Chapter I: Part 1

The Works of the Rev. John Wesley, M.A.

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THE
WORKS

OF THE

Rev. JOHN WESLEY, M.A.
Late Fellow of _Lincoln-College_, OXFORD.

VOLUME XVI.

BRISTOL:
Printed by WILLIAM PINE, in _Wine-Street_.
MDCCLXXII.

THE
CONTENTS
Of the SIXTEENTH VOLUME.

⭘ _Advice to the people called_ Methodists

⭘ _The principles of a_ Methodist

⭘ _An answer to the Rev. Mr._ Church_’s remarks on the Rev. Mr._
John Wesley_’s last journal, in a letter to that gentleman_

⭘ _The principles of a_ Methodist _farther explained: occasioned
by the Rev. Mr._ Church_’s second letter to Mr._ Wesley: _in
a second letter to that gentleman_

⭘ _A letter to the Right Rev. the_ Lord Bishop of London:
_occasioned by his lordship’s late charge to the clergy_

⭘ _A letter to a_ Clergyman

⭘ _A letter to the author of the enthusiasm of the_ Methodists
_and_ Papists _compared_

⭘ _A second letter to the author of the enthusiasm of the_
Methodists _and_ Papists _compared_

Illustration: (‡ decoration)

ADVICE
To the PEOPLE called
METHODISTS.

_Disce, docendus adhuc quæ censet amiculus._――HORACE.

IT may be needful to specify whom I mean by this ambiguous term; since it would be lost labour to speak to _Methodists_, so called, without first describing those to whom I speak.

By _Methodists_ I mean, a people who profess to pursue (in whatsoever measure they have attained) holiness of heart and life, inward and outward conformity in all things to the revealed will of God; who place religion in an uniform resemblance of the great object of it; in a steady imitation of him they worship, in all his imitable perfections; more particularly, in justice, mercy, and truth, or universal love filling the heart, and governing the life.

You, to whom I now speak, believe this love of human kind cannot spring but from the love of God. You think there can be no instance of one, whose tender affection embraces every child of man, (though not endeared to him either by ties of blood, or by any natural or civil relation) unless that affection flow from a grateful, filial love, to the common Father of all: to God, considered not only as his Father, but as the Father of the spirits of all flesh; yea, as the general parent and friend of all the families, both of heaven and earth.

This filial love you suppose to flow only from faith, which you describe as a supernatural evidence (or conviction) of things not seen: so that to him who has this principle,

The things unknown to feeble sense,
Unseen by reason’s glimm’ring ray,
With strong commanding evidence,
Their heav’nly origin display.

Faith lends its realizing light,
The clouds disperse, the shadows fly:
Th’ Invisible appears in sight,
And God is seen by mortal’s eye.

You suppose this faith to imply an evidence that God is merciful to me a sinner; that he is reconciled to me by the death of his Son, and now accepts me, for his sake. You accordingly describe the faith of a real Christian, as, “A sure _trust_ and confidence (over and above his _assent_ to the sacred writings) which he hath in God, that his sins are forgiven; and that he is, through the merits of Christ, reconciled to the favour of God.”

You believe farther, that both this faith and love are wrought in us by the Spirit of God; nay, that there cannot be in any man, one good temper or desire, or so much as one good thought, unless it be produced by the almighty power of God, by the inspiration or influence of the Holy Ghost.

If you walk by this rule, continually endeavouring to know, and love, and resemble, and obey the great God and Father of our Lord Jesus Christ, as the God of love, of pardoning mercy: if from this principle of loving, obedient faith, you carefully abstain from all evil, and labour, as you have opportunity, to do good to all men, friends or enemies: if, lastly, you unite together, to encourage and help each other, in thus working out your salvation, and for that end watch over one another in love, you are they whom I mean by _Methodists_.

The first general advice which one who loves your souls, would earnestly recommend to every one of you, is, _Consider with deep and frequent attention, the peculiar circumstances wherein you stand_.

One of these is, That you are a _new_ people, your _name_ is new, (at least, as used in a religious sense) not heard of, till a few years ago, either in our own, or any other nation. Your _principles_ are new, in this respect, that there is no other set of people among us (and, possibly, not in the Christian world) who hold them all, in the same degree and connection; who so strenuously and continually insist on the absolute necessity of universal holiness both in heart and life; of a peaceful, joyous love of God; of a supernatural evidence of things not seen; of an inward witness that we are the children of God; and of the inspiration of the Holy Ghost, in order to any good thought, or word, or work. And perhaps there is no other set of people, (at least not visibly united together) who lay _so much_ and yet _no more_ stress than you do, on rectitude of _opinions_, on outward _modes of worship_, and the use of those _ordinances_ which you acknowledge to be of God. _So much_ stress you lay even on right _opinions_, as to profess, that you earnestly desire to have a right judgment in all things, and are glad to use every means which you know or believe may be conducive thereto; and yet _not so much_ as to condemn any man upon earth, merely for thinking otherwise than you do; much less to imagine, that God condemns him for this, if he be upright and sincere of heart. On those outward _modes of worship_, wherein you have been bred up, you lay _so much_ stress as highly to approve them; but not so much as to lessen your love to those who conscientiously dissent from you herein. You likewise lay _so much_ stress on the use of those _ordinances_, which you believe to be of God, as to confess there is no salvation for _you_, if you wilfully neglect them. And yet you do not judge them that are otherwise minded; you determine nothing concerning those, who, not believing those ordinances to be of God, do, out of principle, abstain from them.

