10. The passage of St. Peter, mentioned in the Sermons, I still think proves all which I brought it to prove.

"But you allow, (Sermon xxii,) that Paul and Barnabas did commit sin. And these were, without all controversy, fathers in Christ." That is not without controversy,-that either Barnabas when he left Paul, or Peter when he dissembled at Antioch, was at that time a father in Christ in St. John's sense; though by office undoubtedly they were. Their example, therefore, only proves what no one denies, namely, that if a believer keeps not himself, he may commit sin. Would the conclusions here drawn "be made only by a very weak opponent?" Then you are a weak opponent; for you make them all, either from these or other premises for you believe and maintain, (1.) That all the other Apostles committed sin sometimes. (2.) That all the other Christians of the Apostolic age sometimes committed sin. (3.) That all other Christians, in all ages, do and will commit sin as long as they live. And, (4.) That every man must commit sin,-cannot help it, as long as he is in the body. You cannot deny one of these propositions, if you understand your own premises. I am, Rev. Sir, your affectionate brother, J. WESLEY.

SOME ACCOUNT OF THE LATE DR. DODD.

1. I HAVE been frequently desired to give some account of the conversations I had with Dr. Dodd. I could have done this more accurately some years ago, when they were fresh in my memory.* However, I will now set down what I can recollect. And it may enable many who love to think for themselves to form an impartial judgment of one that has been so variously represented.

2. I had no knowledge of Dr. Dodd till he told that excellent woman, Mrs. Lefevre, that he was going to publish something against Mr. Wesley. She advised him to send it to me first. He did so, and was so far at least satisfied with my answer, that his treatise against Christian perfection never saw the light. This was about thirty years ago. And here our intercourse ended; which indeed was very slight, as I had never seen him, either in private or public.

The

3. When he was imprisoned, he sent to me, desiring to see me. But I was not willing to go, supposing he only wanted me to intercede for him with great men; which I judged would be lost labour. He sent a second time, but I did not go. The gentleman who brought the third message told me plainly, "Sir, I will not go without you." I then went with him to Wood-street Compter, where the Doctor then was. keeper (an extremely well-behaved man) told me, "Sir, of all the prisoners that have been in this place, I have not seen such a one as Dr. Dodd. I could trust him in any part of the house. Nay, he has gained the affection of even these wretches, my turnkeys." When I came into his room, and sat down by his bed side, (for he had then a fever,) we were both of us silent for some time; till he began, "Sir, I have long desired * Dr. Dodd was executed for forgery, June 27th, 1777; and this account was pubished in July, 1783.-Edit.

to see you; but I little thought our first interview would be in such a place as this." I replied, "Sir, I am persuaded God saw this was the best, if not the only, way of bringing you to himself; and I trust it will have that happy effect." He said earnestly, "God grant it may! God grant it may!" We conversed about an hour; but I was agreeably disappointed. He spoke of nothing but his own soul, and appeared to regard nothing in comparison of it. So that I went away far better satisfied than I came.

4. A few days after, I saw him again; the day before he was removed to Newgate, in order to his trial, which was to be the day following. I then stayed but about half an hour. I found him in the same temper as before, affected as one in such circumstances ought to be; but withal, calm and composed. I asked, "Sir, do not you find it difficult to preserve your recollection, amidst all these lawyers and witnesses ?" He answered, "It is difficult; but I have one sure hold, Lord, not as I will, but as thou wilt.'"

5. Being obliged to take a long journey, I did not see him again till after he had lost the hope of life; the sentence which had been referred to the twelve judges having been confirmed by them. He was now in Newgate. Entering into that house of wo, I was utterly surprised: it was as quiet and still as a college in the university. It seemed as if even the felons were unwilling to disturb him. We conversed about

an hour; but had not one word about any but spiritual things. I found his mind still quiet and composed; sorrowing, but not without hope. And I could not but observe, that all these times he never blamed any one but himself. He did not appear to have the least touch of resentment to any man, receiving every thing as at the hand of God.

6. On Wednesday (two days before his death) I paid him one visit more. As we were talking, Mrs. Dodd came in; but when she came near him, she sunk down. He catched her in his arms, and carried her to a chair; but had such a command over himself, that his eyes only spoke, though without tears, being afraid of adding to her distress. I now told him, "Sir, I think you do not ask enough, or expect enough, from God your Saviour. The present blessing you may expect from him is, to be filled with all joy, as well as peace in believing." "O sir," said he," it is not for such a sinner as me to expect any joy in this world. The utmost I can desire is peace; and through the mercy of God, that I have." We then spent a little time in prayer, and I solemnly commended him to God.

