man's nature, or in his own view of the doctrine, from the death of the soul, he inferred the necessity of a New Birth. He had made that expression obnoxious in the season of his enthusiasm, and it was one of those things which embarrassed him in his sober and maturer years; but he had committed himself too far to retract, and, therefore, when he saw, and in his own cool judgment disapproved, the extravagancies to which the abuse of the term had led, he still continued to use it, and even pursued the metaphor through all its bearings, with a wantonness of ill-directed fancy, of which this is the only instance in all his writings. And in attempting to reconcile the opinion which he held with the doctrine of the Church, he entangled himself in contradictions, like a man catching at all arguments when defending a cause which he knows to be weak and untenable.

Connected with his doctrine of the New Birth was that of Justification, which he affirmed to be inseparable from it, yet easily to be distinguished, as being not the same, but of a widely different nature. In order of time, neither of these is before the other; in the moment we are justified by the grace of God, through the redemption that is in Jesus, we are also born of the Spirit; but, in order of thinking, as it is termed, Justification precedes the New Birth. We first conceive his wrath to be turned away, and then his Spirit to work in our hearts. Justification implies only a relative, the New Birth a real change. God, in justifying us, does something for us; in begetting us again, He does the work in us. The former changes our outward relation to God, so that of enemies we become children. By the latter our inmost souls are changed, so that of sinners we become saints. The one restores us to the favour, the other to the image of God. Justification is another word for pardon. It is the forgiveness of all our sins, and, what is necessarily implied therein, our acceptance with God. The immediate effects are the peace of God; a peace that passeth all understanding, and a "rejoicing in hope of the glory of God, with joy unspeakable and full of glory." And at the same time

that we are justified, yea, in that very moment, sanctification begins. In that instant we are born again; and when we are born again, then our sanctification begins, and thenceforward we are gradually to "grow up in him who is our head." This expression, says Wesley, points out the exact analogy there is between natural and spiritual things. A child is born of a woman in a moment, or, at least, in a very short time. Afterwards, he gradually and slowly grows, till he attains to the stature of a man. In like manner a person is born of God in a short time, if not in a moment; but it is by slow degrees that he afterwards grows up to the measure of the full stature of Christ. The same relation, therefore, which there is between our natural birth and our growth, there is also between our New Birth and our Sanctification. And sanctification, though in some degree the immediate fruit of justification, is a distinct gift of God, and of a totally different nature. The one implies what God does for us through his Son; the other ✔ what he works in us by his Spirit. Men are no more able of themselves to think one good thought, to speak one good word, or do one good work, after justification, than before they were justified. When the Lord speaks to our hearts the second time, "be clean," then only the evil root, the carnal mind is destroyed, and sin subsists no more. A deep conviction that there is yet in us a carnal mind, shows, beyond all possibility of doubt, the absolute necessity of a further change. If there be no such second change, if there be no instantaneous deliverance after justification, if there be none but a gradual work of God, then we must be content, as well as we can, to remain full of sin till death; and if so, we must remain guilty till death, continually deserving punishment. Thus Wesley explains a doctrine which, in his old age, he admitted that he did not find a profitable subject for an unawakened congregation.

This deliverance, he acknowledged, might be gradually wrought in some. I mean, he says, in this sense, they do not advert to the particular moment wherein sin ceases to be. But it is infinitely desira

ble, were it the will of God, that it should be done instantaneously; that the Lord should destroy sin in a moment, in the twinkling of an eye. And so he generally does. This, Wesley insisted, was a plain fact, of which there was evidence enough to satisfy any unprejudiced person. And why might it not be instantaneous? he argued. A moment is to Him the same as a thousand years. He cannot want more time to accomplish whatever is his will: and he cannot wait or stay for more worthiness or fitness in the persons he is pleased to honour. Whatever may be thought of the doctrine and of its evidence, it was a powerful one in Wesley's hands. To the confi dence, he says, that God is both able and willing to sanctify us now, there needs to be added one thing more, a divine evidence and conviction that he doth it. In that hour it is done. "Thou, therefore, look for it every moment: you can be no worse, if you are no better for that expectation; for were you to be disappointed of your hope, still you lose nothing. But you shall not be disappointed of your hope; it will come, it will not tarry. Look for it then every day, every hour, every moment. Why not.this hour? this moment? Certainly you may look for it now, if you believe it is by faith. And by this token you may surely know whether you seek it by faith or works. If by works, you want something to be done first, before you are sanctified. You think I must first be, or do thus or hus. Then you are seeking it by works unto this day. If you seek it by faith, you may expect it as you are; then expect it now. It is of importance to observe, that there is an inseparable connexion between these three points-expect it by faith, expect it as you are, and expect it now. To deny one of them is to deny them all: to allow one, is to allow them all Do you believe we are sanctified by faith? Be true then to your principle, and look for this blessing just as you are, neither better nor worse; as a poor sinner, that has nothing to pay, nothing to plead, but Christ died.' And if you look for it as you are, then expect it now. Stay for nothing! Why should you? Christ is ready, and