Your _strictness_ of life, taking the whole of it together, may likewise be accounted new. I mean, your making it a rule, to abstain from fashionable _diversions_, from _reading_ plays, romances, or books of humour, from _singing_ innocent songs, or _talking_ in a merry, gay, diverting manner; your _plainness_ of dress; your _manner of dealing_ in trade; your exactness in observing the _Lord’s day_; your scrupulosity as to things that have _not paid custom_; your total abstinence from _spirituous liquors_, (unless in cases of necessity,) your rule, “not to mention the fault of an absent person, in particular, of _ministers_, or of _those in authority_” may justly be termed new. Seeing, although some are scrupulous in some of these things, and others are strict with regard to other particulars; yet we do not find any other body of the people, who insist on all these rules together. With respect therefore both to your _name_, _principles_, and _practice_, you may be considered as a _new_ people.

Another peculiar circumstance of your present situation, is, that you are _newly united_ together; that you are just gathered, or (as it seems) gathering rather, out of all other societies or congregations; nay, and that you have been hitherto, and do still subsist without _power_, (for you are a low, insignificant people) without _riches_, (for you are poor almost to a man, having no more than the plain necessaries of life) and without either any extraordinary gifts of _nature_, or the advantages of _education_: most even of your teachers being quite unlearned, and (in other things) ignorant men.

There is yet another circumstance, which is quite peculiar to yourselves: whereas every other _religious set_ of people, as soon as they were joined to each other, _separated themselves_ from their former societies or congregations: you, on the contrary, do not; nay, you _absolutely disavow_ all desire of separating from them. You openly and continually declare you have not, nor ever had such a design. And whereas the congregations to which those separatists belonged, have generally spared no pains to prevent that separation; those to which you belong, spare no pains (not to prevent, but) to occasion this _separation_, to drive you from them, to force you on that division, to which you declare you have the strongest aversion.

♦Considering these peculiar circumstances wherein you stand, you will see the propriety of a _second_ advice I would recommend to you, _Do not imagine you can avoid giving offence_: your very _name_ renders this impossible. Perhaps not one in a hundred of those who use the term _Methodist_, have any ideas of what it means. To ninety-nine of them it is still Heathen _Greek_. Only they think it means something very bad, either a papist, an heretic, an underminer of the church, or some unheard of monster; and in all probability, the farther it goes, it must gather up more and more evil. It is vain therefore for any that is called a _Methodist_, ever to think of not giving offence.

♦ “Consider” replaced with “Considering” per Errata

And as much offence as you give by your _name_, you will give still more by your _principles_. You will give offence to the _bigots for_ opinions, modes of worship and ordinances, by laying _no more_ stress upon them: to the _bigots against_ them, by laying _so much_: to _men of form_, by insisting so frequently and strongly on the inward _power_ of religion: to _moral men_, (so called) by declaring the absolute necessity of _faith_, in order to acceptance with God: to men of _reason_ you will give offence, by talking of inspiration and receiving the Holy Ghost: to drunkards, sabbath-breakers, common swearers, and other _open sinners_, by refraining from their company, as well as by that disapprobation of their behaviour, which you will often be obliged to express. And indeed your life must give them continual offence; your sobriety is grievously offensive to a drunkard; your serious conversation is equally intolerable to a gay impertinent; and in general, that “you are grown so precise and _singular_, so monstrously _strict_, beyond all sense and reason, that you _scruple_ so many harmless things, and fancy you are _obliged_ to do so many others which you need not,” cannot but be an offence to abundance of people, your friends and relations in particular. Either therefore you must consent to give up your _principles_, or your fond hope of pleasing men.

What makes even your _principles_ more offensive is, this _uniting_ of yourselves _together_: because this union renders you more _conspicuous_, placing you more in the eye of men; more _suspicious_, I mean, liable to be suspected of carrying on some sinister design, (especially by those who do not, or _will_ not, know your inviolable attachment to his present Majesty;) more _dreadful_, to those of a fearful temper, who imagine you have any such design; and more _odious_ to men of zeal, if their zeal be any other than fervent love to God and man.

This offence will sink the deeper, because you are gathered out of so many other congregations: for the warm men in each will not easily be convinced, that you do not _despise_ either them or their teachers; nay, will probably imagine, that you utterly _condemn_ them, as though they could not be saved. And this occasion of offence is now at the height, because you are just gathered, or gathering rather, so that they know not where it will end: but the fear of losing (so they account it) more of their members, gives an edge to their zeal, and keeps all their anger and resentment in its strength.

