Wesley Corpus

And it being generally believed, that I was able to give the clearest account of these things, (as having been one of the first to whom that name was given, and the person by whom the rest were supposed to be directed), I have been called upon, in all manner of ways, and with the utmost earnestness, so to do. I yield as last to the continued importunity both of friends and enemies; and do now give the clearest account I can, in the presence of the Lord and Judge of heaven and earth, of the principles and practice whereby those who are called Methodists are distinguished from other men. In plain English, Wesley is setting out to explain the distinctives of Methodists - what makes them different from other Christians. Here's a brief note on terminology. In mainstream usage Christianity, Buddhism, Islam, and Hinduism are all religions. Methodists, Baptists, Pentecostals, Catholics, etc., are denominations of Christianity. 3. I say those who are called Methodists; for, let it be well observed, that this is not a name which they take to themselves, but one fixed upon them by way of reproach, without their approbation or consent. It was first given to three or four young men at Oxford, by a student of Christ Church; either in allusion to the ancient sect of Physicians so called, from their teaching, that almost all diseases might be cured by a specific method of diet and exercise, or from their observing a more regular method of study and behaviour than was usual with those of their age and station. Wesley begins explaining how the name came about. When the movement first started, Wesley and his friends were students at Oxford University. They wanted to know God more and to obey him faithfully. They put much effort into what they did and were very Methodical about it. In fact they were so methodical that people started using it as an insult: "You're just a bunch of Methodists!" Wesley took the insult and claimed it as his own. By the way one of the other insults people used was "Bible Moths." If you've ever seen how moths flutter endlessly around a light, you know what they had in mind, having seen how Wesley and his friends devoted themselves to reading, studying, and obeying the bible. Notice this: the Methodist movement was started by college students.

Notice this: the Methodist movement was started by college students. Can young people do a similar thing today? How would you receive it if they did? If people were to offer insults to Methodists today, what do you think they'd choose? What are our practices that currently stand out? 4. I should rejoice (so little ambitious am I to be at the head of any sect or party) if the very name might never be mentioned more, but be buried in eternal oblivion. But if that cannot be, at least let those who will use it, know the meaning of the word they use. Let us not always be fighting in the dark. Come, and let us look one another in the face. And perhaps some of you who hate what I am called, may love what I Can by the grace of God; or rather, what "I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus." For Wesley, names (like "Methodist") were mostly irrelevant. How much do names of groups matter today? Why? 1. THE distinguishing marks of a Methodist are not his opinions of any sort. His assenting to this or that scheme of religion, his embracing any particular set of notions, his espousing the judgment of one man or of another, are all quite wide of the point. Whosoever, therefore, imagines that a Methodist is a man of such or such an opinion, is grossly ignorant of the whole affair; he mistakes the truth totally. We believe, indeed, that "all Scripture is given by the inspiration of God;" and herein we are distinguished from Jews, Turks, and Infidels. We believe the written word of God to be the only and sufficient rule both of Christian faith and practice; and herein we are fundamentally distinguished from those of the Romish Church. We believe Christ to be the eternal, supreme God; and herein we are distinguished from the Socinians and Arians. But as to all opinions which do not strike at the root of Christianity, we think and let think. So that whatsoever they are, whether right or wrong they are no distinguishing marks of a Methodist. Wesley's usual style when trying to demonstrate the nature of something (in this case, a Methodist), began with an examination what it wasn't.

Wesley's usual style when trying to demonstrate the nature of something (in this case, a Methodist), began with an examination what it wasn't. In this paragraph Wesley claims that as far as beliefs go, Methodism is mainstream Christianity. Along with other Christian denominations we share basic beliefs about Jesus, God, sin, salvation, etc. When you compare Methodists with, say, Baptists, Pentecostals, or Episcopalians, most of what they believe they believe in common. Methodists differ from the Catholic church - and this difference is common to other Protestant churches (Baptists, Lutherans, Presbyterians, etc., are all considered Protestant churches) - in a reliance on the bible as the "sufficient rule both of Christian faith and practice." (Note: In the 18th century they called the Catholic church, the "Romish" church sometimes.) Two questions to discuss: What beliefs "strike at the root of Christianity?" What beliefs have you observed that you have in common with friends from other churches? Have you noticed in peculiarly Methodist ways of talking? Which movements or groups in our world today should we be contrasting ourselves with? 2. Neither are words or phrases of any sort. We do not place our religion, or any part of it, in being attached to any peculiar mode of speaking, any quaint or uncommon set of expressions. The most obvious, easy, common words, wherein our meaning can be conveyed, we prefer before others, both on ordinary occasions, and when we speak of the things of God. We never, therefore, willingly or designedly, deviate from the most usual way of speaking; unless when we express scripture truths in scripture words, which, we presume, no Christian will condemn. Neither do we affect to use any particular expressions of Scripture more frequently than others, unless they are such as are more frequently used by the inspired writers themselves. So that it is as gross an error, to place the marks of a Methodist in his words, as in opinions of any sort. This was truer in Wesley's day than today. All groups that continue for any length of time develop peculiar vocabularies and ways of speaking. Wesley's objective was to - as he said elsewhere - "speak plain truth for plain people." Though high educated, he sought to speak in a way that his audiences could understand. He didn't baby them or coddle them, but he started where they were.

What are some present-day consequences of believing there isn't "One True Church?" How is our life as a church affected by the belief that we and other churches are on the "same team?" 18. By these marks, by these fruits of a living faith, do we labor to distinguish ourselves from the unbelieving world, from all those whose minds or lives are not according to the Gospel of Christ. But from real Christians, of whatsoever denomination they be, we earnestly desire not to be distinguished at all, not from any who sincerely follow after what they know they have not yet attained. No: "Whosoever doeth the will of my Father which is in heaven, the same is my brother, and sister, and mother." And I beseech you, brethren, by the mercies of God, that we be in no wise divided among ourselves. Is thy heart right, as my heart is with thine? I ask no farther question. If it be, give me thy hand. For opinions, or terms, let us not destroy the work of God. Dost thou love and serve God? It is enough. I give thee the right hand of fellowship. Ii there be any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies; let us strive together for the faith of the Gospel; walking worthy of the vocation wherewith we are called; with all lowliness and meekness, with long-suffering, forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace; remembering, there is one body, and one Spirit, even as we are called with one hope of our calling; "one Lord, one faith, one baptism; one God and Father of all, who is above all, and through all, and in you all." While Lutheran and Reformed theologies tend to find their home in Galatians and Romans, Wesley seems to find his in Ephesians. Is there any particular section of Scripture in which contemporary United Methodism finds its home? Having read The Character of a Methodist, what do you think we most need to learn from Wesley now? From the Thomas Jackson edition of The Works of John Wesley, 1872.

I And make them patient to the End. 3 12 O satisfy their Soul in Drought ; ) - Give them thy saving Health to see, - "i 1 And let thy Mercy find them out; b 8 And let thy Mercy reach to me. . 13 Hast Thou the W ork of Grace begun, 5 And bwught them to the Birth in vain ?- n O let thy Children see the Sun! 85 Let all their Souls be born again! 1 14 Relieve the Souls whose Cross we bear, For whom. thy (ui ri ring Members mourn ; - Answer our Faith" s effectu al Prayer: b Bid ev'ry 1 Child be born. 15 Hark how thy Turtle Dove complains, And fee us weep for Siea's Woe ! Pity thy suff ring People's Pain; Avenge us of cur Inbred Foe, 26 Whom Thoukt dound, O Lord, expel, - And take his Armour all away ; The Man of Sin, the Child of Hell, The Devil in our Nature slay. 17 Him and his Works at once destroy, The Being of all Sin erase, And turn our Mourning into Joy, And cloath us with the Robes of Praise, 18 Then, when our Suff rings all are past, - O let us pure and perfect be, And gain our Calling's Prize at last, For ever sanctified in Thee. Rage r 8 th ana N Food E. H OI, D! how good a Thing . It is to dwell in Peace, How pleasing to our King, This Fruit of Righteousness, When Brethren all in One agree; Who knows the Joys of Unity Where all are sweetly joyn'd, True Followers of the Lamb, The fame in Heart and Mind, And think and speak the same, And all in Love together dwell ; The Comfort rs unspeakable. Where Unity takes place, The joys of Heaven we prove; This is the Gospel-Grace, The Unction from above, The Spirit on all Believers shed, Descending swift from CHRI ST our Head. JESUS, our great High Priest, For Us the Gift receiv'd, For Us, and All the rest, Who have in him believ'd ; F.ven to his Skirts the meanest name That longs to love the bleeding Lamb.

Letter to a Roman Catholic by John Wesley To a Roman Catholic DUBLIN July 18, 1749. 1. You have heard ten thousand stories of us who are commonly called Protestants, of which, if you believe only one in a thousand, you must think very hardly of us. But this is quite contrary to our Lords rule, 'Judge not, that ye be not judged'; and has many ill consequences, particularly this it inclines us to think as hardly of you. Hence we are on both sides less willing to help one another, and more ready to hurt each other. Hence brotherly love is utterly destroyed; and each side, looking on the other as monsters, gives way to anger, hatred, malice, to every unkind affection, which have frequently broke out in such inhuman barbarities as are scarce named among the heathens. 2. Now, can nothing be done, even allowing us on both sides to retain our own opinions, for the softening our hearts towards each other, the giving a check to this flood of unkindness, and restoring at least some small degree of love among our neighbors and countrymen? Do not you wish for this? Are you not fully convinced that malice, hatred, revenge, bitterness, whether in us or in you, in our hearts or yours, are an abomination to the Lord? Be our opinions right, or be they wrong these tempers are undeniably wrong. They are the broad road that leads to destruction, to the nethermost hell. 3. I do not suppose all the bitterness is on your ride. I know there is too much on our side also so much, that I fear many Protestants (so called) will be angry at me too for writing to you in this manner, and will say, ' It is showing you too much favor; you deserve no such treatment at our hands.'

9. Our own excellent Church knows nothing of this devilish distinction; but speaks plainly of "feeling the Spirit of Christ" Article 17; of being "moved by the Holy Ghost" Office of consecrating Priests and knowing and "feeling there is no other name than that of Jesus," Visitation of the Sick whereby we can receive" life and salvation. She teaches us all to pray for the "inspiration of the Holy Spirit" Collect before Holy Communion; yea, that we may be "filled with the Holy Ghost" Order of Confirmation. Nay, and every Presbyter of hers professes to receive the Holy Ghost by the imposition of hands. Therefore, to deny any of these, is, in effect, to renounce the Church of England, as well as the whole Christian revelation. 10. But "the wisdom of God" was always "foolishness with men." No marvel, then, that the great mystery of the gospel should be now also "hid from the wise and prudent," as well as in the days of old; that it should be almost universally denied, ridiculed, and exploded, as mere frenzy; and that all who dare avow it still are branded with the names of madmen and enthusiasts! This is "that falling away" which was to come that general apostasy of all orders and degrees of men, which we even now find to have overspread the earth. "Run to and fro in the streets of Jerusalem, and see if ye can find a man," a man that loveth the Lord his God with all his heart, and serveth him with all his strength. How does our own land mourn (that we look no farther) under the overflowings of ungodliness! What villanies of every kind are committed day by day; yea, too often with impunity, by those who sin with a high hand, and glory in their shame! Who can reckon up the oaths, curses, profaneness blasphemies; the lying, slandering, evil-speaking; the Sabbath-breaking, gluttony, drunkenness, revenge; the whoredoms, adulteries, and various uncleanness; the frauds, injustice, oppression, extortion, which overspread our land as a flood

2. I beseech you, brethren, by the mercies of God, if ye do account me a madman or a fool, yet, as a fool bear with me. It is utterly needful that some one should use great plainness of speech towards you. It is more especially needful at this time; for who knoweth but it is the last? Who knoweth how soon the righteous Judge may say, "I will no more be entreated for this people?" "Though Noah, Daniel, and Job were in this land, they should but deliver their own souls." And who will use this plainness, if I do not? Therefore I, even I, will speak. And I adjure you, by the living God, that ye steel not your breasts against receiving a blessing at my hands. Do not say in your hearts, Non persuadebis, etiamsi persuaseris;" or, in other words, "Lord, thou shalt not send by whom thou wilt send; let me rather perish in my blood, than be saved by this man!" 3. Brethren, "I am persuaded better things of you, though I thus speak." Let me ask you then, in tender love, and in the spirit of meekness, Is this city a Christian city? Is Christianity, scriptural Christianity, found here? Are we, considered as a community of men, so "filled with the Holy Ghost," as to enjoy in our hearts, and show forth in our lives, the genuine fruits of that Spirit? Are all the Magistrates, all heads and Governors of Colleges and Halls, and their respective Societies (not to speak of the inhabitants of the town), "of one heart "and one soul?" Is "the love of God shed abroad in our hearts?" Are our tempers the same that were in him? And are our lives agreeable thereto? Are we "holy as he who hath called us is holy? in all manner of conversation?" 4. I entreat you to observe, that here are no peculiar notions now under consideration; that the question moved is not concerning doubtful opinions of one kind or another, but concerning the undoubted, fundamental branches (if there be any such) of our common Christianity. And for the decision thereof, I appeal to your own conscience, guided by the Word of God. He therefore that is not condemned by his own heart, let him go free.

