(Iain Murray has written an excellent article explaining the historical background of this exchange between Whitefield and Wesley.)

PREFACE

am very well aware what different effects publishing this letter against the dear Mr. Wesley's Sermon will produce. Many of my friends who are strenuous advocates for universal redemption will immediately be offended. Many who are zealous on the other side will be much rejoiced. They who are lukewarm on both sides and are carried away with carnal reasoning will wish this matter had never been brought under debate.
The reasons I have given at the beginning of the letter, I think are sufficient to satisfy all of my conduct herein. I desire therefore that they who hold election would not triumph, or make a party on one hand (for I detest any such thing)—and that they who are prejudiced against that doctrine be not too much concerned or offended on the other.
Known unto God are all his ways from the beginning of the world. The great day will discover why the Lord permits dear Mr. Wesley and me to be of a different way of thinking. At present, I shall make no enquiry into that matter, beyond the account which he has given of it himself in the following letter, which I lately received from his own dear hands:

My dear Brother,
I thank you for yours, May the 24th. The case is quite plain. There are bigots both for predestination and against it. God is sending a message to those on either side. But neither will receive it, unless from one who is of their own opinion. Therefore, for a time you are suffered to be of one opinion, and I of another. But when his time is come, God will do what man cannot, namely, make us both of one mind. Then persecution will flame out, and it will be seen whether we count our lives dear unto ourselves, so that we may finish our course with joy. I am, my dearest brother,
Ever yours,

J. WESLEY

Thus my honoured friend, I heartily pray God to hasten the time, for his being clearly enlightened into all the doctrines of divine revelation, that we may thus be closely united in principle and judgment as well as heart and affection. And then if the Lord should call us to it, I care not if I go with him to prison, or to death. For like Paul and Silas, I hope we shall sing praises to God, and count it our highest honour to suffer for Christ's sake, and to lay down our lives for the brethren.

By John Gill

After "love, joy, peace," mentioned as fruits of the Spirit, "long suffering, gentleness, and meekness," in which "humility" is included, are observed as fruits of the same Spirit also (Gal. 5:22,23 and this naturally follows or accompanies "thankfulness," last treated of; an humble man is always a thankful man; whereas "proud boasters," are joined with the "unthankful, unholy" (2 Tim. 3:2). The proud philosophers would not allow of thankfulness to God for virtue and goodness: "That we live, is the gift of God, says Seneca[1] but that we live well, is owing to philosophy; and, adds he, by so much we owe the more to this than to God, by how much the greater a good life is than life itself." And says Cicero,[2] "No man refers virtue to God; if it was a gift of his, we should have no praise nor glorying: did ever any man give thanks to God that he was a good man!"

How contrary to this is that of the humble apostle (1 Cor. 4:7). Humility, or a "meek and quiet spirit," is a branch of internal worship, or of experimental religion and godliness; it is called, "The hidden man of the heart," (1 Pet. 3:4) and is very necessary in the performance of every part of external worship and service; "Serving the Lord with all humility of mind" (Acts 20:19). In considering which I shall,

by Ralph Erskine

1. Gospel and legal mortification differ in their principles from which they proceed. Gospel mortification is from gospel principles, viz. the Spirit of God [Rom. 8. 13], 'If ye through the Spirit mortify the deeds of the body, ye shall live'; Faith in Christ [Acts 15. 9], 'Purifying their hearts by faith'; The love of Christ constraining [2 Cor. 5. 14], 'The love of Christ constraineth us.' But legal mortification is from legal principles such as, from the applause and praise of men, as in the Pharisees; from pride of self-righteousness, as in Paul before his conversion; from the fear of hell; from a natural conscience; from the example of others; from some common motions of the Spirit; and many times from the power of sin itself, while one sin is set up to wrestle with another, as when sensuality and self-righteousness wrestle with one another. The man, perhaps, will not drink and swear. Why? Because he is setting up and establishing a righteousness of his own, whereby to obtain the favour of God here is but one sin wrestling with another.

Many have passed the rocks of gross sins--who have suffered shipwreck upon the sands of self-righteousness.

It was the saying of one, that he "would swim through a sea of brimstone--if he might but arrive safely at heaven." Ah, how would natural men soar to heaven--upon the pinions of their own merit! The sunbeams of Divine justice--will soon melt such weak and wax wings!

He who has no better righteousness than what is of his own providing, shall meet with no higher happiness than what is of his own deserving. "They disregarded the righteousness from God--and attempted to establish their own righteousness." They are determined to sail in their own ship--though they sink in the ocean!

We are so far from paying the utmost farthing, that at our utmost--we have not even a farthing to pay! That man will be a miserable spectacle of vanity--who stands upon the lame feet of his own ability!

The Lord Jesus Christ has a garden. It is the company of all who are true believers in Him. They are His garden.

Viewed in one light, believers are Jesus Christ's SPOUSE. They are all joined to Him by an everlasting covenant that cannot be broken; wedded to Him by the marriage of faith—taken by Him to be His forever, with all their debts and liabilities, with all their faults and imperfections. Their old name is gone—they have no name but that of their Bridegroom. God the Father regards them as one with His dear Son. Satan can lay no charge against them. They are the Lamb's wife—"My Beloved is mine, and I am His" (Song. 2:16).