words: no corrupt communication ever comes out of his mouth, as is all that which is not good, to the use of edifying, not fit to minister grace to the hearers. But whatsoever things are pure, whatsoever things are lovely, whatsoever things are justly of good report, he thinks, and speaks, and acts, a lorning the doctrine of our Lord Jesus Christ in all things.

16, Lastly, as he has time he does good unto all men; unto neighbours and strangers, friends and enemies; and that in every possible kind; not only to their bodies, by feeding the hungry, cloathing the naked, visiting those that are sick and in prison; but much more does he labour to do good to their souls, as of the ability which God giveth to awaken those that sleep in death; to bring those who are awakened to the atoning blood, that, being justified by faith, they may have peace with God, and to provoke those who have peace with God to abound more in love and in good works; and he is willing to spend and be spent herein, even to be offered up on the sacrifice and service of their faith, so they may all come unto the measure of the stature of the fulness of Christ.

17. These are the principals and practices of our sect, these are the marks cf a true Methodist. By these alone do those who are in derision so called, desire to be distinguished from other men. If any If any man say, "Why these are only the common, fundamental principles of Christianity!" Thou hast said: so I mean; this is the very truth; I know they are no other; and I would to God both thou and all men knew, and walked by the common principles of Christianity. The plain, old Christianity that I teach, renouncing and detesting all other marks of distinction; and whosoever is what I preach (let him be called what he will, for names change not the nature of things) he is a Christian, not in name only but in heart and in life. He is inwardly and outwardly conformed to the will of God, as revealed in the written word. He thinks, speaks, and lives according to the method laid down in the revelation of Jesus Christ. His soul is renewed after the image of God, in righteousness and in all true holiness, and having the mind that was in Christ, he so walks as Christ also walked.

18. By these works, by these marks of a living faith, do we labour to distinguish ourselves from the unbelieving world; from all those whose minds and lives are not according to the gospel of Christ. But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all; nor from any who sincerely follow after what

they know they have not attained. No: whoever doth the will of my father who is in heaven, the same is my brother, sister, and mother. And I beseech you, brethren, by the mercies of God, that we be in no wise divided among ourselves.

Is thy heart right, as my heart is with thine? I ask no farther questions. If it be, give me thy hand. For opinions or tenets let us not destroy the work of God. Dost thou love and serve God? It is enough. I give thee the right-hand of fellowship. If there can be any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if any bowels of mercies, let us strive together for the faith of the gospel, walking worthy of the vocation wherewith we were called, with all lowliness and weekness, with long suffering, forbearing one another with love, endeavouring to keep the unity of the spirit in the bond of peace. Let us remember there is one body and one spirit, even as we are called with one hope of our calling, one Lord, one faith, one baptism, one God and Father of all."

Such is the character of a Methodist, as drawn. up by the reverend Mr. John Wesley, who is, perhaps, the oldest of these people now alive. His character, both as a preacher and a writer, are so well known throughout every part of the British dominions, that it is needless to enlarge upon either in this place..

Of the Principles of the Methodists.

Although we may have occasion afterwards to treat of some persons called Methodists, who differ much from the followers of Mr. Wesley, yet we considered it as most proper to treat of the latter first, because they are the most ancient as well as the most

numerous.

We shall, therefore, lay before the reader those principles which every follower of Mr. Wesley professes to hold, in his own words.

And, first, of justification by faith.

"I believe justification by faith alone; 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 merits of Christ, by faith, and not for our own works or deservings of any kind.

Nay,

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 pleasing and acceptable to God.

I believe three things must go together in our justification. On 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 fulfilling the law of God perfectly; 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 Christ in our justification, but only shuts out the righteousness of man; that is, the righteousness of our works; and therefore the apostle 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 one that is justified, but it shuts them out from the office of justifying; so that although they are all present in him that is justified, yet they justify not all together.

for us

Neither does faith shut out good works necessarily to be done afterwards; but we may not do them to this intent totally to be justified by doing them. Our justification comes freely of the mercy of God: for whereas all the world are not able to pay any part towards their ransom, it pleased him, without any of our deserving, to prepare Christ's body and blood, whereby our ransom might be paid, his law fulfilled, and his justice satisfied. Christ therefore is now the righteousness of all them that truly believe in him. He for them paid the ransom by his death. He for them fulfilled the law in his life. So that now in him, and by him, every believer may be called a fulfiller of the law.