Add to this, that you _do not leave_ them quiet, you still rank yourselves among their members, which, to those who know not that you do it for conscience sake, is also a provoking circumstance. “If you would but get out of their sight!” But you are a continual thorn in their side, as long as you remain with them.

And (which cannot but anger them the more) you have neither _power_, nor _riches_, nor _learning_; yet, with all their power, and money, and wisdom, they can gain no ground against you.

You cannot but expect, that the offence continually arising from such a variety of provocations, will gradually ripen into hatred, malice, and all other unkind tempers. And as they who are thus affected will not fail to represent you to others in the same light as you appear to them, sometimes as madmen and fools, sometimes as wicked men, fellows not fit to live upon the earth; the consequence, humanly speaking, must be, that, together with your reputation, you will lose, first the love of your friends, relations and acquaintance, even those who once loved you the most tenderly: then your business; for many will employ you no longer, nor “buy of such an one as you are;” and, in due time, (unless he who governs the world interpose) your health, liberty, and life.

What further advice can be given to persons in such a situation? I cannot but advise you, _thirdly, consider deeply with yourself, is the God whom I serve able to deliver me_? I am not able to deliver myself out of these difficulties; much less am I able to bear them. I know not how to give up my reputation, my friends, my substance, my liberty, my life. _Can_ God give me to rejoice in doing this? And may I depend upon him, that he _will_? Are the hairs of my head all numbered? And does he never fail them that trust in him? Weigh this throughly; and if you can trust God with your all, then go on, in the power of his might.

Go on, I would earnestly advise you, _fourthly_, keep in the very path wherein you now tread. _Be true to your principles._ Never rest again in the dead _formality_ of religion. Pursue with your might inward and outward holiness; a steady imitation of him you worship; a still increasing resemblance of his imitable perfections, his justice, mercy, and truth.

Let this be your manly, noble, generous religion, equally remote from the meanness of _superstition_, (which places religion in doing what God hath not enjoined, or abstaining from what he hath not forbidden) and from the unkindness of _bigotry_, (which confines our affection to our own party, sect, or opinion.) Above all, stand fast in obedient faith, faith in the God of pardoning mercy, in the God and Father of our Lord Jesus Christ, who hath loved _you_, and given himself for you. Ascribe to him all the good you find in yourself; all your peace, and joy, and love; all your power to do and suffer his will, through the Spirit of the living God. Yet in the mean time, carefully avoid _enthusiasm_: impute not the dreams of men to the all-wise God; and expect neither light nor power from him, but in the serious use of all the means he hath ordained.

Be true also to your principles, touching opinions, and the externals of religion. Use every _ordinance_ which you believe is of God: but beware of narrowness of spirit towards those who use them not. Conform yourself to those _modes of worship_ which you approve; yet love, as brethren, those who cannot conform. Lay so much stress on _opinions_, that all your own (if it be possible) may agree with truth and reason; but have a care of anger, dislike, or contempt towards those whose opinions differ from yours. You are daily accused of this: (And indeed, what is it, whereof you are not accused?) But beware of giving any ground for such an accusation. Condemn no man for not thinking as you think. Let every one enjoy the full and free liberty of thinking for himself. Let every man use his own judgment; since every man must give an account of himself to God. Abhor every approach, in any kind or degree, to the spirit of _persecution_. If you cannot _reason_ or _persuade_ a man into the truth, never attempt to _force_ him into it. If love will not compel him to come in, leave him to God, the Judge of all.

Yet expect not, that others will deal thus with you. No: some will endeavour to _fright_ you out of your principles; some to _shame_ you into a more popular religion, to laugh and rally you out of your singularity: but from none of these will you be in so great danger, as from those who assault you with quite different weapons, with softness, good nature, and earnest professions of (perhaps real) good-will. Here you are equally concerned, to avoid the very appearance of anger, contempt, or unkindness, and to hold fast the whole truth of God, both in principle and in practice.

This indeed will be interpreted as unkindness. Your former acquaintance will look upon this, that you will not _sin_ or _trifle_ with them, as a plain proof of your coldness towards them; and this burthen you must be content to bear: but labour to avoid all real unkindness, all disobliging words, or harshness of speech, all shyness or strangeness of behaviour. Speak to them with all the tenderness and love, and behave with all the sweetness and courtesy you can; taking care not to give any needless offence, to neighbour or stranger, friend or enemy.

