They have another ceremony which has been much complained of, as coming too near the grossest dregs of popery; and that is what they call their watch-nights; in which they sit whole nights, singing hymns in their meetings; of which the fo!lowing is a specimen:

1. Join all ye ransom'd sons of grace
The holy joy prolong,

And shout to the Redeemer's praise
A solemn midnight song.

2. Blessing, and thanks, and love, and might, Be to our Jesus given,

Who turns our darkness into light,
Who turns our hell to heaven.

3. Thither our faithful souls he leads, Thither he bids us rise,

With crowns of joy upon our heads
To meet him in the skies.

4. To seal the universal doom

The skies he soon shall bow; But if you must at midnight come,

O let us meet thee Now.

It is true, the primitive Christians met in the night, as appears from the famous epistle written by Pliny, the consul to the emperor Trajan, about the beginning of the second century. But this was owing to persecution, when they were prohibited from meeting in the day. The followers of Mr. Wesley are under no such necessity; for they are not persecuted, nor are they excluded from any of the benefits in the toleration act. It is very certain, that their sitting up a whole night in their meetings, must render them incapable of labour next day; and this, instead of being consistent with religion, is quite contrary to it. For God has ordered every thing so wisely, that one shall not clash with another.

The last thing to be taken notice of concerning these people is, the manner in which they are, or at least believe themselves to be, converted. And yet they are very contradictory in these things. A person of high rank shewed the author the following epitaph, which he copied from one of their grave-stones at Margate.

"Here lies A. B. who was sanctified from the womb, and whose sins were pardoned through the merits of Christ.”

Where the epitaph-maker learned his divinity, we shall not say, but surely the absurdity is unparalleled. A man was sanctified from the womb, which implies, that he had never been guilty of sin, and yet his sins were pardoned through the merits of Christ.

We could give many instances of these real or imaginary conversions; but some of them would rather offend a delicate ear, and others would afford matter of lamentation to those who love Christ in reality, and rejoice to do his will. We shall, however, insert the account of one written by a father relating to his son. It is an honour for a man to love his child, but it is a real happiness to see him going on in the fear of God through all the afflictions of this life.

Account of the Conversion and Death of Thomas Hitchens.

My son, Thomas Hitchens, was born April 14, 1723. He went to school till he was about tea years old. From school he went to work at the stamps, in dressing of tin ore, in which employment he continued about six years. Afterwards he wrought in the tin-works under ground, till about a year before his death. Then he went to dress tin-leavings for me, having five or six boys under him. At the same time he ploughed, sowed, mowed, reaped, and managed my husbandry; understanding every thing both as to the tin and the land, so that we had scarce one in the neighbourhood like him.

He was from a child of a very sober and a very sweet behaviour, and remarkably dutiful to his parents. But about nineteen he began to go to revellings and hurlings, and sometimes to be merry with his companions. Of this I now and then told him, but not sharply; for I counted both him and his brother mighty good young men: And was not a little proud, when people told me, "I had too likely sons, and as stout men as any in the parish." I thought it best, therefore, to let him have his liberty; especially as I then saw no great harm in these things.

But he had done with these from the hour he first heard the Gospel of the grace of God. He then chose to suffer affliction with the people of God, rather than enjoy all the pleasures of sin. He had no fear, in the hottest of the persecution. While the mob were pulling down the house in which

we

we used to meet, he stood at a small distance all the time, being nothing terrified; and encouraged his brother and said, "God will deliver us: Only let us trust in Him." Nor was he at all moved, when the showers of stones obliged us to stop up all our windows with whole deals. One night we heard a great tumult and noise, as of much people and many cries. And it was told us, they were at the house of one of our brethren, who lived about -quarter of a mile off: Thomas did not take time to go the road way, though it was exceeding dark, but ran directly through the grounds and over the hedges, till he came to the house.

