any longer. The whole comes to one point, Is there or is there not any instantaneous sanctification between justification and death I say, Yes; you (often seem to) say, No. What arguments brought you to think so Perhaps they may convince me too. Nay, there is one question more, if you allow there is such a thing, Can one who has attained it fall Formerly I thought not; but you (with T. Walsh and Jo. Jones) convinced me of my mistake. Sat. morning. The delay of sending this gives me occasion to add a few words. I have heard nothing of the lovefeast; but if I had, I could not go. On Monday I am to set out for Norwich. Divide, then, the men and women at once, as we do in London. I shall not be in town again till this day fortnight. Oh for an heart to praise my God! What is there beside Panta gelws kai panta konis. 'All things a jest and all things dust.'

To Mrs. Crosby Date: SLIGO, May 2, 1767. MY DEAR SISTER, It is a long time since I heard either of you or from you. I hope you think of me oftener than you write to me. Let us but continue in prayer, And mountains rise and oceans roll To sever us in vain. I frequently find profit in thinking of you, and should be glad if we had more opportunities of conversing together. If a contrary thought arises, take knowledge from whom it comes: you may judge by the fruit of it; for it weakens your hands and slackens you from being instant in prayer. I am inclined to think I found the effect of your prayer at my very entrance into this kingdom. And here especially we have need of every help, for snares are on every side. Who would not, if it could be done with a clear conscience, run out of the world, wherein the very gifts of God, the work of God, yea His grace itself in some sense, are all the occasion of temptation I hope your little family remains in peace and love and that your own soul prospers. I doubt only whether you are so useful as you might be. But herein look to the anointing which you have of God, being willing to follow wherever He leads, and it shall teach you of all things. There is an amazing increase of the work of God within these few months in the North of Ireland. And no wonder; for the five preachers James Dempster, John Johnson, James Morgan, James Rea, and Robert Williams. who have laboured there are all men devoted to God, men of a single eye, whose whole heart is in the work, and who Constantly trample on pleasure and pain.

Do they gain ground in London I am afraid perfection should be forgotten. Encourage Richard Blackwell See letter of July 4, 1763. and Mr. Colley Benjamin Colley, a clerical helper of Wesley, was misled by George Bell and Maxfield; but he saw their errors, and was restored to Methodism. Wesley buried him on Nov. 8. See Journal, v. 238 and letter of Sept. 18, 1773, to John Valton. to speak plainly and to press believers to the constant pursuit and earnest expectation of it. A general faintness in this respect is fallen upon this whole kingdom. Sometimes I seem almost weary of striving against the stream both of preachers and people. See that you all strengthen the hands of, my dear sisters, She was at Leytonstone with Miss Bosanquet and Mrs. Ryan. Your affectionate brother.

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

I shall hope to receive a particular account of your health and of your present situation in all respects. Need there be any reserve between us Cannot you speak to me with all simplicity May the peace and love of God fill and rule your heart! I am, my dear Lady, Your most affectionate servant. A letter directed to Dublin will always find me.

At some times we must look at outward things: such is the present condition of humanity. But we have need quickly to return home; for what avails all but Christ reigning in the heart Daily in His grace to grow What else have we to care for Only now to use all the grace we have received and now to expect all we want! The Lord Jesus swallow you up in His love!

To the Printer of the 'Freeman's Journal' Date: WHITEFRIAR STREET, DUBLIN, July 9, 1767. SIR, Two or three days ago I was desired to read a letter printed in the Dublin Mercury of June 27. I cannot possibly believe what I have heard strongly asserted that the author is a clergyman of our own Church; the slander is so dull, so trite, so barefaced, and so clothed in so base, ungenteel Billingsgate language. 'Cursed gospel gossip, sanctified devils, scoundrels, canting hypocritical villains,' these are some of the flowers which he strews abroad with no sparing hand. The writer therefore must needs be one of the lowest class, as void of learning and good manners as even of conscience. His wonderful tale confutes itself. 'At the last lovefeast at midnight she fell into a trance.' Ex pede Herculem. Let every man of reason judge of the rest by this; none of our lovefeasts last till midnight no, nor till ten, rarely till nine o'clock. But the poor man confounds a lovefeast with a watch-night (at which the service does usually continue till midnight or a little longer), knowing just as much of the one as the other. I call upon him hereby, if he does 'carry on a considerable trade in the city,' or any trade at all (except perhaps that of retailing whisky or crying bloody murders through the streets), to give up his name and place of his abode with the name of the curate whom he brought to reason with his wife. No evasion here can be received. Unless this be done without delay, all candid men will believe the whole story to be a senseless, shameless slander. If Mr. B (with whom I had formerly the pleasure of conversing at his own house, and who behaved like a gentleman and a Christian) had had objections to me or my fellow labourers, he would not have proposed them in such a manner. He would have spoken (in private or in public) as a gentleman to a gentleman; and I would have answered him plainly and directly. Indeed, I am ready to give any man of understanding a reason of the hope that is in me that I have a conscience void of offence towards God and towards man. I am Your humble servant.

To John Whitehead Date: LONDON, August 15, 1767. MY DEAR BROTHER, As you desired it, you may labour in Lancashire for the ensuing year. His name appears second of the four preachers for Lancashire. William Whitwell was his colleague at Bristol when this was written. See letter of Oct. 15, 1766. I have considered what you say concerning the usefulness of being present at the General Conference. And I think we may steer a middle course. I will only require a select number to be present. But I will permit any other travelling preacher who desires it to be present with them. O let us be all alive to God and all athirst for His whole image! I am Your affectionate brother.

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

To Christopher Hopper Date: BRISTOL, October 9, 1767. MY DEAR BROTHER, Tis pity but we could follow the blow at Belford Fifteen miles beyond Alnwick. Wesley preached there on May 22, 1766: 'The hearers were seriously attentive, and a few seemed to understand what was spoken.' See Journal, v. 167.; I think something might be done there. I appointed John Atlay to be at Glasgow till February, and Jos. Thompson in the Dunbar Circuit. Two preachers, if they are zealous and active, will do better than one. But why is not Joseph Thompson there I will not have my plan altered! Whoever does not observe the twelfth rule of a preacher 'Act in all things, not according to your own wish, but as a son in the gospel, and in union with your brethren, c.' renounces connexion with me! If Joseph Thompson does not intend to renounce this, let him come to Dunbar immediately. I will be on or off! I tell them what these two preachers are to do. 'Each preacher is to be a fortnight in the city and in the country alternately' viz. at Leith, Dalkeith, Linlithgow, and Burrawytowys. Let them keep to this, and the fruit will soon appear. And if they do not keep to this, notwithstanding any reason or presence to the contrary, I will no farther concern myself with them. I will not attempt to guide those who will not be guided by me. There is a round cut out already. Let them keep to it, or renounce all intercourse with me! Legacy or not, Samuel Franks Wesley's Book Steward; Olivers was Hilton's colleague in Dublin. will answer your demands. But what do you make of John Hilton Did he do nothing in Scotland He was all life all fire. I will tell Thomas Olivers part of my mind. Now let you and I go on in the name of God. We know in whom we have believed. I am Yours affectionately.

To Ann Foard Date: SALISBURY, October 14, 1767. MY DEAR SISTER, At length I get a little time (after having been some weeks almost in a perpetual motion) to write a few lines to one I sincerely love. Grow in grace every hour, the more the better. Use now all the grace you have; this is certainly right: but also now expect all the grace you want! This is the secret of heart religion at the present moment to work and to believe. Here is Christ your Lord, the lover of your soul. Give yourself up to Him without delay; and, as you can, without reserve. And simply tell Him all you desire and all you want. What situation is it that hurries you Is it not determined whether you shall change your condition or no She was engaged to John Thornton, of Southwark. See heading to letter of June 3, 1763. Be it either way, God sitteth on the throne and ruleth all things well. I am Your affectionate brother.

To Robert Costerdine Date: LONDON, November 24, 1767. MY DEAR BROTHER, A few days since, I received a letter from a gentleman, the substance of which with a few alterations I subjoin: REVEREND SIR, In the Minutes of the Conference held at Leeds last year the whole debt of the Methodists, considered as one body, appeared to be 11,338. I suppose it is much the same now, perhaps a little more or less. The Yearly Subscription was designed to pay off this. And it has helped a little toward it, as well as answered many other excellent purposes, for which also it was intended from the beginning. But it must be long before it can answer that design; as it has hitherto been so small, that it has very little more than supplied the yearly wants. Meantime this debt remains as a constant load on your shoulders and a constant reproach on all the Societies. If this debt could be discharged, it would be an ease to your mind, an honour to the whole body, and a glorious proof of our care to provide things honest in the sight of all men. But how is it possible to raise so large a sum as 11,000 I believe it is not only possible, but easy, far easier than many may conceive, to do it in two years' time, by the following simple method, without burthening either the rich or poor. First, as it is for the glory of God and the promoting of His cause, let us beg His blessing upon our honest endeavours. Then let us willingly and earnestly set our shoulders to the work, and by His grace it shall be accomplished. I suppose the Societies in Great Britain and Ireland contain twenty-four thousand members: one-fourth part of these, if they subscribe according to the following scheme, will discharge the whole debt in two years: Subscribers Guineas In two years. 1,000 at two 4,200 1,000 one and a half 3,150 1,000 one 2,100 1,000 three quarters 1,575 1,000 half 1,050 1,000 a quarter 525 In all 12,600

To James Oddie Date: LONDON, December 15, 1767. Your affectionate friend and brother.

To George Merryweather Date: LONDON, December 28, 1767. MY DEAR BROTHER, I thank Mr. Waldy and you for your ready and generous assistance. It seems the time is come. But John Fenwick writes from Newcastle: 'We are all here of opinion that what is done should be done at once; and we think the debt may be paid off in one year. Only let us set about it in faith. I will give 25; Mr. Davison will give 25; Jo. Morrison 25; Miss Dales 50.' Very well. This will not interfere. Some may give at once, some quarterly, some yearly. You will encourage your neighbours all you can. See letters of Dec. 15, 1767, and Jan. 9, 1768. I am, with love to Sister Merryweather, Your affectionate brother.

To Miss G. Wood MY REVEREND AND DEAR BROTHER, We were this day most agreeably surprised to hear of your recovery before we had so much as heard of your illness It appears plain that the Lord has more for his labourer both to do and to suffer. For though a glorious share of both has fallen to thy lot, yet thy gracious Master seems resolved to qualify His faithful servant even for a far more exceeding and eternal weight of glory! Our respects and best wishes are with you and yours. The Lord Jesus Christ be with all of us! I need not tell my brother that, if Shoreham can any way contribute to his health, all at Shoreham will rejoice to see him. I am Yours most affectionately, VIN. PERRONET. LONDON, December 31, 1767. MY DEAR SISTER, In my last (which, it seems, you did not receive) I gave you both two advices: To beware of that levity which many serious people think innocent if not commendable between married people. Let your intimacy incite you to watch over one another that you may be uniformly and steadily serious. Do not talk on trifles with one another any more than you would with strangers; but let your freest conversation be always such as tends to make you wiser and better. My little indisposition is passed away. Health we shall have, if health be best. I have Brother Gilbert's of the 28th instant, and am obliged to you for your kind assistance. I knew nothing would be wanting on your part. As to the debt. See letter of Nov. 24. I purpose writing to several of our friends in Ireland. Peace be with all your spirits! I am, my dear sister, Your affectionate brother.

To Samuel Levick Date: LONDON, January 2, 1768. I can stay no longer. I wrote to Mr. Hoskins, Brother Trezize, Rd. Williams, Hitchens, Mitchell, Lovelace, Burrell, Eb , Mary and Kath. Carmarthen, Brother Thomas, Mr. Thomas, Dyer, Brother Nance, Mitchell, Sister Launder, Brother Gundry, Nichols, Jo. Vinicombe, Rich. Permewan, and Jo. Bennets. The rest to you. Push home with rich and poor. Leave no stone unturned. Lose no time. Exert yourself, trusting in God. Give my printed letters whoever you judge. Therein you see your first plan. And let that go as far as it can go. But John Fenwick writes from Newcastle: 'We are all of opinion the debt may be cleared in one year. I will give 25. Robert Davison will give 25. John Morrison 25. Miss Dales 50.' Let us undertake it in faith, and it will be done! This should be insisted on with men of substance. See letter of Jan. 19. I want an exact account of the debts in your circuit. Is Jos. Pasco alive Be all alive! I am, dear Sammy, Your affectionate friend and brother.

To James Oddie Date: LONDON, January 12, 1768. If we pay the debt in one year (and there is a fine prospect), it is all along of your Newcastle people; for nobody else thought of it. Go on, go on, in God's name! I am Your affectionate friend and brother.

To Samuel Levick Date: LONDON, January 19, 1768. Now, up and be doing! Lose not a day. I desire you (1) exhort our wealthy members to act generously and make a push once for all; (2) encourage the middling ones to subscribe more or less according to the plan; (3) receive two mites from the willing poor; (4) take an exact account of the debts which lie upon the houses in your circuit; (5) before the 20th of next month send me an exact account both of the debts and of the money subscribed, which is to be paid at the spring visitation of the classes. Go on in faith. I am Your affectionate friend and brother.

