Wesley sums up the whole thus:— “This is the blasphemy clearly contained in _the horrible decree_ of predestination. And here I fix my foot. On this I join issue with every asserter of it. You represent God as worse than the devil. But you say, you will prove it by Scripture. Hold! what will you prove by Scripture? that God is worse than the devil? It cannot be. Whatever that Scripture proves, it never can prove this; whatever its true meaning be, this cannot be its true meaning. Do you ask, ‘What is its true meaning then?’ If I say, ‘I know not,’ you have gained nothing; for there are many scriptures, the true sense whereof neither you nor I shall know till death is swallowed up in victory. But this I know, better it were to say it had no sense at all, than to say it had such a sense as this.” In Whitefield’s letter, already given, and dated September 25, 1740, he states that already he had seen two pamphlets published against Wesley’s sermon. One of these probably was the following: “Free Grace Indeed! A Letter to the Reverend Mr. John Wesley, relating to his sermon against absolute election, published under the title of Free Grace. London: 1740. Price sixpence.” In a subsequent advertisement, Wesley writes, “Whereas a pamphlet, entitled, ‘Free Grace Indeed!’ has been published against this sermon, this is to inform the publisher that I cannot answer his tract till he appears to be more in earnest; for I dare not speak of ‘the deep things of God’ in the spirit of a prizefighter or a stageplayer.” With great respect for Wesley, we feel bound to say, that this is not worthy of him. The pamphlet referred to is before us, and is written with great ability, earnestness, and good temper. Wesley was not bound to answer it; but he had no right thus to brand it. About the same time, another pamphlet was published, on the other side, entitled, “The Controversy concerning Free-will and Predestination; in a Letter to a Friend. Recommended to Mr. Whitefield and his followers.” 8vo, pages 36. As the controversy continued, it waxed warmer. Here Whitefield is spoken of as a man of “heated imagination, and full of himself”; “very hot, very self-sufficient, and impatient of contradiction”; “dogmatical and dictatorial” in his way of speaking, and wont to finish his oracular deliverances “with his assuming air, _Dixi_.” The pamphlet concludes with a verse which contains the pith of the whole production:— “Why is this _wrangling world_ thus _tossed_ and _torn_? _Free-grace_, Free-will, are both together born; If God’s free grace rule _in_, and _over_ me, His will is mine, and so my will is _free_.”