influence of the Spirit can never be distinguished from the ordinary operations of our own minds? Here is a Spirit distinct from our own; and a Spirit, too, bearing its own testimony. To suppose its testimony to be so uncertain, and its operation so feeble, as not to assure the believer of his sonship, not to be perceptible by him, would be a sad reflection upon the Supreme Being. When witness is delivered in court, the presence of the person bearing witness is necessary. May not the witness of the Spirit then, Sir, be defined -The sensible presence of God in the soul? for where God deigns to enter, his presence must as infallibly bear witness. of his favour to the subjects of this amazing grace, as the presence of an earthly guest assures us that we entertain such an one in our house. The expression αυτό το πνευμα cannot possibly denote any disposition or affection of mind which the adopted person may feel, but must refer to God himself God the Holy Ghost, by whom alone the knowledge of adoption is witnessed to the soul of the believer.

Though Mr.W. admits of the possibility of " A reformation in the government of the conduct and passions,” yet, “a consciousness of having obtained this favour" is deemed unnecessary. It is not sufficient, therefore, as you will have perceived, Sir, to discountenance any knowledge of the cause, that is, of the Spirit dwelling in us; but also any consciousness -any assurance of the effects. Whither will such a notion as this lead us? Will it not evidently terminate in this? That a person who was once proud, envious, revengeful, and a hater of others, cannot ascertain whether he has been humbled before God, cannot tell whether he bears good will towards his fellow creatures, returns good for evil, and prays for those that persecute him? Though the Methodists are generally of opinion, that a Divine change will produce its internal evidence, they are far from believing, as Mr. W, would insinuate, that a person cannot be safe without "a plenary assurance of his eternal salvation," or even of his present acceptance. Mr. Wesley was charged with this, * Page 34, 35. + Page 34.

but hear his reply: "I believe a consciousness of being in the favour of God, (which I do not term plerophory, or full assurance, since it is frequently weakened, nay, perhaps interrupted, by returns of doubt and fear,) is the common privilege of Christians, fearing God and working righteousness. Yet I do not affirm, there are no exceptions to this general rule. Possibly some may be in the favour of God, and yet go mourning all the day long. (But I believe this is usually owing either to disorder of body, or ignorance of the gospel promises.)"* In thus blending a consciousness of reformation, with an assurance of pardon, you will be ready to conclude, Sir, that I am confounding what are perfectly distinct; but I do it by way of accommodating myself to the writer whose principles I am combating, who unites them on the same page. What is not a little singular, Mr. Wainewright encourages his readers in one part of his publication,+ to pray for pardon, and yet renounces any knowledge of its attainment. Hence we must pray in the dark. If we cannot tell when we are forgiven, there will be a danger of our praying for what, unknown to ourselves, we may have already obtained.

Unwilling to dismiss the subject of inspiration-of the Spirit's work upon the heart, Mr. W. returns to it again and again apparently determined to banish it from the moral world."Not to dwell upon the fact," says he, "that inspiration, or any thing approaching to it, has for many ages been withheld from the mind of man, we may reasonably be allowed to infer, that if any honest though uninformed persons were endued with extraordinary gifts for the purpose of communicating Divine truth to the world, they would at the same time be enabled to express themselves in the language of their auditors, at least with grammatical accuracy." Till now, Sir, I was not aware that it was the office of the Spirit to teach grammar; or that "grammatical accuracy" was to be the test of a man's inspiration. In the inspiration of suggestion, divines, I believe, are agreed, that

* Works, vol. xiii. p. 128. + Page 148. + Page 144, 145.

God dictates the very words in which those discoveries he makes are to be communicated, provided they are intended as a message to others. But Mr. W. was not necessitated to set aside inspiration merely for a little inaccuracy in grammar. He might have allowed the inspiration of superintendencyplenary superintendent inspiration-or the inspiration of elevation. Or he might have admitted that which he solemnly professed before the Bishop that ordained him, when he declared his belief that he was moved by the Holy GHOST, to take upon himself that sacred office. Supposing him to have altered his mind on the last subject, still he might have allowed that which he prays for every Lord'sday, viz. Cleanse the thoughts of our hearts by the INSPI RATION of thy HOLY SPIRIT, that we may perfectly love thee and worthily magnify thy holy name." Surely this must be something approaching" to inspiration. If, however, Mr. W. be correct, that it "has for many ages been withheld from the mind of man," it is certainly high time to have the sentiment expunged from the Liturgy. His next work should be to move a convocation of Bishops for this purpose.

