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“5. What have we then been disputing about for these thirty years? "I am afraid, about words.

“6. As to merit itself, of which we have been so dreadfully afraid : we are rewarded, according to our works, yea, because of our works. How does this differ from, for the sake of our works? And how differs this from secundum merita operum, as our works deserve?' Can you split this hair? I doubt, I cannot.

7. The grand objection to one of the preceding propositions is drawn from matter of fact. God does in fact justify those who, by their own confession, neither feared God nor wrought righteousness.' Is this an exception to the general rule?

"It is a doubt whether God makes any exception at all. But how are we sure that the person in question never did fear God and work righteousness? His own saying so is not proof: for we know how all that are convinced of sin undervalue themselves in every respect.

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"8. Does not talking of a justified or sanctified state tend to mislead men? almost naturally leading them to trust in what was done in one moment? Whereas we are every hour and every moment pleasing or displeasing to God, according to our works: according to the whole of our inward tempers and our outward behaviour."



HONOURED AND REVEREND SIR,-Before a judge passes sentence upon a person accused of theft, he hears what his neighbours have to say for his character. Mr. Wesley, I grant, is accused of what is worse than theft, dreadful heresy; and I know that whosoever maintains a dreadful heresy is a dreadful heretic; and that the Church of Rome shows no mercy to such. But may not "real Protestants" indulge, with the privilege of a felon, one whom they so lately respected as a brother? And may not I, an old friend and acquaintance of his, be permitted to speak a word in his favour, before he is branded in the forehead, as he has already been on the back?

This step, I fear, will cost me my reputation, (if I have any,) and involve me in the same condemnation with him whose cause, together with that of truth, I design to plead. But when humanity prompts, when gratitude calls, when friendship excites, when reason invites, when justice demands, when truth requires, and conscience summons, he does not deserve the name of a Christian friend, who, for any consideration, hesitates to vindicate what he esteems truth, and to stand by an aggrieved friend, brother, and father. Were I not, sir, on such an occasion as this to step out of my beloved obscurity, you might deservedly reproach me as a dastardly wretch: nay, you have already done it in general terms, in your excellent sermon on the fear of man. "How often," say you, "do men sneakingly forsake their friends, instead of gloriously supporting them against a powerful adversary, even when their cause is just, for reasons hastily prudential, for fear of giving umbrage to a superior party or interest?"

These generous words of yours, Rev. sir, together with the leave you give both Churchmen and Dissenters to direct to you their answers to your circular letter, are my excuse for intruding upon you by this epistle, and my apology for begging your candid attention, while I attempt to convince you that my friend's principles and Minutes are not heretical. In order to this, I shall lay before you, and the principal persons, both clergy and laity, whom you have, from all parts of England and Wales, convened at Bristol, by printed letters,

I. A general view of the Rev. Mr. Wesley's doctrine.
II. An account of the commendable design of his Minutes.

III. A vindication of the propositions which they contain, by arguments taken from Scripture, reason, and experience; and by quotations from eminent Calvinist divines, who have said the same things in different words.

And suppose you yourself, sir, in particular, should appear to be a strong assertor of the doctrines which you call a dreadful heresy in Mr. Wesley, I hope you will not refuse me leave to conclude, by expostulating with you upon your conduct in this affair, and recommending to you, and our other Christian friends, the forbearance

which you recommend to others, in one of your sermons: Why doth the narrow heart of man pursue with malice or rashness those who presume to differ from him?" Yea, and what is more extraordinary, those who agree with him in all essential points?

I. When, in an intricate case, a prudent judge is afraid to pass an unjust sentence, he inquires, as I observed, into the general conduct of the person accused, and by that means frequently finds out the truth which he investigates. As that method may be of service in the present case, permit me, sir, to lay before you a general view of Mr. Wesley's doctrine.

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1. For above these sixteen years I have heard him frequently in his chapels, and sometimes in my church: I have familiarly conversed and corresponded with him, and have often perused his numerous works in verse and prose: and I can truly say that, during all that time, I have heard him, upon every proper occasion, steadily maintain the total fall of man in Adam, and his utter inability to recover himself, or take any one step toward his recovery, "without the grace of God preventing him, that he may have a good will, and working with him when he has that good will."

