importance; and are so far from being deemed "fruitless," as Mr. W. would have his readers believe, that Mr. Wesley actually includes them in his definition of repentance. "By repentance," says he, "I mean conviction of sin, producing real desires and sincere resolutions of amendment," and so on.* This definition too, Sir, I find inserted in your Apology for the Methodists. So much for Mr. Wainewright's attention to the works on which he has "principally relied." It is nevertheless reiterated, that "Unless an individual experiences a perfect confidence that he is justified by faith, vain are all his penitent feelings, and all his amendment of life." Repentance, in Mr. Wesley's views of the subject, embraced both of these; and he never slighted repentance, or held it "vain." He contended, that without it, man must absolutely perish; that it necessarily precedes justifying faith; and that God must effect it in the heart.‡ He took his stand on Scriptural ground: "Except ye repent, ye shall all likewise perish ;"-" Repent ye, therefore, and be converted, that your sins may be blotted out;" "Him hath God exalted-to give repentance."§ Aware, that "penitent feelings," though useful and necessary, were not sufficient of themselves, "to secure the favour of heaven," he exhorted his hearers not to rest in them; not to substitute repentance for faith, or faith for holiness. No less an example had he for this than St. Paul, who urged the penitent gaoler to believe; and who, though a believer himself, pressed towards the mark of holiness, and the prize of heaven. || It is much to be regretted, Sir, that a clergyman, like Mr.W. should be guilty of the grossest exaggerations, for the purpose, apparently, of making unnecessary distinctions, and criminating the Methodists. When a doctrine is too well established to be denied, he will load it with absurdities, and then charge those absurdities upon the body to + Page 225. * Works, Vol. 12. p. 48, 296. Acts xvi. 27-31; which he is so violently opposed. Thus, in the passages just noticed, the Methodists are represented as enjoining upon a "well-meaning man," the necessity of his being "overwhelmed with a sense of guilt almost too powerful for endurance." It is unnecessary to inform you, Sir, that it is not their practice, to select the "well-meaning man" from the crowd, and urge upon him the doctrine specified to this extent. As ALL have sinned, and come short of the glory of God," they act upon the broad basis of exhorting all to repentance, because God himself "Now commandeth ALL MEN every where to repent."+ Guilt, in their judgment, is proportioned to the multitude and magnitude of the sins perpetrated; and they leave it with God to work in the heart what degree of "godly sorrow" he deems sufficient to bring the sinner to himself. It can no more be expected, that the "well-meaning man," whose outward conduct has been moral, should experience the same poignant grief as the murderer, or the abandoned profligate, than that he should be exempt from the general rule-" Repent ye, and believe the gospel." Associating this selected character with the general mass of sinners, the Methodists would enjoin no more upon him than what is actually urged in the Homilies of the Established Church. Hence we read, "Therefore also now the Lord saith, Return unto me with all your heart, with fasting, weeping, and mournimg: rent your hearts, and not your clothes, and return -unto the Lord your God: for he is gracious and merciful, slow to anger, and of great compassion, and ready to pardon wickedness. Whereby it is given us to understand, that we have here a perpetual Rule appointed us, which ought to be observed and kept at all times, and that there is none other way whereby the wrath of God may be pacified, and his anger assuaged; that the fierceness of his fury, and the plagues of destruction, which The writers of the Homilies had not so learned Christ, as to apply experimental truths to particular persons and ages, exclusive of the rest of mankind. No, it was to be a "Perpetual Rule." 1 by his righteous judgment he had determined to bring upon us, may depart, be removed, and taken away." Perceiving that the doctrine might be abused, either by some of their contemporaries or successors, or both, the authors further observe on the words of Joel, "He doth add (to fasting) weeping and mourning, which do contain an outward profession of Repentance, which is very needful and necessary; that so we may partly set forth the righteousness of God, when by such means we do testify, that we deserve punishment at his hands, and partly stop the offence that was openly given to the weak." Lest they should still be misunderstood, and, if possible, to guard against all attempts to fritter away what may be deemed the soul of the whole, they proceed, "Now lest any man should think that Repentance doth consist in outward weeping and mourning only, he doth (that is Joel) rehearse that wherein the chief of the whole matter doth lie, when he saith, Rent your hearts, and not your garments, and turn unto the Lord your God. For the people of the East part of the world were wont to rent their garments if any thing happened unto them that seemed intolerable. This thing did hypocrites sometimes counterfeit and follow, as though the whole of Repentance did stand in such outward gesture. He teacheth then, that another manner of thing is required; that is, that they must be contrite in their hearts, that they must utterly detest and abhor sins, and being at defiance with them, return unto the Lord their God, from whom they went away before. For God hath no pleasure in the outward ceremony, but requireth a contrite and humble heart, which he will never despise, as David doth testify. There is therefore none other use to these outward ceremonies, but as far forth as we are stirred up by them, and do serve to the glory of God, and to the edifying of others."