Mr. Wesley said, in reply to these strange utterances, that their doctrine represented Christ "as a hypocrite, a deceiver of the people, a man void of common sincerity; for it cannot be denied that he everywhere speaks as if he was willing that all men should be saved--provided the possibility. Therefore, to say that he was not willing that all men should be saved--that he had provided no such possibility--is to represent him as a hypocrite and deceiver." "You cannot deny," says Wesley, "that he says, 'Come unto me, all ye that labor and are heavy laden, and I will give you rest.' If you say unto me, He calls those that cannot come, those whom he knows to be unable to come, those whom he can make able to come, but will not, how is it possible to describe greater insincerity? You represent him as mocking his helpless creatures by offering what he never intended to give. You describe him as saying one thing and meaning another--as pretending a love which he had not. Him, in whose mouth was no guile, you make full of deceit, void of common sincerity." In this manner the conflict went on until the theology of the ages, on this subject, has been revolutionized. The Wesleyan doctrine of foreknowledge and free agency may be stated in a few words. It is, in substance, as follows: 1. The freedom of a moral agent is freedom to follow his own choice, where he is held responsible for his conduct. 2. The foreknowledge of God is a divine perception of what that agent will choose to do in a given case of responsibility. In this there is no conflict between freedom and foreknowledge. We admit that God saw sin as a certainty, but that perception did not make sin a certainty. The freedom of the agent does not destroy the knowledge of God, nor does the knowledge of God destroy the freedom of the agent. God's knowledge of the certainty does not cause the certainty. His knowledge of what an agent will choose to do depends on the certainty that he will do it, and until the certainty exists God cannot know it, as neither God nor man can know anything where there is nothing to know. The knowledge may follow after, go before, or accompany an event, but gives no existence or character to the event, any more than a light shining around a rock gives character or existence to the rock. IV. THE NEW BIRTH. The new birth, according to Wesley, includes pardon, justification, regeneration, and adoption. These are coetaneous--received at one and the same time. But they are always preceded by conviction of sin, repentance, and submission to God by faith. Mr. Wesley says that whosoever is justified is born again, and whosoever is born again is justified, that "both these gifts of God are given to every believer at one and the same moment. In one point of time his sins are blotted out, and he is born again of God."