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The mob, hearing the sound of feet, ran away, not one being left behind. So, said Thomas, the scripture is fulfilled, "One of you shall chase a thousand." As he came into the house, the family too, were preparing to run out of it. But he soon convinced them, they had no cause to fear, and they mightily rejoiced together, and praised God who had delivered them out of the hands of unreasonable and cruel men. All the windows and doors were dashed in pieces; but none of the family hurt at all, notwithstanding the vast quantities of stones which had fallen on all sides of them. One very large stone they found in the cradle, close by a little child. But the child was not hurt. So that in all things they saw the hand of God was over them for good.

About eighteen months ago, while his brother William and he were working in the pit with another man, who cried for help, and Thomas ran towards the place where he was. In running his light went out; but he found the man by his voice, though not till he was almost covered in. Before he had cleared him, the earth calved in again, and he was very near covered himself. And but that it stopt, they knew not but in one minute more they must both have perished together. William hearing the noise, made up to the place, and in some time relieved them both. Of this Thomas often made mention, praising God for his wonderful deliverance.

Some account of the manner wherein he found peace with God, two or three months after his brother, I lately found in his pocket-book. The substance of it was this:

"In reading the three first chapters of St. John, while I was in much trouble and heaviness of soul, the Lord gave me great comfort: especially from these words, "To as many as believe in his name, to them gave he power to become the sons of God." But soon after I was stript of all, and thought God had left me a final cast-away. Nevertheless I went into my closet, and with a heavy heart said, Lord, I

praise thee, that thou hast not given me over unto death. But how shall I appear before thee? While I spoke, the Lord answered, and applied these words, I am thy righteousness; which burst the cords that before kept my spirit down."

He often complained, that when he found great joy, he was in the greatest danger, both of pride and lightness: And therefore said, he had much rather, if it were the will of God, be always in a mourning state. He likewise found great temptation to pride when he was most blest in speaking to the people. And this was the main reason of his not stirring up the gift of God which was in him.

He frequently repeated those words of St. Paul, "It is good for a man not to touch a woman:" And those of Job, "I have made my covenant with my eyes; why then should I think upon a maid?” He was very jealous over himself when he was in company with those of a different sex. And if no man besides himself was there, he generally quitted the company as soon as he could.

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In the latter part of his life he was much grown grace and in the knowledge of our Lord Jesus Christ. He sometimes saw, as he said, anger or or pride in himself; but they had no power: Neither had they love or desire of any creature; they were all in subjection under his feet: he was more and more dead to all earthly things, and filled with the fire of God's love. The work of God had a deeper root in his heart, and he was more settled and established in the grace of God.

After his brother's death, he declared he could not rest through the earnestness of his desire to follow him. However in the mean time, he put in practice what Samuel spoke of, namely, meeting all the family once a week. He reproved me and his mother in several things; but we could not reprove him in any. I could not convince him or Samuel of sin, for two years or more.

On Wednesday, September 10, in the evening he found himself out of order: He went to bed something earlier than usual, and soon appeared to be in a high fever. But his confidence in God was still the same, and all his words, both that night and the next day, convinced all who came near him, that the peace of God continually ruled in his heart.

On Thursday evening, between nine and ten, his sisters sitting by him, he said, "Lord, shall I call, and wilt Thou not answer? No; It cannot be. Thou hast promised, every one that asks in faith shall receive." Then he began praying for his father and mother; for his brothers and sisters, and in particular for her that sat by him. "O my God marry her to thyself. Make her all glorious within.

Give her an undivided heart." He then prayed for himself. "Now come, O my God, and sanctify me wholly. Press me closser to thyself. Thou knowest, this is all my desire. Give me power to declare thy wonderous works before I go hence. "O Death, where is thy sting? O grave, where is thy victory?"

