is it not I that believe? And if so, is not believing an inward act performed by me?

Is not then this hypothesis (to wave all other difficulties) contradictory to itself?

I have just set down a few hints as they occurred. Wishing you an increase of every blessing,

I am, dear Sir,

Your very affectionate brother.

DEAR SISTER,

CCII.-To Miss T―.

Bristol, September 29, 1764. IN the "Thoughts upon Christian Perfection," you have a clear and consistent account of it. I have been grieved at the danger I saw you in, of stopping short of it. Certainly you may attain that blessing soon. And I am thoroughly persuaded, you did taste of it; though how you lost it, I know not.

It will be eternally true, "If thou canst believe, all things are possible to him that believeth." Have this faith, and you have salvation. And this is the very thing you want. When this is joined with a strong understanding, it is well: But it may exist with a very weak one. This is the case with Mrs. W—, whose understanding is extremely weak; and yet she has strong faith, and such as exceedingly profits me; though I take knowledge, that the treasure is in an earthen vessel. I see all that is of nature; but this does not hinder my rejoicing in that which is of grace. This is one branch of Christian simplicity. While reason, assisted from above, enables me to discern the precious from the vile, I make my full use of the former, without losing one moment in thinking upon the latter. Perhaps reason enlightened makes me simple. If I knew less of human nature, (forgive me for talking so much of myself,) I should be more apt to stumble at the weaknesses of it: And if I have (by nature or by grace) some clearness of apprehension, it is owing to this (under God) that I never staggered at all the reveries of George Bell. I saw instantly at the beginning, and from the beginning, what was right, and what was wrong. But I saw withal, "I have many things to say unto you, but you cannot bear them now." Hence many imagined I was imposed

upon, and applauded themselves for their greater perspicuity, as they do at this day. "But if you knew it," says his friend to Gregory Lopez, "why did you not tell me?" I answer with him, "I do not speak all I know, but all I judge needful." Still I am persuaded, there is no state under heaven from which it is not possible to fall. But I wish you was all love, and then you would not need to take any thought for the morrow.

I am

Your affectionate brother.

CCIII-To Miss L.

1. You want to know God, in order to enjoy him in time and in eternity.

2. All that you want to know of him is contained in one book, the Bible. Therefore your one point is, to understand this. And all you learn is to be referred to this, as either directly or remotely conducive to it.

3. Might it not be well then to spend at least two hours every day, in reading and meditating upon the Bible? reading every morning (if not every evening too) a portion of the Old and then of the New Testament? If you would save yourself the trouble of thinking, add Mr. Henry's Comment; if you would only be assisted in thinking, add the "Explanatory Notes."

4. But I find a difficulty already. Can you help me over it ? Have you more candour than almost any one in the world? Will you not blame me for recommending, as they come in the way, tracts published by myself? I think you will not. So I will set down these (in their place) as freely as other books.

5. Your studying hours (if your constitution will bear it) might be five or six hours a day. Perhaps from nine to twelve in the morning, and from two to four or five in the afternoon. And whenever you begin to be tired with books that require a strong and deep attention, relax your mind by interposing history or poetry, or something of a lighter nature.

6. The first thing you should understand a little of is Grammar; in order to which it will suffice to read first the Kings

wood "English Grammar," (which is exceeding short,) and then Bishop Lowth's "Introduction."

7. Next, it would be worth your while to acquire a little knowledge in Arithmetic; and Dilworth's Arithmetic would give you full as much as you want.

8. You might proceed to Geography. But in this I would not advise you to encumber yourself with many books. You need only master one, Randal's "Geographical Grammar," and then betake yourself to the Globes. I believe those of Mr. Adams are the best; to which you may add his little book of Instructions.

9. Logic naturally follows; and I really think it is worth all the rest put together. But here I am at a full stop; for I know no good treatise on the subject in English, except Aldrich's Logic, and that, I am afraid, you cannot understand without an instructer. I shall be glad to give you a little assistance in the short time we have together.

10. As to Ethics (or Moral Philosophy) there is full as much of it as you want in Langbain's "Compendium.'

11. In Natural Philosophy you have a larger field. You may begin with a "Survey of the Wisdom of God in the Creation." This contains the substance of Ray, Derham, Niewentyt, “Nature Displayed," and all the other celebrated books on the subject. You may add that fine book, Mr. Jones's "Principles of Natural Philosophy." Thence you will easily pass to the Glasgow abridgment of Mr. Hutchinson's Works. abridgers give not only all his sense, but all his spirit. You may add to these, the beautiful tracts of Lord Forbes; and if you would go a little farther, Mr. Baker's ingenious "Treatise on the Microscope."