To Hannah Ball Date: LONDON, January 28, 1768. MY DEAR SISTER, I found a particular love to you from the time that you spoke so freely to me on that nice subject; especially when I found you had resolution to give up all for Christ, and even to pluck out the right eye and cast it from you. Use the same freedom still. Tell me from time to time anything that tries or troubles you. Certainly you will have trials of various kinds. Expect one after another, and conquer all through Him that loves you. Only hold fast your shield! Cast not away that confidence which hath great recompense of reward! Christ is yours! Yea, all He has and is is yours! And let all you are, soul and body, be His! Draw not back! Hang upon Him! Trust Him in all things! and love for His sake, my dear sister, Your affectionate brother.

To Miss March Date: STROUD, March 14, 1768. There are innumerable degrees, both in a justified and a sanctified state, more than it is possible for us exactly to define. I have always thought the lowest degree of the latter implies the having but one desire and one design. I have no doubt but in that general outpouring of the Spirit God did give this degree of salvation, neither did it ever appear to me that had lost it; rather seemed to stand just on the threshold of Christian perfection, and I apprehend nothing would be more likely to hurt the soul than undervaluing the grace already received. Without any sin we may be in a sense pleased with the approbation of those we esteem and love. But here we have need of much prayer, lest this should degenerate into pride or vanity. I still say to you, as to an almost new-born babe, 'Dare to believe; on Christ lay hold!' Without being solicitous about the name of what you have, ask and expect all you want! Is it not nigh, even at the door The knowledge of ourselves is true humility; and without this we cannot be free from vanity, a desire of praise being inseparably connected with every degree of pride. Continual watchfulness is absolutely necessary to hide this from stealing in upon us. But as long as we steadily watch and pray, we shall not enter into temptation. It may and will assault us on every side; but it cannot prevail.

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

But, were these or those of ever so excellent a spirit, you converse with them too long. 'Three or four hours'! One had need to be an angel, not a man, to converse four hours at once to any purpose. In the latter part of such a conversation we shall doubtless lose all the profit we had gained before. But have you not a remedy for all this in your hands In order to truly profitable conversation, may not you select persons clear both of Calvinism and Antinomianism, not fond of that luscious way of talking, but standing in awe of Him they love persons who are vigorously working out their salvation, persons athirst for full redemption, and every moment expecting if not already enjoying it Though, it is true, these will commonly be poor and mean; seldom possessed of either riches or learning, unless there be now and then a rara avis in terris, Juvenal's Satires, vi. 165: 'A bird rarely seen on earth.' a Miss March or Betty Johnson. See headings to letters of March 4, 1760, and Dec. 15, 1763. If you converse with these humbly and simply an hour at a time, with prayer before and prayer after, you will not complain of the unprofitableness of conversation or find any need of turning hermit.

As to the conference at Worcester on lay-preaching, do not you observe almost all the lay preachers (1) are connected with me (2) are maintainers of universal redemption Hinc illae lacrymae! Horace's Epistles, 1. xix. 41:'Hence these tears.' These gentlemen do not love me, and do love particular redemption. If these laymen were connected with them, or if they were Calvinists, all would be well. Therefore I should apprehend you will have two things to do: (1) urge the argument the strength of which I believe is in the second Appeal, and above all in the Letter to a Clergyman See Works, viii. 136-200; and letter of May 4, 1748.; (2) apply to the conscience, You do not love Mr. Wesley enough, you dove your opinions too much; otherwise this debate would never have arisen. For it is undeniable these quacks cure whom we cannot cure, they save sinners all over the nation. God is with them, God works by them, and has done so, for near these thirty years. Therefore the opposing them is neither better nor worse than fighting against God. I am Your ever affectionate brother.

To the Rev. Mr. Plenderlieth NEWCASTLE-UPON-TYNE, May 23, 1768. REVEREND AND DEAR SIR, Some years ago it was reported that I recommended the use of a crucifix to a man under sentence of death. I traced this up to its author, Dr. Stennett, an Anabaptist teacher. He was charged with it. He answered, 'Why, I saw a crucifix in his cell' (a picture of Christ on the cross); 'and I knew Mr. Wesley used to visit him: so I supposed he had brought it.' This is the whole of the matter. Dr. Stennett himself I never yet saw; nor did I ever see such a picture in the cell: and I believe the whole tale is pure invention. I had for some time given up the thought of an interview with Mr. Erskine, when I fell into the company of Dr. Oswald. He said, 'Sir, you do not know Mr. Erskine. I know him perfectly well. Send and desire an hour's conversation with him, and I am sure he will understand you better.' I am glad I did send. I have done my part, and am now entirely satisfied. I am likewise glad that Mr. Erskine has spoke his mind. I will answer with all simplicity, in full confidence of satisfying you and all impartial men. He objects, first, that I attack predestination as subversive of all religion, and yet suffer my followers in Scotland to remain in that opinion. Much of this is true. I did attack predestination eight-and-twenty years ago See letter of April 30, 1739.; and I do not believe now any predestination which implies irrespective reprobation. But I do not believe it is necessarily subversive of all religion. I think hot disputes are much more so; therefore I never willingly dispute with any one about it. And I advise all my friends, not in Scotland only, but all over England and Ireland, to avoid all contention on the head, and let every man remain in his own opinion. Can any man of candour blame me for this Is there anything unfair or disingenuous in it

He objects, secondly, that I 'assert the attainment of sinless perfection by all born of God.' I am sorry Mr. Erskine should affirm this again. I need give no other answer than I gave before, in the seventh page of the little tract For A Plain Account of Christian Perfection and the sermon on The Lord our Righteousness, see letter of Feb. 28, 1766, to John Newton. I sent him two years ago. I do not maintain this. I do not believe it. I believe Christian perfection is not attained by any of the children of God till they are what the Apostle John terms fathers. And this I expressly declare in that sermon which Mr. Erskine so largely quotes. He objects, thirdly, that I 'deny the imputation of Christ's active obedience.' Since I believed justification by faith, which I have done upwards of thirty years, I have constantly maintained that we are pardoned and accepted wholly and solely for the sake of what Christ hath both done and suffered for us. Two or three years ago Mr. Madan's sister showed him what she had wrote down of a sermon which I had preached on this subject. He entreated me to write down the whole and print it, saying it would satisfy all my opponents. I was not so sanguine as to expect this: I understood mankind too well. However, I complied with his request: a few were satisfied; the rest continued just as they were before. As long as Mr. Erskine continues of the mind expressed in his Theological Essays, there is no danger that he and I should agree any more than light and darkness. I love and reverence him, but not his doctrine. I dread every approach to Antinomianism. I have seen the fruit of it over the three kingdoms. I never said that Mr. Erskine and I were agreed. I will make our disagreement as public as ever he pleases; only I must withal specify the particulars. If he will fight with me, it must be on this ground and then let him do what he will and what he can. Retaining a due sense of your friendly offices, and praying for a blessing on all your labours, I remain, reverend and dear sir, Your affectionate brother and servant.

To his Brother Charles Date: NORTON, NEAR STOCKTON, June 14, 1768. But what shall we do I think it is high time that you and I at least should come to a point. Shall we go on in asserting perfection against all the world Or shall we quietly let it drop We really must do one or the other; and, I apprehend, the sooner the better. What shall we jointly and explicitly maintain (and recommend to all our preachers) concerning the nature, the time (now or by-and-by), and the manner of it (instantaneous or not) I am weary of intestine war, of preachers quoting one of us against the other. At length let us fix something for good and all; either the same as formerly or different from it. Errwso. 'Farewell.'

To Jane Hilton Date: YORK, June 25, 1768. MY DEAR SISTER, Your conversation gave me much satisfaction. I rejoiced to find that you was sensible of your loss, and determined by the grace of God never to rest till you had recovered all which you once enjoyed. Nay, and you will recover it with increase; you will find a deeper communion with God, and a more full self-devotion than ever. An earnest of this was given you the other day. Hold that fast, and continually expect the rest. How did you find yourself on Thursday morning Had you not again a taste of the great salvation And how have you been since Are you still happy in God, and resolved not to rest till you are all devoted to Him See that you do not fall again into evil reasonings! Be simple before God! Continue instant in prayer; and watch against whatever you know by experience to be a weight upon your mind. How soon may you then have your whole desire! How soon may your heart be all love! Why not now All things are ready! Only believe! And speak freely to, my dear Jenny, Your affectionate brother.

To Jane Hilton Date: GUISELEY, July 1, 1768. MY DEAR SISTER, You must now expect temptations. Perhaps they will assault you on every side; for all the powers of hell are enraged at you and will use every art to move you from your steadfastness. But He that is for you is greater than all that are against you: only beware of evil reasoning! Hang simply on Him that loves you, and whom you love; just as a little helpless child. Christ is yours, all yours: that is enough. Lean your whole soul upon Him! Do you find a witness in yourself that He has cleansed your heart Do you feel this always And have you a constant sense of the loving presence of God You never need lose anything that God has given, so you keep close to Him. Be little and mean in your own eyes, glorying only in the Lord. And do not cease to pray for Your affectionate brother. You may direct to me at Epworth, near Thorne, Yorkshire. It is a pity but you should now read the Plain Account of Christian Perfection (I suppose you may get it at Hull) and the First Epistle of St. John.

To Walter Sellon Date: WAKEFIELD, July 9, 1768. MY DEAR BROTHER, I am glad you have undertaken the Redemption Redeemed. But you must in no wise forget Dr. Owen's Answer to it; otherwise you will leave a loophole for all the Calvinists to creep out. The doctor's evasions you must needs cut in pieces, either interweaving your answers with the body of the work under each head or adding them in marginal notes. Your ever affectionate brother.

To Jane Hilton MY DEAR SISTER, Coming here this afternoon, I found your welcome letter. I would have you write as often as you can. For you have need of every possible help; inasmuch as your grace is as yet young and tender, and all the powers of darkness are at work to move you from your steadfastness, But it is enough that Christ is yours; and He is wiser and stronger than all the powers of hell. Hang upon Him, and you are safe; lean on Him with the whole weight of your soul. Do you find now as clear an evidence of the invisible as of the visible world And are your thoughts continually fixed on the God of your salvation Do you pray without ceasing Does He preserve you even in your dreams Hold fast what you have, and look for more; for there is no end of His goodness. Mr. Robertshaw is to stay with you another year; and doubt not the Lord will stay with you for ever. Think always of Him; and think sometimes of Your affectionate brother. To-morrow I go hence; but I expect to be here again next week, and to stay here till Monday se'nnight.

To Thomas Adam Date: SWINFLEET, July 19, 1768. REVEREND AND DEAR SIR, One of Wintringham informed me yesterday that you said no sensible and well-meaning man could hear and much less join the Methodists; because they all acted under a lie, professing themselves members of the Church of England while they licensed themselves as Dissenters. You are a little misinformed. The greater part of the Methodist preachers are not licensed at all; and several that are are not licensed as Dissenters. I instance particularly in Thomas Adams and Thomas Brisco. When Thomas Adams desired a license, one of the Justices said, 'Mr. Adams, are not you of the Church of England Why, then, do you desire a license' He answered, 'Sir, I am of the Church of England; yet I desire a license, that I may legally defend myself from the illegal violence of oppressive men.' T. Brisco being asked the same question in London, and the Justice adding, 'We will not grant you a license,' his lawyer replied, 'Gentlemen, you cannot refuse it: the Act is a mandatory act. You have no choice.' One asked the chairman, 'Is this true' He shook his head, and said, 'He is in the right.' The objection, therefore, does not lie at all against the greater part of the Methodist preachers; because they are either licensed in this form or not licensed at all. When others applied for a license, the Clerk or Justice said, 'I will not license you but as Protestant Dissenters.' They replied, 'We are of the Church; we are not Dissenters: but if you will call us so, we cannot help it.' They did call them so in their certificates, but this did not make them so. They still call themselves members of the Church of England; and they believe themselves so to be. Therefore neither do these act under a lie. They speak no more than they verily believe. Surely, then, unless there are stronger objections than this, both well-meaning and sensible men may, in perfect consistence with their sense and sincerity, not only hear but join the Methodists.

To Jane Hilton Date: BRISTOL, August 20, 1768. MY DEAR SISTER, I write often because I know you are yet weak and tender and in need of every help. I am not sorry that you have trials; they are intended to show you your own helplessness, and to give you a fuller confidence in Him who has all power in heaven and earth. You have reason to cast all your care upon Him; for He has dealt bountifully with you. When any trial comes, see that you do not look to the thing itself, but immediately look unto Jesus. Reason not upon it, but believe. See the hand of God in Shimei's tongue. If you want advice in any point, write to me without delay. And meantime stay your whole soul upon Him who will never leave you nor forsake you. Tell Him simply all you fear, all you feel, all you want. Pour out your soul into His bosom. Do you feel no pride, no anger, no desire You will feel temptations to all; and the old deceiver will tell you again and again, 'That is pride, that is anger!' But regard him not. And cast not away your confidence, which hath great recompense of reward. Your affectionate brother. I am to spend a month or two in and near Bristol.