The deepest expressions that ever struck my ears on the melancholy subject of our natural depravity and helplessness, are those which dropped from his lips and I have ever observed that he constantly ascribes to Divine grace, not only the good works and holy tempers of believers, but all the good thoughts of upright heathens, and the good desires of those professors whom he sees "begin in the Spirit and end in the flesh :" when, to my great surprise, some of those who accuse him of "robbing God of the glory of his grace, and ascribing too much to man's power," directly or indirectly maintain that Demas and his fellow apostates never had any grace; and that if once they went on far in the ways of God, it was merely by the force of fallen nature; a sentiment which Mr. Wesley looks upon as diametrically opposite to the humbling assertion of our Lord, "Without me ye can do nothing;" and which he can no more admit than the rankest Pelagianism.


2. I must likewise testify, that he faithfully points out Christ as the only way of salvation; and strongly recommends faith as the only mean of receiving him, and all the benefits of his righteous life and meritorious death and truth obliges me to declare, that he frequently expresses his detestation of the errors of modern Pharisees, who laugh at original sin, set up the powers of fallen man, cry down the operation of God's Spirit, deny the absolute necessity of the blood and righteousness of Christ, and refuse him the glory of all the good that may be found in Jew or Gentile. And you will not without difficulty, sir, find in England, and perhaps in all the world, a minister who hath borne more frequent testimonies, either from the pulpit or the press, against those dangerous errors. All his works confirm my assertion, especially his sermons on Original Sin, and Salvation by Faith, and his masterly Refutation of Dr. Taylor, the wisest Pelagian and Socinian of our age. Nor am I afraid to have this testimony confronted with his Minutes, being fully persuaded that, when they are candidly explained, they rather confirm than overthrow it.

His manner of preaching the fall and the recovery of man is attended with a peculiar advantage: it is close and experimental. He not only points out the truth of those doctrines, but presses his hearers to cry to God that they may feel their weight upon their hearts. Some open those great truths very clearly, but let their congregations rest, like the stony ground hearers, in the first emotions of sorrow and joy which the word frequently excites. Not so Mr. Wesley he will have true penitents "feel the plague of their own hearts, travail, be heavy laden,” and receive the sentence of death in themselves," according to the glorious "ministration of condemnation :" and according to "the ministration of righteousness and of the Spirit which exceeds in glory," he insists upon true believers knowing for themselves, that Jesus "hath power on earth to forgive sins ;" and asserts, that they "taste the good word of God, and the powers of the world to come," and that they "are made partakers of the Holy Ghost and the Divine nature; the Spirit itself bearing witness with their spirits that they are the children of God."

3. The next fundamental doctrine in Christianity is that of holiness of heart and life; and no one can here accuse Mr. Wesley of leaning to the Antinomian delusion, which "makes void the law through" a speculative and barren "faith :" on the contrary, he appears to be peculiarly set for the defence of practical religion: for, instead of representing Christ "as the minister of sin," with Ranters, to the great grief and offence of many, he sets him forth as a complete Saviour from sin. Not satisfied to preach holiness begun, he preaches finished holiness, and calls believers to such a degree of heart-purifying faith, as may enable them to triumph in Christ, as " being made to them of God, sanctification as well as righteousness."

It is, I grant, his misfortune (if indeed it be one) to preach a fuller salvation than most professors expect to enjoy here; for he asserts that Jesus can "make clean" the inside as well as the outside of his vessels unto honour; that he hath power on earth "to save his people from their sins ;" and that his blood "cleanses from all sin," from the guilt and defilement both of original and actual corruption. He is bold enough to declare, with St. John, that "if we say we have no sin, either by nature or practice, we deceive ourselves, and the truth is not in us but if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." He is legal enough not to be ashamed of these words of Moses: "The Lord thy God will circumcise thine heart, and the heart of thy seed, to love the Lord thy God with all thine heart, and with all thy soul, that thou mayest live." And he dares to believe that the Lord can perform the words which he spoke by Ezekiel: "I will sprinkle clean water upon you, and you shall be clean: from ALL your filthiness and from ALL your idols will I cleanse you. A new heart also will I give you: I will take away the stony heart out of your flesh, and I will give you a heart of flesh; and I will put my Spirit within you, and cause you to walk in my statutes; and ye shall keep my judgments, and do them. I will also save you from all your uncleannesses." Hence it is that he constantly exhorts his hearers "to grow in grace, and in the knowledge of our Saviour;" till by a strong and lively faith they can continually

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