According to the Methodists there is a condition,--that of faith in the power and promise of Christ, and the virtue of the Cross. And were it otherwise, the objection is scarcely appropriate except at the Old Bailey, or in the Court of King's Bench. The Barrister might have framed a second law-syllogism, as acute as his former. The laws of England allow no binding covenant in a transfer of goods or chattels without value received. But there can be no value received by God:--'Ergo', there can be no covenant between God and man. And if Jehovah should be as courteous as the House of Commons, and acknowledge the jurisdiction of the Courts at Westminster, the pleading might hold perhaps, and the Pentateuch be quashed after an argument before the judges. Besides, how childish to puff up the empty bladder of an old metaphysical foot-ball on the 'modus operandi interior' of Justification into a shew of practical substance; as if it were no less solid than a cannon ball! Why, drive it with all the vehemence that five toes can exert, it would not kill a louse on the head of Methodism. Repentance, godly sorrow, abhorrence of sin as sin, and not merely dread from forecast of the consequences, these the Arminian would call means of obtaining salvation, while the Methodist (more philosophically perhaps) names them signs of the work of free grace commencing and the dawning of the sun of redemption. And pray where is the practical difference? Ib. p. 26. Jesus answered him thus--'Verily, I say unto you, unless a man be born of water and of the spirit, he cannot enter into the kingdom of God'.--The true sense of which is obviously this:--Except a man be initiated into my religion by Baptism, (which 'at that time' was always 'preceded by a confession of faith') and unless he manifest his sincere reception of it, by leading that upright and 'spiritual' life which it enjoins, 'he cannot enter the kingdom of heaven', or be a partaker of that happiness which it belongs to me to confer on those who believe in my name and keep my sayings. Upon my faith as a Christian, if no more is meant by being born again than this, the speaker must have had the strongest taste in metaphors of any teacher in verse or prose on record, Jacob Behmen himself not excepted. The very Alchemists lag behind. Pity, however, that our Barrister has not shown us how this plain and obvious business of Baptism agrees with ver. 8. of the same chapter: 'The wind bloweth where it listeth', &c. Now if this does not express a visitation of the mind by a somewhat not in the own power or fore-thought of the mind itself, what are words meant for? Ib. p. 29.