III. 1. From what has been said we may easily learn the mischievousness of that opinion, that we are wholly sanctified when we are justified; that our hearts are then cleansed from all sin. It is true, we are then delivered, as was observed before, from the dominion of outward sin; and, at the same time, the power of inward sin is so broken, that we need no longer follow, or be led by it: but it is by no means true, that inward sin is then totally destroyed; that the root of pride, self-will, anger, love of the world, is then taken out of the heart; or that the carnal mind, and the heart bent to backsliding, are entirely extirpated. And to suppose the contrary is not, as some may think, an innocent harmless mistake. No: it does immense harm: it entirely blocks up the way to any farther change; for it is manifest, "they that are whole not need a physician, but they that are sick." If, therefore, we think we are quite made whole already, there is no room to seek any further healing. On this supposition it is absurd to expect a farther deliverance from sin, whether gradual or instantaneous.

15. The human righteousness of Christ, at least the imputation of it, as the whole and sole meritorious cause of the justification of a sinner before God, is likewise denied by the members of the Church of Rome; by all of them who are true to the principles of their own church. But undoubtedly there are many among them whose experience goes beyond their principles; who, though they are far from expressing themselves justly, yet feel what they know not how to express. Yea, although their conceptions of this great truth be as crude as their expressions, yet with their heart they Is believe: They rest on Christ alone, both unto present and eternal salvation 16. With these we may rank those even in the Reformed Churches, who are usually termed Mystics. One of the chief of these, in the present century, (at least in England,) was Mr. Law. It is well known that he absolutely and zealously denied the imputation of the righteousness of Christ, as zealously as Robert Barclay, who scruples not to say, "Imputed righteousness! imputed nonsense!" The body of the people known by the name of Quakers espouse the same sentiment. Nay, the generality of those who profess themselves members of the Church of England are either totally ignorant of the matter, and know nothing about imputed righteousness, or deny this and justification by faith together, as destructive of good works. To these we may add a considerable number of the people vulgarly styled Anabaptists, together with thousands of Presbyterians and Independents, lately enlightened by the writings of Dr. Taylor. On the last I am not called to pass any sentence: I leave them to Him that made them. But will anyone dare to affirm that all Mystics, (such as was Mr. Law in particular,) all Quakers, all Presbyterians or Independents, and all members of the Church of England who are not clear in their opinions or expressions, are void of all Christian experience that, consequently, they are all in a state of damnation, "without hope, without God in the world" However confused their ideas may be, however improper their language, may there not be many of them whose heart is right toward God, and who effectually know "the Lord our righteousness"

3. Hence we may easily learn, in how wide a sense the term peace-makers is to be understood. In its literal meaning it implies those lovers of God and man who utterly detest and abhor all strife and debate, all variance and contention; and accordingly labour with all their might, either to prevent this fire of hell from being kindled, or, when it is kindled, from breaking out, or, when it is broke out, from spreading any farther. They endeavour to calm the stormy spirits of men, to quiet their turbulent passions, to soften the minds of contending parties, and, if possible, reconcile them to each other. They use all innocent arts, and employ all their strength, all the talents which God has given them, as well to preserve peace where it is, as to restore it where it is not. It is the joy of their heart to promote, to confirm, to increase, mutual good-will among men, but more especially among the children of God, however distinguished by things of smaller importance; that as they have all "one Lord, one faith," as they are all "called in one hope of their calling," so they may all "walk worthy of the vocation wherewith they are called; with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace."

3. If it be, secondly, inquired, why they are persecuted, the answer is equally plain and obvious. It is "for righteousness' sake;" because they are righteous; because they are born after the Spirit; because they "will live godly in Christ Jesus;" because they "are not of the world." Whatever may be pretended, this is the real cause: Be their infirmities more or less, still, if it were not for this, they would be borne with, and the world would love its own. They are persecuted, because they are poor in spirit; that is, say the world, "poor-spirited, mean, dastardly souls, good for nothing, not fit to live in the world:" because they mourn: "They are such dull, heavy, lumpish creatures, enough to sink anyone's spirits that sees them! They are mere death-heads; they kill innocent mirth, and spoil company wherever they come:" Because they are meek: "Tame, passive fools, just fit to be trampled upon:" Because they hunger and thirst after righteousness: "A parcel of hot-brained enthusiasts, gaping after they know not what, not content with rational religion, but running mad after raptures and inward feelings:" Because they are merciful, lovers of all, lovers of the evil and unthankful: "Encouraging all manner of wickedness; nay, tempting people to do mischief by impunity: and men who, it is to be feared, have their own religion still to seek; very loose in their principles:" Because they are pure in heart: "Uncharitable creatures, that damn all the world, but those that are of their own sort! Blasphemous wretches, that pretend to make God a liar, to live without sin!" Above all, because they are peace-makers; because they take all opportunities of doing good to all men. This is the grand reason why they have been persecuted in all ages, and will be till the restitution of all things: "If they would but keep their religion to themselves, it would be tolerable: But it is this spreading their errors, this infecting so many others, which is not to be endured. They do so much mischief in the world, that they ought to be tolerated no longer.

They do so much mischief in the world, that they ought to be tolerated no longer. It is true, the men do some things well enough; they relieve some of the poor: But this, too, is only done to gain the more to their party; and so, in effect, to do the more mischief!" Thus the men of the world sincerely think and speak. And the more the kingdom of God prevails, the more the peace-makers are enabled to propagate lowliness, meekness, and all other divine tempers, the more mischief is done, in their account: Consequently, the more are they enraged against the authors of this, and the more vehemently will they persecute them. 4. Let us, Thirdly, inquire, Who are they that persecute them St. Paul answers, "He that is born after the flesh:" Everyone who is not "born of the Spirit," or, at least, desirous so to be; all that do not at least labour to "live godly in Christ Jesus;" all that are not "passed from death unto life," and, consequently, cannot "love the brethren;" "the world," that is, according to our Saviour's account, they who "know not him that sent me; they who know not God, even the loving, pardoning God, by the teaching of his own Spirit. The reason is plain: The spirit which is in the world is directly opposite to the Spirit which is of God. It must therefore needs be, that those who are of the world will be opposite to those who are of God. There is the utmost contrariety between them, in all their opinions, their desires, designs, and tempers. And hitherto the leopard and the kid cannot lie down in peace together. The proud, because he is proud, cannot but persecute the lowly; the light and airy, those that mourn: And so in every other kind; the unlikeness of disposition (were there no other) being a perpetual ground of enmity. Therefore, were it only on this account, all the servants of the devil will persecute the children of God.

Therefore should we "serve the Lord with fear, and rejoice unto him with reverence." Therefore should we think, speak, and act, as continually under the eye, in the immediate presence, of the Lord, the King. 7. "Hallowed be thy name." This is the first of the six petitions, whereof the prayer itself is composed. The name of God is God himself; the nature of God, so far as it can be discovered to man. It means, therefore, together with his existence, all his attributes or perfections; His Eternity, particularly signified by his great and incommunicable name, JEHOVAH, as the Apostle John translates it: to A kai to W, arch kai telos, o vn kai o hn kai o ercomenos, "the Alpha and Omega, the beginning and the end; He which is, and which was, and which is to come;" His Fullness of Being, denoted by his other great name, I AM THAT I AM! His omnipresence; His omnipotence; who is indeed the only Agent in the material world; all matter being essentially dull and inactive, and moving only as it is moved by the finger of God; and he is the spring of action in every creature, visible and invisible, which could neither act nor exist, without the continual influx and agency of his almighty power; His wisdom, clearly deduced from the things that are seen, from the goodly order of the universe; His Trinity in Unity, and Unity in Trinity, discovered to us in the very first line of his written word; bara' 'elohim literally, the Gods created, a plural noun joined with a verb of the singular number; as well as in every part of his subsequent revelations, given by the mouth of all his holy Prophets and Apostles; His essential purity and holiness; and, above all, his love, which is the very brightness of his glory. In praying that God, or his name, may "be hallowed" or glorified, we pray that he may be known, such as he is, by all that are capable thereof, by all intelligent beings, and with affections suitable to that knowledge; that he may be duly honoured, and feared, and loved, by all in heaven above and in the earth beneath; by all angels and men, whom for that end he has made capable of knowing and loving him to eternity.

2. I do not mean, "Embrace my modes of worship," or, "I will embrace yours." This also is a thing which does not depend either on your choice or mine. We must both act as each is fully persuaded in his own mind. Hold you fast that which you believe is most acceptable to God, and I will do the same. I believe the Episcopal form of church government to be scriptural and apostolical. If you think the Presbyterian or Independent is better, think so still, and act accordingly. I believe infants ought to be baptized; and that this may be done either by dipping or sprinkling. If you are otherwise persuaded, be so still, and follow your own persuasion. It appears to me, that forms of prayer are of excellent use, particularly in the great congregation. If you judge extemporary prayer to be of more use, act suitable to your own judgement. My sentiment is, that I ought not to forbid water, wherein persons may be baptized; and that I ought to eat bread and drink wine, as a memorial of my dying Master: however, if you are not convinced of this act according to the light you have. I have no desire to dispute with you one moment upon any of the preceding heads. Let all these smaller points stand aside. Let them never come into sight "If thine heart is as my heart," if thou lovest God and all mankind, I ask no more: "give me thine hand." 3. I mean, first, love me: and that not only as thou lovest all mankind; not only as thou lovest thine enemies, or the enemies of God, those that hate thee, that "despitefully use thee, and persecute thee;" not only as a stranger, as one of whom thou knowest neither good nor evil, I am not satisfied with this, no; "if thine heart be right, as mine with thy heart," then love me with a very tender affection, as a friend that is closer than a brother; as a brother in Christ, a fellow citizen of the New Jerusalem, a fellow soldier engaged in the same warfare, under the same Captain of our salvation. Love me as a companion in the kingdom and patience of Jesus, and a joint heir of his glory.

3. Hence we may, thirdly, learn, that a catholic spirit is not indifference to all congregations. This is another sort of latitudinarianism, no less absurd and unscriptural than the former. But it is far from a man of a truly catholic spirit. He is fixed in his congregation as well as his principles. He is united to one, not only in spirit, but by all the outward ties of Christian fellowship. There he partakes of all the ordinances of God. There he receives the supper of the Lord. There he pours out his soul in public prayer, and joins in public praise and thanksgiving. There he rejoices to hear the word of reconciliation, the gospel of the grace of God. With these his nearest, his best-beloved brethren, on solemn occasions, he seeks God by fasting. These particularly he watches over in love, as they do over his soul; admonishing, exhorting, comforting, reproving, and every way building up each other in the faith. These he regards as his own household; and therefore, according to the ability God has given him, naturally cares for them, and provides that they may have all the things that are needful for life and godliness. 4. But while he is steadily fixed in his religious principles in what he believes to be the truth as it is in Jesus; while he firmly adheres to that worship of God which he judges to be most acceptable in his sight; and while he is united by the tenderest and closest ties to one particular congregation, his heart is enlarged toward all mankind, those he knows and those he does not; he embraces with strong and cordial affection neighbours and strangers, friends and enemies. This is catholic or universal love. And he that has this is of a catholic spirit. For love alone gives the title to this character: catholic love is a catholic spirit.

