see them weep under sermons; we hear them pray and sing with the tongues of men and angels; they even profess the faith that removes mountains; and yet, by and by, we discover they stumble at every mole hill; every trifling temptation throws them into peevishness, fretfulness, impatience, ill humour, discontent, anger, and sometimes into loud passion.

"Relative duties are by many grossly neglected: husbands slight their wives, or wives neglect and plague their husbands: children are spoiled, parents disregarded, and masters disobeyed: yea, so many are the complaints against servants professing godliness, on account of their unfaithfulness, indolence, pert answering again, forgetfulness of their menial condition, or insolent expectations, that some serious persons prefer those who have no knowledge of the truth, to those who make a high profession of it.

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"Knowledge is certainly increased; many run to and fro' after it, but it is seldom experimental; the power of God is frequently talked of, but rarely felt, and too often cried down under the despicable name of frames and feelings. Numbers seek, by hearing a variety of Gospel ministers, reading all the religious books that are published, learning the best tunes to our hymns, disputing on controverted points of doctrine, telling or hearing Church news, and listening to, or retailing, spiritual scandal. But, alas! few strive in pangs of heart-felt convictions; fewdeny themselves and take up their cross daily;' few 'take the kingdom of heaven by the holy violence' of wrestling faith, and agonizing prayer; few see, and fewer live in the kingdom of God, which is righteousness, peace, and joy in the Holy Ghost.' In a word, many say, 'Lo! Christ is here; and lo! he is there;' but few can consistently witness that the kingdom of heaven is within them.' "Many assert that the clothing of the king's daughter is of wrought gold;' but few, very few experience that she is all glorious within ;' and it is well if many are not bold enough to maintain that she is all full of corruptions. With more truth than ever we may say,

Ye different sects, who all declare,
Lo! here is Christ, or Christ is there;
Your stronger proofs divinely give,
And show us where the Christians live:
Your claim, alas! ye cannot prove,
Ye want the genuine mark of love.

"The consequences of this high, and yet lifeless profession, are as evident as they are deplorable. Selfish views, sinister designs, inveterate prejudice, pitiful bigotry, party spirit, self-sufficiency, contempt of others, envy, jealousy, making men offenders for a word,-possibly a Scriptural word too, taking advantage of each other's infirmities, magnifying innocent mistakes, putting the worst construction upon each other's words and actions, false accusations, backbiting, malice, revenge, persecutions, and a hundred such evils, prevail among religious people, to the great astonishment of the children of the world, and the unspeakable grief of the true Israelites that yet remain among us.

"But this is not all. Some of our hearers do not even keep to the great outlines of heathen morality: not satisfied practically to reject Christ's declaration, that it is more blessed to give than to receive,'

they proceed to that pitch of covetousness and daring injustice, as not to pay their just debts; yea, and to cheat, and to extort, whenever they have a fair opportunity. How few of our societies are there where this, or some other evil, has not broken out, and given such shakes to the ark of the Gospel, that had not the Lord wonderfully interposed, it must long ago have been overset! And you know how to this day the name and truth of God are openly blasphemed among the baptized heathens, through the Antinomian lives of many, who say they are Jews when they are not, but by their works declare they are of the synagogue of Satan.' At your peril, therefore, my brethren, countenance them not: I know you would not do it designedly, but you may do it unawares; therefore take heed,'-more than ever take heed to your doctrine.' Let it be Scripturally evangelical: give not the children's bread unto dogs: comfort not people that do not mourn. When you should give emetics do not administer cordials, and by that means strengthen the hands of the slothful and unprofitable servant. I repeat it once more, warp not to Antinomianism, and in order to this, take heed, O! take heed to your doctrine.”

Surely, sir, there is no harm in this word of exhortation; it is Scriptural, and Mr. Wesley's pen cannot make it heretical. Take we then heed to the design of the directions which follow :—

It is evident, that, in order to keep his fellow labourers clear from Antinomianism, he directs them, FIRST, Not to lean too much toward Calvinism; and, SECONDLY, Not to talk of a justified and sanctified state so unguardedly as some, even Arminians do; which tends to mislead men, and relax their watchful attention to their internal and external works, that is, to the whole of their inward tempers and outward behaviour. See, No. 8.

