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original, were more familiar to him than the words of any translation.

2. THE WORKS OF GOD IN THE CREATION, afford another fruitful source of instruction and pleasure to an enquiring mind; and the five volumes which he published on Natural Philosophy, shew how well he had studied that branch of knowledge. It is true, he did not study the higher branches of the Mathematics; but he esteemed the knowledge of this science of great importance in the improvement of the mind. It forms a person to a habit of close attention to a subject, and of thinking and reasoning justly upon it. And it appears to me that he applied himself to the study of it in his youth, so far as to make himself master of Sir Isaac Newton's Principia, and of his Theory of Light and Colours.

3. The ART OF LOGIC was another branch of science, which he had cultivated with the utmost attention and care. It has been universally acknowledged that he was a master in it. But Logic, in his view of it, is not what has been commonly so called in the schools: it is not the art of wrangling, nor of making frivolous distinctions, often without a difference. Logic, according to him, is common sense improved by art; or, in his own words, "the art of good sense; the art of comprehending things clearly; of judging truly; and of reasoning conclusively or, in another view of it, the art of learning and teaching."

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4. If we take a view of his conduct in the early part of life, we shall find, that he paid a strict attention to religion his character was moral from early youth; he always reverenced God and his sacred word: he was attentive to the forms of religion, and so far as he at that time understood it, he undoubtedly was conscientious and regular in the practice of all the duties of it.

5. If we consider his qualifications for enquiring after truth, I think we shall find that he possessed every requisite to examine a subject that we could expect or wish a man to have a strong natural understanding highly cultivated, and well stored with the knowledge of languages, and of various arts and sciences; he had a reverence for God; he was conscientious in all his ways, and intent upon discovering the truth in every thing that became the subject of his enquiries. And it evidently appears, that he had firmness and resolution to embrace truth wherever he found it, however unfashionable it might appear. This is not the case with all men of learning: many persuade themselves that they are searching after truth; but if they meet with it dressed in a different form to that under which they have been accustomed to consider it, they are ashamed of it. This cannot be said of Mr. Wesley; cautious in his enquiries, he sought truth from

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the love of it, and wherever he found it, had firmness to embrace it, and publicly to avow it. These are evidences of a strong and liberal mind, possessed of every requisite to prosecute enquires after truth.

That this is a just representation of him, is evident; for, we find that notwithstanding the extent of his knowledge, the seriousness of his devotion, and the regularity of his conduct: and although at this time he gave ah he had to feed and clothe the poor, and was not only blameless in the eye of the world, but in many things excelled; yet, after a diligent and patient examination of the Scriptures, he became sensi ble that all he knew, and all he did, was insufficient to reconcile him to God: he became sensible that all he could do, could never atone for one sin. I will give you his own words on this subject; which he wrote, not by way of ostentation, but of humiliation; and to awaken reflection, if possible, in the minds of those who might think of themselves as he had formerly thought of himself.

"Are they read in Philosophy? so was I. In ancient or modern Tongues? so was I also. Are they versed in the science of Divinity? I too have studied it many years. Can they talk fluently on spiritual things? the very same could I do. Are they plenteous in alms? Behold I gave all my goods to feed the poor. Do they give their labour as well as their substance? I have laboured more abundantly than they all. Are they willing to suffer for their brethren? I have thrown up my friends, reputation, and ease. I have put my life in my hand. I have given my body to be parched up with heat; consumed with toil and weariness, or whatever God should please to bring upon me. But does this make me acceptable to God? Does all I ever did or can, know, say, give, do, or suffer, justify me in his sight? By no means. If the Oracles of God are true; if we are still to abide by the law and the testimony; all these things, though when ennobled by faith in Christ, they are holy, just, and good; yet without it are dung and dross. This then I have learned, that, having nothing in, or of myself to plead, I have no hope but that of being justified freely through the righteousness that is in Jesus: I have no hope, but that if I seek I shall find Christ, and be found in him, not having my own righteousness, but that which is through the faith of Christ, the righteousness which is of God by faith."

These were the thoughts he had of himself at this time, when his understanding was opened to the view of gospel truths; when he began to see the purity and holiness of

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God and his own sinfulness, notwithstanding all the excellencies he had to plead in the opinion of others.