Perhaps on this very account, I might advise you _fifthly_, _not to talk much of what you suffer_; “of the _persecution_ you endured at such a time, and the wickedness of your _persecutors_.” Nothing more tends to exasperate them than this: and therefore, (although there is a time when these things must be mentioned, yet) it might be a general rule, to do it as seldom as you can with a safe conscience. For (besides its tendency to inflame them) it has the appearance of evil, of ostentation, of magnifying yourselves. It also tends to puff you up with pride, and to make you think yourselves some great ones, as it certainly does to excite or increase in your heart ill-will, anger, and all unkind tempers. It is, at best, loss of time; for instead of the wickedness of men, you might be talking of the goodness of God: nay, it is, in truth, an open wilful sin; it is tale-bearing, back-biting, evil-speaking, (a sin you can never be sufficiently watchful against, seeing it steals upon you in a thousand shapes.) Would it not be far more profitable for your souls, instead of speaking against them, to pray for them? To confirm your love towards those unhappy men, whom you believe to be fighting against God, by crying mightily to him in their behalf, that he may open their eyes and change their hearts.

I have now only to commend you to the care of him who hath all power in heaven and in earth: beseeching him, that in every circumstance of life, you may stand “firm as the beaten anvil to the stroke:” desiring nothing on earth, accounting all things but dung and dross, that you may win Christ; and always remembering, “It is the part of a good champion, to be flead alive and to conquer!”

OCTOBER 10, 1745.

The PRINCIPLES of a
METHODIST.

Written in 1740.

Occasioned by a late pamphlet, intitled, A brief
_history of the principles of_ METHODISM.

_To the READER._

1. I _HAVE often wrote on_ controverted points _before; but not with an eye to_ any _particular person. So that this is the first time I have appeared in_ controversy, _properly so called. Indeed I have not wanted occasion to do it before. Particularly when after many stabs in the dark, I was publicly attacked, not by an open enemy, but by_ my own familiar friend. _But I_ could _not answer_ him. _I could only cover my face and say,_ Καὶ σὺ εἶ ἐκείνων: Καὶ σὺ, τέκνον; _Art thou also among them? Art thou, my son?_

2. _I now tread an untried path with fear and trembling; fear, 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 bely or wilfully misrepresent him, he_ must expose _him as far as he is able. It is enough, we suppose, if we do not shew heat or passion against our adversary. But, not to despise him, or endeavour to make others do so, is quite a work of supererogation._

3. _But ought these things to be so? (I speak on the Christian scheme.) Ought we not to love our neighbour as ourselves? And does a man cease to be our neighbour, 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 shews in every sentence that he loves his brother, only less than the truth?_

4. _I have made a little faint essay towards this. I have a brother who is as my own soul. My desire is, in every word I say, to look upon Mr._ Tucker, _as in his place; and to speak no tittle concerning the one in any other spirit, than I would speak concerning the other. But whether I have attained this or no, I know not; for my heart is_ deceitful and desperately wicked. _If I have spoken any thing in another spirit, I pray God it may not be laid to my charge! And that it may not condemn me in that day, when the secrets of all hearts shall be made manifest! Mean while my heart’s desire, and prayer to God is, that both I and all who think it their duty to oppose me, may_ put on bowels of mercies, kindness, humbleness of mind, meekness, long-suffering: forbearing one another, and forgiving one another, even as God for Christ’s sake hath forgiven us.

* * * * *

1. THERE has lately appeared in the world a tract intitled, _A brief history of the principles of Methodism_. I doubt not, but the writer’s design was good, and believe he has a real desire to know the truth. And the manner wherein he pursues that design, is, generally, calm and dispassionate. He is indeed in several mistakes: but as many of these are either of small consequence in themselves, or do not immediately relate to me, it is not my concern to mention them. All of any consequence which relates to me, I think, falls under three heads:

First, That I believe justification by faith alone;

Secondly, That I believe sinless perfection: and

Thirdly, that I believe inconsistencies.――――Of each of these I will speak as plainly as I can.

2. First, that I believe _justification by faith alone_. This I allow. For I am firmly persuaded, that every man of the offspring of _Adam_ is very far gone from original righteousness, and is of his own nature, inclined to evil: that this corruption of our nature, in every person born into the world, deserves God’s wrath and damnation, that therefore if ever we receive the remission of our sins, and are accounted righteous before God, it must be only for the merit of Christ, by faith, and not for our own works or deservings of any kind. Nay, I am persuaded, that all works done before justification, have in them the nature of sin: and that, consequently, till he is justified, a man has no power to do any work which is pleasing and acceptable to God.

3. To express my meaning a little more at large. I believe, three things must go together in our justification: upon God’s part, his great mercy and grace; upon Christ’s part, the satisfaction of God’s justice, by the offering his body and shedding his blood, and upon our part, true and living faith in the merits of Jesus Christ. So that in our justification there is not only God’s mercy and grace, but his justice also. And so the grace of God does not shut out the righteousness of God in our justification, but only shuts out the righteousness of man, that is, the righteousness of our works.

4. And therefore St. _Paul_ requires nothing on the part of man, but _only a true and living faith_. Yet this faith does not shut out repentance, hope, and love, which are joined with faith in every man that is justified. But it shuts them out from the office of justifying. So that although they are all present together in him that is justified, yet they justify not all together.