The

12. With any or all of the foregoing studies, you may intermix that of History. Geography and Chronology are termed the two eyes of history. Geography has been mentioned before ; and I think all you want of Chronology may be learned from Marshal's "Chronological Tables."

13. You may begin with Rollin's "Ancient History;" and afterwards read in order, Puffendorf's "Introduction to the History of Europe," the "Concise Church History," Burnet's "History of the Reformation," the "Concise History of England," Clarendon's "History of the Great Rebellion," Neal's "History of the Puritans," his "History of

New England," and Solis's "History of the Conquest of Mexico."

14. Whitby's "Compendium of Metaphysics" will introduce you to that science. You may go on with Locke's "Essay on Human Understanding; Bishop Browne on the "Nature, Procedure, and Limits of Human Understanding;" and Malebranche's "Search after Truth."

15. For Poetry, you may read Spencer's "Fairy Queen;" Fairfax's or Hoole's "Godfrey of Bulloign;" select parts of Shakspeare; "Paradise Lost;" the "Night Thoughts;" and "Moral and Sacred Poems."

16. You are glad to begin and end with Divinity. But I must not expatiate here. I will only recommend to your careful perusal, Bishop Pearson upon the Creed, Mr. Nalson's "Sermons," and the "Christian Library."

This course of study, if you have the resolution to go through it, will, I apprehend, take you up three, four, or five years, according to the degree of your health and of your application. And you will then have knowledge enough for any reasonable Christian. But remember, before all, in all, and above all, your great point is, to know the only true God, and Jesus Christ whom he hath sent.

I am, dear Miss L—,

Your affectionate brother.

CCIV. To the Reverend Mr. G———.

REVEREND SIR,

April 2, 1761. I HAVE no desire to dispute; least of all with one whom I believe to fear God and work righteousness. And I have no time to spare. Yet I think it my duty to write a few lines, with regard to those you sent to Mr. Bennet.

You therein say, "If you sent me the books to inform me of an error which I had publicly advanced, pardon me if I say, I know numbers who call themselves Methodists assert their assurance of salvation at the very time they wallow in sins of the deepest dye." Permit me, Sir, to speak freely. I do not doubt the fact. But, 1. Those who are connected with me, do not call themselves Methodists. Others call them by that

us.

nickname, and they cannot help it; but I continually warn them, not to pin it upon themselves. 2. We rarely use that ambiguous expression of "Christ's righteousness imputed to 3. We believe a man may be a real Christian without being "assured of his salvation." 4. We know no man can be assured of salvation while he lives in any sin whatever. 5. The wretches who talk in that manner are neither Methodists nor Moravians, but followers of William Cudworth, James Relly, and their associates, who abhor us as much as they do the Pope; and ten times more than they do the devil. If you oppose these, so do I; and have done privately and publicly for these twenty years.

But you say, "Such as do not profess this doctrine will not be affected by my sermon." Indeed they will; for the world (as you yourself did) lump all that are called Methodists together. Consequently, whatever you then said of Methodists in general, falls on us as well as them; and so we are condemned for those very principles which we totally detest and abhor: A small part of the "Preservative" (had you taken the pains to read it) would have convinced you of this. "Did you send them to convince me of some important truth? I have the New Testament." So have I; and I have read it for above these fifty years; and for near forty, with some attention. Yet I will not say, that Mr. G▬▬ may not convince me of some truth, which I never yet learned from it. I want every help; especially from those who strive both to preach and to live the gospel. Yet certainly I must dissent from you, or you from me, wherever either conceives the other to vary from it. Some of my writings you "have read." But allow me to ask, Did not you read them with much prejudice, or little attention? Otherwise surely you would not have termed them

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perplexing." Very few lay obscurity or intricacy to my charge. Those who do not allow them to be true, do not deny them to be plain. And if they believe me to have done any good at all by writing, they suppose it is by this very thing; by speaking on practical and experimental religion more plainly than others have done.

I quite agree, we "neither can be better men, nor better Christians, than by continuing members of the Church of England." And not only her doctrines, but many parts of her discipline, I have adhered to at the hazard of my life. If in any