righteous, because they are interested in the obedience of the Redeemer." Rather, because they are washed in his blood, and renewed by his Spirit.

Upon the whole, I cannot but wish that the plan of these Dialogues had been executed in a different manner. Most of the grand truths of Christianity are herein both explained and proved with great strength and clearness. Why was any thing intermixed, which could prevent any serious Christian's recommending them to all mankind? Any thing which must necessarily render them exceptionable to so many thousands of the children of God? In practical writings I studiously abstain from the very shadow of controversy. Nay, even in controversy, I do not knowingly write one line, to which any but my opponent would object. For Opinions shall I destroy the work of God? Then am I a bigot indeed. Much more if I would not drop any mode of expression, rather than offend either Jew or Gentile, or the church of God.

I

am, with great sincerity, Dear Sir,

Your affectionate Brother and Servant,

J. W.

LETTERS.

TO THE REV. MR. HERVEY.

London, Nov. 29, 1758.

DEAR SIR,

66

A WEEK or two ago, in my return from Norwich, I met with Mr. Pierce, of Bury, who informed me of a conversation which he had had a few days before. Mr. Cudworth, he said, then told him, “ that he had prevailed on Mr. Hervey to write against me, who likewise in what he had written referred to the book which he (Mr. Cudworth) had lately published."

Every one is welcome to write what he pleases concerning me. But would it not be well for you to remember, that before I published any thing concerning you, I sent it to you in a private letter. That I waited for an answer for several months; but was not favoured with one line: that when at length I published part of what I had sent you, I did it in the most inoffensive manner possible; in the latter end of a larger work, purely designed to preserve those in connexion with me from being tossed to and fro by various doctrines. What therefore I may fairly expect from my friend, is, to mete me with the same measure. To send to me first in a private manner, any complaint he has against me; to wait as many months as I did; and if I give you none, or no satisfactory answer, then to lay the matter be fore the world, if you judge it will be to the glory of God.

But whatever you do in this respect, one thing I request of you. Give no countenance to that insolent, scurrilous, virulent libel, which bears the name of William Cudworth. Indeed, how you can converse with a man of his spirit, I cannot comprehend. O leave not your old, well-tried

friends! The new is not comparable to them. I speak not this because I am afraid of what any one can say or do to me. But I am really concerned for you: an evil man has gained the ascendant over you, and has persuaded a dying man, who had shunned it all his life, to enter into controversy as he is stepping into eternity! Put off your ar mour, my brother! You and I have no moments to spare, let us employ them all in promoting peace and good-will among men. And may the peace of God keep your heart and mind in Christ Jesus! So prays,

Your affectionate Brother and Servant,

J. WESLEY.

TO THE REV. MR. WALKER.

DIFFICULTIES WITH REGARD TO THE CHURCH.

REV. AND DEAR SIR,

Bristol, September 24, 1755.

1. YOU greatly oblige me by speaking your thoughts so freely, and the more by giving me hopes of seeing your further sentiments on so nice and important an affair. I did not delay one day to follow your advice with regard to Mr. Adams, but sent him, by the very next post, a copy of those papers; although I am satisfied already as to the publishing them, and have laid aside that design: the reasons you urge against the expediency of it, being abundantly sufficient. But you seem a little to misapprehend what we speak of, hearing Predestinarian preachers. We find by long experience, that this is "deadly poison," not in itself, but to the members of our Societies. This we know to be an unquestionable truth: and it was a truth necessary to be observed, nay, and strongly insisted on (though without any design of bearing hard on any particular person) when many were enlarging on "the poisonous doctrines" which they heard at many of their parish churches.

2. All that you say concerning the inexpediency of a separation from the Church, I readily allow as likewise, that the first and main question must be, Is it lawful to separate? Accordingly, this was debated first, and that at large, in seven or eight long conversations. And it was then only, when we could not agree concerning this, that we proceeded to weigh the expediency of it.

3. As to the grounds on which those who plead for a separation from the Church proceed, some of them have weighed the point long and deeply. They have very particularly, and with earnest and continued prayer, considered the lawfulness of it. And they allow, "If it be lawful to abide therein, then it is not lawful to separate." But they aver," It is not lawful to abide therein:" and that for the following reasons:

First, With regard to the Liturgy itself: though they allow it is, in the general, one of the most excellent human compositions that ever was, yet they think it is both absurd and sinful, to declare such an assent and consent as is required, to a merely human composition. Again, though they do not object to the use of forms, yet they dare not confine themselves to them. And in this form (the book of Common-Prayer) there are several things which they apprehend to be contrary to Scripture.

Secondly, As to the laws of the Church, if they include the Canons and Decretals, (both which are received as such in our courts,) they think " the latter are the very dregs of "Popery, and that many of the former, the Canons of "1603, are as grossly wicked as absurd." And over and above the objections which they have to several particular ones, they think, "1. That the spirit which they breathe is "throughout truly Popish and antichristian. 2. That no"thing can be more diabolical, than the ipso facto excom"munication so often denounced therein. 3. That the "whole method of executing these Canons, the process ❝ used in our spiritual courts, is too bad to be tolerated "(not merely in a Christian, but even) in a Mahometan "or Pagan nation."

Thirdly, With respect to the ministers, they doubt, "Whe❝ther there are not many of them whom God hath not 66 sent, inasmuch as they neither live the gospel, nor teach “it; neither indeed can, seeing they do not know it." They doubt the more, "because themselves disclaim that ❝inward call to the ministry, which is at least as necessary 66 as the outward." And they are not clear, "Whether it be "lawful to attend the ministrations of those whom God "has not sent to minister ?"

Fourthly, The doctrines actually taught by these, and indeed by a great majority of the Church-ministers, they think "are not only wrong, but fundamentally so, and sub"versive of the whole Gospel." They therefore doubt, "Whether it be lawful to bid them God speed, or to have 66 any fellowship with them."

I will freely acknowledge, that I cannot answer these arguments to my own satisfaction. So that my conclusion, which I cannot yet give up, That it is lawful to continue ' in the Church,' stands, I know not how, almost without any premises that are able to bear its weight.

My difficulty is very much increased by one of your observations, I know the original doctrines of the Church are sound: I know her worship (is in the main) pure and scriptural. But if "the essence of the Church of England, con"sidered as such, consists in her Orders and Laws," (many of which I myself can say nothing for,)" and not in her "Worship and Doctrines," those who separate from her, have a far stronger plea than I was ever sensible of.

4. At present I apprehend those, and those only, to separate from the Church, who either renounce her fundamental doctrines, or refuse to join in her public worship. As yet we have done neither: nor have we taken one step further than we were convinced was our bounden duty. It is from a full conviction of this, that we have, 1. Preached abroad; 2. Prayed extempore; S. Formed Societies; and, 4. Permitted Preachers who were not episcopally ordained. And were we pushed on this side; were there no alternative allowed, we should judge it our bounden duty, rather wholly to sepa