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 justified by some act of 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 procure our justification: for which therefore we must trust only in God's mercy, and the merits of Christ. No. 32

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.

In strictness therefore, neither our faith nor our works justify us, that is, 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 doth justify, yea, faith without works. And as it is all one to say, faith without works, and faith alone. justifies us, therefore the ancient fathers from time to time speak thus; Faith alone justifies us. And because we receive faith through the only merits of Jesus Christ, and not through the merit of any virtue we have, or work we do; therefore in that respect we renounce, as it were, again, faith, works, and all other virtues. Fot 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. 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 devillish 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 descended into heaven, and at the end of the world he 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.

The true Christian faith is, not only to believe the holy scriptures and 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 be reconciled to the favour of God."

Of Christian Perfection.

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 perfection, in this life, as implies 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.

First, we not only allow, but earnestly contend, as for the faith once delivered to the saints, that there is no such perfection in this life, as implies any dispensation from attending all the ordinances of God, or from doing good unto all men while we have time, though especially unto the household of faith. And whosoever they are who have taught otherwise, weare convinced are not taught of God. We dare not receive them, neither bid them good speed, lest we be partakers of their evil deeds. We believe that not only the babes in Christ, who have newly found redemption in his blood, but those also, who are grown up to perfect men, unto the measure of the fulness of Christ, are indispensibly obliged and that they are obliged thereto is their glory and crown of rejoicing, as oft as they have opportunity to eat bread, and drink wine, in remembrance of him; to search the scriptures; by fasting, as well as temperance, to keep their bodies under, and bring them into subjection; and above all, to pour out their souls in prayer, both secretly and in the great congregation.

We secondly believe, and therefore speak, and that unto all men, and with much assurance, that there is no such perfection in this life, as implies an entire deliverance, either from ignorance or mistake in things not essential to salvation, or from manifold temptations, or from numberless infirmities, wherewith the corruptible body, more or less, presses down the soul. This is the same thing which we have spoken from the beginning; if any teach otherwise, they are not of us. We cannot find any ground in scripture to suppose, that any inhabitant of an house of clay is wholly exempt either from bodily infirmities, or from ignorance of many things; or to imagine any mere man is incapable of mistake, or of falling into divers temptations: No; the disciple is not above his master, nor the servant above his Lord.

It is enough that every one who is perfect shall be as his master. But what then, 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 walketh as he also walked, a man that hath clean hands and a pure heart; or that is cleansed fom all filthiness of flesh and spirit: one in whom there is no occasion of stumbling, and who accordingly doth not commit. sin. To define 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 not I, but Christ liveth in me. He is holy, as God who hath called him his holy, both in heart and in all manner of conversation. He loveth the Lord his God with all his heart, and serveth him with all his strength. strength. He loveth his neighbour, 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, long-suf fering. And his life agreeth thereto, full of the work of faith, the patience of hope, the labour of love and whatsoever he doth either in word or deed, he doth it all in the name, in the love and power of the Lord Jesus. In a word, he doth the will of God on earth, as it is done in heaven.

This it is to be a perfect man, to be sanctified throughout, created anew in Christ Jesus: even to have a heart so all-flaming with the love of God, to use archbishop Usher's words, as continually to of fer 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 shew forth his praise, who hath called us out of darkness, into his marvellous light! O that both we, and all who seek the Lord Jesus Christ in sincerity, may thus be made perfect in one !"

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

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?

Of the Assurance of Justification.

"I believe that conversion, meaning thereby justification, is an instantaneous work; and the moment a man has living faith in Christ, he is converted or justified; which faith he cannot have, without knowing he has it.

I believe the moment a man is justified he has peace with God: which he cannot have, without knowing that he has it.

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.

I believe to be justified is the same as to be 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."