3. Accordingly, this ought to be the constant care and endeavour of all those who are united together in these kingdoms, and are commonly called, The Church of England. They are united together for this very end, to oppose the devil and all his works, and to wage war against the world and the flesh, his constant and faithful allies. But do they, in fact, answer the end of their union Are all who style themselves "members of the Church of England" heartily engaged in opposing the works of the devil, and fighting against the world and the flesh Alas! we cannot say this. So far from it, that a great part, I fear the greater part of them, are themselves the world, the people that know not God to any saving purpose; are indulging, day by day, instead of "mortifying the flesh, with its affections and desires;" and doing, themselves, those works of the devil, which they are peculiarly engaged to destroy. 4. There is, therefore, still need, even in this Christian county, (as we courteously style Great Britain,) yea, in this Christian church, (if we may give that title to the bulk of our nation,) of some to "rise up against the wicked," and join together "against the evil doers." Nay, there was never more need than there is at this day, for them "that fear the Lord to speak often together" on this very head, how they may "lift up a standard against the iniquity" which overflows the land. There is abundant cause for all the servants of God to join together against the works of the devil; with united hearts and counsels and endeavours to make a stand for God, an to repress, as much as in them lies, these "floods of ungodliness." 5. For this end a few persons in London, towards the close of the last century, united together, and after a while, were termed, The Society for Reformation of Manners; and incredible good was done by them for near forty years. But then, most of the original members being gone to their reward, those who succeeded them grew faint in their mind, and departed from the work: So that a few years ago the Society ceased; nor did any of the kind remain in the kingdom.

8. How amiable a character is this! How desirable to every child of God! But why is it then so rarely found How is it that there are so few instances of it Indeed, supposing we have tasted of the love of God, how can any of us rest till it is our own Why, there is a delicate device, whereby Satan persuades thousands that they may stop short of it and yet be guiltless. It is well if many here present are not in this "snare of the devil, taken captive at his will." "O yes," says one, "I have all this love for those I believe to be children of God; but I will never believe he is a child of God, who belongs to that vile congregation! Can he, do you think, be a child of God, who holds such detestable opinions or he that joins in such senseless and superstitious, if not idolatrous, worship" So we may justify ourselves in one sin by adding a second to it! We excuse the want of love in ourselves by laying the blame on others! To color our own devilish temper, we pronounce our brethren children of the devil! O beware of this! and if you are already taken in the snare, escape out of it as soon as possible! Go and learn that truly catholic love which "is not rash," or hasty in judging; that love which "thinks no evil;" which "believes and hopes all things;" which makes all the allowances for others that we desire others should make for us! Then we shall take knowledge of the grace of God which is in every man, whatever be his opinion or mode of worship: then will all that fear God be near and dear unto us "in the bowels of Jesus Christ."

9. Was not this the spirit of our dear friend And why should it not be ours O Thou God of love, how long shall Thy people be a by-word among the Heathen How long shall they laugh us to scorn, and say, "See how these Christians love one another!" When wilt Thou roll away our reproach Shall the sword devour for ever How long will it be ere Thou bid Thy people return from "following each other" Now, at least, "let all the people stand still, and pursue after their brethren no more!" But what ever others do, let all of us, my brethren, hear the voice of him that, being dead, yet speaks! Suppose ye hear him say, "Now, at least, be ye followers of me as I was of Christ! Let brother "no more lift up sword against brother, neither know ye war any more!" Rather put ye on, as the elect of God, bowels of mercies, humbleness of mild, brotherly kindness, gentleness, long- suffering, forbearing one another in love. Let the time past suffice for strife, envy, contention; for biting and devouring one another. Blessed be God, that ye have not long ago been consumed one of another! From henceforth hold ye the unity of the Spirit in the bond of peace." 10. O God, with Thee no word is impossible! Thou does whatsoever please Thee! O that Thou would cause the mantle of Thy prophet, whom Thou hast taken up, now to fall upon us that remain! "Where is the Lord God of Elijah" Let his spirit rest upon these Thy servants! Show Thou art the God that answers by fire! Let the fire of Thy love fall on every heart! And because we love Thee, let us love one another with a "love stronger than death!" Take away from us "all anger, and wrath, and bitterness; all clamor and evil speaking!" Let Thy Spirit so rest upon us, that from this hour we may be "kind to each other, tender-hearted, forgiving one another, even as God, for Christ's sake hath forgiven us!" Servant of God, well done! Thy glorious warfare's past; The battle's fought, the race is won, And thou art crown'd at last; Of all thy heart's desire Triumphantly possess'd, Lodged by the ministerial choir In thy Redeemer's breast. 2

I) that there are differences of opinion between the children of God, he emphasizes the points of agreement; and whatever Whitefield may have believed about the eternal decrees, no man ever preached a full and free salvation more constantly and effectively than he did. The only solution of this difficultly is to be found in the recognition that the two opposing views represent the two sides of one truth, which our finite understanding is not able to synthesize; but which we may nevertheless accept, just as we accept the Unity in Trinity in the Godhead, or the divine-human person of our Lord. Incidentally we learn from Wesley reply to Romaine that one of the hymns sung at the service was Charles Wesley's "Shrinking from the cold hand of death," from the Short Hymns on Select Passages (1762), now No. 823 in the Methodist Hymn-Book; the other was no doubt the one appended to the sermon, "Servant of God, well done!" written by Charles Wesley for this occasion, and published as "An Hymn on the Death of the Rev. Mr. Whitefield" in the third (post-humous) series of Funeral Hymns. The hymn appended to the Dublin edition of the sermon is No. 42 in the second series of Funeral Hymns, published in 1759 (Osborn's edition of Poetical Works, vi. 285). The Tottenham Court Road Chapel, or Whitefield's Tabernacle, as it was often called, stood on the west side of the road, between Tottenham Street and Howland Street. The site was then surrounded by fields and gardens, and there were only two houses to the north of it. The foundation stone was laid by Whitefield in June 1756, and he opened it on November 7 of the same year. It soon was found to be too small, and was enlarged in 1759. A vault was prepared beneath the chapel, in which Whitefield meant that both he himself and the two Wesleys should be interred; but his wish was not fulfilled. In 1890 the building was taken down and re-erected. It is now known as Whitefield's Central Mission.

4. It is by these instruments chiefly that the "foolish hearts" of those that know not God "are darkened:" Yea, they frequently darken, in a measure, the hearts of them that do know God. The "god of this world" knows how to blind our hearts, to spread a cloud over our understanding, and to obscure the light of those truths which, at other times, shine as bright as the noonday sun. By this means he assaults our faith, our evidence of things unseen. He endeavours to weaken that hope full of immortality to which God had begotten us; and thereby to lessen, if he cannot destroy, our joy in God our Saviour. But, above all he strives to damp our love of God, as he knows this is the spring of all our religion, and that, as this rises or falls, the work of God flourishes or decays in the soul. 5. Next to the love of God, there is nothing which Satan so cordially abhors as the love of our neighbour. He uses, therefore, every possible means to prevent or destroy this; to excite either private or public suspicions, animosities, resentment, quarrels; to destroy the peace of families or of nations; and to banish unity and concord from the earth. And this, indeed, is the triumph of his art; to embitter the poor, miserable children of men against each other, and at length urge them to do his own work, to plunge one another into the pit of destruction. 6. This enemy of all righteousness is equally diligent to hinder every good word and work. If he cannot prevail upon us to do evil, he will, if possible, prevent our doing good. He is peculiarly diligent to hinder the work of God from spreading in the hearts of men. What pains does he take to prevent or obstruct the general work of God! And how many are his devices to stop its progress in particular souls! To hinder their continuing or growing in grace, in the knowledge of our Lord Jesus Christ! To lessen, if not destroy, that love, joy, peace, that long-suffering, gentleness, goodness, that fidelity, meekness, temperance, which our Lord works by his loving Spirit in them that believe, and wherein the very essence of religion consists.

Of The Church "I beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all." Ephesians 4:1-6. 1. How much do we almost continually hear about the Church! With many it is matter of daily conversation. And yet how few understand what they talk of! how few know what the term means! A more ambiguous word than this, the Church, is scarce to be found in the English language. It is sometimes taken for a building, set apart for public worship: sometimes for a congregation, or body of people, united together in the service of God. It is only in the latter sense that it is taken in the ensuing discourse. 2. It may be taken indifferently for any number of people, how small or great soever. As, "where two or three are met together in his name," there is Christ; so, (to speak with St. Cyprian,) "where two or three believers are met together, there is a Church." Thus it is that St. Paul, writing to Philemon, mentions "the Church which is in his house;" plainly signifying, that even a Christian family may be termed a Church.

17. These things being considered, it is easy to answer that question, "What is the Church of England" It is that part, those members, of the Universal Church who are inhabitants of England. The Church of England is, that body of men in England, in whom "there is one Spirit, one hope, one Lord, one faith;" which have "one baptism," and "one God and Father of all." This and this alone is the Church of England, according to the doctrine of the Apostle. 18. But the definition of a Church, laid down in the Article, includes not only this, but much more, by that remarkable addition: "In which the pure word of God is preached, and the sacraments be duly administered." According to this definition, those congregations in which the pure Word of God (a strong expression) is not preached are no parts either of the Church of England, or the Church catholic; as neither are those in which the sacraments are not duly administered. 19. I will not undertake to defend the accuracy of this definition. I dare not exclude from the Church catholic all those congregations in which any unscriptural doctrines, which cannot be affirmed to be "the pure word of God," are sometimes, yea, frequently preached; neither all those congregations, in which the sacraments are not "duly administered." Certainly if these things are so, the Church of Rome is not so much as a part of the catholic Church; seeing therein neither is "the pure word of God" preached, nor the sacraments "duly administered." Whoever they are that have "one Spirit, one hope, one Lord, one faith, one God and Father of all," I can easily bear with their holding wrong opinions, yea, and superstitious modes of worship: Nor would I, on these accounts, scruple still to include them within the pale of the catholic Church; neither would I have any objection to receive them, if they desired it, as members of the Church of England. II. 20. We proceed now to the second point. What is it to "walk worthy of the vocation wherewith we are called"

25. Walk with all "longsuffering." This is nearly related to meekness, but implies something more. It carries on the victory already gained over all your turbulent passions; notwithstanding all the powers of darkness, all the assaults of evil men or evil spirits. It is patiently triumphant over all opposition, and unmoved though all the waves and storms thereof go over you. Though provoked ever so often, it is still the same, quiet and unshaken; never being "overcome of evil," but overcoming evil with good. 26. The "forbearing one another in love" seems to mean, not only the not resenting anything, and the not avenging yourselves; not only the not injuring, hurting, or grieving each other, either by word or deed; but also the bearing one another's burdens; yea, and lessening them by every means in our power. It implies the sympathizing with them in their sorrows, afflictions, and infirmities; the bearing them up when, without our help, they would be liable to sink under their burdens; the endeavouring to lift their sinking heads, and to strengthen their feeble knees. 27. Lastly: the true members of the Church of Christ "endeavour," with all possible diligence, with all care and pains, with unwearied patience, (and all will be little enough,) to "keep the unity of the Spirit in the bond of peace;" to preserve inviolate the same spirit of lowliness and meekness, of longsuffering, mutual forbearance, and love; and all these cemented and knit together by that sacred tie, the peace of God filling the heart. Thus only can we be and continue living members of that Church which is the body of Christ.

On Schism "That there might be no schism in the body." 1 Cor. 12:25. 1. If there be any word in the English tongue as ambiguous and indeterminate in its meaning as the word Church, it is one that is nearly allied to it, the word Schism. it has been the subject of innumerable disputes for several hundred years; and almost innumerable books have been written concerning it in every part of the Christian world. A very large share of these have been published in our country; particularly during the last century, and the beginning of the present: And persons of the strongest understanding, and the most consummate learning, have exhausted all their strength upon the question, both in conversation and writing. This has appeared to be more necessary than ever, since the grand separation of the Reformed from the Romish Church. This is a charge which the members of that Church never fail to bring against all that separate from her; and which, consequently, has employed the thought and pens of the most able disputants on both sides. And Those of each side have generally, when they entered into the field, been secured of victory; supposing the strength of their arguments was so great, that it was impossible for reasonable men to resist them. 2. But it is observable, that exceeding little good has been done by all these controversies. Very few of the warmest and ablest disputants have been able to convince their opponents. After all that could be said, the Papists are Papists, and the Protestants are Protestants still. And the same success has attended those who have so vehemently disputed about separation from the Church of England. Those who separated from her were eagerly charged with schism; they as eagerly denied the charge; and scarce any were able to convince their opponents either on one side or the other.