5. Neither does faith shut out good works, necessarily to be done afterwards. But _we may not do them to this intent, to be justified by doing them_. Our justification comes freely, of the mere mercy of God: for whereas all the world was not able to pay any part towards their ransom, it pleased him, without any of our deserving, to prepare for us Christ’s body and blood, whereby our ransom might be paid, _and his justice satisfied_. Christ therefore is now the righteousness of all them that truly believe in him.

6. But let it be observed, the true sense of those words, _We are justified by faith in Christ only_, is not, that this our own act, _To believe in Christ_, or this our faith which is within us, justifies us, (for that were, to account ourselves to be justified by some act or virtue that is within us) but that although we have faith, hope and love within us, and do never so many good works, yet we must renounce the merit of all, of faith, hope, love, and all other virtues and good works, which we either have done, shall do, or can do, as far too weak to deserve our justification: for which therefore we must trust only in God’s mercy, and the merits of Christ. For it is he alone that taketh away our sins. To him alone are we to go for this; forsaking all our virtues, good words, thoughts and works, and putting our trust in Christ only.

7. In strictness therefore, neither our faith nor our works justify us, _i. e._ deserve the remission of our sins. But God himself justifies us, of his own mercy, through the merits of his Son only. Nevertheless, because by faith we embrace the promise of God’s mercy and of the remission of our sins, therefore the scripture says, That _faith does justify_, yea, _faith without works_. And it is all one to say, _Faith without works_, and _faith alone justifies us_, therefore the antient fathers from time to time speak thus: _Faith alone justifies us_. And because we receive faith, through the only merits of Christ, and not through the merit and virtue we have, or work we do; therefore in that respect we renounce, as it were, again, faith, works, and all other virtues. For our corruption through original sin is so great, that all our faith, charity, words and works, cannot merit or deserve any part of our justification for us. And therefore we thus speak, humbling ourselves before God, and giving Christ all the glory of our justification.

8. But it should also be observed, what that faith is, whereby we are justified. Now that faith which brings not forth good works, is not a living faith, but a dead and devilish one. For even the devils believe, “That Christ was born of a virgin, that he wrought all kind of miracles, declaring himself to be very God, that for our sakes he died and rose again, and ascended into heaven, and at the end of the world shall come again, to judge the quick and the dead.” This the devils believe, and so they believe all that is written in the Old and New Testament. And yet still, for all this faith, they are but devils. They remain still in their damnable estate, lacking the true Christian faith.

9. The true Christian faith is, not only to believe the holy scriptures and the articles of our faith are true; but also, to have _a sure trust and confidence to be saved from everlasting damnation by Christ_, whereof doth follow a loving heart, to obey his commandments. And this faith neither any devil hath, nor any wicked man. No ungodly man hath or can have this _sure trust and confidence in God, that by the merits of Christ his sins are forgiven and he reconciled to the favour of God_.

10. This is what I believe (and have believed for some years) concerning _justification by faith alone_. I have chose to express it in the words of a little treatise, published several years ago; as being the most authentic proof, both of my past and present sentiments. If I err herein, let those who are better informed calmly point out my error to me: and I trust, I shall not shut my eyes against the light, from whatsoever side it comes.

11. The second thing laid to my charge is, that _I believe sinless perfection_. I will simply declare what I do believe, concerning this also, and leave unprejudiced men to judge.

12. My last and most deliberate thoughts on this head were published but a few months since, in these words.

1. “Perhaps the general prejudice against _Christian perfection_ may chiefly arise from a misapprehension of the _nature_ of it. We willingly allow, and continually declare, there is no _such_ perfection, in this life, as implies either a dispensation from doing good and attending all the ordinances of God; or a freedom from ignorance, mistake, temptation, and a thousand infirmities necessarily connected with flesh and blood.”♦

♦ _Five paragraphs are left out, which stand in the 24th
Volume_, page 32 _to_ 35 per Errata.

13. If there be any thing unscriptural in these words, any thing wild or extravagant, any thing contrary to the analogy of faith, or the experience of adult Christians, let them _smite me friendly and reprove me_; let them impart to me of the clearer light God has given them. How knowest thou, O man, _but thou mayest gain thy brother_? But he may at length come to the knowledge of the truth? And thy labour of love, shewn forth with meekness of wisdom, may not be in vain!

14. There remains yet another charge against me, that I believe _inconsistencies_: that my tenets, particularly concerning justification, are _contradictory to themselves_: that Mr. _Wesley_ “since his return from _Germany_, has _improved_ in the Spirit of _inconsistency_. ‘For then he published two treatises, Dr. _Barnes_’s, the calvinist, or dominican rather, who suffered 1541;’ [Let us spare the ashes of the dead. Were I _such_ a _dominican_ as he was, I should rejoice too to die in the flames] ‘the first on _justification by faith only_, the other on _the sinfulness of man’s natural will, and his utter inability to do works acceptable to God, until he be justified_. Which principles if added to his former tenets’ (nay they need not be _added to_ them, for they are the very same) ‘will give the whole a _new vein_ of _inconsistency_, and make the contradictions more gross and glaring than before.’”