As Mary Bisvine came to the bed-side, he looked on her and said, "Now I am free. Now my heart is at liberty. I will praise my God as long as I have breath." After speaking much to the same effect, he lay still a small time, and then broke out into exceeding loud, vehement prayer, his voice being quite altered and every sentence pronounced with uncommon emphasis. He prayed first for all estates and conditions of men; that the church of Christ might spread over all nations; that ten thousand times ten thousand might be converted to God, and all the people of the earth praise him. Then he prayed for all the ministers of the gospel, from the greatest even to the least: especially for those whom God had lately employed to seek and save those that were lost in Cornwall. Afterwards he prayed for John Trembath that he might live to the glory of God, who had brought him back from the gates of death, and might be a means of saving many souls from the bitter pains of eternal death. He then prayed for the society, O Lord, unite them as the heart of one man. O Lord give them eyes to see whereinsoever they have departed from Thee. O take from them the spirit of unthankfulness, and suffer them not to bite or devour one another. Heal thou their backslidings and spread over them the banner of thy love!"

With prayer there was continual praise intermixt. Sometimes he was blessing God for what he had done, then praying, "O my God finish thy work and take me into thy kingdom. Is this the day, O my God, that I shall kiss my brother in Paradise? O Lord, the angels have already praised Thee at my conversion. Is this the day that I shall praise Thee with them? Yes, O my God, I am now going to join them, to sing praises to thee for ever."

Then he prayed with great earnestness for Mary Bisvine and his own sister, both whom he had in the beginning of the evening desired to stay with him till he was in eternity, that they might never grow weary or faint in their minds, that God would send down the spirit of sanctification into their hearts, and give them resigned wills to bear whatever his providence should lay upon them: Adding, They shall run and not be weary. I know we shall meet

together, and sing praises unto him that sitteth on the throne, and to the Lamb for ever and ever."

He went on, "O how good is God to me, that he hath given me a tongue to praise him! A little while, yet a little while, and I shall praise him in heaven! O the goodness of Ged, that I a worm of the earth, shall stand there, upon Mount Sion, with the three hundred forty and four thousand, which have washed their robes and made them white in the blood of the Lamb! Here is a privilege; here is a wonder; that I am made a son of God! I am a son of God and a joint-heir with Christ, and I shall soon be where I shall behold him for ever'; I, even I, who have been a backslider from God! But he has healed my backslidings and loved me freely."

Soon after he said. "I love thee, O my God, thou knowest I love thee, because thou has first loved me. O what manner of love is this, that God should stoop to love me! And he is coming to carry me home, O! I see, thousands and ten thousands of angels! Do you not see them? O brother Trembath, do you not see what a glorious place I am going to? I am going to join with angels and arch-angels, and with all the company of heaven. I am going to reign with God, among ten thousands of his saints, and to bask in the beams of his love for ever."

Then looking on Mary Bisvine he said, "Can't you see Jesus Christ coming, with an innumerable company of angels, and the golden banner displayed; They are coming to carry me to the bosom of my God. Open their eyes Ó God, that they may see them. O what a good God have I served! I am sanctified, soul, body and spirit. I am whiter than snow. I am washed in the blood of my redemer. Why, I am all God. My heart is full of God! O let them who hear me now, praise thee for ever and ever."

"And yet I have been unfaithful to my God. For he gave me a gift, but I improved it not. I thought I was not worthy to stand in the highways and call sinners to repentance. But, O God, thou hast forgiven me this also, and I will preach thee now as long as I have breath."