3. One great reason why this controversy has been so unprofitable, why so few of either side have been convinced, is this: They seldom agreed as to the meaning of the word concerning which they disputed: and if they did not fix the meaning of this, if they did not define the term before they began disputing about it, they might continue the dispute to their lives' end, without getting one step forward; without coming a jot nearer to each other than when they first set out. 4. Yet it must be a point of considerable importance, or St. Paul would not have spoken so seriously of it. It is, therefore, highly needful that we should consider, I. The nature, and , II. The evil of it. I. 1. It is the more needful to do this, because among the numberless books that have been written upon the subject, both by the Romanists and Protestants, it is difficult to find any that define it in a scriptural manner. The whole body of Roman Catholics define schism, a separation from the Church of Rome; and almost all our own writers define it, a separation from the Church of England. Thus both the one and the other set out wrong, and stumble at the very threshold. This will easily appear to any that calmly consider the several texts wherein the word "schism" occurs: from the whole tenor of which it is manifest, that it is not a separation from any Church, (whether general or particular, whether the Catholic, or any national Church,) but a separation in a Church.

6. But to return. It deserves to be seriously remarked, that in this chapter the Apostle uses the word "heresies" as exactly equivalent with the word "schisms." "I hear," says he, (verse 18.) "that there are schisms among you, and I partly believe it:" He then adds, (verse 19,) "for there must be heresies" (another word for the same thing) "among you, that they which are approved among you may be made manifest." As if he had said, "The wisdom of God permits it so to be, for this end, for the clear manifestation of those whose heart is right with him." This word, therefore, (heresy,) which has been so strangely distorted for many centuries, as if it meant erroneous opinions, opinions contrary to the faith delivered to the saints, which has been made a pretense for destroying cities, depopulation countries, and shedding seas of innocent blood, has not the least reference to opinions, whether right or wrong. It simply means, wherever it occurs in Scripture, divisions, or parties, in a religious community. 7. The third and the only remaining place in this Epistle, wherein the Apostle uses this word, is the twenty fifth verse of the twelfth chapter; where, speaking of the Church, he seems to mean the Church universal, the whole body of Christ,) he observes, "God hath tempered the body together, having given more abundant honour to that part which lacked, that there might be no schism in the body:" (Verse 24, 25:) He immediately fixes the meaning of his own words: "But that the members might have the same care one for another: And Whether one member suffer, all the members suffer with is or one member be honoured, all the members rejoice with it.: We may easily observe that the word Schism here, means the want of this tender care for each other. It undoubtedly means an alienation of affection in any of them toward their brethren; a division of heart, and parties springing therefrom, though they were still outwardly united together; though they still continued members of the same external society.

8. But there seems to be one considerable objection against the supposing heresy and schism to mean the same thing. It is said, St. Peter, in the second chapter of his Second Epistle, takes the word Heresies in a quite different sense. His words are, (verse 1,) "There shall be among you false teachers, who will bring in damnable," or destructive, "heresies, denying the Lord that bought them." It does by no means appear that St. Peter here takes the word Heresies in any other sense that St. Paul does. Even in this passage it does not appear to have any reference to opinions, good or bad. Rather it means, They will "bring in" or occasion, destructive parties or sects, (so it is rendered in the common French translation,) who "deny the Lord that bought them:" Such sects now swarm throughout the Christian world. 9. I shall be thankful to any one who will point to me any other place in the inspired writings, where this word "Schism" is to be found. I remember only these three. And it is apparent to every impartial reader, that is does not, in any of these, mean a separation from any Church or body of Christians, whether with or without cause. So that the immense pains which have been taken both by Papists and Protestants, in writing whole volumes against Schism, as a separation, whether from the Church of Rome, or from the Church of England, exerting all their strength, and bringing all their learning, have been employed to mighty little purpose. They have been fighting with shadows of their own raising; violently combating a sin which had no existence but in their own imagination; which is to once forbidden, no, nor once mentioned, either in the Old or New Testament,

10. "But is there no sin resembling what so many learned and pious writers have termed Schism, and against which all the members of religious communities have need to be carefully guarded: I do not doubt but there is; and I cannot tell, whether this too may not, in a remote sense, be called Schism: I mean, "A causeless separation from a body of living Christians.: There is no absurdity in taking the word in this sense, though it be not strictly scriptural. And it is certain all the members of Christian communities should be carefully guarded against it. For how little a thing soever it may seem, and how innocent soever it may be accounted, schism, even in this sense, is both evil in itself, and productive of evil consequences. 11. It is evil in itself. To separate ourselves from a body of living Christian, with whom we were before united, is a grievous breach of the law of love. It is the nature of love to unite us together; and the greater the love, the stricter the union. And while this continues in its strength, nothing can divide those whom love has united. It is only when our love grows could, that we can think of separating from our brethren. And this is certainly the case with any who willingly separate from their Christian brethren. The pretences for separation may be innumerable, but want of love is always the real cause; otherwise they would still hold the unity of he Spirit in the bound of peace. It is therefore contrary to all those commands of God, wherein brotherly love is enjoined: To that of St. Paul, "Let brotherly love continue:" that of St. John, "My beloved children, love one another;" and especially to that of our blessed Master, "This is my commandment, That ye love on another, as I have loved you" Yea, "By this," saith he, "shall all men know that ye are my disciples, if ye love one another."

17. But perhaps such persons will say, "We did not do this willingly; we were constrained to separate form that society, because we could not continue therein with a clear conscience; we could not continue without sin. I was not allowed to continue therein with breaking a commandment of God." If this was the case, you could not be blamed for separating from that society, Suppose, for instance, you were a member of the Church of Rome, and you could not remain therein without committing idolatry; without worshipping of idols, whether images, or saints and angels; then it would be your bounded duty to leave that community, totally to separate from it. Suppose you could not remain in the Church of England without doing something which the word of God forbids, or omitting something which the word of God positively commands; if this were the case, (but blessed be God it is not,) you ought to separate from the Church of England. I will make the case my own: I am now, and have been from my youth, a member and a Minister of the Church of England: And I have do desire no design to separate from it, till my soul separates from my body. Yet if I was not permitted to remain therein without omitting what God requires me to do, it would then become meet and right, and my bounden duty, to separate form it without delay. To be more particular: I know God has committed to me a dispensation of the gospel; yea, and my own salvation depends upon preaching it: "Woe is me if I preach not the gospel." If then I could not remain in the Church without omitting this, without desisting from preaching the gospel I should be under a necessity of separating from it, or losing my own soul. In like manner, if I could not continue united to any smaller society, Church, or body of Christians, without committing sin, without lying and hypocrisy, without preaching to others doctrines which I did not myself believe, I should be under an absolute necessity of separating from that society.

9. And yet there is a difference, as was said before, in his providential government over the children of men. A pious writer observes, There is a three-fold circle of divine providence. The outermost circle includes all the sons of men; Heathens, Mahometans, Jews, and Christians. He causeth his sun to rise upon all. He giveth them rain and fruitful seasons. He pours ten thousand benefits upon them, and fills their hearts with food and gladness. With an interior circle he encompasses the whole visible Christian Church, all that name the name of Christ. He has an additional regard to these, and a nearer attention to their welfare. But the innermost circle of his providence encloses only the invisible Church of Christ: all real Christians, wherever dispersed in all corners of the earth; all that worship God (whatever denomination they are of) in spirit and in truth. He keeps these as the apple of an eye: He hides them under the shadow of his wings. And it is to these in particular that our Lord says, "Even the hairs of your head are all numbered." 10. Lastly, being the true God, he is the End of all things; according to that solemn declaration of the Apostle: (Rom. 11:36:) "Of him, and through him, and to him, are all things: "Of him, as the Creator, through him, as the Sustainer and Preserver; and to him, as the ultimate End of all. II. In all these senses Jesus Christ is the true God. But how is he eternal life 1. The thing directly intended in this expression is not, that he will be eternal life: Although this is a great and important truth, and never to be forgotten. "He is the Author of eternal salvation to all them that obey him." He is the Purchaser of that "crown of life" which will be given to all that are "faithful unto death;" and he will be the soul of all their joys to all the saints in glory. The flame of angelical love Is kindled at Jesus's face; And all the enjoyment above Consists in the rapturous gaze!

2. But this interpretation is totally foreign to the design of the Apostle, who is not here speaking of this or that church, but on quite another subject. Neither did the Apostle himself or any of his brethren draw any such inference from the words. Had they done so it would have been a flat contradiction both to the example and precept of their Master. For although the Jewish church was then full as unclean, as unholy, both inwardly and outwardly, as any Christian Church now upon earth, yet our Lord constantly attended the service of it. And he directed his followers in this, as in every other respect, to tread in his steps. This is clearly implied in that remarkable passage: "The scribes and Pharisees sit in Moses' seat: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: For they say and do not." (Matt. 23:2, 3.) Even though they themselves say and do not, though their lives contradict their doctrines, though they were ungodly men, yet our Lord here not only permits but requires his disciples to hear them. For he requires them to "observe and do what they say." But this could not be if they did not hear them. Accordingly the apostles, as long as they were at Jerusalem, constantly attended the public service. Therefore it is certain these words have no reference to a separation from the Established Church.

8. Herein, my brethren, let you that are rich, be even as I am. Do you that possess more than food and raiment ask: "What shall we do Shall we throw into the sea what God hath given us" God forbid that you should! It is an excellent talent: It may be employed much to the glory of God. Your way lies plain before your face; if you have courage, walk in it. Having gained, in a right sense, all you can, and saved all you can; in spite of nature, and custom, and worldly prudence, give all you can. I do not say, "Be a good Jew, giving a tenth of all you possess." I do not say, "Be a good Pharisee, giving a fifth of all your substance." I dare not advise you to give half of what you have; no, nor three quarters; but all! Lift up your hearts, and you will see clearly, in what sense this is to be done. If you desire to be a "faithful and a wise steward," out of that portion of your Lord's goods which he has for the present lodged in your hands, but with the right of resumption whenever it pleaseth him, (1.) Provide things needful for yourself; food to eat, raiment to put on; whatever nature moderately requires, for preserving you both in health and strength; (2.) Provide these for your wife, your children, your servants, or any others who pertain to your household. If, when this is done, there be an overplus left, then do good to "them that are of the household of faith." If there be an overplus still, "as you have opportunity, do good unto all men." In so doing, you give all you can; nay, in a sound sense, all you have. For all that is laid out in this manner, is really given to God. You render unto God the things that are God's, not only by what you give to the poor, but also by that which you expend in providing things needful for yourself and your household.

Tbee, Holy Son, adore ; Tbee, Spirit of Truth and Holiness, We worship evermore. For Believers Rejoicing. .249 4 The incommunicable right, Almighty God ! receive, Which angel-choirs, and saints in light, And saints embodied, give. 5 Three Persons equally divine We magnify and love ; And both the choirs ere long shall join, To sing thy praise above. 6 Hail! holy, holy, holy Lord, (Our heavenly song shall be,) . Supreme, essential One, adored In co-eternal Three ! HYMN 260. 1's. 1 TTOLY, holy, holy Lord, -H- God the Father, and the Word, God the Comforter, receive Blessings more than we can give : Mix'd with those beyond the sky, Chanters to the Lord Most High, We our hearts and voices raise, Echoing thy eternal praise. 2 One, inexplicably Three, One, in simplest Unity, God, incline thy gracious ear, Us, thy lisping creatures, hear : Thee while man, the earth-born, sings. Angels shrink within their wings ; Prostrate Seraphim above Breathe unutterable love. 3 Happy they who never rest, With thy heavenly presence blest ! They the heights of glory see, Sound the depths of Deity ! 'ZOV For Believers Rejoicing. Fain with them our souls would vie ; Sink as low, and mount as high ; Fall o'erwhelm'd with love, or soar ; Shout, or silently adore ! 1 /OME, Father, Son, and Holy Ghost, Whom one all-perfect God we own, Restorer of thine image lost, Thy various offices make known ; Display, our fallen souls to raise, Thy whole economy of grace. 2 Jehovah in three Persons, come, And draw, and sprinkle us, and seal, Poor, guilty, dying worms, in whom Thou dost eternal life reveal ; The knowledge of thyself bestow, And all thy glorious goodness show. 3 Soon as our pardon'd hearts believe That thou art pure, essential love, The proof we in ourselves receive Of the Three Witnesses above ; Sure, as the saints around thy throne, That Father, Word, and Spirit, are One. 4 O that we now, in love renew'd, Might blameless in thy sight appear : Wake we in thy similitude, Stamp'd with the Triune character : Flesh, spirit, soul, to thee resign ; And live and die entirely thine ! For Believers Rejoicing. £) I HYMN 262. cm. 1 THOUSAND oracles divine Their common beams unite ; That sinners may with angels join