15. It will be necessary to speak more largely on this head, than on either of the preceding. And in order to speak as distinctly as I can, I propose taking the paragraphs one by one, as they lie before me.

16. (1) It is “_asserted_ that Mr. _Law_’s system was the _Creed_ of the Methodists.” But it is not _proved_. I had been eight years at _Oxford_, before I read any of Mr. _Law_’s writings: and when I did, I was so far from making them my _creed_, I had objections to almost every page. But all this time my manner was, to spend several hours a day, in reading the scripture in the original tongues. And hence my system (so termed) was wholly drawn, according to the light I then had.

17. It was in my passage to _Georgia_, I met with those _teachers_, who _would_ have taught me the way of God more perfectly. But I understood them not. Neither _on my arrival there_, did they _infuse_ any _particularities into me_, either _about justification_ or any thing else. For I came back with the same notions I went. And this I have explicitly acknowledged in my second journal, where some of my words are these.¹ “When _Peter Bohler_, as soon as I came to _London_, affirmed of true faith in Christ, (which is but one) that it had these two fruits inseparably attending it, ‘Dominion over sin, and constant peace from a sense of forgiveness,’ I was quite amazed, and looked upon it as a _new gospel_. If this was so, it was clear, I had no faith. But I was not willing to be convinced of this. Therefore I disputed with all my might, and laboured to prove, that faith might be where these were not: especially, where that sense of forgiveness was not: for all the scriptures relating to this, I had been long since taught to construe away, and to call all _presbyterians_ who spoke otherwise. Besides, I well saw, no one could, (in the nature of things) have such a sense of forgiveness, and not _feel_ it. But I felt it not. If then there was no faith without this, all my pretensions to faith dropt at once.”

¹ Page 32.

18. (2) Yet it was not _Peter Bohler_, who convinced me that _conversion_ (I mean justification) _was_ an _instantaneous work_. On the contrary, when I was convinced of the nature and fruits of justifying faith, still “¹I could not comprehend what he spoke of _an instantaneous work_. I could not understand, how this faith should be given in a moment; how a man could _at once_ be thus turned from darkness to light, from sin and misery to righteousness and joy in the Holy Ghost. I searched the scriptures again, touching this very thing, particularly the _Acts of the apostles_. But to my utter astonishment, I found scarce any instances there of other than _instantaneous_ conversions; scarce any other so slow as that of St. _Paul_, who was three days in the pangs of the new birth. I had but _one_ retreat left; _viz._ ‘_Thus_ I grant, God wrought in the _first ages_ of Christianity: but the times are changed. What reason have I to believe, he works in the same manner _now_’?

¹ See journal, page 19.

“But on _Sunday 22_, I was beat out of this retreat too, by the concurring evidence of several living witnesses, who testified God _had thus wrought in themselves_: giving them _in a moment_, such a faith in the blood of his Son, as translated them out of darkness into light, out of sin and fear into holiness and happiness. Here ended my disputing. I could ♦only cry out, ‘Lord, help thou my unbelief.’” ――――The remaining part of this section; with the third and fourth, contain my own words, to which I still subscribe.

♦ “now” replaced with “only” per Errata

And if there is a mistake in the fifth it is not material.

♦20. (6) It is true, that “on _Wednesday, July 12_, the Count spoke to this effect:

♦ Number 19. not shown in text.

“1. Justification is the forgiveness of sins:

“2. The moment a man flies to Christ, he is justified:

“3. And has peace with God, but not always joy:

“4. Nor perhaps may he know he is justified, till long after:

“5. For the assurance of it is distinct from justification itself:

“6. But others may know he is justified, by his power over sin, by his seriousness, his love of the brethren, and his hunger and thirst after righteousness, which alone proves the spiritual life to be begun.

“7. To be justified is the same thing as to be born of God: when a man is awakened, he is begotten of God, and his fear and sorrow, and sense of the wrath of God, are the pangs of the new birth.”

It is true also, that I then recollected what _P. Bohler_ had often said on this head, which was to this effect:

1. When a man has living faith in Christ, then he is justified:

2. This is always given in a moment:

3. And in that moment, he has peace with God:

4. Which he cannot have without knowing that he has it:

5. And being born of God he sinneth not:

6. Which deliverance from sin he cannot have without knowing that he has it.

21. I did not apprehend it possible, for any man living to have imagined, that I believed _both these accounts_: the words whereof I had purposely so ranged, and divided into short sentences, that the gross, irreconcileable difference between them, might be plain to the meanest reader. I cannot therefore but be a little surprised, at the strength of that prejudice, which could prevent any one’s seeing, that in opposition to the Count’s opinion (which in many respects I wholly disapproved of) I quoted the words of one of his own church, which, if true, overturn it altogether.