Let us now observe, that this opinion was not taken up rashly: no doubt many of his friends, when they heard him speak in this manner, thought him beside himself: when they considered his former manner of life, and his regularity in every part of his conduct, and heard him say that he was a sinner, a sinner under the wrath of God, a sinner that stood in need of mercy; they looked upon him as almost insane. But this opinion of himself was the result of the most mature enquiry: it was not an enthusiastic notion, the effect of a heated imagination; it was a conviction of his mind founded on a scriptural and rational view of the nature of God, and of his own state. Consider, I beseech you, what I have been observing of his qualifications to enquire after truth: a man of a strong understanding, of a cultivated mind, accustomed to the habit of reasoning, accustomed to investigate every thing in the most cautious manner, before he drew his conclusions: and tell me if this be the conduct of an enthusiast? If it be the character of one that takes up things rashly; that follows the dictates of a wild imagination? Will any man calmly affirm this? We must say, that this opinion of himself was not taken up in any such way. He tells us, that after conversing with people of experience, he sat down and read his Greek Testament over, with a view to the grand and leading doctrines of justification he could not be satisfied with any thing less than this: he proceeded upon conviction in every step that he took. And let me ask if any man could proceed with more caution, or take wiser methods to guard against error, in a matter of such importance to his own comfort and happiness, and to the peace and comfort of others? And here we may again trace the marks of a great and liberal mind; when he saw the truth, he embraced it though it condemned himself. This is not the case with all: how many see the truth and shrink from it? He on the contrary embraced it though it condemned him; and though he knew the profession of it would expose him to ridicule, contempt, and reproach. Is it possible for any man to give a stronger proof than this, that he acts from conviction; and from a love of (what at least he conceives to be) the truth? Had all those who have read Mr. Wesley's writings, or heard him preach, acted with the same sincerity and firmness that he did, the number of converts would have been much more numerous than we have yet seen them.

II. 1. We shall now endeavour to take a view of his religious sentiments. He made up his mind upon the doctrines.

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he taught, as I have observed before, in the most cautious manner, examining the scriptures continually, never adopting any opinion without evidence from Scripture and reason. So far was he from following a heated imagination, or taking up opinions as an enthusiast, that he maintained we ought to use our understanding, compare one thing with another, and draw just conclusions from such comparisons, as well in matters of religion as in other things. It is in this sense he uses the word reason when he says, "There are many that utterly decry the use of reason in religion, nay, that condemu all reasoning concerning the things of God, as utterly destructive of true religion; but we can in no wise agree with this. We find no authority for it in holy writ. So far from it, that we find there both our Lord and his Apostles reasoning continually with their opposers. Neither do we know in all the productions of ancient and modern times such a chain of reasoning and argumentation, so close, so solid, so regularly connected, as the Epistle to the Hebrews. And the strongest reasoner whom we have ever observed (excepting only Jesus of Nazareth) was that Paul of Tarsus; the same who has left that plain direction for all Christians, " In malice or wickedness be ye children; but in understanding, or reason, be ye men."

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It is evident from these words, that Mr. Wesley deemed it necessary to use his reason in searching into the things of

He read the Scriptures, and used his understanding in the best manner he could, to comprehend their meaning. He formed his religious principles in this way; he examined every step he took, and admitted no doctrine, nor any interpretation of Scripture, but what appeared to him to be agreeable to reason.

How absurd is it to suppose, that we must lay aside our reason in matters of religion. What has a man to guide him, if he lay aside the use of his reason; You will say the Scriptures are the rule of our faith and practice: but, I ask how a man can apply the rule without using his reason? What has he to shew him that he applies it right rather than wrong? A man that gives up his reason in matters of religion; I will even say in matters of experience, in matters that concern the internal state of his own mind, abandons himself to imagination, and is liable to be carried away by his passions, he knows not whither; like a ship at sea without a rudder, and without a compass, he has nothing to direct him how to steer, his course, and he cannot tell whither he is going. How justly then did the Rev. Mr. Wesley adopt this principle, that we ought to use our reason to guard our

minds from error; and to enable us to form a true judgment both of Scripture and experience.

2. Let us now take a view of his general notion of religion. Speaking to one who required a religion agreeable to reason, he says, We join with you in desiring a religion founded on reason, and every way agreeable thereto. But one question remains to be asked, what do you mean by reason? I suppose you mean the eternal reason, or, the nature of things: the nature of God, and the nature of man, with the relations necessarily subsisting between them. This is the very religion we preach a religion evidently founded on, and every way are able to eternal reason, to the essential nature of things. Its foundation stands on the nature of God, and the nature of man, with their mutual relations."

We have here his general view of religion; and he publicly avows that the Gospel which he preached is agreeable to this view: that it is agreeable to the nature of God and the nature of man, with their mutual relations. He was indeed at the utmost distance from the supposition, that the Gospel, as a system, is inconsistent with reason. And he explained and illustrated, on some occasions, the general doctrines which he taught, in such a way as to shew that they are conformable to the general principle, which he has here laid down. The outcry then which has been raised against him, and the whole body with whom he was connected, as enthusiasts and fanatics, is wholly unfounded; it only proceeds from the workings of a prejudiced mind, and a want of attention to the things spoken.

3. The Gospel, considered as a general plan of salvation, he viewed as a display of the divine perfections, in a way agreeable to the nature of God; in which all the divine attributes harmonize, and shine forth with peculiar lustre. Divine love in the gift of a Redeemer divine wisdom, conspicuous in the plan of redemption: divine justice, tempered with mercy to man, in the death of the Saviour; divine energy and power, in making the whole effectual to raise a fallen creature from a state of sin and misery, to a state of holiness and happiness, and from a state of death, to immortal life and glory. All these are conspicuous in the Gospel, as a general plan of salvation; and shine forth in the face of Jesus Christ with peculiar glory. Thus far then the Gospel, in his view of it, is worthy of God, and coincides with our notions of the harmony and unity of the divine attributes.

4. The Gospel, considered as a means to attain an end, discovers as great fitness in the means to the end, as can

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