I speak." Whereas a good speaker seems to forget he speaks at all. His full, round curls, naturally put one in mind of Sir Cloudesly Shovel's peruke, that "eternal buckle takes in Parian stone." Yet this very fault may appear a beauty to you, because you are apt to halt on the same foot. There is a stiffness both in your carriage and speech, and something of it in your very familiarity. But for this very reason, you should be jealous of your self, and guard against your natural infirmity. If you imitate any writers, let it be South, Atterbury, or Swift, in whom all the properties of a good writer meet. I was myself once much fonder of Prior than Pope: as I did not then know that stiffness was a fault. But what in all Prior can equal, for beauty of style, some of the first lines that Pope ever published?

"Poets themselves must die, like those they sung,
Deaf the prais'd ear, and mute the tuneful tongue,
Ev'n he whose heart now melts in tender lays,
Shall shortly want the gen'rous tear he pays.
Then from his eyes thy much-lov'd form shall part;
And the last pang shail tear thee from his heart:
Life's idle business at one gasp be o'er,

The Muse forgot, and thou belov'd no more."

Here is style! How clear; how pure, proper, strong, and yet how amazingly easy! This crowns all: no stiffness, no hard words: no apparent art, no affectation: all is natural, and therefore consummately beautiful. Go thou and write likewise. As for me, I never think of my style at all, but just set down the words that come first. Only when I transcribe any thing for the press, then I think it my duty to see that every phrase be clear, pure, and proper. Conciseness (which is now as it were natural to me) brings quantum sufficit of strength. If, after all, I observe any stiff expression, I throw it out, neck and shoulders.

Clearness in particular is necessary for you and me: because we are to instruct people of the lowest understanding. Therefore, we above all, if we think with the wise, yet must speak with the vulgar. We should constantly use the most common, little, easy words, (so they are pure and proper,) which our language affords. When I had been a member of the University about ten years, I wrote and talked much as you do now. But when I talked to plain people in the castle, or the town, I observed they gaped and stared. This quickly obliged me to alter my style, and adopt the language of those I spoke to. And yet there is a dignity in this simplicity, which is not disagreeable to those of the highest rank.

I advise you sacredly to abstain from reading any stiff writer. A by-stander sees more than those that play the game. Your style is much hurt already. Indeed something might be said, if you were a learned Infidel, writing for money or reputation. But that is not the case you are a Christian minister, speaking and writing to save souls. Have this end always in your eye, and you will never designedly use any hard word. Use all the sense, learning, and time you have: forgetting yourself, and remembering only those are the souls for whom Christ died; heirs of a happy, or miserable eternity!

I am your affectionate Friend and Brother, J. WESLEY.

TO THE REV. MR. VENN.-ON UNION AMONG
GOSPEL MINISTERS.

REV. AND DEAR SIR,

And

Birmingham, June 22, 1765. HAVING at length a few hours to spare, I sit down to answer your last, which was particularly acceptable to me, because it was written with so great openness. I shall write with the same. herein you and I are just fit to converse together, because we both like to speak bluntly and plainly, without going a great way round about. I shall likewise take this opportunity of explaining myself on some other heads. I want you to understand me inside and out. Then I say, "Sic sum: Si placeo, utere."

Were I allowed to boast myself a little, I would say, I want no man living, I mean, none but those who are now connected with me, and who bless God for that connexion. With these I am able to go through every part of the work, to which I am called. Yet I have laboured after union with all whom I believe to be united with Christ. I have sought it again and again; but in vain. They were resolved to stand aloof. And when one and another sincere minister of Christ has been inclined to come nearer to me, others have diligently kept them off, as though thereby they did God service.

To this poor end the doctrine of Perfection has been brought in head and shoulders. And when such Concessions were made as would abundantly satisfy any fair and candid man, they were no nearer: rather farther off: for they had no desire to be satisfied. To make this dear breach wider and wider, stories were carefully gleaned up, improved, yea, invented and retailed, both concerning me and "the perfect ones." And when any thing very bad has come to hand, some have rejoiced as though they had found great spoils.