For the Mahometans 1 CUN of unclouded Righteousness, O With healing in thy wings arise, A sad benighted world to bless, Which now in sin and error lies, Wrapt in Egyptian night profound ; With chains of hellish darkness bound. 2 The smoke of the infernal cave, Which half the Christian world o'erspread, Disperse, thou heavenly Light, and save The souls by that Impostor led, That Arab-thief, as Satan bold, Who quite destroy'd thy Asian fold. 3 O might the blood of sprinkling cry For those who spurn the sprinkled blood ! Assert thv glorious Deitv, Stretch out thine arm, thou triune God ! The Unitarian fiend expel, And chase his doctrine back to hell. 4 Come, Father, Son, and Holy Ghost, Thou Three in One, and One in Three ! Resume thy own, for ages lost. Finish the dire apostasy ; For Believers Interceding. 417 Thy universal claim maintain, And Lord of the creation reign ! For the Heathens. 1 ORD over all, if thou hast made, J Hast ransom'd, every soul of man, Why is the grace so long delay'd? Why unfulfill'd the saving plan ? The bliss, for Adam's race design'd, When will it reach to all mankind ? 2 Art thou the God of Jews alone, And not the God of Gentiles too ? To Gentiles make thy goodness known ; Thy judgments to the nations show ; Awake them by the gospel call : Light of the world, illumine all ! 3 The servile progeny of Ham Seize, as the purchase of thy blood ; Let all the Heathens know thy name ; From idols to the living God The dark Americans convert ; And shine in every Pagan heart ! 4 As lightning launch 'd from east to west, The coming of thy kingdom be ; To thee, by angel-hosts confest, Bow every soul and every knee ; Thy glory let all flesh behold ! And then fill up thy heavenly fold. HYMN 445. 6-8's. 1 r COME, thou radiant Morning Star, -J Again in human darkness shine ! Arise resplendent from afar ! Assert thy royalty divine ! Thy sway o'er all the earth maintain, And now begin thv glorious reign. 4Lo For Believers Interceding. 2 Thy kingdom, Lord, we long to see : Thy sceptre o'er the nations shake ! To' erect that final monarchy,

Ye trembling slaves of sin, The Rock of your salvation, struck And cleft to take you in : To shelter the distrest, He did the cross endure , Enter into the clefts, and rest In Jesu's wounds secure. 3 Jesus, to thee we fly, From the devouring sword ; Our city of defence is nigh ; Our help is in the Lord. Or, if the scourge o'erflow, And laugh at innocence, Thine everlasting arms, we know, Shall be our souls' defence. 4 We in thy word believe, And on thy promise stay ; Our life, which still to thee we give, Shall be to us a prey : Our life with thee we hide, Above the furious blast, And shelter'd in thy wounds abide, Till all the storms are past. For Believers Interceding. 4:2 J 5 Believing against hope, We hang upon thy grace, Through every lowering cloud look up, And wait for happy days ; The days when all shall know Their sins in Christ forgiven, And walk awhile with God below, And then fly up to heaven. HYMN 454. l. m. Against Lukewarmness. Rev. iii. 14 19. GOD of unspotted purity, Us and our works cans ist thou behold ! Justly we are abhorr'd by thee, For we are neither hot nor cold. 2 We call thee Lord, thy faith profess, But do not from our hearts obey ; In soft Laodicean ease We sleep our useless lives away. 3 We live in pleasure, and are dead, In search of fame and wealth we live : Commanded in thy steps to tread, We seek sometimes, but never strive. 4 A lifeless form we still retain ; Of this we make our empty boast, Nor know the name we take in vain ; The power of godliness is lost. 5 How long, great God, have we appear'd Abominable in thy sight ! Better that we had never heard Thy word, or seen the gospel light. 6 Better that we had never known The way to heaven through saving grace Than basely in our lives disown, And slight and mock thee to thy face. 40 J?or Believers Interceding. 7 Thou rather would'st that we were cold Than seem to serve thee without zeal ; Less guilty if, with those of old, We worshipp'd Thor and Woden still. 8 Less grievous wili the judgment-dav

To Sodom and Gomorrah prove, Than us, who cast our faith away, And trample on thy richer love. HYMN 455. l. m. 1 f LET us our own works forsake, Ourselves, and all we have deny ; Thy condescending counsel take, And come to thee pure gold to huy. i2 O might we, through thy grace, attain The faith thou never wilt reprove ; The faith that purges every stain, The faith that always works by love ! 3 O might we see in this our day, The things belonging to our peace, And timely meet thee in thy wav Of judgments, and our sins confess ! 4 Thy fatherly chastisements own ; With filial awe revere thy rod ; And turn, with zealous haste, and run Into the outstretch'd arms of God. HYMN 456. l. m. For the Promise of the Spirit. FATHER, if justly still we claim To us and ours the promise made, To us he graciously the same, And crown with living fire our head JFor Believers Interceding. 4:2/ 2 Our claim admit, and from above Of holiness the Spirit shower, Of wise discernment, humble love ; And zeal, and unity, and power. 3 The Spirit of convincing speech, Of power demonstrative, impart ; Such as may every conscience reach, And sound the unbelieving heart : 4 The Spirit of refining fire, Searching the inmost of the mind, To purge all fierce and foul desire, And kindle life more pure and kind : 5 The Spirit of faith, in this thy day, To break the power of cancell'd sin, Tread down its strength, o'erturn its sway, And still the conquest more than win. 6 The Spirit breathe of inward life, Which in our hearts thy laws may write ; Then grief expires, and pain, and strife ; 'Tis nature all, and all delight. HYMN 457. l. m. 1 N all the earth thy Spirit shower ; The earth in righteousness renew ; Thy kingdom come, and hell's o'erpower, And to thy sceptre all subdue. 2 Like mighty winds, or torrents fierce, Let it opposers all o'errun ; And every law of sin reverse, That faith and love may make all one. 3 Yea, let thy Spirit in every place Its richer energy declare ; While lovely tempers, fruits of grace, The kingdom of thy Christ prepare. 4o For Believers Interceding.

3 With us thou art assembled here ; But, O, thyself reveal ! Son of the living God, appear! Let us thy presence feel. 4 Breathe on us, Lord, in this our day, And these dry bones shall live ; Speak peace into our hearts, and say, " The Holy Ghost receive ! " 5 Whom now we seek, O may we meet ! Jesus, the Crucified, Show us thy bleeding hands and feet, Thou who for us hast died. 6 Cause us the record to receive : Speak, and the tokens show : "O be not faithless, but believe In me, who died for you !" HYMN 487. TsSf6's WO are better far than one For counsel or for fight : How can one be warm alone, Or serve his God aright ? Join we then our hearts and hands ; Each to love provoke his friend ; Run the way of his commands, And keep it to the end. 2 Woe to him whose spirits droop, To him who falls, alone ! He has none to lift him up, To help his weakness on : Happier we each other keep ; We each other's burdens bear ; For the Society giving Thanks. 455 Never need our footsteps slip, Upheld by mutual prayer. 3 Who of twain hath made us one, Maintains our unity ; Jesus is the Corner-Stone, In whom we all agree ; Servants of one common Lord, Sweetly of one heart and mind, Who can break a three-fold cord, Or part whom God hath join'd ? 4 O that all with us might prove The fellowship of saints ! Find supplied, in Jesu's love, What every member wants : Grasp we our high calling's prize, Feel our sins on earth forgiven, Rise, in his whole image rise, And meet our Head in heaven ! For the Society giving Thanks. HYMN 488. p. m. 1 TTOW happy are we, Who in Jesus agree A A To expect his return from above ! We sit under his vine, And delightfully join In the praise of his excellent love. 2 How pleasant and sweet, In his name when we meet, Is his fruit to our spiritual taste ! We are banqueting here On angelical cheer, And the joys that eternally last. 3 Invited by him, WTe drink of the stream

(True followers of the Lamb,) The same in heart and mind, And think and speak the same ; And all in love together dwell ; The comfort is unspeakable. 3 Where unity takes place, The joys of heaven we prove ; This is the gospel grace, The unction from above, The Spirit on all believers shed, Descending swift from Christ our Head. 40o For the Society giving Thanks. 4 Where unity is found, The sweet anointing grace Extends to all around, And consecrates the place ; To every waiting soul it comes, And fills it with divine perfumes. 5 Jesus, our great High-Priest, For us the gift received ; For us and all the rest, Who have in him believed : Forth from our Head the blessing goes, And all his seamless coat o'erflows. 6 On all his chosen ones The precious oil comes down : It runs, and, as it runs, It ever will run on ; Even to his skirts (the meanest name That longs to love the bleeding Lamb). 7 From Aaron's beard it rolls, (Those nearest to his face,) The humble, trembling souls Who feebly sue for grace : I know the grace for all is free, For, lo ! it reaches now to me. 8 Grace every morning new, And every night, we feel ; The soft, refreshing dew That falls on Hermon's hill ! On Sion it doth sweetly fall ; The grace of one descends on all. .9 Even now our Lord doth pour The blessing from above, A kindly gracious shower Of heart-reviving love ; For the Society giving Thanks. 459 The former and the latter rain, The love of God and love of man. 10 In him, when brethren join, And follow after peace, The fellowship divine He promises to bless, His choicest graces to bestow, Where two or three are met below. 1 1 The riches of his grace In fellowship are given To Sion's chosen race, The citizens of heaven : He fills them with the choicest store, He gives them life for evermore. HYMN 491. p.m. 1 /OME away to the skies, My beloved, arise, - And rejoice in the day thou wast born ; On this festival day, Come exulting away, And with singing to Sion return. 2 We have laid up our love And treasure above,

3 Thou only canst our wills control, Our wild unruly passions bind ; Tame the old Adam in our soul, And make us of one heart and mind. 4 Speak but the reconciling word, The winds shall cease, the waves subside We all shall praise our common Lord, Our Jesus, and him crucified. 5 Giver of peace and unity, Send down thy mild, pacific Dove : We all shall then in one agree, And breathe the spirit of thy love. 6 We all shall think and speak the same Delightful lesson of thy grace ; One undivided Christ proclaim, And jointly glory in thy praise. 7 O let us take a softer mould, Blended and gather'd into thee ; Under one Shepherd make one fold, Where all is love and harmony! For the Society Praying, 47o 8 Regard thine own eternal prayer, And send a peaceful answer down ; To us thy Father's name declare ; Unite and perfect us in one ! 9 So shall the world believe and know, That God hath sent thee from above, When thou art seen in us below, And every soul displays thy love. HYMN 506. 7's6's. John xiv. 16, ±7- 1 TATHER of our dying Lord, - Remember us for good ; O fulfil his faithful word, And hear his speaking blood ! Give us that for which he prays : Father, glorify thy Son ! Show his truth, and power, and grace, And send the Promise down. 2 True and faithful Witness, thou, O Christ, thy Spirit give ! Hast thou not received him now, That we might now receive ? Art thou not our living Head ? Life to all thy limbs impart : Shed thy love, thy Spirit shed In every waiting heart. 3 Holy Ghost, the Comforter, The gift of Jesus, come ; Glows our heart to find thee near, And swells to make thee room : Present with us thee we feel, Come, O come, and in us be ! With us, in us, live and dwell, To all eternity- 4/4 For the Society Praying. HYMN 507. l. m. 1 O AVIOUR of all, to thee we bow, And own thee faithful to thy word ; We hear thy voice, and open now Our hearts to entertain our Lord. 2 Come in, come in, thou heavenly Guest,

4 Father, Son, and Holy Ghost, Be to us what Adam lost : Let us in thine image rise ; Give us back our paradise. The Communion of Saints, 1 LEATHER, Son, and Spirit, hear - Faith's effectual fervent prayer ; Hear, and our petitions seal, Let us now the answer feel. 4oU For the Society Praying. Still our fellowship increase ; Knit us in the bond of peace ; Join our new-born spirits, join Each to each, and all to thine. 2 Build us in one body up, Call'd in one high calling's hope : One the Spirit whom we claim ; One the pure baptismal flame ; One the faith, and common Lord ; One the Father lives adored, Over, through, and in us all God incomprehensible. 3 One with God, the source of bliss, Ground of our communion this : Life of all that live below, Let thine emanations flow ; Rise eternal in our heart : Thou our long-sought Eden art ; Father, Son, and Holy Ghost, Be to us what Adam lost. HYMN 516. 7's. OTHER ground can no man lay ; Jesus takes our sins away ; Jesus the foundation is, This shall stand, and only this : Fitlv framed in him we are, All the building ri.es fair ; Let it to a temple rise, Worthy him who Alls the skies. Husband of the church below, Christ, if thee our Lord we know, Unto thee, betrothed in love, Always let us faithful prove ; Never rob thee of our heart, Never give the creature part : For the Society Praying. 4ol Only thou possess the whole ; Take our body, spirit, soul. 3 Steadfast let us cleave to thee ; Love, the mystic union be ; Union to the world unknown, Join'd to God in spirit one : Wait we till the Spouse shall come, Till the Lamb shall take us home, For his heaven the Bride prepare, Solemnize our nuptials there. HYMN 517. 7's. 1 /HRIST, our Head, gone up on high, - Be thou in thy Spirit nigh : Advocate with God, give ear To thine own effectual prayer ! 2 One the Father is with thee ; Knit us in like unity ; Make us, O uniting Son, One, as Thou and He are one.

