proposed in a former letter 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.

I rejoice that your lordship so heartily concurs in doing what is in your power to promote a general observance of it. Certainly this is not possible to be effected by merely human means; but, it seems, your lordship has taken one good step toward it, by communicating it to several. I am persuaded, at the same time, your lordship's wish is, that it might take place every where. The same step I purpose to take, by sending to each of those gentlemen the substance of what I wrote to your lordship, and desiring them to tell me freely whatever objections they have against such a union. As many of those as are grounded on reason, I doubt not, will be easily answered. Those only which spring from some wrong temper must remain till that temper is subdued. For instance: First, "We cannot unite," says one, “because we cannot trust one another." I answer to your reason or understanding, No matter whether we can or no. Thus far we must unite, trust or not; otherwise we sin against God. Secondly, I can trust you; why cannot you trust me? I can have no private end herein. I have neither personal hopes nor fears from you. I want nothing which you can give me; and I am not afraid of your doing me any hurt; though you may hurt yourself and the cause of God. But I cannot answer your envy, jealousy, pride, or credulity. As long as those remain, objections, however cut off, will spring up again like Hydra's heads.

If your lordship has heard any objections, I should be glad to know them. May I be permitted to ask, Have not the objections you have heard made some impression upon your lordship? Have they not occasioned (if I may speak freely) your lordship's standing aloof from me? Have they not set your lordship farther and farther off, ever since I waited upon you at ? Why do I ask? Indeed, not upon my own account. Quid mea? Ego in portu navigo. [What is it to me? I am safe.] I can truly say, I neither fear nor desire any thing 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 toward 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.

CXCII.-To the Reverend Mr. H.

MARCH 27, 1764.

DEAR SIR,-Your book on the Millennium and the Mystic Writers was lately put into my hands. I cannot but thank you for your strong and seasonable confirmation of that comfortable doctrine; of which I cannot entertain the least doubt as long as I believe the Bible. I thank you, likewise, for your remarks on that bad performance of the bishop of G—, which undoubtedly tears up by the roots all real, internal religion. Yet, at the same time, I cannot but bewail your vehement attachment to the Mystic writers; with whom I conversed much for several years, and whom I then admired perhaps more than you do now. But I found, at length, an absolute necessity of giving up either them or the Bible. So, after some time, I fixed my choice, to which I hope to adhere to my life's end. It is only the extreme attachment to these which can account for the following words: "Mr. W. does, in several parts of his Journals, lay down some marks of the new birth, not only doubtful, but exceptionable; as, particularly, where persons appeared agitated or convulsed under the ministry; which might be owing to other causes, rather than any regenerating work of God's Spirit.” (page 385.)

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. W. 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!

Is it wise thus to put a sword in the hands of our common enemy? Are we not both fighting the battle of our Lord, against the world, as well as the flesh and the devil? And shall I furnish them with weapons against you, or you against me? Fine diversion for the children of the devil! And how much more would they be diverted, if I would furnish

my quota of the entertainment, by falling upon you in return! But I bewail the change in your spirit: you have not gained more lowliness or meekness since I knew you. O beware! You did not use to despise any one. This you have gained from the authors you admire. They do not express anger toward their opponents, but contempt in the highest degree. And this, I am afraid, is far more antichristian, more diabolical than the other. The God of love deliver you and me from this spirit, and fill us with the mind that was in Christ. So prays,

Dear sir,

Your still affectionate brother.

CXCIII. To the Reverend Mr. Plenderlieth.

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. E. 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-andtwenty years ago; 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 any thing 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. E. should affirm this again. I need give no other answer than I gave before, in the seventh page of the little tract 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. E. 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 days 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 this request: a few were satisfied; the rest continued just as they were before.

As long as Mr. E. 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. E. 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.

CXCIV.-To Mr. S., at Armagh.

APRIL 24, 1769.

DEAR BROTHER,-I shall now tell you the things which have been more or less upon my mind ever since I have been in the north of Ireland. If you forget them, you will be a sufferer, and so will the people; if you observe them, it will be good for both.

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 T. R. 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 incul

cate 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 degreee, 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."

(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.

I might have inserted under the second article, what I particularly desire wherever you have preaching, viz. that there may be a little house. Let this be got without delay. Wherever it is not, let none expect to see me. I am

Your affectionate brother.

CXCV.-To

1770.

DEAR SIR,-I bless God that you are not disgusted at the great plainness with which I wrote. Indeed I know not but it might be termed roughness, which was owing partly to the pressure of mind I then felt, and partly to my being straitened for time; otherwise I might have found softer expressions. I am thankful likewise for your