* This is the doctrine taught by the Methodists, and this is the doctrine which Mr. W. as a conscientious minister, ought to preach ;-a doctrine too, including, as described by the venerable guardians of the Establishment, * 66 Homily of Repentance," p. 324, Fol. Edit. 1683. the deepest distress of mind. Did not the "horrible pit" precede David's "new song;"-Peter's bitter weeping, his “joy unspeakable”;—Paul's fasting, blindness, and distress, on his route to Damascus, his heights and depths of love? "Repentance of former transgressions, (says Mr. W.) is an essential preliminary to every one desirous of becoming a disciple of Christ. What, however, is the required proof of this repentance? Not inward sensations of despondency; not unavailing and inert lamentations for our lost condition; but a resolute change of external conduct, and a lasting reformation of evil habits."* Repentance is not denied, but rather taught, to be "an essential preliminary to every one desirous of becoming a disciple of Christ."+ Nor are "sensations of despondency, and inert lamentations for our lost condition," advanced as marks or proofs of genuine repentance. In Mr. Wesley's Sermons, and in your Apology, Sir, works upon which he has "principally relied," he will find a very different description of the doctrine in question. Opposed to "sensations of despondency,” unless it be despairing of saving ourselves, the real penitent is encouraged by the most consolatory promises. Instead of fostering "inert lamentations,” he is exhorted to believe, and to use the utmost diligence. He is even informed of the necessity of "a resolute change of external conduct, and a lasting reformation of evil habits." Thus "By repentance I mean conviction of sin, producing real desires and sincere resolutions of amendment; and by fruits meet for repentance, forgiving our brother, ceasing from evil, doing good, using the ordinances of God, and in general, obeying him according to the measure of grace which we have received."|| The Methodists include all that Mr. W. advances; but in addition to that, they accompany the writers of the Homilies on the subject of contrition of spirit; whereas he ridicules the idea of conviction of sin, grief, anguish, tears, and groans.¶ * Pages 41, 42, § Ibid. + Wesley's Works, Vol. 12, p. 344. Works, Vol. 7, p. 99-100; Benson's Apology, p. 227, 228. 8 + Wesley's 1 Page 42. His repentance is softened down to a mere external change of deportment: and in this he is no less at variance with the passages just cited from the Homily on Repentance, than with the writings of the New Testament. To the latter he makes an appeal; but as he neither refers to chapter nor verse for his proofs, I am at a loss to know to what part to direct my attention. In defence of the Homily, and of Methodism, I would observe, that there are two words used by the Holy Ghost, in Scripture, for repentance. The first refers to the repentance of Judas.* The word is μεταμεληθείς, from uɛra after, μɛdoμai, to be concerned; that is to repent one self, or to be concerned after something improperly said or transacted. That no advantage may be taken from the inefficacy of Judas's tears and anguish, the Methodists are perfectly decided, that sorrow, without amendment, would be equally unavailing. Hence, with the first they connect the second word,+ which is uɛlavaa, signifying after-wit or afterwisdom. It denotes, according to lexicographers, a returning to our wits-a becoming wise after our folly-a firm purpose of amendment. While the first is simply expressive of distress for a fault committed, the second imports a change of mind, or a being more wise in future. The Methodists are aware, that there may be the one without the other; and hence their anxiety to connect them; for, if divided, as in the case of Castor and Pollux, whose division, we are informed, was deemed ominous and fatal, it cannot be justly termed repentance unto life. Sorrow for past sin, should never be separated from a hatred to it, and the renunciation of it. What seems most objectionable to Mr. W. is, the rapidity with which the work proceeds. "It is affirmed by the disciples of Methodism," says he, "that every true believer, before he has any authority to expect the salvation, must, at some period of his life, undergo, a sudden and an entire change in his principles and mental feelings; during which the odious nature of sin is placed before him in the strongest colours." That persons are sometimes suddenly + Page 25. Matt. xxvii. 3. + 2 Tim. ii. 25. |