Of the Conditions of Justification.

"I believe every man is penitent before he is justified; he repents, before he believes the gospel. But it is never before, and generally long after 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.

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."

Of the Effects of Justification.

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

given, yet may not be able to tell the day when he received this full assurance; because it grew up inhim by degrees.

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 clean heart, neither the indwelling of the spirit."

To sum up the whole, Mr. Wesley desires not a more consistent account of his principles than the following words:

"Our spiritual state should be considered, and 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. He has Christ with him, but not Christ in him, Therefore he hath not yet, in the full and proper sense, a new and clean heart, or the indwelling of the spirit. 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.

3. Sanctification; the last and highest state of perfection in this life. For then are the faithful born. again in the full and perfect sense. Then have they the indwelling of the spirit. Then is there given unto them a new and clean heart, and the struggle between the old and new man is over."

Mr. Wesley in "An earnest Appeal to men of Reason and Religion," thus further expresses himself in regard to the principles of the Methodists:

"Although it is with us a very small thing to be judged of you or of man's judgment, seeing we know God will make our innocency clear as the light, and our just dealing as the noon-day; yet are we ready to give any that are willing to hear, a plain account both of our principles and actions; as having renounced the hidden things of shame, and desiring nothing more, than by manifestation of the truth to commend ourselves to every man's conscience in the

We

We see, and who does not, the numberless follies and miseries of our fellow creatures. We see on every side, either men of no religion at all, or men of a lifeless formal religion. We are grieved at the sight, and should greatly rejoice, if by any means we might convince some, that there is a better religion to be attained, a religion worthy of God that gave it. And this 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 never failing remedy, for all the evils of a disor'dered 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, 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 shewing itself, by its fruits, continually springing forth not only in all innocence, for love worketh no ill to his neighbour, but in every kind of beneficence, spreading virtue and happiness round it.

This religion have we been following after for many years, as many know if they would testify; but all this time, seeking wisdom we found it not; we were spending our strength in vain. And being now under full conviction of this, we declare it to all mankind: for we desire not that others should wander out of the way, as we have done before them; but rather that they may profit by our loss, that they may go, though we did not, having then no man to guide us, the straight way to the religion of love, even by faith.

Perhaps you have not considered it in this point of view, therefore I will explain it to you a little farther.

Faith, according to the scripture account, is the eye of the new-born soul. Hereby every true believer in God, seeth him who is invisible. Hereby, in a more peculiar manner, true life and immortality have been brought to light by the gospel; he seeth the light of the glorious gospel of God in Christ Jesus, and beholdeth what manner of love it is which the father hath bestowed upon us, that we, who are born of the spirit, should be called the sons of God.

It is the ear of the soul, whereby a sinner hears the voice of the son of God and lives; even that voice alone which awakes the dead, and says, son thy sins are forgiven thee.

It is the palate of the soul, if I may be allowed the expression; for hereby a believer tastes the good word, and the powers of the world to come; and hereby he both tastes and sees that God is gracious and merciful to him as a sinner.

It is the feeling of the soul whereby a believer perceives, through the power of the highest overshadowing him, both the existence and the presence of him, in whom he lives, moves, and has his being; and, indeed, the whole invisible world, the entire system of things eternal. And hereby in particular, he feels the love of God shed åbroad in his

heart.

By this faith we are saved from all uneasiness of mind, from the anguish of a wounded spirit, from discontent, from fear and sorrow of heart, and from that inexpressible lothness and weariness both of the world, which we had so helplessly laboured under for many years; especially when we were out of the hurry of the world, and sunk into calm reflection. In this we find that love of God, and of all mankind, which we had elsewhere sought in vain. This we know and feel, and therefore cannot but declare saves every one that partakes of it, both from sin and misery, from every unhappy and every melancholy temper.

If you ask, "Why then have not all men this faith; all at least who conceive it to be so

diately?

We answer, according to scripture, it is the gift of God. No man is able to work it in himself. It is the work of omnipotence. It requires no less power thus to quicken a dead soul, than to raise a body that lies in the grave.