By this means chiefly, the distance between you and me, has increased ever since you came to Huddersfield, and perhaps it has not been lessened by that honest, well-meaning man, Mr. Burnet, and by others who have talked largely of my dogmaticals, love of power, errors, and irregularities. My dogmaticalness is neither more nor less than a "custom of coming to the point at once," and telling my mind flatly and plainly, without any preface or ceremony. I could indeed premise something of my own imbecility, littleness of judgment, and the like: but, First, I have no time to lose. I must despatch the matter as soon as possible. Secondly, I do not think it frank or ingenuous. I think these prefaces are mere artifice.

The power I have I never sought. It was the undesired, unexpected result of the work God was pleased to work by me. I have a thousand times sought to devolve it on others: but as yet I cannot. I therefore suffer it till I can find any to ease me of my burden.

If any one will convince me of my errors, I will heartily thank him. I believe all the Bible as far as I understand it, and am ready to be convinced. If I am a heretic, I became such by reading the Bible. All my notions I drew from thence: and with little help

from men, unless in the single point of Justification by Faith. But I impose my notions upon none: I will be bold to say, there is no man living farther from it. I make no opinion the term of union with any man: I think and let think. What I want, is holiness of heart and life. They who have this, are my brother, sister, and mother.

"But you hold perfection." True: that is, loving God with all our heart, and serving him with all our strength. I teach nothing more, nothing less, than this. And whatever infirmity, defect, avoμia, is consistent with this, any man may teach, and I shall not contradict bim.

As to irregularity, I hope none of those who cause it, do then complain of it. Will they throw a man into the dirt, and beat him because he is dirty? Of all men living, those clergymen ought not to complain, who believe I preach the gospel, (as to the substance of it.) If they do not ask me to preach in their churches, they are accountable for my preaching in the fields.

I come now directly to your letter, in hopes of establishing a good understanding between us. I agreed to suspend, for a twelvemonth, our stated preaching at Huddersfield, which had been there these many years. If this answered your end, I am glad my end it did not answer at all. Instead of coming nearer to me, you got farther off. I heard of it from every quarter: though few knew that I did; for I saw no cause to speak against you, because you did against me. I wanted you to do inore, not less good, and therefore durst not do or say any thing to hinder it. And lest I should hinder it, I will make a farther trial, and suspend the preaching at Huddersfield for another year.

1. To clear the case between us a little farther, I must now adopt. your words, “I, no less than you, preach Justification by Faith only, the absolute necessity of Holiness, the increasing mortification of sin, and the rejection of all past experiences and attainments. 1 abhor, as you do, all Antinomian abuse of the doctrine of Christ, and desire to see my people walking even as he walked. Is it then worth while, in order to gratify a few bigotted persons, or for the sake of the minute differences between us," to encourage "all the train of evils which follow contentions for opinions, in little matters as much as in great?"

2. If I was as strenuous with regard to Perfection on one side, as you have been on the other, I should deny you to be a sufficient preacher but this I never did. And yet I assure you, I can advance such reasons for all I teach, as would puzzle you and all that condemn me, to answer: but I am sick of disputing. Let them beat the air, and triumph without an opponent.

You

3. "None, you say, preach in your houses, who do not hold the very same doctrine with you." This is not exactly the case. are welcome to preach in any of those houses: as I know we agree in the main points: and wherein soever we differ, you would not preach there contrary to nie. "But would it not give you pain to have any other teacher come among those committed to your charge,

so as to have your plan disconcerted, your labours depreciated, and the affections of your flock alienated?" It has given me pain when I had reason to fear this was done, both at Leeds, Birstal, and elsewhere. And I was "under a temptation of speaking against you:" but I refrained even among my intimate friends. So far was I from publicly warning my people against one I firmly believed to be much better than myself.

