This love we believe to be the medicine of life, the never-failing remedy for all the evils of a disordered 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 likewise in every kind of beneficence, spreading virtue and happiness all around it.'

If this can be proved by Scripture or reason, to be enthu siastic or erroneous doctrine, we will then plead guilty to the indictment, of teaching error and enthusiasm. But if this be the genuine religion of Christ, then will all who advance this charge against us, be found false witnesses before God, in the day when he shall judge the earth.

7. However, with regard to the fruits of our teaching, you say, "It is to be feared, the numbers of serious men who have been perplexed and deluded, are much greater than the numbers of notorious sinners, who have been brought to repentance and good life, (p. 113.) Indeed, if you could prove, that the Methodists were in general, very wicked people before they followed you, and that all you have been teaching them is, the love of God and their neighbour, and a care to keep his commandments, which accordingly they have done since, you would-stop the mouths of all adversaries at once. But-we have great reason to believe, that the generality of Methodists, before they became so, were serious, regular, and well-disposed people," p. 103.

If the question were proposed, "Which are greater, the numbers of serious men who have been perplexed and deluded, or of notorious sinners who have been brought to repentance and good life" by these preachers, throughout

England, within seven years: it might be difficult for you to fix the conclusion. For England is a place of wide di- ▾ mensions; nor is it easy to make a satisfactory computation, unless you confine yourself within a smaller compass. Suppose then we were to contract the question, in order to make it a little less unwieldy. We will bound our inquiry,. for the present, within a square of three or four miles. It' may be certainly known by candid men, both what has been and what is now done within this distance. And from hence they may judge of those fruits elsewhere, which they cannot be so particularly informed of.

Inquire then," Which are greater, the numbers of serious men, perplexed and deluded by these teachers, or of notorious sinners brought to repentance and good life," within the forest of Kingswood? Many indeed of the inhabitants are nearly as they were; are not much better or worse for their preaching; because the neighbouring clergy and gentry have successfully laboured to deter them from hearing it. But between three and four hundred of those who would not be deterred, are now under the care of those preachers. Now, what number of these were "serious Christians" before? Were fifty? Were twenty? Were ten? Peradventure there might five such be found. But it is a question, whether there could or not. The remainder were gross, open sinners, common swearers, drunkards, sabbath-breakers, whoremongers, plunderers, robbers, implacable, unmerciful, wolves and bears in the shape of men. Do you desire instances of more "notorious sinners" than these? I know not if Turkey or Japan can afford them. And what do you include in " repentance and a good life?”, Give the strictest definition thereof that you are able: and I will undertake, these once notorious sinners, shall be weighed in that balance, and not found wanting.

8. Not that all the "Methodists (so called) were very wicked people before they followed us." There are those among them, and not a few, who are able to stop the boasting of those that despise them, and to say Wherein soever any of you is bold, I am bold also: only they count all these things

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but loss, for the excellency of the knowledge of Christ Jesus But these we found, as it were, when we sought them not. We went forth to seek that which was lost: (more eminently lost,) to call the most flagrant, hardened, desperate sinners to repentance. To this end we preached in the Horse-fair at Bristol, in Kingswood, in Newcastle: among the colliersin Staffordshire, and the tinners in Cornwall: in Southwark, Wapping, Moorfields, Drury-Lane, at London. Did any man ever pick out such places as these, in order to find. "serious, regular, well-disposed people?" How many such might then be in any of them I know not. But this I know, that four in five of those who are now with us, were not of that number, but were wallowing in their blood, till God by us said unto them, Live.

Sir, I willingly put the whole cause on this issue: what are the general consequences of this preaching? Are there more tares or wheat? More "good men destroyed," (that is the proper question,) or "wicked men saved?" The last place where we began constant preaching, is a part of Wiltshire and Somersetshire, near Bath. Now let any man inquire at Rhode, Bradford, Wraxall, or among the colliers at Coleford, 1. What kind of people were those, "before they followed these men?" 2. What are the main doctrines they have been teaching for this twelvemonth? 3. What effect have these doctrines upon their followers? What manner of lives do they lead now? And if you do not find, 1. That three in four of these were two years ago notoriously wicked men. 2. That the main doctrines they have heard since were, Love God and your neighbour, and carefully keep his commandments.' And, 3. That they have since exercised themselves herein, and continue so to do: I say, if you or any reasonable man, who will be at the pains to inquire, does not find this to be an unquestionable fact, I will openly acknowledge myself an enthusiast, or whatsoever else you shall please to style me.

