The _still_ ones rage against _me_; for my brother, they _say_, had consented to their pulling down the ordinances, and here come I, and build them up again.” During the week, Simpson called upon Charles Wesley, and “laid down his two postulatums:—1. The ordinances are not commands. 2. It is impossible to doubt after justification.” In a society meeting, at the Foundery, he further stated that “no unjustified person ought to receive the sacrament; for, doing so, he ate and drank his own damnation;” and J. Bray declared, that it was “impossible for any one to be a true Christian out of the Moravian church.” Simpson wrote to Wesley wishing him to return to London; and, on April 23, he came, and found confusion worse confounded than ever. “Believers,” said Simpson, “are not subject to ordinances; and unbelievers have nothing to do with them. They ought to be still; otherwise they will be unbelievers as long as they live.” Wesley writes: “After a fruitless dispute of about two hours, I returned home with a heavy heart. In the evening, our society met; but it was cold, weary, heartless, dead. I found nothing of brotherly love among them now; but a harsh, dry, heavy, stupid spirit. For two hours, they looked one at another, when they looked up at all, as if one half of them was afraid of the other.” “The first hour passed in dumb show; the next in trifles not worth naming.”[350] The two Wesleys went to Molther, who explicitly affirmed, that no one has any faith while he has any doubt; and that none are justified till they are sanctified. He also maintained, that, until men obtain clean hearts and are justified, they must refrain from using the means of grace, so called; but, after that, they are at perfect liberty to use them, or to use them not, as they deem expedient. They are _designed only_ for believers; but are not _enjoined_ even upon them. Wesley was at his wits’ end; numbers came to him every day, once full of peace and love, but now plunged into doubts and fears. Just at this juncture, his brother printed his fine hymn, of twenty-three stanzas, entitled “The Means of Grace,” and circulated it “as an antidote to stillness.”[351] “Many,” said Charles, “insist that a part of their Christian calling is liberty _from_ obeying, not liberty _to_ obey. ‘The unjustified,’ say they, ‘are _to be still_; that is, not to search the Scriptures, not to pray, not to communicate, not to do good, not to endeavour, not to desire; for it is impossible to use means, without trusting in them.’ Their practice is agreeable to their principles. Lazy and proud themselves, bitter and censorious towards others, they trample upon the ordinances, and despise the commands of Christ.”