22. I have nothing to object to the quotations made in the 7th, 8th, and 9th sections. In the 10th are these words: “Now since Mr. ♦_Wesley_ went so far, to gather such materials together, let us see what was the _system_ (or rather the _medley_) of principles he had to return with to _England_.”

♦ “Westley” replaced with “Wesley”

_Of the_ Assurance _of justification_.

I believe that conversion is an instantaneous work. And that the moment a man is converted, or has living faith in Christ, he is justified. Which faith a man cannot have, without knowing that he hath it.

Yet I believe he may not know that he is justified (_i. e._ that he has living faith) till a long time after.

I believe also that the moment a man is justified, he has peace with God.

Which he cannot have without knowing that he has it.

“Yet I believe he may not know that he is justified (_i. e._ that he has peace with God) till a long time after.

“I believe when a man is justified, he is born of God.

“And being born of God he sinneth not.

“Which deliverance from sin he cannot have without knowing it.

“Yet I believe he may not know that he is justified (_i. e._ delivered from sin) till a long time after.

“Though I believe that others may know that he is justified by his power over sin, his seriousness, and love of the brethren.”

23. “_Of the_ Conditions _of justification_.

“I believe that Christ _formed in us_ subordinately to Christ _given for us_ (_i. e._ our own _inherent_ righteousness subordinate to Christ’s _merits_) ought to be insisted upon, as necessary to our justification.

“And it is just and right that a man should be humble and penitent, and have a broken and contrite heart (_i. e._ should have Christ _formed in him_) before he can expect to be justified.

“And that this penitence and contrition is the work of the Holy Ghost.”

“Yet I believe that all this is nothing towards, and has no influence on, our justification.

“Again, I believe that in order to justification, I must go strait to Christ, with all my ungodliness, and plead nothing else.

“Yet I believe that we should not insist upon any thing we _do_ or _feel_, as if it were necessarily _previous_ to justification.”

24. “_Of the_ Effects _of justification_.

“I believe, that justification is the same thing as to be born of God. Yet a man may have a _strong assurance_, that he is justified, and not be able to affirm, that he is born of God.

“A man may be fully assured that his sins are forgiven, yet may not be able to tell the hour, or day, when he received this full assurance, because it may grow up in him by degrees.――――Though he can remember that from the time this full assurance was confirmed in him, he never lost it, no not for a moment.

“A man may have a weak faith at the same time that he hath peace with God, _not one uneasy thought_, and freedom from sin, _not one unholy desire_.

“A man may be justified (♦_i. e._ born of God) who has not a clean heart (_i. e._ is not sanctified.)

♦ “e. i.” replaced with “i. e.”

“He may be justified (_i. e._ born of God) and not have the indwelling of the Spirit.”

25. I entirely agree, “That the foregoing creed is a very _extraordinary and odd composition_.” But it is not mine. I neither composed it, nor believe it: as I doubt not every impartial reader will be fully convinced, when we shall have gone over it, once more, step by step.

The parts of it which I do believe, I shall barely repeat: on the others it will be needful to add a few words.

_Of the_ Assurance _of justification_.

“I believe that conversion” (meaning thereby justification) “is an instantaneous work: and that the moment a man has living faith in Christ, he is converted or justified. (So the proposition must be expressed to make it sense.) Which faith he cannot have, without knowing that he has it.”

“Yet I believe he may not know that he has it till long after.” This I deny: I believe no such thing.

“I believe the moment a man is justified he has peace with God:”

“Which he cannot have, without knowing that he has it:

“Yet I believe, he may not know he has it till long after.” This again I deny. I believe it not. Nor _Michael Linner_ neither. To clear whom intirely, one need only read his own words.

“About fourteen years ago, I was more than ever convinced, that I was wholly different from what God required me to be. I consulted his word again and again; but it spoke nothing but condemnation; till at last I could not read, nor indeed do any thing else, having no hope and no spirit left in me. I had been in this state for several days, when being musing by myself, those words came strongly into my mind, _God so loved the world that he gave his only begotten Son, to the end that all who believe in him, shall not perish, but have everlasting life_.” I thought, “_All!_ Then I am one. Then _he_ is given for _me_. But I am a sinner. And he came to save sinners.” Immediately my burden dropped off, and my heart was at rest.

“But the full assurance of faith I had not yet, nor for the two years I continued in _Moravia_. When I was driven out thence by the _Jesuits_, I retired hither, and was soon after received into the church. And here after some time it pleased our Lord to manifest himself more clearly to my soul; and give me that full sense of acceptance in him, which excludes all doubt and fear.

“Indeed the leading of the Spirit is different in different souls. His more usual method, I believe, is, to give in one and the same moment, forgiveness of sins, and a full assurance of that forgiveness. Yet in many he works as he did in me: give first the remission of sins, and after some weeks or months or years, the full assurance of it.”¹

¹ Second _Journal_, Pages 65, 66.

