preach in this manner. 4. You cite my words, Woe unto you, ye blind leaders of the blind! How long will ye pervert the right ways of the Lord?'—And add, “I appeal to yourself, whether you did not design this reflection against the clergy in general who differ from you?" No more than I did against Moses and Aaron. I expressly specify whom I design: 'Ye who tell the mourners in Zion, Much religion hath made you mad.' You say, 5. (with a N. B.)" All the elergy who differ from you, you style so, (p. 412,) in which and the foregoing page you causelessly slander them, as speaking of their own holiness-as that for the sake of which, on account of which we are justified before God." Let any serious person read over those pages. I therein slander no man. I speak what I know; what I have both heard and read. The men are alive, and the books are extant. And the same conclusion I now defend, touching that part of the clergy who preach or write thus, viz. If they preach the truth as it is in Jesus, I am found a false witness before God. But if 1 preach the way of God in truth, then they are blind leaders of the blind.' 6. You quote those words, Nor can I be said to intrude into the labours of those who do not labour at all; but suffer thousands of those for whom Christ died, to perish for lack of knowledge,' (Third Journal, Vol. I. p. 399.) I wrote that letter near Kingswood. I would to God the observation were not terribly true! 7. The first passage you cite from the Earnest Appeal, evidently relates to a few only among the clergy and if the charge be true, but of one in five hundred, it abundantly supports my reasoning. 8. In the next passage, I address all those, and those only, who affirm that I preach for gain.

You conclude, "The reader has now before him the manner in which you have been pleased to treat the clergy

and your late sermon-is too fresh an instance of-the like usage of the universities." It is an instance of' speaking the truth in love.' So I desire all mankind may use me. Nor could I have said less either to the university or the clergy, without sinning against God and my own soul.

11. But I must explain myself a little on that practice, which you so often term "abusing the clergy." I have many times great sorrow and heaviness in my heart, on account of these my brethren. And this sometimes constrains me to speak to them, in the only way which is now in my power: and sometimes (though rarely) to speak of them; of a few, not all, in general. In either case, I take an especial care, 1. To speak nothing but the truth. 2. To speak this with all plainness; and, 3. With love, and in the spirit of meekness. Now if you will call this "abusing, railing," or "reviling," you must. But still I dare not refrain from it. I must thus rail, thus abuse sinners of all sorts and degrees, unless I will perish with them.

When I first read your declaration, That our brethren "in general had treated us with all meekness and temper," I had thoughts of spreading before you a few of the flowers which they have 'strewed upon us with no sparing hand. But on reflection, I judged it better to forbear. Let them die and be forgotten!

of

As to those of the "people called Methodists," whom you suppose to "rail at and abuse the clergy," and to revile and censure their neighbours; I can only say, Which are they? Shew me the men. And if it appear, that any these under my care, habitually censure or revile others, whether clergy or laity, I will make them an example, for the benefit of all the rest.

Touching you, I never was afraid without cause. I do not think you advanced a wilful untruth. This was a rash word. I hereby openly retract it, and ask pardon of God and you.

To draw toward a conclusion. Whosoever they are that despise me, and make no account of my labours,' I know that they are not in vain in the Lord,' and that I have not fought as one that beateth the air.' I still see (and I praise the Father of lights, from whom every good and perfect gift descendeth') a continual increase of pure reli gion, and undefiled, of the love of God and man, of the 'wisdom which is pure and peaceable, gentle and easy to

be entreated, full of mercy, and of good fruits.' I see more and more of those who before lived in a thorough contempt of God's ordinances, and of all duties, now zealously discharging their duties to God and man, and walking in all his ordinances blameless.' A few indeed I have seen draw back to perdition, chiefly through a fear of being righteous over-much. And here and there one has fallen into Calvinism, or turned aside to the Moravians. But I doubt not, these are in a better state than they were before they heard us.' Admit they are in error, yea, and die therein, yet who dares affirm, they will perish everlastingly? But had they died in gross sin, we are sure they had fallen into the fire that never shall be quenched.''

I have now considered, as far as my time would permit, (not every thing in your letter, whether of moment or not, but) those points, which I conceive to be of the greatest weight. That God may lead us both into all truth, and that we may not drop our love in the pursuit of it, is the continual prayer of,

Reverend Sir,

Your Friend and Servant for Christ's sake,
JOHN WESLEY.

June 17, 1746.

"Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man. For I know not to give flattering titles. In so doing my Maker would soon take me away," JOB XXXiii. 21, 22.

MY LORD,

1. WHEN abundance of persons have for several years laid to my charge things that I knew not, I have generally thought it my duty to pass it over in silence, to be as one that heard not. But the case is different, when a person of your Lordship's character calls me forth to answer for myself. Silence now might be interpreted contempt. It might appear like a sullen disregard, a with-holding honour from him to whom honour is due, were it only on account of his high office in the church. More especially, when I apprehend so eminent a person as this, to be under considerable mistakes concerning me. Were I now to be silent, were I not to do what was in my power for the removal of those mistakes, I could not have a conscience void of offence, either towards God or towards man.

2. But I am sensible, how difficult it is to speak in such a manner as I ought, and as I desire to do. When your lordship published those queries, under the title of Observations, I did not lie under the same difficulty; because, as your name was not inscribed, I had the liberty to stand, as it were, on even ground.' But I must now always remember to whom I speak. And may the God whom I serve in the gospel of his Son,' enable me to do it with deep seriousness of spirit, with modesty and humility; and at the same time, with the utmost plainness of speech; seeing we must both stand before the Judgment Seat of CHRIST.

3. In this then I entreat your lordship to bear with me: and in particular, when I speak of myself, (how tender a point!) just as freely as I would of another man. Let not this be termed boasting. Is there not a cause? Can I refrain from speaking, and be guiltless? And if I speak at all, ought I not to speak (what appears to me to be) the whole truth? Does not your lordship desire, that I should do this? I will then, God being my helper. And you will bear with me in my folly, (if such it is) with my speaking in the simplicity of my heart.

4. Your lordship begins, "There is another species of enemies, who give shameful disturbance to the parochial clergy, and use very unwarrantable methods, to prejudice their people against them, and to seduce their flocks from them the Methodists and Moravians, who-agree in annoying the established ministry, and in drawing over to themselves the lowest and most ignorant of the people, by pretences to greater sanctity," p. 4.

But have no endeavours been used to shew them their error? Yes: your lordship remarks, "Endeavours have not been wanting. But though these endeavours have caused some abatement in the pomp and grandeur with which these people for some time acted," (truly one would not have expected it from them!) "yet they do not seemto have made an impression upon their leaders,” p. 6. Your lordship adds, "Their innovations in points of discipline, I do not intend to enter into at present-But to