7. On Friday morning all the prisoners were gathered together, when he came down into the court. He seemed entirely composed. But when he observed most of them lifting up their hands, praying for him, blessing him, and weeping aloud, he was melted down, burst into tears too, and prayed God to bless them all. When he came out of the gate, an innumerable multitude were waiting, many of whom seemed ready to insult him. But the moment they saw him, their hearts were changed, and they began to bless him and pray for him too. A clergyman, (Mr. P.,) being desirous to see the last of him, pressed on, though with much difficulty and danger, and kept near him quite to the place of execution. One of his fellow prisoners seemed to be in utter despair. Dr. Dodd, forgetting himself, laboured to comfort him; and strongly applied the

promises. After some time spent in prayer, he pulled his cap over his eyes; and, sinking down, seemed to die in a moment. I make no doubt, but in that moment the angels were ready to carry him into Abraham's bosom. JOHN WESLEY

THOUGHTS ON A SINGLE LIFE.*

1. THE forbidding to marry, as it is well known the Church of Rome does, and has done for several ages, (in which marriage is absolutely forbidden, not only to all religious orders, but to the whole body of clergy,) is numbered, by the great Apostle, among "the doctrines of devils." And among the same we need not scruple to number the despising or condemning marriage; as do many of those in the Romish Church who are usually termed Mystic writers. One of these does not scruple to affirm, "Marriage is only licensed fornication." But the Holy Ghost says, "Marriage is honourable in all, and the bed undefiled." Nor can it be doubted but persons may be as holy in a married as in a single state.

2. In the latter clause of the sentence, the Apostle seems to guard against a mistake, into which some sincere Christians have fallen; particularly when they have just found such a liberty of spirit as they had not before experienced. They imagine a defilement where there is none, "and fear where no fear is." And it is possible this very fear of sin may betray them into sin. For it may induce persons to defraud each other, forgetting the express determination of the Apostle: "The wife hath not power of her own body, but the husband; and the husband hath not power of his own body, but the wife," 1 Cor. vii, 4.

3. And yet we must not forget what the Apostle subjoins in the following verses: "I say to the unmarried and widows, It is good for them, if they abide even as I. Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife. But if thou marry, thou hast not sinned. Nevertheless, such shall have trouble in the flesh. I would have you without carefulness. He that is unmarried careth for the things of the Lord, how he may please the Lord; but he that is married careth for the things of the world, how he may please his wife. The unmarried woman careth for the things of the Lord," that she may be holy both in body and spirit; "but she that is married careth for the things of the world, how she may please her husband. And this I speak for your own profit, that you may attend upon the Lord without distraction," verses 8, 27, 28, 32, 35.

4. But though "it is good for a man not to touch a woman," verse 1, yet this is not a universal rule. "I would," indeed, says the Apostle, "that all men were as myself," verse 7. But that cannot be; for every man hath his proper gift of God, one after this manner, another after that." "If," then, "they cannot contain, let them marry; for it is better to marry than to burn," verse 9. "To avoid fornication, let

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*In the year 1743 Mr. Wesley published a small pamphlet under the title of, "Thoughts on Marriage and a Single Life." It was afterward superseded by the tract now before the reader; which embodies the principal sentiments contained in the former publication.—EDIT.

every man have his own wife, and let every woman have her own husband." Exactly agreeable to this are the words of our Lord. When the Apostles said, "If the case be so, it is good not to marry; he said unto them, All men cannot receive this saying, but they to whom it is given. For there are some eunuchs, who were so born from their mother's womb; there are some, who were made eunuchs by men; and there are eunuchs, who have made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive it, let him receive it," Matt. xix, 11, 12.

5. But who is able to "receive this saying,"-to abstain from marriage, and yet not burn? It behooves every one here to judge for himself; none is called to judge for another. In general, I believe every man is able to receive it when he is first justified. I believe every one then receives this gift; but with most it does not continue long. Thus much is clear; it is a plain matter of fact, which no man can deny. It is not so clear, whether God withdraws it of his own good pleasure, or for any fault of ours. I incline to think, it is not withdrawn without some fault on our part. But, be that as it may, I have now only to do with those who are still able to "receive this saying."