So neither, if many think they are 'perfected in love,' and are not, will it follow that none are so. Blessed be God, though we set an hundred enthusiasts aside, we are still 'encompassed with a cloud of witnesses,' who have testified, and do testify, in life and in death, that perfection which I have taught these forty years! This perfection cannot be a delusion, unless the Bible be a delusion too; I mean, 'loving God with all our heart and our neighbour as ourselves.' I pin down all its opposers to this definition of it. No evasion! No shifting the question! Where is the delusion of this Either you received this love or you did not; if you did, dare you call it a delusion You will not call it so for all the world. If you received anything else, it does not at all affect the question. Be it as much a delusion as you please, it is nothing to them who have received quite another thing namely, that deep communion with the Father and the Son, whereby they are enabled to give Him their whole heart, to love every man as their own soul, and to walk as Christ also walked. O Lawrence, if Sister Coughlan and you ever did enjoy this, humble yourselves before God for casting it away; if you did not, God grant you may

To James Morgan Date: ST. JUST, September 3, 1768. Peace, righteousness, and joy impart, And speak forgiveness to his heart.

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

To Hannah Ball Date: LONDON, November 12, 1768. MY DEAR SISTER, You may always direct to me in London, and the letter will be sent to me wherever I am. There is at present a better prospect at Henley than there has been for several years; and I trust you will see more fruit at Wycombe than there has lately been. Stir up the gift of God that is in you! Willingly catch all opportunities of warning every one and exhorting every one, if by any means you may save some! Cast off every weight! Beware of everything that damps or deadens your soul! If you may be free from the cares and entanglements of another state of life, use it rather.Referring to an offer of marriage from an ungodly young man which she had refused. Surely you are happier if you so abide. Now you have but one care: keep yourself in the love of God, in His pure love, by growing therein. Rejoice, pray, give thanks evermore. Cleave closer to Him that loves you; and for His sake love, my dear sister, Your affectionate brother.

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

To his Brother Charles Date: LONDON, December 17, 1768. Two hours on Tuesday and four hours on Thursday I listened with both my ears. John Downes, his wife, John Jones, and William Evans vehemently accused. William Garrat answered (though interrupted an hundred times keenly enough) point by point. When the hearing was over, the strongest thing of all was, we seemed all agreed in our verdict, (1) that he had spoken several hot and improper things; (2) that he had done wrong in leaving his master Mr. Dear. on so short warning; and yet (3) that there had been no dishonesty, either on the one part or the other. 'How, then, came the man to break' Why , (1) in four years' time he earned six hundred pounds; (2) within that time he expended (including a few bad debts) about seventeen hundred and fifty. Matters have not been well carried out at Liverpool. But what can't be cured must be endured. Why, you simpleton, you are cutting me out a month's work. Nay, but I have neither leisure nor inclination to write a book. I intend only (1) to leave out what I most dislike; (2) to mark what I most approve of; (3) to prefix a short preface. And I shall run the hazard of printing it at Bristol. There you yourself can read the proof-sheets. You do well with regard to my sister Emily. What farther is wanting I will supply. I hear nothing from or of our friend Mrs. Wesley at Newcastle. I have no time for Handel or Avison now. Peace be with you and yours. Adieu. I am now a mere Fellow of a college again.

To Mary Bosanquet Date: LONDON, December 28, 1768. MY DEAR SISTER, To hear from you is always agreeable to me; and at present there is no hindrance. In this house we have no jarring string; all is peace and harmony. Mrs. Wesley was away from the Foundery. Right precious in the sight of the Lord is the death of His saints. And to hear particular accounts of this kind is exceedingly helpful to those they leave behind. Therefore I wanted as particular an account as Sally Crosby or you can give. Of the death of Sarah Ryan. See letter of Dec. 11. T. Lee is of a shy, backward, natural temper, as well as of a slow, cool speech and behaviour; but he is a sincere, upright man; and it will be worth all the pains to have a thorough good understanding with him. Peace be with your spirits! I am, my dear sister, Your affectionate brother.

To Dr. Brown SIR, Since I had the pleasure of waiting upon you, I have been often reflecting on the account given us of the Indians in Paraguay. It is about four and twenty years since I read the first account of them, translated from a French author. It then made much the same impression on my mind, which I believe it has now made on yours. Permit me, Sir, to speak my free thoughts concerning it, which I shall be glad to alter, upon better information. I am throughly persuaded that true, genuine religion is capable of working all those happy effects which are said to be wrought there; and that, in the most ignorant and savage of the human-kind. I have seen instances of this: no Indians are more savage than were the colliers of Kingswood; many of whom are now an humane, hospitable people full of love to God and man; quiet, diligent in business; in every state content; every way adorning the Gospel of God their Saviour.

To Joseph Benson LONDON, January 2, 1769. You forget John Jones, Mr. Sellon, and Mr. Rouquet were far better scholars than Mr. Parkinson; and T. Simpson, yea and P. Price See letter of Nov. 7, 1768. (when he was well) were very properly qualified. But change of masters it is impossible to prevent, unless we could bribe them with much money, which I neither can nor will. The case lies here: A master may be weary on other accounts, but he certainly will if he do not grow in grace. Again, the devil is more deeply concerned against this school than against any other in England. If I cannot get proper masters for the languages, I shall let the school drop at the Conference. I will have another kind of school than that at Trevecca or none at all. I would within this year but for want of two things time and money. So we must creep till we can fly. Again, in another letter: Your grand point is, Bring the boys into exact order, and that without delay. Do this at all hazards. I think we have found another master. In the meantime let John Whitehead learn all he can. Whitehead was then stationed as a preacher in Bristol. see letter of Jan. 27, 1770, to him.

To Samuel Levick Date: LONDON, January 19, I 769. The comfort is that whatever you want is already purchased for you. All is ready. For Christ is ready. And He is yours. I am, dear Sammy, Your affectionate friend and brother.

To Robert Costerdine Date: LONDON, February 6, 1769. MY DEAR BROTHER, By the former rule of Conference you must not undertake any building till two-thirds of the money it will cost are subscribed. Now, I doubt you would hardly with all your strength be able to procure one-third at Doncaster. If you read publicly on any Sunday that letter from New York, you may then receive what the hearers are willing to give. I am not at all sorry that our brother Southwell Serjeant Southwell, of Kendal, with whom Wesley spent a comfortable evening on March 21, 1767. See Journal, v. 201. purposes settling at New York. On the 6th of March I am to set out for Bristol and Ireland. I am, dear Robert, Your affectionate friend and brother.

To Jane Hilton LONDON, March I, 1769. MY DEAR SISTER, I rejoice that I have confidence in you in all things. I believe you do not willingly lose any opportunity of speaking for a good Master. I apprehend you should particularly encourage the believers to give up all to God, and to expect the power whereby they will be enabled so to do every day and every moment. I hope none of your preachers speak against this, but rather press all the people forward. Do you now feel anything like anger, or pride, or selfwill, or any remains of the carnal mind Was your second deliverance wrought while I was at Beverley at the time of the sermon or after it You did not tell me in what manner you found the change, and whether it has continued without any intermission from that moment. Certainly there never need be any decay; there never will if you continue watching unto prayer. Continue to pray for Your affectionate brother.

To Richard Steel Date: LONDONDERRY, April 24, 1769. 1. To begin with little things. If you regard your health, touch no supper but a little milk or water gruel. This will entirely by the blessing of God secure you from nervous disorders; especially if you rise early every morning, whether you preach or no. 2. Be steadily serious. There is no country upon earth where this is more necessary than Ireland; as you are generally encompassed with those who with a little encouragement would laugh or trifle from morning to night. 3. In every town visit all you can from house to house. I say 'all you can,' for there will be some whom you cannot visit; and if you examine, instruct, reprove, exhort as need requires, you will have no time hanging on your hands. It is by this means that the Societies are increased wherever Thomas Ryan Thomas Ryan was Assistant at Armagh in 1767. See Journal, iv. 500. goes: he is preaching from morning to night; warning every one, that he may present every one perfect in Christ Jesus. 4. But on this and every other occasion avoid all familiarity with women. This is deadly poison both to them and you. You cannot be too wary in this respect; therefore begin from this hour. 5. The chief matter of your conversation as well as your preaching should doubtless be the weightier matters of the law. Yet there are several (comparatively) little things which you should earnestly inculcate from time to time; for 'he that despiseth small things shall fall by little and little.' Such are, (1) Be active, be diligent; avoid all laziness, sloth, indolence. Fly from every degree, every appearance of it; else you will never be more than half a Christian.

(2) Be cleanly. In this let the Methodists take pattern by the Quakers. Avoid all nastiness, dirt, slovenliness, both in your person, clothes, house, and all about you, Do not stink above ground. This is a bad fruit of laziness; use all diligence to be clean, as one says, Let thy mind's sweetness have its operation Upon thy person, clothes, and habitation.George Herbert's The Temple, 'The Church Porch,' stanza 62. (3) Whatever clothes you have, let them be whole; no rents, no tatters, no rags. These are a scandal to either man or woman, being another fruit of vile laziness. Mend your clothes, or I shall never expect you to mend your lives. Let none ever see a ragged Methodist. (4) Clean yourselves of lice. These are a proof both of uncleanness and laziness: take pains in this. Do not cut off your hair, but clean it, and keep it clean. (5) Cure yourself and your family of the itch: a spoonful of brimstone will cure you. To let this run from year to year proves both sloth and uncleanness. Away with it at once. Let not the North be any longer a proverb of reproach to all the nation. (6) Use no tobacco unless prescribed by a physician. It is an uncleanly and unwholesome self-indulgence; and the more customary it is the more resolutely should you break off from every degree of that evil custom. (7) Use no snuff unless prescribed by a physician. I suppose no other nation in Europe is in such vile bondage to this silly, nasty, dirty custom as the Irish are. But let Christians be in this bondage no longer. Assert your liberty, and that all at once: nothing will be done by degrees. But just now you may break loose through Christ strengthening you. (8) Touch no dram. It is liquid fire. It is a sure though slow poison. It saps the very springs of life. In Ireland, above all countries in the world, I would sacredly abstain from this, because the evil is so general; and to this and snuff and smoky cabins I impute the blindness which is so exceeding common throughout the nation.

To Lady Maxwell Date: LONDONDERRY, April 29; 1769. MY DEAR LADY, A while ago I was concerned at hearing from Edinburgh that you were unwell Lady Maxwell had been confined to her house by sickness in March, but was now restored.; although I could not doubt but it was ordered well by an unerring Providence as a means of keeping you dead to all below and of quickening your affections to things above. And, indeed, this is the rule whereby the inhabitants of a better world judge of good and evil. Whatever raises the mind to God is good, and in the same proportion as it does this. Whatever draws the heart from its centre is evil, and more or less so as it has more or less of this effect. You have accordingly found pain, sickness, bodily weakness to be real goods, as bringing you nearer and nearer to the fountain of all happiness and holiness. And yet it is certain nature shrinks from pain, and that without any blame. Only in the same moment that we say, 'If it be possible, let this cup pass from me,' the heart should add like our great Pattern, 'Nevertheless, not as I will, but as Thou wilt.' Lady Baird See letter of Sept. 9, 1768. I did not see before I left London; and Lady K. B. I did not understand. She was exceedingly civil, and I think affectionate; but perfectly shut up, so that I knew no more of her state of mind than if I had never seen her. I am, my dear Lady, Your ever affectionate servant.

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

To Peggy Dale NEWMARKET, May 20, 1769. The hearing from my dear Peggy at this critical time gives me a particular satisfaction. I wanted to know how you bore such a trial, a wound in the tenderest part. You have now a first proof that the God whom you serve is able to deliver you in every trial. You feel, and yet conquer. We conquer all when we can say, 'Not as I will, but as Thou wilt.' I hope you are delivered not only from repining with regard to her, but from reasoning with regard to yourself. You still see the more excellent way and are sensible of the advantages you enjoy. I allow some single women have fewer advantages for eternity than they might have in a married state. But, blessed be God, you have all the advantages which one can well conceive. You have affectionate, wise, and pious friends deeply experienced in the way of God. You have leisure and opportunity for every good work and for improvement in all holiness. O may you improve every advantage to the uttermost! And give more and more comfort to, my dear Peggy, Your ever affectionate brother.