London-, Nov 9, 1830. HYMN 561. c. m. Hymn to God the Father'. 1 TTAIL, Father, whose creating call A ■■ Unnumber'd worlds attend ; Jehovah, comprehending all, Whom none can comprehend ! 2 In light unsearchable enthroned, Whom angels dimly see ; The fountain of the Godhead own'd, And foremost of the Three. 3 From thee, through an eternal now, The Son, thine offspring, flow'd ; An everlasting Father thou, An everlasting God. 4 Nor quite display'd to worlds above, Nor quite on earth conceal'd ; By wondrous, unexhausted love, To mortal man reveal'd. 5 Supreme and all-sufficient God, When nature shall expire ; Hymns of Adoration. And worlds created by thy nod Shall perish by thy fire 6 Thy name, Jehovah, be adored By creatures without end ; Whom none but thy essential Wora And Spirit comprehend. HYMN 562. 2-6' §• 4-7's. The Trinity in Unity. 1 TTAIL, co-essential Three, Al In mystic Unity ! Father, Son, and Spirit, hail ! God by heaven and earth adored, God incomprehensible ; One supreme, almighty Lord. 2 Thou sittest on the throne, Plurality in One : Saints behold thine open face, Bright, insufferably bright ; Angels tremble as they gaze, Sink into a sea of light. 3 Ah ! when shall we increase Their heavenly ecstasies ? Chant, like them, the Lord most high Fall like them who dare not move ; " Holy, holy, holy," cry, Breathe the praise of silent love ? 4 Come, Father, in the Son And in the Spirit down ; Glorious Triune Majesty, God through endless ages blest, Make us meet thy face to see, Then receive us to thy breast. Hymns of Adoration. 527 HYMN 563. fs §• 6V. TAe //o/y Church throughout all the world doth acknowledge Thee." 1 / RE AT is our redeeming Lord, J In power, and truth, and grace, Him, by highest heaven adored, His church on earth doth praise : In the city of our God, In his holy mount below, Publish, spread his name abroad, And all his greatness show. 2 For thy loving-kindness, Lord, We in thy temple stay ; Here thy faithful love record, Thy saving power display : With thy name thy praise is known, Glorious thy perfections shine ; Earth's remotest bounds shall own Thy works are all divine. 3 See the gospel church secure,

hymn to, 601 Songs in the night, 287 Soul, original destination of, 18 Spirit, Holy, a Comforter, 655-658 desired, 121, 165, 171, 367, 374, 376, despite to, 161 free for all, 3, 10, 86 led by, 326 the guide of believers, 326 Spiritual fruitfulness, 111 Stability prayed for, 183, 187, 188, 355, Statutes of God, lead to heaven, 15 Steward:, faithful, 432 unfaithful, 176 Still small voice, 358, 425 Stony heart, 84, 102, 110, 145, 173, 391 Strength renewed, 672 Striving, 281, 313, 318. See Fighting. with God, 682 Strong in the Lord, 200, 273, 293, 359 Suffering, 272, 329, 330, 333, 335-339 for righteousness' sake, 304 Sufferings of Christ, 22-25, 27, 28, 33, design of, 330, 362, 375 Sun, Christ a, 647 Supper, the Lord's, 546, 552. See Sacrament. Supping with Christ, 507 Sword of the Spirit, 89, 105, 370 Sympathy, 364, 441, 518, 520, 527 Sympathy of Christ, 157 Talking with Go 1, 214, 325, 328 Te Deum laudamus, 564 566 Temple of God, 121, 383, 385, 399, 405, Temptation, 272, 297, 309, 310, 311, 314, Thanksgiving, 193, 195, 203, 206, 210, 229, Thirsting for God, 3, 4, 10, 26, 371 for righteousness, 78. See Hungering. Three Hebrew children, 359 Time, rapid flight of, 42, 44, 46, 47 Traveller' s hymn, 765 Tried, 273, 281, 282. See Temptation. Tried by God, 667 Triniti/ in Unity, 221, 232, 237, 239, 252, praise to the, 745, 769 Triumph int believer, 274, 275. See Believers and Rejoicing. Trusting in Christ, 270, 278, 282, 660, 677, 678, 682. See Reliance. Trusting in God, 588, 672, 673, 685 Truth of God, 599 Tumult and persecution, 276, 557 Turning to God, 6, 8, 20, 170. See Returning. Unchangeableness cf God, 95, 223, 335 Unfaithfulness, 176, 178, 182-185, 365 Union with Christ, 169, 350, 384, 405, 504, Unity in the church, 459, 489, 490, 500, Unprofitableness acknowledged, 665 Vineyard of God, 535 Voice of God, 358-425 Vows, 290, 532 performed, 80 Voyage of life, 49, 143, 272, 292 Waiting for God, 142, 177, 180, 356, 389, Walking in Christ, 169, 312, 324, 528

When shall mine 371 When shall thy . 549 When sorrow bows 544 Wrhen stronger . 452 When they once are659 When thou arisest 614 When thou hadst . 75 When thou in our 213 When thou the work341 When 'tis deeply 338 When to the right 301 When we would . 449 When wilt thou my 332 When wrestling in 176 Whene'er in error's 89 Whene'er my care- 298 Where am I now 91 Where he displays 633 Where is the bless- 130 Where is the King 29 WThere is the way 277 Where pure, essen- 370 Where shall 1 wan- 21 Where the indubi- 360 Where they all thy 638 Where unity is . 458 Where unity takes 457 Wherefore, in ne- 271 Wherefore, let every 231 Wherefore of thy . 196 Wherefore to him 239 Wherefore to thee 227 Wherefore we now 529 While all my old 81 While full of an- 132 While I draw. . 572 While in the hea- 200 While in this region273 While in thy word 88 While now thine . 89 While still to thee 271 While thee, all in- 231 While thou art in- 220 While thou didst 492 While wewalkwith486 Whilst all the stars 531 Whisper thy love 648 Whither.O whither 278 Whoe'er to thee . 125 Whoever receives 10 Who ask thine aid 543 Who can before iny282 Who can behold . 532 Whocan hismighty5 12 Who can now la- 54 Who can resolve the 46 Who can sound the 238 Who can tell the . 61 Who did for us his 244 Who. I askinamaze224

II. "I and my house will serve the Lord," will every real Christian say. But who are included in that expression, "my house" This is the next point to be considered. 1. The person in your house that claims your first and nearest attention, is, undoubtedly, your wife; seeing you are to love her, even as Christ hath loved the Church, when he laid down his life for it, that he might "purify it unto himself, not having spot, or wrinkle, or any such thing." The same end is every husband to pursue, in all his intercourse with his wife; to use every possible means that she may be freed from every spot, and may walk unblamable in love. 2. Next to your wife are your children; immortal spirits whom God hath, for a time, entrusted to your care, that you may train them up in all holiness, and fit them for the enjoyment of God in eternity. This is a glorious and important trust; seeing on soul is of more value than all the world beside. Every child, therefore, you are to watch over with the utmost care, that, when you are called to give an account of each to the Father of Spirits, you may give your accounts with joy and not with grief.

3. Your servants, of whatever kind, you are to look upon as a kind of secondary children: These, likewise, God has committed to your charge, as one that must give account. For every one under your roof that has a soul to be saved is under every one under your roof that has a soul to be saved is under your care; not only indented servants, who are legally engaged to remain with you for a term of years; not only hired servants, whether they voluntarily contract for a longer of shorter time; but also those who serve you by the week of day: For these too are, in a measure, delivered into you hands. And it is not the will of your Master who is in heaven, that any of these should go out of your hands before they have received from you something more valuable than gold or silver. Yea, and you are in a degree accountable even for "the stranger that is within your gates." As you are particularly required to see that he does "no manner of work" on the Lord's day, while he is within your gates; so, by parity of reason, you are required to do all that is in your power to prevent his sinning against God in any other instance. III. Let us inquire, in the Third place, What can we do that all these may "serve the Lord" 1. May we not endeavour, First, to restrain them from all outward sin; from profane swearing; from taking the name of God in vain; from doing any needless work, or taking any pastime, on the Lord's day This labour of love you owe even to your visitants; much more to your wife, children, and servants. The former, over whom you have the least influence, you may restrain by argument or mild persuasion. If you find that, after repeated trials, they will not yield either to one or the other, it is your bounden duty to set ceremony aside, and to dismiss them from your house. Servants also, whether by the day, or for a longer space, if you cannot reclaim, either by reasoning added to your example, or by gentle or severe reproofs, though frequently repeated, you must, in anywise, dismiss from your family, though it should be ever so inconvenient.

4. But some will tell you, "All this is lost labour: A child need not be corrected at all. Instruction, persuasion, and advice, will be sufficient for any child without correction; especially if gentle reproof be added, as occasion may require." I answer, There may be particular instances, wherein this method may be successful. But you must not, in anywise, lay this down as an universal rule; unless you suppose yourself wiser than Solomon, or, to speak more properly wiser than God. For it is God himself, who best knoweth his own creatures, that has told us expressly, "He that spareth the rod, hateth his son: But he that loveth him chasteneth him betimes." (Prov. 13:24.) And upon this is grounded that plain commandment, directed to all that fear God, "Chasten thy son while there is hope, and let not thy soul spare for his crying." (Prov. 19:18.) 5. May we not endeavour, Secondly, to instruct them to take care that every person who is under our roof have all such knowledge as is necessary to salvation to see that our wife, servants, and children be taught all those things which belong to their eternal peace In order to this you should provide that no only your wife, but your servants also, may enjoy all the public means of instruction. On the Lord's day in particular, you should so forecast what is necessary to be done at home, that they may have an opportunity of attending all the ordinances of God. Yea, and you should take care that they have some time every day for reading, meditation, and prayer; and you should inquire whether they do actually employ that time in the exercises for which it is allowed. Neither should any day pass without family prayer, seriously and solemnly performed.

11. And suppose, after you have done this, after you have taught you children from their early infancy, in the plainest manner you could, omitting no opportunity, and persevering therein, you did not presently see any fruit of your labour, you must not conclude that there will be none. Possibly the "bread" which you have "cast upon the waters" may be "found after many days." The seed which has long remained in the ground may, at length, spring up into a plentiful harvest. Especially if you do not restrain prayer before God, if you continue instant herein with all supplication. Meantime, whatever the effect of this be upon others, your reward is with the Most High. 12. Many parents, on the other hand, presently see the fruit of the seed they have sown, and have the comfort of observing that their children grow in grace in the same proportion as they grow in years. Yet they have not done all. They have still upon their hands another task, sometimes of no small difficulty. Their children are now old enough to go to school. But to what school is it advisable to send them 13. Let it be remembered, that I do not speak to the wild, giddy, thoughtless world, but to those that fear God. I ask, then, for what end do you send you children to school "Why, that they may be fit to live in the world." In which world do you mean, this or the next Perhaps you thought of this world only; and had forgot that there is a world to come; yea, and one that will last for ever! Pray take this into your account, and send them to such masters as will keep it always before their eyes. Otherwise, to send them to school (permit me to speak plainly) is little better than sending them to the devil. At all events, then, send your boys, if you have any concern for their souls, not to any of the large public schools, (for they are nurseries of all manner of wickedness,) but private school, kept by some pious man, who endeavours to instruct a small number of children in religion and learning together.