4. Indeed I trust "the bad blood is now taken away." Let it return no more. Let us begin such a correspondence as has never been yet, and let us avow it before all mankind Not content with not weakening each other's hands, or speaking against each other, directly or indirectly, (which may be effectually done under the notion of exposing this and that error,) let us defend each other's characters to the uttermost against either ill or well-meaning evilspeakers. I am not satisfied with, "Be very civil to the Methodists, but have nothing to do with them." No: I desire to have a league offensive and defensive, with every soldier of Christ. We have not only one faith, one hope, one Lord, but are directly engaged in one warfare. We are carrying the war into the Devil's own quarters, who therefore summons all his hosts to war. Come then, ye that

love him, to the help of the Lord, to the help of the Lord against the mighty! I am now well nigh Miles emeritus, Senex, Sexagenarius. Yet I trust to fight a little longer. Come and strengthen the hands, till you supply the place of

Your weak, but affectionate Brother,
JOHN WESLEY.

TO MRS. A. F—————

MY DEAR SISTER,

October 12, 1764. THAT great truth, "That we are saved by Faith," will never be worn out and that sanctifying as well as justifying faith, is the free gift of God. Now, with God one day is as a thousand years. It plainly follows, that the quantity of time is nothing to him: centuries, years, months, days, hours, and moments, are exactly the same. Consequently, he can as well sanctify in a day after we are justified, as a hundred years. There is no difference at all, unless we suppose him to be such an one as ourselves. Accordingly we see in fact, that some of the most unquestionable witnesses of sanctifying grace, were sanctified within a few days after they were justified. I have seldom known so devoted a soul, as SH, at Macclesfield, who was sanctified within nine days after she was convinced of sin. She was then twelve years old, and I believe was never afterwards heard to speak an improper word, or known to do an improper thing. Her look struck an awe into all that saw her. She is now in Abraham's Bosom.

Although, therefore, it usually pleases God to interpose some time between justification and sanctification, yet, (as is expressly observed

in the Farther Thoughts) we must not fancy this to be an invariable rule. All who think this, must think we are sanctified by works, or (which comes to the same) by sufferings. For otherwise, what is time necessary for? It must be either to do or to suffer. Whereas if nothing be required but simple faith, a moment is as good as an age. The truth is, we are continually forming general rules from our own particular experience. Thus SR, having gone about, and about, herself, which took up a considerable time, might very naturally suppose, all who are sanctified must stay for it near as long a time as she did. Again, if God has so rooted and grounded her in love, (which I neither affirm nor deny) that she cannot now fall from him, she very naturally thinks, this is the case with all that are sanctified. Formerly S. C. drew the same inference from her own experience, and was as positive that she could not fall from that state, as S. R- can be now.

But "none can be sanctified without a deep knowledge of themselves, and of the devices of Satan." They may, without the latter; which God will give them in due time. And the former he can give in a moment and frequently does, of which we have fresh instances almost every day.

In the "Thoughts on Perfection," it is observed, that before any can be assured, they are saved from sin, they must not only feel no sin, but "have a direct witness" of that salvation. And this several have had as clear as S. R-has, who afterwards fell from that sal vation although S. R-, to be consistent with her scheme, must deny they ever had it; yea, and must affirm, that witness was either from nature or from the Devil. If it was really from God, is he well pleased with this?

I know not how to reconcile speaking sharply or roughly, or even a seeming want of meekness, with perfection. And yet I am fearful of condemning whom God has not condemned. What I cannot understand I leave to Him.

How is it, that you make me write longer letters to you than I do almost to any one else? I know not how, I find a greater concern for your welfare. I want you to be exactly right. This occasions my not thinking much of any pains, that may give you help or satisfaction. The Lord touch your heart now, that all your tempers, thoughts, words, and works, may be holiness unto our God! I am your's, &c.

JOHN WESLEY.

TO MR. HOSMER.-ON THE ADAMIC LAW.

MY DEAR BROTHER,

Newcastle-upon-Tyne, June 7, 1761.

I APPREHEND if you will give another careful reading to those four pages, 244-247, you will find ally our objections antici