I conjecture (to tell you just what rises in my heart) that this change was owing to several causes. Some admired and commended you as a person of uncommon sense and uncommon attainments in religion. Others told you at large from time to time all the real or supposed faults of the Methodists, in particular the jars which had lately been in Dublin on account of Mr. Morgan and Olivers. This naturally tended to breed and increase pride on the one hand and prejudice on the other. Riches increased; which not only led you step by step into more conformity to the world, but insensibly instilled self-importance, unwillingness to be contradicted, and an overbearing temper. And hence you was of course disgusted at those who did not yield to this temper and blamed that conformity. Perhaps some of these professed or expected to be perfected in love; they at least believed perfection. Now, this you seemed to hate with a perfect hatred; and on that account disliked them the more. Permit me to add a few words on each of these heads. And first, would it not be well if you started back from every appearance of admiration (which you know is deadly poison), whether on account of your sense or piety and if you utterly discountenanced all who directly or indirectly commended you to your face yea, and all who told you of the jars or faults of the Methodists, or indeed of any absent person Should you not earnestly strive and pray against thinking highly of your own understanding or attainments in religion Otherwise this, by grieving the Holy Spirit, would expose you to still more prejudice; especially towards those who might seem to vie with you in religion, if not in understanding. Can you be too sensible how hardly they that have riches enter into the kingdom of heaven Yea, or into the kingdom of an inward heaven into the whole spirit of the gospel How hard is it for these (whether you do or no) not to conform too much to the world! how hard not to be a little overbearing, especially to inferiors! Is it right to be disgusted at those who fear you conform too far, who do not sink down before you nay, perhaps oppose your judgement or blame your practice

And with regard to perfection. Have not they that hold it the same right to be angry with you for denying it as you with them for affirming it But what is it you are angry at What is it you object to Let us understand the question before we dispute about it. By Christian Perfection I mean (1) loving God with all our heart. Do you object to this I mean (2) an heart and life all devoted to God. Do you desire less I mean (3) regaining the whole image of God. What objection to this I mean (4) having all the mind that was in Christ. Is this going too far I mean (5) walking uniformly as Christ walked. And this surely no Christian will object to. If any one means anything more or anything else by perfection, I have no concern with it. But if this is wrong, yet what need of this heat about it, this violence I had almost said fury of opposition, carried so far as even not to lay out anything with this man or that woman who professes it 'Nay,' says Mrs. , 'I did not refrain from it for this only, but for their espousing Mr. Olivers's cause against Mr. Morgan.' Worse and worse! What! are people to starve (at least for me), unless they think as I think or like whom I like Alas, what religion, what humanity, what common sense is this But I have done. I have once for all taken upon myself a most unthankful office. I have spoken with all plainness and simplicity, and now leave the event to God. May He open your heart, that you may discern His holy and acceptable and perfect will, that you may have a right judgement in all things, and evermore rejoice in His holy comfort. I am, dear madam, Your affectionate servant.

To the Travelling Preachers Date: LEEDS, August 4, 1769. MY DEAR BRETHREN, 1. It has long been my desire that all those ministers of our Church who believe and preach salvation by faith might cordially agree between themselves, and not hinder but help one another. After occasionally pressing this in private conversation wherever I had opportunity, I wrote down my thoughts upon the head and sent them to each in a letter. Out of fifty or sixty to whom I wrote, only three vouchsafed me an answer. See heading to letter of April 19, 1764. So I give this up: I can do no more. They are a rope of sand; and such they will continue. 2. But it is otherwise with the travelling preachers in our Connexion. You are at present one body. You act in concert with each other and by united counsels. And now is the time to consider what can be done in order to continue this union. Indeed, as long as I live there will be no great difficulty. I am under God a centre of union to all our travelling as well as local preachers. They all know me and my communication. They all love me for my work's sake; and therefore, were it only out of regard to me, they will continue connected with each other. But by what means may this connexion be preserved when God removes me from you

To Mrs. Woodhouse Date: BRADFORD, August 5, 1769. MY DEAR SISTER, If the trials you have met with had only produced that effect, a free intercourse between you and Sister Hutton, I should think they had been of unspeakable service. For how valuable is a tried friend! If you find any hurt with regard to your health, there is a medicine in the Primitive Physick which I never remember to have failed in any single instance. But above all see that your soul receives no hurt. Beware of murmuring. David saw God's hand in Shimei's tongue, and therefore he was quiet. I send you John Ellis again, and I hope you will be free with him. Was John Shaw shy Then be not like him when you write or speak to, my dear sister, Your affectionate brother.

If Miss Thornton be arrived at London, I wish you would take the first opportunity of conversing with her. She will have more need of a faithful friend now than ever she had in her life. I expect she will hear reasons upon reasons why she ought as a point of duty to conform a little to the world, to have a few trifling acquaintance, and not to be so particular in her dress. Now, as you have heard all these things before, and have been enabled by the grace of God to discover Satan even with his angel's face, and to stand firm against all his assaults, you will be better able to assist and confirm her if you seek her before she is much shaken. It has a little surprised me that several who are, I believe, filled with love, yet do not desire to die. It seems as if God generally does not give this desire till the time of death approaches. Perhaps in many it would be of little use. First let them learn to live. Doubtless that rest was given 'to support you under your sickness.' Yet that is no reason why it should be ever taken away: it was certainly a degree of that rest which remaineth for the people of God. But it may be called by this or any other name; names are of little consequence: the thing you need never let go. You may live in and to Jesus; yea, and that continually, by simple faith and holy, humble love. Let Mary Thornton Miss Thornton was now living with Miss March. See Methodist Magazine, 1805, p 37; and letter in May 1769, also July 6, 1770. be as sensible as ever she will or can be of her own helplessness and poverty. But let her not cast away that confidence which hath great recompense of reward. She did experience the pure love of God; let none take advantage from her being tried by fire (if it should be so) to reason her out of it. That general promise, 'In blessing I will bless thee,' certainly contains all the promises, whether relating to this life or the next; and all are yours! Peace be multiplied upon you!

To Mrs. Bennis Date: BRISTOL, September 18, 1769. MY DEAR SISTER, I wrote a longer letter to you than I usually do before I set out from Dublin: where or how it stopped I cannot imagine. She evidently received it. See letter of July 24. I think of you every day; indeed, I do not know that I ever loved you so well as since I was at Limerick last. June 5-8. See note in letter of May 30 to her. The more we are acquainted with each other the more we ought to love one another. I hope Brother Bourke and you faithfully endeavour to help each other on. Is your own soul all alive, all devoted to God Do you find again what you found once And are you active for God Remember you have work to do in your Lord's vineyard; and the more you help others the more your soul will prosper. I am, my dear sister, Your affectionate brother.

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

To Ann Bolton Date: November 1, 1769. MY DEAR SISTER, I do not advise you to reason whether you have faith or not, but simply to look up to Him that loves you for whatever you want. And He cannot withhold from you any manner of thing that is good. Oh how nigh is He to deliver you out of all temptation and to supply your every need. Only trust Him in all things, and you shall praise Him in all things. I am, my dear Nancy, Your affectionate brother.

To Mary Bishop Date: IPSWICH, November 5, 1769. DEAR MISS BISHOP, When I was last in Bath, About Sept. 21. Mr. Hodsal told me Miss Bishop would be glad to see me. But as I did not know you at all, and I had not an hour to spare, I did not think of it any farther till yesterday, when I heard from Miss March, who gave me a particular account of your situation. We have had a Society in Bath for about thirty years, sometimes larger and sometimes smaller. See Wes. Meth. Mag. 1846, pp.1088-1825. The chapel was then in Avon Street. It was very small this autumn, consisting only of eleven or twelve persons, of whom Michael Hemmings was leader. I spoke to these one by one, added nine or ten more, divided them into two classes, and appointed half of them to meet with Joseph Harris. But if you are willing to cast in your lot with us, I had rather that those single women in both classes who desire it should meet with you and any others who are not afraid of the reproach of Christ. In that little tract A Plain Account of the People called Methodists you see our whole plan. See letter in Dec. 1748 to Vincent Perronet. We have but one point in view to be altogether Christians, scriptural, rational Christians. For which we well know, not only the world, but the almost Christians, will never forgive us. From these, therefore, if you join heart and hand with us, you are to expect neither justice nor mercy. If you are determined, let me know. But consider what you do. Can you give up all for Christ the hope of improving your fortune, a fair reputation, and agreeable friends Can He make you amends for all these Is He alone a sufficient portion I think you will find Him so. And if you was as entirely devoted to God as my dear Jenny Cooper was, you would never have cause to repent of your choice either in time or in eternity.

I never had one thought of resigning up our room to any person on earth. What I wrote to Lady Huntingdon See letter of Nov. 22. was, 'I am willing your preachers should have as full and free use of it as our own.' I could not go any farther than this: I have no right so to do. I hope you will send me as particular an account as you can of all that has lately passed and of the present state of things. The more freely you write, the more agreeable it will be to Your affectionate brother. PS. You may direct to London. To Miss Bishop, In the Vineyard, Bath.

To Professor John Liden, of Lund Date: THE FOUNDERY, November 30, 1769. Your affectionate servant.

To Joseph Benson Date: LONDON, December 3, 1769, 1. I have been told an hundred times, 'You love those that flatter you, and hate all that deal plainly and honestly with you.' See letters of March 25, 1764, and Sept. 12, 1766. For J. Oliver told Jo. Hilton, who (with many others) cordially believed it. But nothing under heaven can be more false. What man did I ever love like T. Walsh What woman do I now regard like Miss Bosanquet And what human creatures have dealt so plainly and honestly with me What preacher now deals so plainly with me as John Fenwick and whom do I love and trust more 2. The first spring of the reproach cast on Kingswood School was not any mismanagement there. It was the hatred of good which is in the devil and his children. Therefore even Mr. Parkinson never did or could escape it. Therefore a fresh flood of it has been poured out even since you was there. 3. This you had reason to expect, and therefore ought not to have been surprised, much less discouraged at it. For this I gently reproved you in my first letter. That reproof you took heinously ill, and reproached me for unmercifulness and want of sympathy. This I should think was extremely wrong. 4. 'Is this all the thanks I receive for serving you' Nay, I think the thanks are due to me. When I first sent you to Kingswood, it was to serve you at least as much as myself. Nay, it was not to serve myself at all. For what is the school to me It has been and may be of use to many. But it is no more to me than to you or Lady Huntingdon. There are other mistakes in your letter (which is all wrote in a spirit of discontent), but I have no time to point them out. You told me you would stay at the school till March. Till then you should be as much at Kingswood as you can. I am Your affectionate brother.

To Joseph Benson Date: LONDON, December 26, 1769. Trevecca is much more to Lady Huntingdon than Kingswood is to me. It mixes with everything. It is my college, my masters, my students. I do not speak so of this school. It is not mine, but the Lord's. I look for no more honour than money from it. But I assure you you must not even mutter before her anything of deliverance from all sin. Error errorum, as Count Zinzendorf says; 'heresy of heresies.' 'I will suffer no one in my Society that even thinks of perfection.' However, I trust you shall not only think of but enjoy it. I am glad you defer your journey. I am, dear Joseph, Your affectionate brother.

With regard to you, I have frequently observed that there are two very different ranks of Christians, both of whom may be in the favour of God an higher and a lower rank. The latter avoid all known sin, do much good, use all the means of grace, but have little of the life of God in their souls and are much conformed to the world. The former make the Bible their whole rule, and their sole aim is the will and image of God. This they steadily and uniformly pursue, through honour and dishonour, denying themselves, and taking up their cross daily; considering one point only 'How may I attain most of the mind that was in Christ, and how may I please Him most?' Now, I verily believe never was a person of rank more prepared for this state than you were the first time I had the pleasure of seeing you. Nay, I doubt not but you pant after it now; your soul is athirst to be all devoted to God. But who will press you forward to this? Rather, who will not draw you back? It is in this respect that I think one that uses plain dealing is needful for you in the highest degree; so needful, that without this help you will inevitably stop short: I do not mean stop short of heaven, but of that degree of holiness, and consequently of happiness both in time and eternity, which is now offered to your acceptance. It is herein that I am jealous over you. I am afraid of your sinking beneath your calling, degenerating into a common Christian, who shall indeed be saved, but saved as by fire. I long to see both you and your lady a little more than common Christians Christians of the first rank in the kingdom of God, full of all goodness and truth. I want you to be living witnesses of all gospel holiness! And what shal1 hinder if you seek it by faith? Are not all things ready? The Lord God give you to experience that all things are possible to them that believe! O God, let all their life declare, How happy these Thy servants are; How far above these earthly things; How pure when washed in Jesu's blood; How intimately one with God, A heaven-born race of priests and kings! I am, honoured sir, Your friend and servant.

To Mary Bosanquet Date: LONDON, January 2, 1770. MY DEAR SISTER, You know I am not much given to suspect the worst; I am more inclined to hope than fear. Yet I cannot but fear that they who make those sage remarks do not always speak with a single eye. But what are they afraid of? There is little danger now of any wrong intercourse between you and me. Indeed, we love one another and can trust one another; and there is good reason that we should. God seemed to mark us out for it long ago, and perhaps lately more than ever. You may now speak all that is in your heart, and with all simplicity. Keep your place. Keep the reins in your own hand. It is best for her, Mrs. Crosby. best for you, and best for all. You ought not to suffer any interruption or any forming of parties. I suppose you have Instructions for Members of Religious Societies. I know nothing equal to them in the English tongue. It would be well diligently to inculcate those instructions on all under your roof. The moment any are justified, they are babes in Christ, little children. When they have the abiding witness of pardon, they are young men. This is the characteristic of a young man. It was not this, but much more, even salvation from inward sin, which above five hundred in London received. True, they did not (all or most of them) retain it; but they had it as surely as they had pardon. And you and they may receive it again. See letter of Jan. 1 to Mrs. Crosby. How soon! I am, my dear friend, Your affectionate brother.