18. It is undoubtedly true, that if you are steadily determined to walk in this path; to endeavour by every possible means, that you and your house may thus serve the Lord; that every member of you family may worship him, not only in form, but in spirit and in truth; you will have need to use all the grace, all the courage, all the wisdom which God has given you; for you will find such hinderances in the way, as only the mighty power of God can enable you to break through. You will have all the saints of the world to grapple with, who will think you carry things too far. You will have all the powers of darkness against you, employing both force and fraud; and, above all, the deceitfulness of your own heart; which, if you will hearken to it, will supply you with many reasons why you should be a little more conformable to the world. But as you have begun, go on in the name of the Lord, and in the power of his might! Set the smiling and the frowning world, with the prince thereof, at defiance. Follow reason and the oracles of God; not the fashions and customs of men. "Keep thyself pure." Whatever others do, let you and your house "adorn the doctrine of God our Saviour." Let you, your yoke-fellow, your children, and your servants, be all on the Lord's side; sweetly drawing together in one yoke, walking in all his commandments and ordinances, till every one of you "shall receive his own reward, according to his own labour!"

"Had we continued perfect as God created the first man, perhaps the perfection of our nature had been a sufficient self-instructer for every one. But as sickness and diseases have created the necessity of medicines and physicians, so the disorders of our rational nature have introduced the necessity of education and tutors. "And as the only end of a physician is, to restore nature to its own state, so the only end of education is, to restore our rational nature to its proper state. Education, therefore, is to be considered as reason borrowed as second-hand, which is, as far as it can, to supply the loss of original perfection. And as physic may justly be called the art of restoring health, so education should be considered in no other light, than as the art of recovering to man his rational perfection. "This was the end pursued by the youths that attended upon Pythagoras, Socrates, and Plato. their every-day lessons and instructions were so many lectures upon the nature of man, his true end, and the right use of his faculties; upon the immortality of the soul, its relation to God; the agreeableness of virtue to the divine nature; upon the necessity of temperance, justice, mercy, and truth; and the folly of indulging our passions. "Now, as Christianity has, as it were, new created the moral and religious world, and set everything that is reasonable, wise, holy, and desirable in its true point of light; so one would expect the education of children should be as much mended by Christianity, as the doctrines of religion are. "As it has introduced a new state of things, and so fully informed us of the nature of man, and the end of his creation; as it has fixed all our goods and evils, taught us the means of purifying our souls, of pleasing God, and being happy eternally; one might naturally suppose that every Christian country abounded with schools, not only for teaching a few questions and answers of a catechism, but for the forming, training, and practicing children in such a course of life as the sublimest doctrines of Christianity require. "And education under Pythagoras or Socrates had no other end, but to teach children to think and act as Pythagoras and Socrates did.

"And is it not reasonable to suppose that a Christian education should have no other end but to teach them how to think, and judge, and act according to the strictest rules of Christianity "At least one would suppose, that in all Christian schools, the teaching them to begin their lives in the spirit of Christianity, in such abstinence, humility, sobriety, and devotion as Christianity requires, should not only be more, but a hundred time more, regarded that nay or all things else. "For those that educate us should imitate our guardian angels; suggest nothing to our minds but what is wise and holy; help us to discover every false judgement of our minds, and to subdue every wrong passion in our hearts. "And it is as reasonable to expect and require all this benefit from a Christian education, as to require that physic should strengthen all that is right in our nature, and remove all our diseases." 4. Let it be carefully remembered all this time, that God, not man, is the physician of souls; that it is He, and none else, who giveth medicine to heal our natural sickness; that all "the help which is done upon earth, he doeth it himself;" that none of all the children of men is able to "bring a clean thing our of an unclean;" and, in a word, that "it is God who worketh in us, both to will and to do of his good pleasure." But is generally his pleasure to work by his creatures; to help man by man. He honours men to be, in a sense, "workers together with him." By this means the reward is ours, while the glory redounds to him. 5. This being premised, in order to see distinctly what is that way wherein we should train up a child, let us consider, What are the diseases of his nature What those spiritual diseases which every one that is born of a woman brings with him into the world

Is not the first of the Atheism After all that has been so plausibly written concerning "the innate idea of God;" after all that have been said of its being common to all men, in all ages and nations; it does not appear, that man has naturally any more idea of God that any of the beasts of the field; he has no knowledge of God at all; no fear of God at all; neither is God in all his thoughts. Whatever change may afterwards be wrought, (whether by the grace of God or by his own reflection, or by education.) he is, by nature, a mere Atheist. 6. Indeed it may be said that every man is by nature, as it were, his own god. He worships himself. He is, in his own conception, absolute Lord of himself. Dryden's hero speaks only according to nature, when he says, "Myself am king of me." He seeks himself in all things. He pleases himself. And why not Who is Lord over him His own will is his only law; he does this or that because it is his good pleasure. In the same spirit as the "son of the morning" said of old time, "I will sit upon the sides of the North," he says, "I will do thus or thus." And do we not find sensible men on every side who are of the self-same spirit Who if asked, "Why did you do this" will readily answer, "Because I had a mind to it." 7. Another evil disease which every human soul brings into the world with him, is pride; a continual proneness to think of himself more highly than he ought to think. Every man can discern more or less of this disease in everyone but himself. And, indeed, if he could discern it in himself, it would subsist no longer; for he would then, in consequence, think of himself just as he ought to think.

8. The next disease natural to every human soul, born with every man, is love of the world. Every man is, by nature, a lover of the creature, instead of the Creator; a "lover of pleasure," in every kind, "more than a lover of God." He is a slave to foolish and hurtful desires, in one kind or another; either to the "desire of the flesh, the desire of the eyes or the pride of life." "The desire of the flesh" is a propensity to seek happiness in what gratifies one or more of the outward senses. "The desire of the eyes" is a propensity to seek happiness in what gratifies internal sense, the imagination, either by things grand, or new, or beautiful. "The pride of life" seems to mean a propensity to seek happiness in what gratifies the sense of honour. To this head is usually referred "the love of money;" one of the basest passions that can have place in the human heart. But it may be doubted whether this be not an acquired rather than a natural, distemper. 9. Whether this be a natural disease or not, it is certain anger is. The ancient philosopher defines it, "a sense of injury received, with a desire of revenge." Now, was there ever anyone born of a woman who did not labour under this Indeed, like other diseases of the mind, it is far more violent in some than in others. But it is furor brevis, as the poet speaks; it is a real, though short, madness wherever it is. 10. A deviation from truth is equally natural to all the children of men. One said in his haste, "All men are liars;" but we may say, upon cool reflection, All natural men will, upon a close temptation, vary from, or disguise, the truth. If they do not offend against veracity, if they do not say what is false, yet they frequently offend against simplicity. They use art; they hang out false colours; they practise either simulation, or dissimulation. So that you cannot say truly of any person living, till grace has altered nature, "Behold an Israelite indeed, in whom is no guile!"

11. Everyone is likewise prone, by nature, to speak or act contrary to justice. This is another of the diseases which we bring with us into the world. All human creatures are naturally partial to themselves, and, when opportunity, offers have more regard to their own interest or pleasure than strict justice allows. Neither is any man, by nature, merciful as our heavenly Father is merciful; but all, more or less, transgress that glorious rule of mercy as well as justice, "Whatsoever ye would that men should do unto you, the same do unto them." 12. Now, if these are the general diseases of human nature, is it not the grand end of education to cure them And is it not the part of all those to whom God has entrusted the education of children, to take all possible care, first, not to increase, not to feed, any of these diseases; (as the generality of parents constantly do;) and next, to use every possible means of healing them

14. But we are by no means clear of their blood, if we only go thus far, if we barely do not feed their disease. What can be done to cure it From the first dawn of reason continually inculcate, God is in this and every place. God made you, and me, and the earth, and the sun, and the moon, and everything. And everything is his; heaven, and earth, and all that is therein. God orders all things: he makes the sun shine, and the wind blow, and the trees bear fruit. Nothing comes by chance; that is a silly word; there is no such thing as chance. As God made the world, so he governs the world, and everything that is in it. Not so much as a sparrow falls to the ground without the will of God. And as he governs all things, so he governs all men, good and bad, little and great. He is gives them all the power and wisdom they have. And he over-rules all. He gives us all the goodness we have; every good thought, and word, and work, are from him. Without him we can neither think anything right, or do anything right. Thus it is, we are to inculcate upon them, that God is all in all.

20. In direct opposition to all this, a wise and truly kind parent will take the utmost care, not to cherish in her children the desire of the flesh; their natural propensity to seek happiness in gratifying the outward senses. With this view she will suffer them to taste no food but milk, till they are weaned; which a thousand experiments show is most safely and easily done at the end of the seventh month. And then accustom them to the most simple food, chiefly of vegetables. She may inure them to taste only one kind of food, beside bread, at dinner, and constantly to breakfast and sup on milk, either cold or heated, but not boiled. She may use them to sit by her at meals; and ask for nothing, but take what is given them. She need never, till they are at least nine or ten years old, let them know the taste of tea; or use any other drink at meals but water or small beer. And they will never desire to taste either meat or drink between meals, if not accustomed thereto. If fruit, comfits, or anything of the kind be given them, let them not touch it but at meals. And never propose any of these as a reward; but teach them to look higher than this. But herein a difficulty will arise; which it will need much resolution to conquer. Your servants, who will not understand your plan, will be continually giving little things to your children, and thereby undoing all your work. This you must prevent, if possible, by warning them when they first come into your house, and repeating the warning from time to time. If they will do it notwithstanding, you must turn them away. Better lose a good servant than spoil a good child.

Possibly you may have another difficulty to encounter, and one of a still more trying nature. Your mother or your husband's mother, may live with you; and you will do well to show her all possible respect. But let her on no account have the least share in the management of your children. She would undo all that you had done; she would give them their own will in all things. She would humour them to the destruction of their souls, if not of their bodies too. In fourscore years I have not met with one woman that knew how to manage grandchildren. My own mother, who governed her children so well, could never govern one grandchild. In every other point obey your mother. Give up your will to hers. But with regard to the management of your children, steadily keep the reins in your own hands. 21. A wise and kind parent will be equally cautious of feeding "the desire of the eyes" in her children. She will give them no pretty playthings, no glittering toys, shining buckles or buttons, fine or gay clothes; no needless ornaments of any kind; nothing that can attract the eye. Nor will she suffer any other person to give them what she will not give them herself. Anything of the kind that is offered may be either civilly refused, or received and laid by. If they are displeased at this, you cannot help it. Complaisance, yea, and temporal interest, must needs be set aside when the eternal interest of your children is at stake. Your pains will be well requited, if you can inspire them early with a contempt of all finery; and, on the other hand, with a love and esteem for neat plainness of dress: Teaching them to associate the ideas of plainness and modesty; and those of a fine and a loose woman. Likewise, instil into them, as early as possible, a fear and contempt of pomp and grandeur; an abhorrence and dread of the lo love of money; and a deep conviction; that riches cannot give happiness. Wean them therefore from all these false ends; habituate them to make God their end in all things; and inure them, in all they do, to aim at knowing, loving, and serving God.

22. Again: The generality of parents feed anger in their children; yea, the worst part of it; that is, revenge. The silly mother says, "What hurt my child Give me a blow for it." What horrid work is this! Will not the old murderer teach them this lesson fast enough Let the Christian parent spare no pains to teach them just the contrary. Remind them of the words of our blessed Lord: "It was said of old, An eye for an eye, and a tooth for a tooth. But I say unto you, That ye resist not evil;" not by returning evil for evil. Rather than this, "if a man take away thy cloak, let him take thy coat also." Remind him of the words of the great Apostle: "Dearly beloved, avenge not yourselves. For it is written, Vengeance is mine: I will repay, saith the Lord." 23. The generality of parents feed and increase the natural falsehood of their children. How often may we hear that senseless word, "No, it was not you; it was not my child that did it; say, it was the cat." What amazing folly is this! Do you feel no remorse, while you are putting a lie in the mouth of your child, before it can speak plain And do not you think, it will make good proficiency when it comes to years of discretion Others teach them both dissimulation and lying, by their unreasonable severity; and yet others, by admiring and applauding their ingenious lies and cunning tricks. Let the wise parent, on the contrary, teach them to "put away all lying," and both in little things and great, in jest or earnest, speak the very truth from their heart. Teach them that the author of all falsehood is the devil, who "is a liar and the father of it." Teach them to abhor and despise, not only all lying, but all equivocating, all cunning and dissimulation. Use every means to give them a love of truth, of veracity, sincerity, and simplicity, and of openness both of spirit and behaviour.