He ceased not thus praying and praising for an hour. His parents then coming in, early on Friday morning, he said, "O my mother, you will not weep to see me going to such a loving God. My father and mother will not be backsliders. No; 1 know God loves them, and that we shall all meet together in heaven, to praise him to all eternity." Then looking on his brother, about twelve years old, he said, "stand off for fear you should catch

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Essex, he told his wife that he had been in a trance, and received a message from God, which he must immediately deliver to the army. He went that night to London, and next day to Windsor, Being come to the council of officers, he told them, that the Lord had left them; that he would not prosper their consultations, but destroy them by divisions among themselves, because they had sought to destroy the people of God, those who had stood by them in the greatest difficulties. He then went to the general, and without moving his hat, told him, that God was highly displeased with him for committing of saints to prison. The like message he delivered to Cromwell, and required him to take effectual measures for the enlargement of the members of the army, that were committed for not complying with the general council. He then took his leave of the officers, telling them, that he had now done his errand, and must leave them, never to see them any more. After which he went to London, and took leave of his friends there, telling them his work was done, and desiring some of them to be careful of his wife. Thursday, December 9, he returned to liford, in perfect health; next day he told his wife, that he had now finished his work, and must go to his father. Saturday morning, December 11, he was taken speechless, and about four in the afternoon he died.

It is certain, that in the two volumes of sermons published by Dr. Crisp's executors, and to which notes have been added by the late Dr. Gill, there are many things very exceptionable. It does not It does not satisfy him to say, that Christ's sufferings were for the guilty, but he boldly asserts, that he was even sin itself; a sentiment we know not what to make of. It is true, the Apostle says, He hath made him to be sin for us; but in another place the Apostle explains what he means by these words; for he says "He suffered the just for the unjust." Thus had Christ been sin itself, how could he have made an atonement for it? The words mean no more than imputation, or a vicarous sacrifice, by which Christ was the substitute in the room of sinners.

With respect to the writings of Saltmarsh, they are very engaging at first sight, but upon a sober review, the force of the argument wears off. As the Antinomians were never very numerous, so there are but few particulars relating to them worthy of notice till the present age. In the time of the, civil wars, the churches were filled with preachers of many different denominations some of whom were Antinomians; but from that time till the rise of Methodism, about forty years ago, they were not much heard of in England. Perhaps there were

not two meetings; but we shall now proceed te point out what they then believed; and, secondly, what they are at present.

They believed, that the whole work of man's salvation was accomplished by Jesus Christ, on the cross. That Christ's blood and our sins went away together. That then all our sins were taken away by Christ, and blotted out for ever. That nothing else beside faith is required in order to justification and salvation. That there is but one duty, which. is that of believing; one must do nothing, but quietly attend the voice of the Lord. The gates of heaven are shut upon workers, and open to believers.. If we do nothing for heaven, we do as much as God requires. To believe certainly that Christ suffered death for us, is enough; we want no more, We are justified by our submitting in our judg✓ ments to the truth of God's grace in Christ Jesus.. It is not necessary that a man do any works that be may be justified and saved. God doth not require thee to do any thing that thou mayest be saved or justified. The law sets thee to work; but the gospel binds thee to do nothing at all. Nay, the works are not only not required, but forbidden. God for bids us to work for justification; and when the apostle Paul pressed men to believe, it is as much as if he had bid them not to work. That the moral law is nothing to man, From any demand of the law, no man is obliged to go one step, to give away one farthing, to eat, or omit one morsel. For what did our Lord do with the law? He abolished it. That a spiritual man beholdeth justifying grace in believ ing, without his obedience to commands for external worship and good works. Col. ii. 20. That outward things do nothing avail to salvation. If love to God, and love to our neighbour, and relieving the poor, be altogether unprofitable and un avoidable, either to justification of salvation; then these outward works, in submitting to outward or dinances, viz. the ordinances of Christ, are much less available. Those persons bring in the most dangerous kind of popery, and pervert the gospel of Christ, who persuade men, that if they do not submit to the ordinances of the Lord Jesus, he will not confess them before his father. It is better not to practise them on these gospel destroying principles, to the ruining of our souls. A believer has no inherent righteousness: God will save us to the utmost without any righteousness or holiness of our own. To look for inherent righteousness is to deny the spirit, and trample under foot the blood of the covenant. But believers have not any inherent righteousness in them. Our righteousness is nothing but the imputation of the righteousness of Christ. A believer

has