To Mary Bosanquet Date: LONDON, January 15, 1770. MY DEAR SISTER, It is not strange if the leading of one soul be very different from that of another. The same Spirit worketh in every one; and yet worketh several ways, according to His own will. It concerns us to follow our own light, seeing we are not to be judged by another's conscience. A little time will show who hinders and who forwards the welfare of the family. And I hope you will have steadiness to pursue every measure which you judge will be to the glory of God. I am glad you find your temporal difficulties are lessened. Beware of increasing your expenses. I advise you not to take any other child till all these expenses are over. See previous letter, and Moore's Mrs. Fletcher, p. go: 'I lessened my family all I could by putting out some of the bigger children to trades or servants' places; but much expense attended it.' 'Tis pity but you had an electric machine. Wesley procured an electric apparatus in Nov. 1756, and was greatly impressed with 'the virtue of this surprising medicine.' See Journal, iv. 49, 190. It would prevent much pain in a family and supersede almost all other physic. I cure all vomiting and purging by warm lemonade. She is there still His wife, who was in Newcastle. See letter of Nov. 20, 1769, to Christopher Hopper.; and likely so to be, unless I would hire her to return, which I dare not do. I will not buy a cross, though I can bear it. Many are much stirred up here and are greatly athirst for pure love. I am sure you tasted it once, though you was reasoned out of it. How soon may you find it again! Simple faith is all we want. Peace be with your spirit! I am, my dear sister, Your affectionate brother.

To Joseph Benson Date: LONDON, January 27, 1770. Your affectionate brother.

To Dr. Wrangel LONDON, January 30, 1770. The last time, the last words however important, are commonly remembered. Notwithstanding your intentions of revisiting this country, I consider it as very unlikely. The distracted state of your own, the various events which may take place, the thousand circumstances which may happen, lead me to regard this opportunity as the last I may ever have of addressing you at least of seeing you; and I wish it to be worthy of recollection. The length of our acquaintance, indeed, will not authorize the subject of this letter or the recommendation of the enclosed book. Let the interest I take in your welfare excuse it. Or should you ascribe this interest to the weakness of superstition or the folly of enthusiasm, deem it not the impertinence of zeal. I have often thought of you thought of you as possessing everything which the world calls enviable or delightful: health, friends, leisure. Permit me with the solicitude more properly belonging to a matron than to myself permit me to entreat you to look beyond all these for happiness. The dangers of prosperity are great; and you seem aware of them. If poverty contracts and depresses the mind, riches sap its fortitude, destroy its vigour, and nourish its caprices. But the chief disadvantage of an elevated situation is this: it removes us from scenes of misery and indigence; we are apt to charge the great with want of feeling, but it is rather want of consideration. The wretched are taught to avoid, and the poor fear to accost them; and in the circles of perpetual gaiety they forget that these exist. You need not be reminded that there is no rank in life which exempts us from disappointment and sorrow in some kind or degree; but I must remind you there is but one belief which can support us under it. Neither hypocrisy nor bigotry, neither the subtle arguments of infidels nor the shameful lives of Christians have yet been able to overturn the truths of Revealed Religion. They contain all that is cheering all that is consoling to the mind of man that is congenial to the heart and adapted to his nature. You admit their importance; you reverence their mysteries: cherish their influences.

To George Whitefield Date: LEWISHAM, February 21, 1770. MY DEAR BROTHER, Mr. Keen informed me some time since of your safe arrival in Carolina; of which, indeed, I could not doubt for a moment, notwithstanding the idle report of your being cast away, which was so current in London. I trust our Lord has more work for you to do in Europe as well as in America. And who knows but before your return to England I may pay another visit to the New World? See letters of Feb. 17 and Dec.14. I have been strongly solicited by several of our friends in New York and Philadelphia. They urge many reasons, some of which appear to be of considerable weight. And my age is no objection at all; for I bless God my health is not barely as good but abundantly better in several respects than when I was five-and-twenty. But there are so many reasons on the other side that as yet I can determine nothing; so I must wait for farther light. Here I am: let the Lord do with me as seemeth Him good. For the present I must beg of you to supply my lack of service by encouraging our preachers as you judge best, who are as yet comparatively young and inexperienced, by giving them such advices as you think proper, and, above all, by exhorting them, not only to love one another, but, if it be possible, as much as lies in them to live peaceably with all men.

To Matthew Lowes Date: LONDON, March 2, 1770. Four or five circuits exerted themselves nobly. Had all the rest done the same our burthen would have been quite removed. Well, we will fight till we die. I am Your affectionate friend and brother.

To Mary Bosanquet Date: MACCLESFIELD, March 26, 1770. MY DEAR SISTER, I am now moving northward. In about a fortnight I expect to be at Whitehaven, and a week after at Glasgow, in the beginning of May at Aberdeen, and May 11 at Edinburgh. To exert your faith is the very thing you want. Believe, and enter in. The experience of Eliz. Jackson has animated many. It is the very marrow of Christianity; and if it be diligently spread among our believers it may be of unspeakable use. It is certainly right to pray whether we can pray or no. God hears even when we hardly hear ourselves. She saw it so through the advice and importunity of Clayton Carthy. See letter of June 12, 1759. And God permitted it. So all is well. With regard to us, I do not at present see any danger either on one side or the other. You have need of a steady guide, and one that knows you well. If my brother had not given Mrs. Gaussen that fatal advice, 'to keep from me,' she would not have fallen into the hands of others. See letter of Sept. 25, 1757. I am glad Richd. Taylor is of use. Manager of Miss Bosanquet's estate in Yorkshire. He will be more and more so, if he continues simple of heart, speaks explicitly of full redemption, and exhorts believers to accept it now. The same rule it will be well for you to observe in conversation with all that are in earnest! Peace be with your spirit! My dear sister, adieu!

To Mrs. Bennis Date: WHITBHAVEN, April 12, 1770.

To Mrs. Bennis Date: YARM, June 13, 1770. MY DEAR SISTER, Just now we have many persons all over England that are exactly in the state you describe. They were some time since renewed in love, and did then rejoice evermore; but after a few years, months, or weeks, they were moved from their steadfastness; yet several of these have within a few months recovered all they had lost, and some with increase, being far more established than ever they were before. And why may it not be so with you? The rather because you do not deny or doubt of the work which God did work in you, and that by simple faith. Surely you should be every day expecting the same free gift; and He will not deceive your hope. But how is this with respect to Waterford? See letter of July 27. They would, and they would not: I sent two preachers to that circuit; why did they not keep them? W. L wrote word that there was neither employment nor maintenance for two, and therefore wished leave to return to England. Let me hear more from you on this matter. If you can guard Brother Saunderson against pride and the applause of well-meaning people, he will be a happy man and an useful labourer. I hope Brother M - has not grown cold. Stir up the gift of God which is in you! I am, my dear sister, Your affectionate brother.

To Miss March Date: DAWGREEN, July 6, 1770. When things are viewed at a distance, one would be apt to imagine that no degree of sorrow could be found in an heart that rejoices evermore; that no right temper could be wanting, much less any degree of a wrong temper subsist, in a soul that is filled with love. And yet I am in doubt whether there be any soul clothed with flesh and blood which enjoys every right temper and in which is no degree of any wrong one, suppose of ill-judged zeal, or more or less affection for some person than that person really deserves. When we say, 'This is a natural, necessary consequence of the soul's union with a corruptible body,' the assertion is by no means clear till we add, 'because of the weakness of understanding which results from this union'; admitting this, the case is plain. There is so close a connexion between right judgement and right tempers as well as right practice, that the latter cannot easily subsist without the former. Some wrong temper, at least in a small degree, almost necessarily follows from wrong judgement: I apprehend when many say, 'Sin must remain while the body remains,' this is what they mean, though they cannot make it out. You say, 'My silence usually proceeds from my views and thoughts of myself as a Christian.' Bishop Fenelon Archbishop of Cambria, 1695-1715. says, 'Simplicity is that grace which frees the soul from all unnecessary reflections upon itself.' See here one sort of simplicity which you want! When I speak or write to you, I have you before my eyes, but, generally speaking, I do not think of myself at all. I do not think whether I am wise or foolish, knowing or ignorant; but I see you aiming at glory and immortality, and say just what I hope may direct your goings in the way and prevent your being weary or faint in your mind. Our Lord will order all things well for Sister Thornton. See letters of Aug. 12, 1769, and April 14, 1771, to Miss March. What can hurt those that trust in Him?

To Joseph Thompson Date: BRISTOL, September 23, 1770. Your affectionate friend and brother.

To Richard Locke Date: BRISTOL, October 4, 1770. Your last gave me a good deal of satisfaction. I am glad your mind is more settled, See letter of Sept. 14. and hope you will not rest till you are not only almost but altogether a Christian. I have always observed that where there is a cheerful, clean, convenient house for preaching, there will not want hearers. It would therefore be well if such an one could be built at Highbridge. What you purpose giving towards it is considerable. If Mr. Mason John Mason, Assistant in Devonshire. He was extensively read, especially in botany, and natural history in general. He died on March 27, 1810. judges the rest of the money could be raised in the neighbourhood, the sooner it were done the better. I wish you all happiness; and am Your affectionate brother.

To Mrs. Crosby Date: BEDFORD, October 26, 1770. MY DEAR SISTER, I congratulate you both upon your sickness and your recovery from it. Do not all things work together for good to them that love God? Now redeem the little uncertain time that is given you; perhaps fifteen years, perhaps not so many months. Deal very faithfully and freely with my dear M. Bosanquet and with Your affectionate brother.

To Mrs. Barton Date: NORWICH, November 5, 1770. MY DEAR SISTER, For many years I had a kind of scruple with regard to praying for temporal things. But three or four years ago I was throughly persuaded that scruple was unnecessary. Being then straitened much, I made it matter of prayer; and I had an immediate answer. It is true we can only ask outward blessings with reserve, 'If this is best; if it be Thy will.' And in this manner we may certainly plead the promise, 'All these things shall be added to you.' I hope the little debates which were some time since in the Society at Beverley are at an end, and that you all now continue in love and bear one another's burthens. You had for a long time an hard part to act between the contending parties; but as God preserved you from anger and from a party spirit, you suffered no loss thereby. Beware of suffering loss from another quarter, from worldly care. This is a dangerous enemy. You had need steadily to cast your care on Him that careth for you. To Him I commit you and yours; and am Your affectionate brother.

To Mary Bishop Date: NORWICH, November 5, 1770. MY DEAR MISS BISHOP, I am glad you had such success in your labour of love. In all things you shall reap if you faint not. And the promise is, 'They shall run and not be weary; they shall walk and not faint.' I hope the building is begun, See letter of Nov. 27. and will be finished as soon as possible. What temper are your neighbours in? Do they bear with you? And do you confirm your love toward them? How does our little Society prosper? Are you all united in love? And are you all aware of that bane of love, tale-bearing and evil-speaking? Are the congregations as large as they have been for some time? Herein we may well say, What hath God wrought! See, I ask you many questions, because I have a mind you should say a great deal to me. How does your own soul prosper? Do you retain that little spark of faith? Are you going forward, and have you as strong a desire as ever to increase with all the increase of God? See the Lord, thy Keeper, stand, Omnipotently near! Lo, He holds thee by thy hand, And banishes thy fear! O trust Him, love Him, and praise Him! And for His sake love, my dear Miss Bishop, Your affectionate brother.

To Mary Bishop Date: LONDON, November 27, 1770. MY DEAR SISTER, Let them remember to make the aisles on the side of the room, See letter of Nov. 5 to her. and to place the forms in the middle crossways, with a rail running across from the pulpit downward, to part the men from the women. And I particularly desire there may be no pews and no backs to the forms. I could not advise our people to hear Mr. Shirley, The Hon. Walter Shirley. See letter of Jan. 27, to John Whitehead. but still less to hear the Moravians. Their words are smoother than oil, but yet they are very swords. I advise them by all means to go to church. Those that leave the Church will soon leave us. I know not that you have anything to do with fear. Your continual prayer should be for faith and love. I admired an holy man in France who, considering the state of one who was full of doubts and fears, forbade him to think of his sins at all, and ordered him to think only of the love of God in Christ. The fruit was, all his fears vanished away and he lived and died in the triumph of faith. Faith is sight that is, spiritual sight: and it is light, and not darkness; so that the famous Popish phrase, 'The darkness of faith,' is a contradiction in terms. O beware of all that talk or write in that unscriptural manner, or they will perplex if not destroy you. I cannot find in my Bible any such sin as legality. Truly we have been often afraid where no fear was. I am not half legal enough, not enough under the law of love. Sometimes there is painful conviction of sin preparatory to full sanctification; sometimes a conviction that has far more pleasure than pain, being mixed with joyful expectation. Always there should be a gradual growth in grace, which need never be intermitted from the time we are justified. Don't wait, therefore, for pain or anything else, but simply for allconquering faith. The more freely you write, the more satisfaction you will give to, my dear Molly, Yours affectionately.