he is all you want. He is waiting for you! he is at the door. Whosoever thou art who desirest to be forgiven, first believe. Believe in the Lord Jesus. Christ, and then thou shalt do all things well. Say not, I cannot be accepted yet, because I am not good enough. Who is good enough, who ever was, to merit acceptance at God's hands? Say not, I am not contrite enough: I am not sensible enough of my sins.' I know it. I would to God thou wert more sensible of them, and more contrite a thousand fold than thou art! But do not stay for this. It may be God will make thee so; not before thou believest, but by believing. It may be thou wilt not weep much, till thou lovest much, because thou hast had much forgiven."

Upon these fundamental doctrines of the New Birth and Justification by Faith, he exhorted his disciples to insist with all boldness, at all times, and in all places: in public, those who were called thereto; and at all opportunities in private. But what is faith?"Not an opinion," said Wesley, "nor any number of opinions put together, be they ever so true. A string of opinions is no more Christian faith, than a string of beads is Christian holiness. It is not an assent to any opinion, or any number of opinions. A man may assent to three, or three-andtwenty creeds: he may assent to all the Old and New Testament, (at least as far as he understands them,) and yet have no Christian faith at all. The faith by which the promise is attained is represented by Christianity as a power wrought by the Almighty in an immortal spirit, inhabiting a house of clay, to see through that veil into the world of spirits, into things invisible and eternal: a power to discern those things which, with eyes of flesh and blood, no man hath seen, or can see; either by reason of their nature, which (though they surround us on every side) is not perceivable by these gross senses; or by reason of their distance, as being yet afar off in the bosom of eternity. It showeth what eye hath not seen, nor ear heard, neither could it before enter into our heart to conceive; and all this in the clear

est light, with the fullest certainty and evidence. For it does not leave us to receive our notice by mere reflection from the dull glass of sense, but resolves a thousand enigmas of the highest concern, by giving faculties suited to things invisible. It is the eye of the new born soul, whereby every true believer seeth Him who is invisible." It is the ear of the soul, whereby the sinner "hears the voice of the Son of God and lives;" the palate of the soul, (if the expression may be allowed,) whereby a believer tastes the good word and the powers of the world to come;" the feeling of the soul, whereby, "through the power of the Highest overshadowing him," he perceives the presence of Him in whom he lives, and moves, and has his being, and feels the love of God shed abroad in his heart. It is the internal evidence of Christianity, a perpetual revelation, equally strong, equally new, through all the centuries which have elapsed since the incarnation, and passing now, even as it has done from the beginning, directly from God into the believing soul. Do you suppose time will ever dry up this stream? Oh no! It shall never be cut off

Labitur et labetur in omne volubilis ævum.

It flows, and as it flows, for ever will flow on.

The historical evidence of revelation, strong and clear as it is, is cognizable by men of learning alone; but this is plain, simple, and level to the lowest capacity. The sum is, "One thing I know: I was blind, but now I see:" an argument of which a peasant, a woman, a child, may feel all the force. The traditional evidence gives an account of what was transacted far away and long ago. The inward evidence is intimately present to all persons, at all times, and in all places. "It is nigh thee in thy mouth and in thy heart, if thou believest in the Lord Jesus Christ." This, then, is the record, this is the evidence, emphatically so called, that God hath given unto us eternal life, and this life is in his Son.

Why, then, have not all men this faith? Because