It is Mr. W.'s opinion, that, when a person of an "uncultivated understanding" relates any thing that involves "internal feelings," it is "preposterous to yield an implicit credence to his statements and asseverations."* Even "his alleged consciousness ought not to be deemed a sufficient proof to others that he is truly inspired."+ He then proceeds to shew the evidence necessary, in matters to be submitted to the external senses; viz. a "Sound understanding, integrity of character, and corroborating circumstances." In thus expatiating on the impropriety of placing implicit reliance upon the testimony of another, relative to his internal feelings, &c. Mr.W.'s readers would be led to conclude, that the Methodists urged one person's assurance for another's conviction. This is not the case. The assurance of a believer is solely for his own

comfort. It is a matter between God and himself. The Methodists take up the Bible, and, for the conviction of others, advert to chapter and verse; "We know that we have passed from death unto life." And certainly, there is as much reason, and as much Christian charity, in believing that man's testimony, who affirms he is conscious of the approving smile of heaven, and evinces the truth of the same by producing corresponding fruit, as there is in giving credit to the unsupported assertions of Mr. W. Consciousness, however, as shall appear in its proper place, is not the only proof, as alleged.

The various passages of Scripture, upon which is immovably fixed the doctrine of assurance, are, as usual, applied by Mr. W. to the primitive Christians. Such a thought is enough to make us dissatisfied with our present lot, and to excite in our bosoms a wish that we had lived in the apostolic age, rather than under the present dispensation, so decidedly marked for its inferior privileges. Referring to the texts in general, he remarks, "To make them the foundation of a doctrine at once so inequitable and so useless as an assurance of pardon, distinctly and sensibly imparted to every genuine believer," is "at variance with the general tenour of the inspired writings, and with the exercise of sound reason."* As all have sinned, and come short of the glory of God, all need forgiveness. We find, that Christ was exalted to be a Prince and a Saviour, to give it; and that men, on repenting, may obtain it. Where then is the inequity of the thing itself? Or how can an assurance of it be useless, when it imparts consolation to the soul, and satisfies man on a subject of the utmost moment-his reconciliation with God? From Mr. W.'s views of its inutility, one would be led to conclude, that, if it were tendered to him, he would scarcely deem it worth his acceptance. Useless as it is, it is taught by the Church of England. It is included in her definition of faith, which is "A sure trust and confidence which a man HATH in GOD, that through

*

the merits of CHRIST his sins ARE forgiven, and he reconciled to the favour of God."

Much stress as Mr. W. lays on the phrase "assurance of pardon and salvation," he ought to know that Mr. Wesley was very sparing in the use of it, and that when he did employ it he took care to affix to it proper Scriptural ideas. One reason of his caution was, to prevent the very error into which Mr. Wainewright has fallen, viz. that of leading people to confound an assurance of pardon with an assurance of final salvation. Hence, said one of his opponents, "Mr. Wesley might have considered that when they talk of assurance of pardon and salvation, the world will extend the meaning of the words, to our eternal state." His reply is, "I do consider it, Sir. And therefore I never use that phrase, either in preaching or writing. ' Assurance of pardon and salvation,' is an expression that never comes out of my lips."* He goes even further, and of the single word assurance, says, "Some are fond of the expression, I am not: I hardly ever use it."+ Well might the world confound the subjects adverted to, when Mr. Wainewright has not escaped the error. Not only does he confound an assurance of pardon with an assurance of final salvation,‡ but he charges the Wesleyan Methodists with "a palpable contradiction" for holding "the same assurance of faith" with the Calvinists, "who assert the impeccability of the elect," and "yet deny the certainty of final perseverance."§ However the Calvinists, by holding "the impeccability of the elect," may, in the language of Mr. W. "establish their right to entertain a full assurance of their future acceptance," it should be recollected, that the assurance of faith among the Methodists, refers to present acceptance: and they are far from maintaining that a sense of pardon, will, of itself, secure a life of piety, or prevent a man from finally apostatizing from the truth. They connect with future felicity, holy obedience-perseverance in well doing. Could it be demonstrated that they hold," Once in grace, always in * Works, vol. xiii. p. 36. + Ibid, 127. + Page 46. § Page 38.