To Joseph Benson Date: LONDON, November 30, 1770. We had a good time both at the Tabernacle and Tottenham Court Chapel. The congregations were immense. Perhaps not a third part could come within hearing; and they were more quiet than could well have been expected. The sermon will be published on Monday and sent down to Bristol. Mr. Keen and Hardy, his executors, have, I apprehend, the whole and sole disposal of the Tabernacle, Tottenham Court Chapel, and all the other houses which were occupied by Mr. Whitefield. The Chapel and Tabernacle are supplied by Mr. Joss and Brooksbank, and Mr. Neale administers the sacrament there.

To Christopher Hopper Date: LONDON, December 21, 1770. MY DEAR BROTHER, We are sure God is wise in all His ways and gracious in all His works. But many times the reasons of them are past finding out. We can only say, 'It is the Lord; let Him do what seemeth Him good.' I wish that good young man Mr. Hill could be prevailed upon to cast in his lot among us. He is upright of heart, and bids very fair to be an useful labourer in our Lord's vineyard. I am, with love to Sister Hopper, Your affectionate friend and brother.

'But is there no help? Is there no deliverance, no salvation from this inbred enemy?' Surely there is; else many great and precious promises must fall to the ground. 'I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you.' 'I will circumcise thy heart' (from all sin), 'to love the Lord thy God with all thy heart and with all thy soul.' This I term sanctification (which is both an instantaneous and a gradual work), or perfection, the being perfected in love, filled with love, which still admits of a thousand degrees. But I have no time to throw away in contending for words, especially where the thing is allowed. And you allow the whole thing which I contend for an entire deliverance from sin, a recovery of the whole image of God, the loving God with all our heart, soul, and strength. And you believe God is able to give you this yea, to give it you in an instant. You trust He will. O hold fast this also this blessed hope, which He has wrought in your heart! And with all zeal and diligence confirm the brethren, (1) in holding fast that whereto they have attained namely, the remission of all their sins by faith in a bleeding Lord; (2) in expecting a second change, whereby they shall be saved from all sin and perfected in love. If they like to call this 'receiving the Holy Ghost,' they may: only the phrase in that sense is not scriptural and not quite proper; for they all 'received the Holy Ghost' when they were justified. God then 'sent forth the Spirit of His Son into their hearts, crying, Abba, Father.' O Joseph, keep close to the Bible both as to sentiment and expression! Then there will never be any material difference between you and Your affectionate brother. This morning I have calmly and coolly read over my letter to Lady Huntingdon. See letter of Nov. 30. I still believe every line of it is true. And I am assured I spoke the truth in love. It is great pity any who wish her well should skin over the wounds which are there searched. As long as she resents that office of true esteem her grace can be but small!

To Ann Bolton Date: LONDON, December 29, 1770. MY DEAR SISTER, You did well to write without delay; it may be a means of strengthening you. To confess the work of God is one of the appointed ways of retaining whatever He has wrought. That you are assaulted on every side is a good sign: so much the more will you cry to the strong for strength; so much more will you Hang upon His arm and feel Your utter helplessness. I am glad of your interviews just at this time with my dear Hannah Ball. Nothing could be more providential; at this season particularly you stand in need of every help. And God has favoured her with a considerable measure of the wisdom that cometh from above. It is your wisdom to suppress to the uttermost of your power all unprofitable reasoning; to abide simple before God, crying, 'Lord, what I know not teach Thou me.' Now you may profit by Jenny Cooper's Letters and the Plain Account of Christian Perfection. But you need to be nursed like a little child. Therefore write soon and freely to Your affectionate brother.

To Lady Maxwell Date: LONDON, January 24, 1771. MY DEAR LADY, Although Mr. M'Nab The preacher then stationed at Glasgow. is quite clear as to justification by faith and is in general a sound and good preacher, yet I fear he is not clear of blame in this. He is too warm and impatient of contradiction; otherwise he must be lost to all common sense to preach against final perseverance in Scotland. From the first hour that I entered the kingdom it was a sacred rule with me never to preach on any controverted point at least, not in a controversial way. Any one may see that this is only to put a sword into our enemies' hands. It is the direct way to increase all their prejudices and to make all our labours fruitless.

You will shortly have a trial of another kind. Mr. De Courcy purposes to set out for Edinburgh in a few days. He was from a child a member of one of our Societies in the South of Ireland. There he received remission of sins, and was for some time groaning for full redemption. But when he came to Dublin, Passing through Trinity College. the Philistines were upon him and soon prevailed over him. Quickly he was convinced that 'there is no perfection,' and that 'all things depend on absolute, unchangeable decrees.' At first he was exceedingly warm upon these heads; now he is far more calm. His natural temper, I think, is good: he is open, friendly, and generous. He has also a good understanding, and is not unacquainted with learning, though not deeply versed therein. He has no disagreeable person, a pleasing address, and is a lively as well as a sensible preacher. Now, when you add to this that he is quite new and very young, you may judge how he will be admired and caressed! 'Surely such a preacher as this never was in Edinburgh before! Mr. Whitefield himself was not to compare with him! What an angel of a man!' Now, how will a raw, inexperienced youth be able to encounter this If there be not the greatest of miracles to preserve him, will it not turn his brain And may he not then do far more hurt than either Mr. Whitefield or Mr. Townsend See letters of Aug. 1-3, 1767, and Aug. 19, 1770. did Will he not prevent your friend from 'going on to perfection,' or thinking of any such thing Nay, may he not shake you also He would, but that the God whom you serve is able to deliver you. At present, indeed, he is in an exceedingly loving spirit. But will that continue long There will be danger on the one hand if it does; there will be danger on the other if it does not. It does not appear that any great change has been wrought in our neighbours by Mr. Whitefield's death. He had fixed the prejudice so deep that even he himself was not able to remove it; yet our congregations have increased exceedingly and the work of God increases on every side. I am glad you use more exercise.

To Mary Bishop Date: LONDON, February 16, 1771. MY DEAR SISTER, Never be afraid of being troublesome. That would not be the case, were you to write every week. You look inward too much and upward too little. Christ is ready to impart Life to all, for life who sigh; In thy mouth and in thy heart The word is ever nigh. Encourage yourself to trust Him; that is your point: then He will do all things well. Legality, with most who use that term, really means tenderness of conscience. There is no propriety in the word if one would take it for seeking justification by works. Considering, therefore, how hard it is to fix the meaning of that odd term, and how dreadfully it has been abused, I think it highly advisable for all the Methodists to lay it quite aside. If he could find any other doctrine which he thought was peculiarly mine, Mr. Shirley would be as angry at it as he is at Christian Perfection. But it is all well: we are to go forward, whoever goes back or turns aside. I hope your class goes on well, and that you are not weary of well doing. The Lord is at hand. I am, my dear sister, Your affectionate brother.

But the main attack is on the sermon itself, wherein I am charged with asserting a gross falsehood in the face of God and the congregation, and that knowing it to be such namely, 'That the grand fundamental doctrines which Mr. Whitefield everywhere preached were those of the New Birth and Justification by Faith.' 'No,' says Mr. Romaine; 'not at all: the grand fundamental doctrines he everywhere preached were the Everlasting Covenant between the Father and the Son and Absolute Predestination flowing therefrom.' I join issue on this head. Whether the doctrines of the Eternal Covenant and Absolute Predestination are the grand fundamental doctrines of Christianity or not, I affirm again (1) that Mr. Whitefield did not everywhere preach these; (2) that he did everywhere preach the New Birth and Justification by Faith. 1. He did not everywhere preach the Eternal Covenant and Absolute Predestination. I never heard him utter a sentence on one or the other. Yea, all the times he preached in West Street Chapel and in our other chapels throughout England he did not preach those doctrines at all no, not in a single paragraph; which, by-the-by, is a demonstration that he did not think them the fundamental doctrines of Christianity. 2. Both in West Street Chapel and all our other chapels throughout England he did preach the necessity of the new birth and justification by faith as clearly as he has done in his two volumes of printed sermons; therefore all I have asserted is true, and provable by ten thousand witnesses. Nay, says Mr. Romaine, 'Mr. Whitefield everywhere insisted on other fundamental doctrines, from the foundation of which the new birth and justification take their rise, with which they are inseparably connected: these are the everlasting covenant which was entered into by the Holy Trinity, and God the Father's everlasting, unchangeable election of sinners' (in virtue of which a fiftieth part of mankind shall be saved, do what they will; and the other forty-nine parts shall be damned, do what they can); - 'these doctrines are not of a less essential nature than either Regeneration or Justification. No, by no means; they are to the full equally essential to the glory of God. Yea, there is an inseparable connexion between them. This is a most essential, a most fundamental point.' (Gospel Magazine, p. 41.)

If so, then every one who does not hold it must perish everlastingly. If, as you here assert, he cannot be justified, then he cannot be saved. If, as you say, he cannot be born again, 'he cannot see the kingdom of God.' After asserting this, can Mr. Romaine ever take the name of catholic love into his mouth Is not this the very opposite to it the height and depth of bigotry Does this spirit do honour to his opinion Can we conceive anything more horrid Is it not enough to make a person of humanity shudder yea, to make his blood run cold I will not here enter into the merits of the cause; I need not. It is done to my hands. The whole doctrine of Predestination is throughly discussed in those three tracts lately printed An Answer to the Eleven Letters commonly ascribed to Mr. Hervey, Arguments against General Redemption considered, and An Answer to Elisha Coles. See Green's Bibliography, No. 227; and letter of Dec. 30, 1769. Till these are seriously and solidly refuted, I have no more to say on that head. But this I must aver, that the excluding all from salvation who do not believe the Horrible Decree is a most shocking insult on all mankind, on common sense, and common humanity. I am, c.

To Lady Maxwell Date: LONDON, February 26, 1771. MY DEAR LADY, I cannot but think the chief reason of the little good done by our preachers at Edinburgh is the opposition which has been made by the ministers of Edinburgh as well as by the false brethren from England. These steeled the hearts of the people against all the good impressions which might otherwise have been made, so that the same preachers by whom God has constantly wrought, not only in various parts of England but likewise in the northern parts of Scotland, were in Edinburgh only not useless. They felt a damp upon their own spirits; they had not their usual liberty of speech; and the word they spoke seemed to rebound upon them, and not to sink into the hearts of the hearers. At my first coming I usually find something of this myself: but the second or third time of preaching it is gone; and I feel, greater is He that is with us than all the powers of earth and hell. If any one could show you by plain scripture and reason a more excellent way than that you have received, you certainly would do well to receive it; and I trust I should do the same. But I think it will not be easy for any one to show us either that Christ did not die for all or that He is not willing as well as able to cleanse from all sin even in the present world. If your steady adherence to these great truths be termed bigotry, yet you have no need to be ashamed. You are reproached for Christ's sake, and the Spirit of glory and of Christ shall rest upon you. Perhaps our Lord may use you to soften some of the harsh spirits and to preserve Lady Glenorchy She gave up all connexion with Wesley's preachers shortly after De Courcy's arrival. See letter of Jan. 24. or Mr. De Courcy from being hurt by them. I hope to hear from you (on whom I can depend) a frequent account of what is done near you. After you have suffered awhile, may God stablish, strengthen, settle you! I am, my dear Lady, Your very affectionate servant.

To Elizabeth Briggs Date: CHESTER, March 17, 1771. MY DEAR BETSY, You do well to break through that needless fear. Love me more, and fear me less; then you will prove, Love, like the grave, makes all distinctions vain. 'Love, like death, hath all destroyed.' See Poetical Works of J. and C. Wesley, i. 362; also letter of Feb. 15, 1769. You have great reason to praise Him who hath done great things for you already. What you now want is to come boldly to the throne of grace, that the hunger and thirst after His full image which God has given you may be satisfied. Full salvation is nigh, even at the door. Only believe, and it is yours. It is a great blessing that at your years you are preserved from seeking happiness in any creature. You need not, seeing Christ is yours. O cleave to Him with all your heart! I am, my dear Betsy, Yours affectionately.

To Mary Stokes Date: CHESTER, March 17, 1771. DEAR MISS STOKES, I almost wonder, Have I found another Jenny Cooper See letter of Sept. 11, 1765. I take knowledge of her spirit in you. I doubt not God has begun a good work in your heart. He has given you a taste of the powers of the world to come. He has delivered you from the vain expectation of finding happiness in the things of earth; and I trust you will be entangled no more in that snare. You know where true joys are to be found. Now stand fast in that beginning of liberty wherewith Christ has made you free. Yet do not stand still. This is only the dawn of day: the Sun of Righteousness will rise upon you in quite another manner than you have hitherto experienced. And who knows how soon Is He not near Are not all things now ready What hinders you from receiving Him now If thou canst believe.' Here is all the bar: only unbelief keeps out the mighty blessing! How many things have you been enabled to overcome since I saw you in the great garden But do not leave my poor Molly Jones behind, not that you can stay for her, but bring her on with you. I have much hopes that nothing will stop Sally James or Miss Flower. Mr. Stokes and Captain and Mrs. James were intimate friends of Charles Wesley. See letters of Feb. 11, 1772, and Nov. 29, 1774. O bear one another's burthens! Then shall you be not almost but altogether Christians! Then shall you fulfil the joy of, my dear Miss Stokes, Yours affectionately. While I am in Ireland you need only direct to Dublin.