He produces three particulars, wherein he thinks that both he and his assistants in the Lord's vineyard have leaned too much toward Calvinism, each of which has a natural and strong tendency to countenance the Antinomian delusion. The FIRST:-Being afraid or ashamed to maintain that every man is faithfully to employ his every talent; though our Lord himself goes so far in maintaining this dọctrine, as to declare that if a man be not FAITHFUL in the unrighteous mammon, God will not give him the true riches.' The SECOND :— Being afraid to use the expression, working for life; although our Lord, who must be allowed perfectly to understand his own Gospel, uses it himself. And the THIRD-Granting, without proper distinction, that a man is to do nothing in order to justification, “than which," says he, "nothing can be more false;" as common sense dictates, that a rebel must lay down his arms before he can receive a pardon from his prince. This being premised, Mr. Wesley invites his fellow labourers to review the whole affair; and while he does it, he saps the foundations of the Babels built by those who call Christ" Lord! Lord!" without departing from iniquity. Who among Christians, says he, is now accepted of God? Not he, that, like Hymeneus, formerly believed, and "concerning faith hath now made shipwreck :" nor he, that, like Simon Magus, actually believes with a speculative, Antinomian faith ; but "he that now believes in Christ with a loving and obedient heart," or, as our Lord and St. Paul express it, he whose "faith works by

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love, and whose love keeps God's commandments.”

This must at once overthrow the pretensions of those whose feigned faith, instead of producing a change in their hearts, only adds positiveness to their self-conceit, bitterness to their bad tempers, and perhaps licentiousness to their worldly lives.

Still carrying on his point, he observes next, to the shame of loose Christians, that none are accepted of God even among the heathens, but those that fear him and work righteousness. Nor is this observation improper, (you, sir, being judge,) for you tell us in your fifth sermon, page 84,* that "Cornelius was a man of singular probity, humanity, and morality; and that a view of his character may perhaps convince some, who consider themselves as Christians, how far short they are even of his imperfect righteousness."

This leads him, No. 4, to touch upon an important objection, that will naturally occur to the mind of a Protestant; and he answers it by standing for the necessity of works, as firmly as he does against their merit in point of salvation; thus cutting down, with one truly evangelical stroke, the arrogancy of self-righteous Papists, and the delusion of licentious Protestants. And lest Antinomians should, from the Protestant doctrine "that good works have absolutely no merit in point of salvation," take occasion to slight them that live in sin, he very properly observes, No. 6, that believers shall be rewarded in heaven, and are even often rewarded on earth, because of their works, and according to their works, which, he apprehends, does not so widely differ from secundum merita operum, as Protestants in the heat of their contentions with the Papists have been apt to conclude. No. 7, he starts another objection, which Antinomians will naturally make to St. Peter's declaration, that God accepts those "who fear him and work righteousness."

And now, Hon. sir, reserving for another place the consideration of his answer, let me appeal to your candour. From the general tenor of these propositions, is it not evident that Mr. Wesley, (who is now among Gospel ministers, what St. James formerly was among the disciples, and Mr. Baxter among the Puritan divines, that is, the person peculiarly commissioned by the Bishop of souls to defend the Gospel against the encroachments of Antinomians,) aims at stemming the torrent of their delusions, and not at all at "injuring the fundamental principles of Christianity," or bringing "a dreadful heresy into the Church."

You may reply, that you do not so much consider what he aims at doing, as what he has actually done. Nay, sir, the intention is what a candid judge (much more a loving brother) should particularly consider. If aiming to kill a wild beast that attacks my friend, I unfortunately stab him, it is a "melancholy accident;" but he wrongs me much, who represents it as a "dreadful barbarity." In like manner, if Mr. Wesley has unhappily wounded the truth, in attempting to give the wolf in sheep's clothing a killing stroke, his mistake should rather be called "well-meant legality" than dreadful heresy.

You possibly reply, "Let any one look at these Minutes, and say, whether all the unawakened clergy in the land would not approve and *London, printed for J. Johnson, 1762.

receive them." And what if they did? Would the propositions be the worse barely for this? Is nothing Gospel but what directly shocks common sense? And is the apostles' creed dreadfully heretical, because all the carnal clergy of the Church of England, yea, and of the Church of Rome, receive it? At this strange rate we must give up the Bible itself, for all the Socinians receive it. Ashamed of taking farther notice of an argument by which every Papist might attack the reasonable simplicity of our communion service, and defend the gross absurdity of transubstantiation, I come to an objection of greater weight:

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"Mr. Wesley contradicts himself. He has hitherto preached salvation by faith, and now he talks of salvation by works, as a condition : he has a thousand times offered a free pardon to the worst of sinners, and now he has the assurance to declare that a man is to do something in order to justification." Where will you "find such inconsistencies?" Where! In the Old and New Testament, and especially in the epistles of the great preacher of free justification, and salvation by faith. There you will see many such seeming inconsistencies as these Eternal life is the gift of God through our Lord Jesus Christ. " Charge the rich to lay up in store for themselves a good foundation, that they may lay hold on eternal life: we are temperate, to obtain an incorruptible crown." By grace ye are saved through faith. In so doing thou shalt save thyself. Work out your own salvation." We are not sufficient of ourselves to think any thing as of ourselves. "The Gentiles do by nature the things contained in the law." God justifieth the ungodly and him that worketh not, "He shall render to every man according to his works, even eternal life to them who by patient continuance in well doing, seek for glory." God forbid that I should glory in any thing, save in the cross of Christ. "As the truth of God is in me, no man shall stop me of this glorying," that I have kept myself from being burdensome. I am the chief of sinners. "I have lived in all good conscience before God until this day." We rejoice in Christ Jesus, and have no confidence in the flesh."Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity we have had our conversation in the world." Not by works of righteousness that we have done, but according to his mercy he saved us not of works, lest any man should boast; for if it be of works, then it is no more grace, otherwise work is no more work. ." I keep under my body, lest I myself should be a cast-away: be not deceived; whatsoever a man soweth that shall he also reap: he that soweth little shall reap little; he that soweth to the Spirit, shall of the Spirit reap life everlasting." I am persuaded that neither death, nor life, neither things present nor things to come, &c, shall be able to · separate us from the love of God which is in Christ Jesus. Those that fall away crucify to themselves the Son of God afresh, and put him to an open shame for the earth which beareth thorns and briers is rejected, and is nigh unto cursing, whose end is to be burned. Some of the branches were broken off by unbelief, thou standèst by faith; be not high minded, but fear; continue in God's goodness, otherwise thou also shalt be cut off.”

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Now, sir, permit me to beg you would lay your hand upon your

heart, and say, whether malicious infidels have not a fairer show of reason to raise wicked men against St. Paul, than you have to raise good men against Mr. Wesley? And whether a grain of the candour with which you would reconcile the seeming contradictions of the great apostle would not be more than sufficient to reconcile the seeming inconsistencies of the great minister whom you have so warmly attacked?

Some persons indeed complain aloud that "Mr. Wesley, in his new scheme of salvation by works as a condition, fairly renounces Christ's blood and righteousness." I grant that the words blood and righteousness" are not found in the Minutes, but " acceptance by believing in Christ" is found there; and he must be a caviller indeed, who asserts that he means a Christ without blood, or a Christ without righteousness. Beside, when he cuts off the merit of works from having any share in our salvation, far from forgetting the meritorious life and death of the Redeemer, he effectually guards them, and the Protestant ark, sprinkled with the atoning blood, from the rash touches of all merit mongers. Add to this, that Mr. Wesley has sufficiently declared his faith in the atonement, in thousands of sermons and hymns, some of which are continually sung both by him and the real Protestants, so that "out of their own mouth" their groundless charge may be refuted.

Again, the doctrine of the atonement had been fully discussed in former conferences and Minutes, and Mr. Wesley is too methodical to bring the same thing over and over again; nor is it reasonable to expect it should be peculiarly insisted upon in a charge against Antinomians, who rather abuse than deny it. Once more: Mr. Wesley's extract of the Minutes is a memorandum of what was said in the latter part of a conference, or conversation; and no unprejudiced person will maintain, that those who do not expressly mention the atonement in every conversation do actually renounce it.

To conclude: if the author of the Minutes had advanced the following propositions which you have dropped in your second sermon, you might have had some reason to suspect his not doing the atonement justice, (page 36.) "Christ only did that to the human nature which Adam (had he stood upright) would have done." What! sir, would Adam have died for his posterity, or did not Christ die for them? You add, "See the true reason of his death; that he might subdue the earthly life in every sense." And page 45, "He certainly died for no other end but that we might receive the Spirit of holiness." Mr. Wesley is of a very different sentiment, sir; for, poor heretic! he believes with the Papists that "Christ died to make an atonement for us ;" and with St. John, that "he is the propitiation for our sins, and for the sins of the whole world." Nevertheless, he will not cry out, Dreadful heresy ! though he will probably think, that you were once a little too deeply in

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* Most of these seeming inconsistencies of St. Paul, and those which are `charged upon Mr. Wesley, will be reconciled with the greatest ease by consider. ing the two axioms mentioned in my first letter. In the former part of the imaginary contradictions those servants of God make use of the first Gospel axiom; in the latter part they employ the second, and thus declare the whole counsel of God.

†The name that Bishop Latimer gives to the Papists.