Only one caution I would give to such an inquirer, let him not ask the colliers of Coleford, "Were not the generality of you, before you followed these men, serious, regu

lar, well-disposed people?" Were you not "offended at the profaneness and debauchery of the age?" And "was it not this disposition, which at first made you liable to receive these impressions?" (p. 103.) Because if he talk thus to some of those who do not yet "follow these men," perhaps he will not live to bring back their answer.

But will this, or a thousand such instances as these, "stop the mouths of all adversaries at once?" O Sir, would one expect such a thought as this, in one that had read the Bible? What if you could convert as many sinners as St. Paul himself? Would that "stop the mouths of all your adversaries?" Yea, if you could convert three thousand at one sermon, still you would be so far from "stopping all their mouths at once," that the greater part of them would gnash upon you with their teeth,' and cry, 'Away with such a fellow from the earth.'

I never therefore expect " to persuade the world," the majority of mankind, that I "have been" for some years 66 advancing nothing but what has a clear, immediate connection with the true knowledge and love of God:' that God hath been pleased to use me, a weak, vile worm, in reforming many of my fellow sinners, and making them, at this day, living witnesses of inward and pure religion: and that many of these, from living in all sin, are quite changed, are become so far holy, that though they are not free from all sin, yet no sin hath dominion over them. And yet I do firmly believe, "it is nothing but downright prejudice, to deny or oppose any of these particulars." Preface p. v.

"Allow Mr. Wesley," you say, "but these few points, and he will defend his conduct-beyond exception”—That is most true. If I "have" indeed "been advancing nothing but the true knowledge and love of God:" if God has made me an instrument in reforming many sinners, and bringing them to "inward and pure religion:" and if many of these continue holy to this day, and free from all wilful sin, then may I, even I, use those awful words,' He that despiseth me, despiseth him that sent me.' But I never expect the world to allow me one of these points. HowVOL. XII. D D

ever, I must go on, as God shall enable me. I must lay out whatsoever he trusts me with, (whether others will believe I do it or not,) in advancing the Christian knowledge of God, and the love and fear of God among men: in reforming (if so be it please him to use me still) those who are yet without God in the world; and in propagatiug inward and pure religion, righteousness, peace, and joy in the Holy Ghost.

10. But you believe, "I only corrupt those who were good Christians before, teaching them to revile and censure their neighbours, and to abuse the clergy, notwithstanding all their meekness and gentleness, as I do myself." "I must declare," say you, "we have in general answered your pretence, with all meekness and temper-the railing and reviling have been chiefly on the side of the Methodists," p. 16.

Your first charge ran thus, (Rem. p. 15.) "How have such abuses as these been thrown out by you—against our -regular clergy, not the highest or the worthiest excepted!" I answered, 'I am altogether clear in this matter, as often as it has been objected: neither do I desire to receive any other treatment from the clergy, than they have received from me to this day,' p. 30.

You reply, 1. "One instance of your misrepresenting and injuring a preacher of our church I mentioned," (p. 105.) "Mentioned!" Well: but did you prove it was an injury or misrepresentation? I know not that you once attempted it. 2. You next quote part of a letter from the third Journal; wherein (according to your account) the "most considerable of our clergy are abused, and at once accused in a very gross manner," (p. 106.) Set down the whole paragraph, and I will prove, that this also is naked truth, and no abuse at all. You say, 3. "You approved of Whitefield's railing against the clergy"-i. e. I say, ' Mr. Wh. preached, concerning the Holy Ghost which all who believe are to receive; not without a just, though severe censure of those, who preach as if there were no Holy Ghost,' (Third Journal, Vol. I. p. 395.) Nor is this railing, but melancholy truth. I have myself heard several