To Joseph Pilmoor Date: DUBLIN, March 27, 1771. Your affectionate friend and brother.

To Mary Stokes Date: DUBLIN, April 4, 1771. MY DEAR MISS STOKES, There is a sweetness and friendliness in your spirit which is exceeding agreeable to me. And you have an openness withal which makes it the more pleasing. Let nothing rob you of this; although you cannot retain it without a good deal of resolution; for the example of all the world is against you, even of the religious world, which is full of closeness and reserve, if not of disguise also. How will you do then to retain that artless simplicity which almost every one disclaims Nay, this is not all; you must likewise expect to be yourself deceived more or less. You will believe persons to be sincere who will abuse your confidence, who will say much and mean nothing. But let not my dear maid copy after them; let them have all the artifice to themselves. Still let not mercy or truth forsake you, but write them upon the table of your heart. Only know to whom you speak, and then you cannot be too free. Open the window in your breast. I pray never be afraid of writing too large letters: you must not measure yours by mine; for I have a little more business than you. Your weakness and tenderness of constitution, without great care, may prove a snare to you. Some allowance must be made on that account; but the danger is of making too much. Steer the middle way. So far as you are able, rejoice to endure hardship, as a good soldier of Jesus Christ; and deny yourself every pleasure which you are not divinely conscious prepares you for taking pleasure in God. I am glad you can converse freely with Sally Flower. Let her not lose her rising in the morning. Surely she and you together might overrule Molly Jones's Irish reason for not meeting, I said I would not.' I feel much for poor Sally James. Perhaps she will outrun many of you by-and-by. My dear Miss Stokes, Your affectionate brother.

To Mrs. Pywell Date: KILKENNY, April 23, 1771. MY DEAR SISTER, I hardly knew whether you were dead or alive, having not heard from you for so long a season. Yesterday I received yours of March 28, and am glad to hear you are not moved from your steadfastness. Certainly it is not the will of our Lord that you should; His gifts are without repentance. Do you find no decay in faith Do you as clearly as ever see Him who is invisible Is your hope as lively as at first Do you still taste of the powers of the world to come And can you say in as strong a sense as ever, I nothing want beneath, above, Happy in a Saviour's love Do you feel no anger at any time no pride no will but what is subordinate to the will of God And have you the witness in yourself that all your ways please Him Then expect to see greater things than these, for there is no end of His goodness; and do not forget, my dear sister, Your affectionate brother.

To Mr.- Date: BANDON, May 1, 1771. My DEAR BROTHER, The case being so, I do not see how you could act otherwise than you did. If he had been throughly penitent, it would have been proper to show all possible lenity. But as his heart does not seem to be at all broken, you could not have any fellowship with him. Spare no pains with regard to the Yearly Collection. I am Your affectionate friend and brother.

To Ann Bolton Date: BANDON, May 2, 1771. MY DEAR SISTER, I wanted much to know how your soul prospered. I could not doubt but the god of this world, the enemy of all righteousness, would use every means to move you from your steadfastness. Blessed be God, you are not moved! that all his labour has been in vain! Hitherto hath God helped you; and, fear not, He will help you to the end. He gives you health as a token for good; He can trust you with it while you give Him your heart. And O stand fast in the glorious liberty wherewith He has made you free! You are not called to desire suffering. Innocent nature is averse from pain; only, as soon as His will appears, yours is to sink down before it. Hark! what does He say to you now Lovest thou Me more than these' more than these, Wealth, honour, pleasure, or what else This short-enduring world can give Then feed My lambs,' carry the little ones in thy bosom, gently lead those that are great with young. Be not weary of well doing; in due time thou shalt reap if thou faint not, c. c. Yours most affectionately.

6. But they pretend to extraordinary inspiration.' They do not: they expressly disclaim it. I have declared an hundred times, I suppose ten times in print, that I pretend to no other inspiration than that which is common to all real Christians, without which no one can be a Christian at all. They denounce hell and damnation to all that reject their presences' . This is another charge; but it is as groundless as the former, it is without all shadow of truth. You may as well say the Methodists denounce hell and damnation to all that reject Mahometanism. As groundless, as senselessly, shamelessly false, is the assertion following: To reject their ecstasies and fanatic presences to revelation is cried up as a crime of the blackest dye.' It cannot be that we should count it a crime to reject what we do not pretend to at all. But I pretend to no ecstasies of any kind, nor to any other kind of revelation than you yourself, yea, and every Christian enjoys, unless he is without God in the world.' 7. These grievous wolves pretended to greater mortification and self-denial than the Apostles themselves' . This discovery is spick-and-span new: I never heard of it before. But pray, sir, where did you find it I think not in the canonical Scriptures. I doubt you had it from some apocryphal writer. Thus also do the modern false teachers.' I know not any that do. Indeed, I have read of some such among the Mahometan Dervises and among the Indian Brahmins. But I doubt whether any of these outlandish creatures have been yet imported into Great Britain or Ireland. 8. They pretend to know the mind of Christ better than His Apostles' . Certainly the Methodists do not: this is another sad mistake, not to say slander. However, better than their successors do.' That is another question. If you rank yourself among their successors, as undoubtedly you do, I will not deny that some of these poor, despised people, though not acting in a public character, do know the mind of Christ that is, the meaning of the Scripture better than you do yet. But perhaps, when ten years more are gone over your head, you may know it as well as they.

9. You conclude this sermon, Let us not be led away by those who represent the comfortable religion of Christ as a path covered over with thorns' . This cap does not fit me. I appeal to all that have heard me at Waterford or elsewhere whether I represent religion as an uncomfortable thing. No, sir; both in preaching and writing I represent it as far more comfortable than you do or are able to do. But you represent us as lovers of pleasure more than lovers of God.' If any do this, I doubt they touch a sore spot; I am afraid the shoe pinches. They affirm pleasure in general to be unlawful, grounding it on, "They that are in the flesh cannot please God"' . Wrong, top and bottom. Did we hold the conclusion, we should never infer it from such premises. But we do not hold it: we no more affirm pleasure in general to be unlawful than eating and drinking. This is another invention of your own brain which never entered into our thoughts. It is really curious when you add, This is bringing men "after the principles of the world, and not after Christ."' What, the affirming that pleasure is unlawful Is this after the principles of the world' Was ever text so unhappily applied 10. So much for your first sermon: wherein, though you do not seem to want goodwill, yet you are marvellously barren of invention; having only retailed two or three old, threadbare objections which have been answered twenty times over. You begin the second, I shall now consider some of their many absurd doctrines: the first of which is "the pretending to be divinely inspired"' (Second Sermon, p. 1). An odd doctrine enough. And called in an extraordinary manner to preach the word of God' (pages 2-4). This is all harping upon the same string the grand objection of lay preachers. We have it again and again, ten, twenty times over. I shall answer it once for all. Not by anything new that is utterly needless; but barely by repeating the answer which convinced a serious clergyman many years ago. See letter of May 4, 1748.

To Mary Bishop Date: GALWAY, May 27. 1771. MY DEAR SISTER, Perhaps we may see a new accomplishment of Solomon's words, 'He that reproveth a man shall afterward find more favour than he who flattereth with his tongue. But, be that as it may, I have done my duty; I could no otherwise have delivered my own soul. And no offence at all would have been given thereby had not pride stifled both religion and generosity. See letter of March 8. But the letter is now out of date; it is mentioned no more: there is a more plausible occasion found namely, those eight terrible propositions which conclude the Minutes of our Conference. The Minutes for 1770, which gave occasion to Fletcher to write his Checks to Antinomianism. At the instance of some who were sadly frightened thereby, I have revised them over and over; I have considered them in every point of view; and truly, the more I consider them, the more I like them, the more fully I am convinced, not only that they are true, agreeable both to Scripture and to sound experience, but that they contain truths of the deepest importance, and such as ought to be continually inculcated by those who would be pure from the blood of all men. Joseph Benson is a good man and a good preacher. But he is by no means clear in his judgement. The imagination which he has borrowed from another good man, 'that he is not a believer who has any sin remaining in him,' is not only an error, but a very dangerous one, of which I have seen fatal effects. Herein we divided from the Germans near thirty years ago; and the falseness and absurdity of it is shown in the Second Journal and in my sermon on that subject. The Lord our Righteousness. See Works, v. 234-46. Your experience reminds me of these lines: So many tender joys and woes Have o'er my quivering soul had power! Plain life with heightening passions rose, The boast or burthen of an hour. Gambold, in Poetical Works of J. and C. Wesley, i. 8.

To Thomas Mason Date: CASTLEBAR, May 30, 1771. I hope you speak to Jonathan How with all freedom and tell him whatever you think amiss in him, especially encouraging him to press all believers to go on to perfection, and to expect it now! Peace with all your spirits! I am, dear Tommy, Your affectionate brother.

To Miss March Date: CASTLEBAR, May 31, 1771. The dealings of God with man are infinitely varied, and cannot be confined to any general rule; both in justification and sanctification He often acts in a manner we cannot account for. There cannot be a more proper phrase than that you used, and I well understand your meaning; yet it is sure you are a transgressor still namely, of the perfect, Adamic law. But though it be true all sin is a transgression of this law, yet it is by no means true on the other hand (though we have so often taken it for granted) that all transgressions of this law are sin: no, not at all only all voluntary transgressions of it; none else are sins against the gospel law. Although we have 'faith's abiding impression, realizing things to come'; yet as long as we are in the body we have but an imperfect, shadowy knowledge of the things of eternity. For now we only see them in a glass, a mirror, which gives us no more than a shadow of them; therefore we see them darkly, or in a riddle, as St. Paul speaks. The whole invisible world is as yet a riddle to us; and it seems to be in this sense that some writers speak so much of the night or darkness of faith namely, when opposed to sight; that is, to the view of things which we shall have when the veil of flesh and blood is removed. Those reasonings concerning the measure of holiness (a curious, not useful question) are not inconsistent with pure love, but they tend to damp it; and were you to pursue them far, they would lead you into unbelief.

To Duncan Wright Date: LONDONDERRY, June 11, 1771. the three sermons on the Law. See Works, v. 433-66. Let us be open and downright both in public and private, and it will succeed best. The work of God will never stand still for want of money so long as He has the hearts of all men in His hand. You should all use your best endeavours with regard to the Yearly Subscription. Scotland especially has found the benefit of it. I should not advise our brother Hamilton to give up his business. It is a talent God has entrusted him with. But it would be wise to contract it, that he may have more leisure for business of greater importance. See that you strongly and explicitly exhort the believers to go on to perfection! I am, dear Duncan, Your affectionate friend and brother.

To Mary Bosanquet Date: LONDONDERRY, June 13, 1771. MY DEAR SISTER, I think the strength of the cause rests there on your having an extraordinary call. So I am persuaded has every one of our lay preachers; otherwise I could not countenance his preaching at all. It is plain to me that the whole work of God termed Methodism is an extraordinary dispensation of His providence. Therefore I do not wonder if several things occur therein which do not fall under the ordinary rules of discipline. St. Paul's ordinary rule was, 'I permit not a woman to speak in the congregation.' Yet in extraordinary cases he made a few exceptions; at Corinth in particular. I am, my dear sister, Your affectionate brother.

To Ann Bolton LONDON, Wesley was in Londonderry when he wrote this and the next letter. See Journal, v. 419n. June 15, 1771. MY DEAR SISTER, A letter from you is always welcome; but never more so than now, as this is the time wherein it seems good to our Lord to try you as by fire. Fear nothing; only believe. He is with you in the fire so that the flames shall not kindle upon you. O how will you praise Him by-and-by for His wise and gracious visitation! He is purging away all your dross, that you may be a vessel meet for the Master's use. Happy are they that do His will, and happier still they that suffer it. But, whatever you suffer, cast not away that confidence which hath great recompense of reward. In order to keep it, do not reason, but simply look up to Him that loves you. Tell Him as a little child all your wants. Look up, and your suit is made: He hears the cry of your heart. And tell all that troubles you to Yours affectionately.

To Mrs. Hall Date: CLONMAIN, June 24, 1771. So much the more surprising is it that I find more health at sixty-eight than I did at eight-and-twenty. I have far less pain, less sickness at stomach, and fewer bodily infirmities. So that I have a good hope I shall not live to be useless, but rather My body with my charge lay down, And cease at once to work and live. It signifies very little whether the time we creep about upon the earth be a little longer or shorter. Only let us see to that, Be they many or few, My days are His due, And they all are devoted to Him! It seems my sister Harper Mrs. Harper died this year in her eightieth year. See letter of June 30, 1743. will go out just as a lamp for want of oil. Well, let you and I live to-day. I am, dear Patty, Your ever affectionate friend and Brother.