All I need observe is, that the _first sense of forgiveness_ is often mixed with doubt or fear. But the _full assurance of faith_, excludes all doubt and fear, as the very term implies.

Therefore instead of, “He may not know that he has peace with God till long after,” it should be (to agree with _Michael Linner_’s words) “He may not have till long after the full assurance of faith, which excludes all doubt and fear.”

“I believe a man is justified at the same time that he is born of God.

“And he that is born of God sinneth not.

“Which deliverance from sin he cannot have, without knowing that he has it.”

“Yet I believe he may not know it till long after.” This also I utterly deny.

26. _Of the_ Conditions _of justification_.

“I believe, that Christ _formed in us_ ought to be _insisted on, as necessary to our justification_.”

I no more believe this than _Christian David_ does, whose words concerning it are these:

“It pleased God to shew me, that Christ _in us_, and Christ _for us_, ought to be both insisted on:”

But I 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 _our justification_.

“And before a man can expect to be justified, he should be humble and penitent, and have a broken and contrite heart, that is, should have Christ _formed in him_.” No; that is quite another thing. I believe every man is _penitent_, before he is _justified_; he _repents_, before he _believes_ the gospel. But it is never _before_, he is justified, that Christ is _formed in him_.

“And that this penitence and contrition is the work of the Holy Ghost.”

“Yet I believe that all this is nothing towards, and has no influence on our justification.”

_Christian David_’s words are, “Observe, this is not the foundation. It is not this by which (for the sake of which) you are justified. This is not the righteousness, this is no part of the righteousness, by which you are reconciled to God, You grieve for ♦your sins. You are deeply humbled. Your heart is broken. Well: but _all this is nothing to your justification_.” (The words immediately following fix the sense of this otherwise exceptionable sentence) “The remission of your sins _is not owing to this cause_, either in whole or in part. Your humiliation _has no influence on that_.” Not _as a cause_; so the very last words explain it.

♦ “you” replaced with “your”

“Again, I believe that in order to obtain justification, I must go strait to Christ, with all my ungodliness, and plead _nothing else_.”

“Yet I believe we should not insist upon any thing we _do_ or _feel_, as if it were necessarily previous to justification.” No, nor on any thing _else_. So the whole tenor of _Christian David_’s words implies.

_Of the_ Effects _of justification_.

27. “I believe a man may have a strong assurance he is justified, and not be able to affirm he is a child of God.”

_Feder_’s words are these: “I found my heart at rest, _in good hope that my sins were forgiven_; of which I had a _strong assurance_ six weeks after.” (True, _comparatively stronger_, though still mixt with doubt and fear.) “But I dare not affirm, I am a child of God.” I see no inconsistency in all this. Many such instances I know at this day. I myself was one, for some time.

“A man may be fully assured, that his sins are forgiven, yet may not be able to tell the day, when he received this full assurance; because it grew up in him by degrees.” (Of this also I know a few other instances) “But from the time this full assurance _was confirmed in him_, he never lost it.” Very true, and I think, consistent.

_Neuser_’s own words are, “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 I first received that full assurance. For it was not given me at first, neither at once;” (not in its fulness) “but grew up in me by degrees. And _from the time it was confirmed in me_, I have never lost it, having never since doubted, no, not for a moment.”

“A man may have a weak faith, at the same time that he has peace with God, and no unholy desires.”

A man may be justified, who has not a clear heart.

28. (11) Not in the full sense of the word. This I do verily believe is _sound_ divinity, agreeable both to scripture and experience. And I believe it is consistent with itself. As to the “hundred other absurdities which _might be_ fully and fairly made out,” it will be time enough to consider them, when they are produced.

29. (12, 13.) But whether I have succeeded in attempting to ♦reconcile these things or no, I verily think Mr. _Tucker_ has. I desire not a more consistent account of my principles, than he has himself given in the following words:

♦ “econcile” replaced with “reconcile”

“Our spiritual state should be considered distinctly under each of these views.”

1. “Before _justification_; in which state we may be said to be _unable_ to do any thing _acceptable_ to God: because then we can _do nothing but come to_ Christ. Which ought not to be considered _as doing_ any thing, but as _supplicating_ (or waiting) to receive a _power of doing_ for the time to come.”

“For the preventing grace of God, which is common to all, is sufficient to _bring_ us to Christ, though it is not sufficient to carry us any _further_, ’till we are justified.”

2. “After _justification_. The moment a man comes to Christ (by faith) he is justified, and born again; that is, he is born again in the _imperfect_ sense (for there are two, [if not more] degrees of regeneration) and he has _power over_ all the stirrings and motions of sin, but not a total _freedom from_ them. Therefore he hath not yet, in the full and proper sense, a _new_ and _clean heart_. But being exposed to various temptations, he may, and will fall again from this condition, if he doth not attain to a more excellent gift.”¹