6. To this happy few I say, (1.) Know the advantages you enjoy, many of which are pointed out by the Apostle himself. You may be without carefulness. You are under no necessity of "caring for the things of the world." You have only to "care for the things of the Lord, how you may please the Lord." One care alone lies upon you, how you" may be holy both in body and spirit."

You may "attend upon the Lord without distraction;" while others, like Martha, are cumbered with much serving, and drawn hither and thither by many things, you may remain centred in God, sitting, like Mary, at the Master's feet, and listening to every word of his mouth.

You enjoy a blessed liberty from the "trouble in the flesh," which must more or less attend a married state, from a thousand nameless domestic trials which are found, sooner or later, in every family. You are exempt from numberless occasions of sorrow and anxiety, with which heads of families are entangled; especially those who have sickly, or weak, or unhappy, or disobedient children. If your servants are wicked, you may put them away, and your relation to them ceases. But what could you do with a wicked son or daughter? How could you dissolve that relation?

Above all, you are at liberty from the greatest of all entanglements, the loving one creature above all others. It is possible to do this without sin, without any impeachment of our love to God. But how inconceivably difficult! to give God our whole heart, while a creature has so large a share of it! How much more easily may we do this, when the heart is, tenderly indeed, but equally attached to more than one; or, at least, without any great inequality! What angelic wisdom does it require to give enough of our affection, and not too much, to so near a relation!

And how much easier is it (just to touch on one point more) wholly to conquer our natural desires, than to gratify them exactly so far as Christian temperance allows! just so far as every pleasure of sense prepares us for taking pleasure in God.

7. You have leisure to improve yourself in every kind, to wait upon God in public and private, and to do good to your neighbour in various ways, as Christian prudence shall suggest; whereas those who are married are necessarily taken up with the things of the world. You may give all your time to God without interruption, and need ask leave of none but yourself so to do. You may employ every hour in what you judge to be the most excellent way. But if you was married, you nay ask leave of your companion; otherwise what complaints or disgust would follow! And how hard is it even to know (how much more to act suitably to that knowledge) how far you ought to give way, for peace' sake, and where to stop! What wisdom is requisite in order to know how far you can recede from what is most excellent, particularly with regard to conversation that is not "to the use of edifying," in order to please your good-natured or ill-natured partner, without displeasing God!

8. You may give all your worldly substance to God; nothing need hinder. You have no increasing family, you have no wife or children to provide for, which might occasion a thousand doubts, (without any extraordinary measure of divine light,) whether you had done either too much or too little for them. You may "make yourself friends of" all "the mammon of unrighteousness" which God entrusts you with; having none that has any right to complain, or to charge you with unkindness for so doing. You may lay out all your talents of every kind entirely for the glory of God; as you have none else to please, none to regard, but Him that lived and died for you.

9. I say, Secondly, prize the advantages you enjoy; know the value of them. Esteem them as highly while you have them, as others do after they have lost them. Pray constantly and fervently for this very thing, that God would teach you to set a due value upon them. And let it be matter of daily thanksgiving to God, that he has made you a partaker of these benefits. Indeed, the more full and explicit you are herein, the more sensible you will be of the cause you have to be thankful; the more lively conviction you will have of the greatness of the blessing.

10. If you know and duly prize the advantages you enjoy, then, (3.) Be careful to keep them. But this (as easy as it may seem) it is impossible you should do by your own strength; so various, so frequent, and so strong, are the temptations which you will meet with to cast them away. Not only the children of the world, but the children of God, will undoubtedly tempt you thereto; and that partly by the most plausible reasons, partly by the most artful persuasions. Meantime, the old deceiver will not be wanting to give an edge to all those reasons and persuasions, and to recal the temptation again and again, and press it close upon your heart. You have need therefore, to use every help and the first of these is earnest prayer. Let no day pass without this, without praying for this very thing, that God would work what with men is impossible; that he would vouchsafe to preserve his own gift, and that you may not suffer any loss this day, either by the subtlety or power of devils or men, or the deceitfulness of your own heart.

11. A second help may be, the conversing frequently and freely with those of your own sex who are like minded. It may be of infinite