To Robert Costerdine Date: DUBLIN, July 11, 1771. MY DEAR BROTHER, If you send the accounts of the money, number of people, and other circumstances, it will be sufficient for Brother Linnell to come; for the circuit should not be left vacant. If you judge it best, divide the money in the manner you mention. I believe you will be either in Chester or Liverpool Circuit. Be all alive, and do all you can for a good Master. I am Your affectionate friend and brother.

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

I remember nothing particular in the sealing of that letter. In about ten days I expect to embark for England. Be all in earnest! and always speak without reserve to, my dear Philly, Yours affectionately.

To Miss March Date: DUBLIN, July 13, 1771. As long as we dwell in an house of clay it is liable to affect the mind; sometimes by dulling or darkening the understanding, and sometimes more directly by damping and depressing the soul and sinking it into distress and heaviness. In this state doubt or fear of one kind or another will naturally arise. And the prince of this world, who well knows whereof we are made, will not fail to improve the occasion, in order to disturb, though he cannot pollute, the heart which God hath cleansed from all unrighteousness. I rejoice with you concerning poor Martin Madan. See reference to his mother in Tyerman's Wesley, ii. 284. Persons who are eminently dutiful to their parents hardly ever fail of receiving a reward even in the present world. My call to America is not yet clear. See letters of Dec. 14, 1770, and Aug. 14, 1771 (to Philothea Briggs). I have no business there as long as they can do without me. At present I am a debtor to the people of England and Ireland, and especially to them that believe. You have a delicate part to act with regard to Philly. See previous letter and that of Sept. 13. There are so many great defects in her natural temper that a deal of grace will be required to make her altogether a Christian; neither will grace shine in her as it would in others. You have need carefully to encourage what is of God in her and tenderly to reprove what is of nature. I am afraid for P D , Damaris Perronet. lest she should be less zealous of good works than she was formerly. I doubt she has at present little encouragement thereto.

Persons are in one sense delivered from unbelief when they are enabled to believe always, when they have 'faith's abiding impression, realizing things to come.' For they can then no longer be termed unbelievers. When this is given in a very glorious manner, so that they are filled with faith and are not able to doubt even for a moment, it is natural for them to say 'they are saved from all unbelief.' The soul that is all light (as Lopez, when he said, 'All is midday now') may affirm, 'I am saved from all darkness.' And is not this the will of the Lord concerning you Undoubtedly it is. Fear not then; reason not: only look up. Is He not nigh, even at the door He is nigh that justifieth; He is nigh that sanctifieth; He is nigh that supplies all your wants! Take more out of His fullness, that you may love Him more, praise Him more, and serve Him better. It is desirable to glorify God, like Mr. De Renty or Haliburton, in death as well as in life. I am sorry for poor Miss Hartly. See letters of Jan. 24 and Aug. 14 to Hannah Ball. It is a mysterious providence.

To Hannah Ball Date: BRECKNOCK, August 14, 1771. MY DEAR SISTER, I am glad you remain at Wycombe. That is undoubtedly your place: you have there a large field of action to exercise all the grace and gifts which God has given you. See that you be zealous for God. Redeem the time, and in due time you shall reap if you faint not. The great point is to retain what we have received. You have need by every possible means to watch over your sister Miss Ann Ball, who continued the Sunday School after Hannah's death. and your mother, lest they lose what God has wrought. Hardly three in five of those that are either justified or sanctified keep the gift of God a year to an end. So much the more exhort them to watch and pray that they enter not into temptation. I love you the better because you love dear Miss Hartly. See letter of Aug. 3 to Miss March. Peace be with your spirits! I am Your affectionate brother.

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

To Mrs. Savage Date: BRISTOL, August 31, 1771. MY DEAR SISTER, Right precious in the sight of the Lord is the death of His saints! And I believe many of the blessings which we receive are in answer to their dying prayers. It is well if the great change be wrought in a soul even a little before it leaves the body. But how much more desirable it is that it should be wrought long before, that we may long glorify Him with our body and with our spirit! O exhort all whom you have access to not to delay the time of embracing all the great and precious promises! Frankly tell all those that are simple of heart what He has done for your soul; and then urge, May not every sinner find The grace which found out me If Mr. Fletcher has time to call upon you, he will surely bring a blessing with him. He is a man full of faith. Be free with Sister Brisco, Her husband, Thomas Brisco, had been in Devonshire, but was this Conference appointed to Wiltshire North. who brings this. My dear sister, adieu!

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

To Christopher Hopper Date: BRISTOL, September 22, 1771. MY DEAR BROTHER, You and I differ a little in our judgement. I take Yarm Circuit to be a very comfortable one. But I see an evil growing among us: preachers claim to be two years together in the same round, because it has been suffered sometimes; but if it be so, I must suffer it no more. Every preacher shall change every year; unless they will leave it to my judgement to make an exception now and then when I may see sufficient cause. However, for the present, if Thomas Hanson is willing, you may change circuits with him. To a request which I did not approve of silence was the mildest answer. Nevertheless I had rather you had been at Leeds. I believe you would have done more good. But others had spoke first. Pray let them not be beforehand with you, if we live to another year. I am, with love to Sister Hopper, Your affectionate friend and brother.

To Robert Costerdine Date: LONDON, October 25, 1771. MY DEAR BROTHER, Do what you can, and you do enough. No debt is properly included but that which was contracted three years ago. However, in such cases as that of Birmingham we may make an exception. Costerdine was Assistant in Staffordshire. Birmingham received 12 at the Conference of 1772. You are in the right to stop all who would tell you any stories of past things. Tell them, 'Now is the day of salvation,' and strongly exhort them to embrace it. Recommend the books wherever you go. Meet the children, and visit from house to house. I am, dear Robert, Your affectionate friend and brother.

'How can I distinguish pride from temptation to pride' 'It is extremely difficult to distinguish these, and still more so to lay down rules for doing it. Our eyes cannot penetrate the ground of our hearts. Pride and vanity are natural to us; and for this reason nothing is more constantly at hand, nothing less observed, than their effects. The grand rule is to sound sincerely the ground of our hearts when we are not in the hurry of temptation. For if, on inquiry, we find that it loves obscurity and silence; that it dreads applause and distinction; that it esteems the virtue of others and excuses their faults with mildness; that it easily pardons injuries; that it fears contempt less and less; that it sees a falsehood and baseness in pride and a true nobleness and greatness in humility; that it knows and reveres the inestimable riches of the cross and the humiliations of Jesus Christ; that it fears the lustre of those virtues which are admired by men and loves those that are more secret; that it draws comfort even from its own defects through the abasement which they occasion; and that it prefers any degree of compunction before all the light in the world; then you may trust that all the motions you feel tending to pride or vanity, whether they are sudden or are thrust against you for some time, are not sin, but temptation. And then it may be the best to turn from and despise them, instead of giving them weight, by fixing your attention upon them.' I want a particular account both of your inward and outward health. Tell me how you are and what you are doing; withhold nothing from Your affectionate friend and brother. Write soon, or come: write and come.

To Mary Stokes Date: LYNN, November 9, 1771. MY DEAR SISTER, How glad should I be could I be of any service to one I so tenderly regard! you have an heart susceptible of friendship; and shall it not be a blessing to you, a means of increasing every holy temper, and perhaps of guarding you against some of the dangerous temptations which are incident to youth Shall I give you a few advices (1) Keep that safe which God has given; never let slip any blessing you have received. Regard none who tell you, 'You must lose it.' No; you may have more or less of joy this depends upon a thousand circumstances; but you never need lose one degree of love. (2) You never will if you are a careful steward of the manifold gifts of God. To him that hath that is, uses what he hath it shall be given still, and that more abundantly. Therefore (3) Use your every grace. Stir up the gift of God that is in you. Be zealous, be active, according to your strength. Speak for God wherever you are. But meantime (4) Be humble! Let all that mind be in you which was in Christ Jesus. Pray for the whole spirit of humility, that you may still feel you are nothing, and may feel those words, All might, all majesty, all praise, All glory be to Christ my Lord! I am accustomed to remember a few of my friends about ten o'clock in the morning: I must take you in among them, on condition you will likewise remember me at that time. I never shall think your letters too long. My dear Molly, Your affectionately.

To Samuel Bardsley Date: LONDON, November 24, 1771. Your affectionate brother.

To Hannah Ball Date: LONDON, December 9, 1771. MY DEAR SISTER, It always gives me pleasure to hear that you are not removed from the hope of the gospel. It is no wonder if, as your desires increase after the whole image of God, so your temptations, particularly from that enemy of all righteousness, should increase also. I trust Mr. Wells will be made a blessing to you and to many, especially if he visits from house to house; not only those with whom he eats or drinks, but all the Society from one end of the town to the other. Forward him by all means in this labour of love, though many difficulties will attend it. But what are crosses and difficulties to those who experience the living power of faith divine You can do all things through Christ strengthening you, however grievous to flesh and blood. Now let the return of health be a blessing to you. Spend and be spent for a good Master. I am, my dear sister, Your affectionate brother.

But if you had made that promise ten times, still I ask, Would it not be 'more honoured in the breach than in the observance' For what was it you promised To wait for dead men's shoes Was not this a foolish promise To bury your talent in the earth Was not this a sinful promise To incur the woe of not preaching the gospel Is not this both foolish and sinful 'But you do not intend to stand in the vineyard all the day idle. You will but wait a while longer.' Well, how long will you be as a dumb dog twenty years or ten or one and a half If you have a lease of your life, well. But what if you are called in one year to give an account of your stewardship O live to-day! Do all the good you can while it is called to-day! Now stir up the gift of God which is in you! Now save as many souls as you can; and do all you can to ease the labour and prolong the life of Your affectionate friend and brother.

To Philothea Briggs Date: LONDON, January 5, 1772. MY DEAR PHILLY, It is not always a defect to mind one thing at a time. And an aptness so to do, to employ the whole vigour of the mind on the thing in hand, may answer excellent purposes. Only you have need to be exceeding wary, lest the thing you pursue be wrong. First, be well assured not only that it is good but that it is the best thing for you at that time; and then, whatsoever your hand findeth to do, do it with your might. But you have all things in one, the whole of religion contracted to a point, in that word, 'Walk in love, as Christ also loved us and gave Himself for us.' All is contained in humble, gentle, patient love. Is not this, so to speak, a divine contrivance to assist the narrowness of our minds, the scantiness of our understanding Every right temper, and then all right words and actions, naturally branch out of love. In effect, therefore, you want nothing but this to be filled with the faith that worketh by love. You take no liberties that are not agreeable to, my dear Philly, Yours affectionately.

To the Society Pro Fide et Christianismo Date: LONDON, January 31, 1772. GENTLEMEN, I cannot but praise God for putting it into your hearts boldly to lift up a standard against the iniquity which has overspread the world, even the Christian world, as a flood. This is, indeed, one of the noblest and most important designs which can enter into the soul of man. Meantime permit me to remind you that the difficulties attending it will be in proportion to the importance of it. For the prince of this world will fight with all his power that his kingdom may not be delivered up. But is not He that is with you greater than he that is in the world The Lord of Hosts is with you; the God of Jacob is your refuge. I return you my sincerest thanks for doing me the honour of admitting me into your number, and shall greatly rejoice if it should ever be in my power any way to forward your excellent design. See letters of Jan. 30, 1770, and Dec. 23, 1775. Wishing you all success therein, I remain, gentlemen, Your unworthy brother and willing servant.

To Mary Stokes Date: LONDON, February 11, 1772. MY DEAR SISTER, I am glad you have had an opportunity of spending a little time with that lovely company. The day I leave Bristol (Monday, March 9) I hope to be at Stroud myself. See Journal, v. 448. You are not sent thither for nothing, but in order to do as well as to receive good: and that not to one family only, or to those four of your acquaintance; nay, but you have a message from God (you and Ally Eden Miss Ally Eden, the daughter of Henry Eden, of Broadmarston. She wrote Wesley about Christian perfection on Aug. 27. John Pawson calls it 'one of the most amiable families I had ever known.' See Journal, v. 251; Wesley's Veterans, iv. 42; and letter of Dec. 12, 1773. too) to all the women in the Society. Set aside all evil shame, all modesty, falsely so called. Go from house to house; deal faithfully with them all; warn every one; exhort every one. God will everywhere give you a word to speak, and His blessing therewith. Be you herein a follower of Nancy Bolton, as she is of Christ. In doing and bearing the will of our Lord, We still are preparing to meet our reward. I have great hope for Sally James. See letters of March 17, 1771, and May 1, 1772, to Miss Stokes. In the company which commonly surrounds her, it is best to use reserve. And this is apt to form an habit, which it is not easy to conquer, even with those she loves well; but I trust she will conquer this and every enemy. Perhaps we shall soon rejoice with her. It is good that you may be emptied, that you may be filled. But how is this that you have never given me an hour's pain since I was first acquainted with you Do you intend to be always going forward, without standing still, or going backward at all The good Lord enable you so to do, and all those that are with you! So fulfil the joy of Yours affectionately.