There is one misconception running through the whole of this Pamphlet, the rock on which, and the quarry out of which, the whole reasoning, is built;--an error therefore which will not indeed destroy its efficacy as a [Greek: mísaetron] or anti-philtre to inflame the scorn of the enemies of Methodism, but which must utterly incapacitate it for the better purpose of convincing the consciences or allaying the fanaticism of the Methodists themselves; this is the uniform and gross mis-statement of the one great point in dispute, by which the Methodists are represented as holding the compatibility of an impure life with a saving faith: whereas they only assert that the works of righteousness are the consequence, not the price, of Redemption, a gift included in the great gift of salvation;--and therefore not of merit but of imputation through the free love of the Saviour. Part I. p. 49. It is enough, it seems, that all the disorderly classes of mankind, prompted as they are by their worst passions to trample on the public welfare, should 'know' that they are, what every one else is convinced they are, the pests of society, and the evil is remedied. They are not to be exhorted to honesty, sobriety, or the observance of any laws, human or divine--they must not even be entreated to do their best. "Just as 'absurd' would it be," we are told, "in a physician to send away his patient, when labouring under some desperate disease, with a recommendation to do his utmost towards his own cure, and then to come to him to finish it, as it is in the minister of the 'Gospel' to propose to the sinner 'to do his best', by way of healing the disease of the soul--and then to come to the Lord Jesus to perfect his recovery. The 'only' previous qualification is to 'know' our misery, and the remedy is prepared." See Dr. Hawker's Works, vol. vi. p. 117. For "know," let the Barrister substitute "feel;" that is, we know it as we know our life; and then ask himself whether the production of such a state of mind in a sinner would or would not be of greater promise as to his reformation than the repetition of the Ten Commandments with paraphrases on the same.--But why not both? The Barrister is at least as wrong in the undervaluing of the one as the pseudo-Evangelists in the exclusion of the other. Ib. p. 51. Whatever these new Evangelists may teach to the contrary, the present state of public morals and of public happiness would assume a very different appearance if the thieves, swindlers, and highway robbers, would 'do their best' towards maintaining themselves by honest labour, instead of perpetually planning new systems of fraud, and new schemes of depredation.