On Obedience To Parents "Children, obey your parents in all things." Col. 3:20 1. It has been a subject of controversy for many years, whether there are any innate principles in the mind of man. But it is allowed on all hands, if there be any practical principles naturally Unplanted in the soul, that "we ought to honour our parents," will claim this character almost before any other. It is enumerated among those universal principles by the most ancient authors and is undoubtedly found even among savages in the most barbarous nations. We may trace it through all the extent of Europe and Asia, through the wilds of Africa, and the forests of America. And it is not less, but more observable in the most civilized nations. So it was first in the eastern parts of the world, which were for so many ages the seat of empire, of learning and politeness, as well as of religion. So it was afterwards in all the Grecian states, and throughout the whole Roman Empire. In this respect, it is plain, they that "have not the" written "law, are a law unto themselves," showing "the work," the substance, "of the law" to be "written in their hearts." 2. And wherever God has revealed his will to man, this law has been a part of that revelation. It has been herein opened afresh, considerably enlarged, and enforced in the strongest manner. In the Jewish revelation, the notorious breakers thereof were punishable with death. And this was one of the laws which our blessed Lord did not come to destroy, but to fulfil. Accordingly he severely reproved the Scribes and Pharisees for making it void through their traditions; clearly showing that the obligation thereof extended to all ages. It is the substance of this which St. Paul delivers to the Ephesians: (Eph. 6:1:) "Children, obey your parents in the Lord;" and again in those words to the Colossians, "Children, obey your parents in all things." Col. 3:20

5. But what is implied in, "Children, obey your parents in all things" Certainly the First point of obedience is to do nothing which your father or mother forbids, whether it be great or small. Nothing is more plain than that the prohibition of a parent binds every conscientious child; that is, except the thing prohibited is clearly enjoined of God. Nor indeed is this all; the matter may be carried a little farther still: A tender parent may totally disapprove what he does not care flatly to forbid. What is the duty of a child in this case How far is that disapprobation to be regarded Whether it be equivalent to a prohibition or not, a person who would have a conscience void of offence should undoubtedly keep on the safe side, and avoid what may perhaps be evil. It is surely the more excellent way, to do nothing which you know your parents disapprove. To act otherwise seems to imply a degree of disobedience, which one of a tender conscience would wish to avoid. 6. The Second thing implied in this direction is, Do every thing which your father or mother bids, be it great or small, provided it be not contrary to any command of God. Herein God has given a power to parents, which even sovereign princes have not. The King of England, for instance, is a sovereign prince; yet he has not power to bid me do the least thing, unless the law of the land requires me so to do; for he has no power but to execute the law. The will of the king is no law to the subject. But the will of the parent is a law to the child, who is bound in conscience to submit thereto unless it be contrary to the law of God.

"This, therefore, I cannot but earnestly repeat, break their wills betimes; begin this great work before they can run alone, before they can speak plain, or perhaps speak at all. Whatever pains it cost, conquer their stubbornness: break the will, if you would not damn the child. I conjure you not to neglect, not to delay this! Therefore, (1.) Let a child, from a year old, be taught to fear the rod and to cry softly. In order to this, (2.) Let him have nothing he cries for; absolutely nothing, great or small; else you undo your own work. (3.) At all events, from that age, make him do as he is bid, if you whip him ten times running to effect it. Let none persuade you it is cruelty to do this; it is cruelty not to do it. Break his will now, and his soul will live, and he will probably bless you to all eternity. 11. On the contrary, how dreadful are the consequences of that accursed kindness which gives children their own wills, and does not bow down their necks from their infancy! It is chiefly owing to this, that so many religious parents bring up children that have no religion at all; children that, when they are grown up, have no regard for them, perhaps set them at nought, and are ready to pick out their eyes! Why is this, but because their wills were not broken at first because they were not inured from their early infancy to obey their parents in all things, and to submit to their wills as to the will of God because they were not taught from the very first dawn of reason, that the will of their parents was, to them, the will of God; that to resist it was rebellion against God, and an inlet to all ungodliness

II. 1. This may suffice for the explication of the text: I proceed to the application of it. And permit me, First, to apply to you that are parents, and, as such concerned to teach your children. Do you know these things yourselves Are you thoroughly convinced of these important truths Have you laid them to heart and have you put them in practice, with regard to your own children Have you inured them to discipline, before they were capable of instruction Have you broken their wills from their earliest infancy; and do you still continue so to do, in opposition both to nature and custom Did you explain to them, as soon as their understanding began to open, the reasons of your proceeding thus Did you point out to them the will of God as the sole law of every intelligent creature; and show them it is the will of God that they should obey you in all things Do you inculcate this over and over again till they perfectly comprehend it O never be weary of this labour of love! and your labour will not always be in vain.

On Obedience To Pastors "Obey them that have the rule over you, and submit yourselves: For they watch over your souls, as they that shall give account, that they may do this with joy, and not with grief: For that is unprofitable for you." Heb. 13:17. 1. Exceeding few, not only among nominal Christians, but among truly religious men, have any clear conception of that important doctrine which is here delivered by the Apostle. Very many scarce think of it, and hardly know that there is any such direction in the Bible. And the greater part of those who know it is there, and imagine they follow it, do not understand it, but lean too much either to the right hand or to the left, to one extreme or the other. It is well known to what an extravagant height the Romanists in general carry this direction. Many of them believe an implicit faith is due to the doctrines delivered by those that rule over them, and that implicit obedience ought to be paid to whatever commands they give: And not much less has been insisted on by several eminent men of the Church of England: Although it is true that the generality of Protestants are apt to run to the other extreme, allowing their Pastors no authority at all, but making them both the creatures and the servants of their congregations. And very many there are of our own Church who agree with them herein; supposing the Pastors to be altogether dependent upon the people, who in their judgment have a right to direct as well as to choose their Ministers. 2. But is it not possible to find a medium between these two extremes Is there any necessity for us to run either into one or into the other If we set human laws out of the question, and simply attend to the oracles of God, we may certainly discover a middle path in this important matter In order thereto, let us carefully examine the words of the Apostle above recited. Let us consider, I. Who are the persons mentioned in the text, they "that rule over" us II. Who are they whom the Apostle, directs to "obey and submit themselves" to them

III. What is the meaning of this direction In what sense are they to "obey and submit" themselves I shall then endeavour to make a suitable application of the whole. I. 1. Consider we, first, who are the persons mentioned in the text, "they that have the rule over you" I do not conceive that the words of the Apostle are properly translated; because this translation makes the sentence little better the an tautology. If they "rule over you," you are certainly ruled by them; so that according to this translation you are only enjoined to do what you do already-to obey those whom you do obey. But there is another meaning of the Greek word which seems abundantly more proper: It means to guide, as well as to rule. And thus, it seems, it should be taken here. The direction then, when applied to our spiritual guides, is plain and pertinent. 2. This interpretation seems to be confirmed by the seventh verse, which fixes the meaning of this. "Remember them which have the rule over you, who have spoken unto you the word of God." The Apostle here shows, by the latter clause of the sentence, whom he meant in the former, Those that "were over them," were the same persons "who spoke unto them the word of God;" that is, they were their pastors, those who guided and fed this part of the flock of Christ. 3. But by whom are these guides to be appointed And what are they Supposed to do in order to be entitled to the obedience which is here prescribed Volumes upon volumes have been wrote on that knotty question, By whom are guides of souls to be appointed I do not intend here to enter at all into the dispute concerning church government; neither to debate whether it be advantageous or prejudicial to the interest of true religion that the church and the state should be blended together, as they have been ever since the time of Constantine, in every part of the Roman Empire where Christianity has been received. Waiving all these points (which may find employment enough for men that abound in leisure,) by "them that guide you" I mean them that do it, if not by your choice, at least by your consent; them that you willingly accept of to be your guides in the way to heaven.

4. But what are they supposed to do in order to entitle them to the obedience here prescribed They are supposed to go before the flock (as is the manner of the eastern shepherds to this day,) and to guide them in all the ways of truth and holiness; they are to "nourish them with the words of eternal life;" to feed them with "the pure milk of the word:" Applying it continually "for doctrine," teaching them all the essential doctrines contained therein; "for reproof," warning them if they turn aside from the way, to the right hand or to the left; "for correction;" showing them how to amend what is amiss, and guiding them back into the way of peace; and "for instruction in righteousness;" training them up in inward and outward holiness, "until they come to a perfect man, to the measure of the stature of the fullness of Christ." 5. They are supposed to "watch over your souls, as those that shall give account." "As those that shall give account!" How unspeakably solemn and awful are those words! May God write them upon the heart of every guide of souls! "They watch," waking while others sleep, over the flock of Christ; over the souls that he has bought with a price, that he has purchased with his own blood. They have them in their hearts both by day and by night; regarding neither sleep nor food in comparison of them. Even while they sleep their heart is waking, full of concern for their beloved children. "They watch" with deep earnestness, with uninterrupted seriousness, with unwearied care, patience, and diligence, as they that are about to give an account of every particular soul to him that standeth at the door, to the Judge of quick and dead.

II. 1. We, Secondly, to consider who those are whom the Apostle directs to obey them that have the rule over them. And in order to determine this with certainty and clearness, we shall not appeal to human institutions, but simply (as in answering the preceding question) appeal to that decision of it which we find in the oracles of God. Indeed we have hardly occasion to go one step farther than the text itself. Only it may be proper, first, to remove out of the way some popular opinions which have been almost everywhere taken for granted, but can in no wise be proved. 2. It is usually supposed, First, that the Apostle is here directing parishioners to obey and submit themselves to the Minister of their parish. But can anyone bring the least shadow of proof for this from the Holy Scripture Where is it written that we are bound to obey any Minister because we live in what is called his parish "Yes," you say, "we are bound to obey every ordinance of man for the Lord's sake." True, in all things indifferent; but this is not so; it is exceeding far from it. It is far from being a thing indifferent to me who is the guide of my soul. I dare not receive one as my guide to heaven that is himself on the high road to hell. I dare not take a wolf for my shepherd, that has not so much as sheep's clothing; that is a common swearer, an open drunkard, a notorious sabbath-breaker. And such (the more is the shame, and the more the pity!) are many parochial Ministers at this day. 3. "But are you not properly members of that congregation to which your parents belong" I do not apprehend that I am; I know no Scripture that obliges me to this. I owe all deference to the commands of my parents, and willingly obey them in all things lawful But it is not lawful to call them Rabbi; that is, to believe or obey them implicitly. Everyone must give an account of himself to God. Therefore every man must judge for himself; especially in a point of so deep importance as this is, the choice of a guide for his soul.

9. I would now apply myself in a more particular manner to you who desire me to watch over your souls. Do you make it a point of conscience to obey me, for my Master's sake to submit yourselves to me in things indifferent; things not determined in the Word of God; in all things that are not enjoined, nor yet forbidden, in Scripture Are you "easy to be entreated," as by men in general, so by me in particular easy to be convinced of any truth, however contrary to your former prejudices and easy to be persuaded to do or forbear any indifferent thing at my desire You cannot but see that all this is clearly contained in the very words of the text. And you cannot but acknowledge that it is highly reasonable for you so to do, if I do employ all my time, all my substance, all my strength both of body and soul, not in seeking my own honour, or pleasure; but in promoting your present and eternal salvation; if I do indeed "watch over your souls as one that must give account."

10. Do you then take my advice (I ask in the presence of God and all the world) with regard to dress I published that advice above thirty years ago; I have repeated it a thousand times since. I have advised you not to be conformable to the world herein, to lay aside all needless ornaments, to avoid all needless expense, to be patterns of plainness to all that are round about you. Have you taken this advice Have you all, men and women, young and old, rich and poor, laid aside all those needless ornaments which I particularly objected to Are you all exemplarily plain in your apparel; as plain as Quakers (so called,) or Moravians If not, if you are still dressed like the generality of people of your own rank and fortune, you declare hereby to all the world that you will not obey them that are over you in the Lord. You declare, in open defiance of God and man, that you will not submit yourselves to them. Many of you carry your sins on your forehead, openly and in the face of the sun. You harden your hearts against instruction and against conviction. You harden one another; especially those of you that were once convinced, and have now stifled your convictions. You encourage one another to stop your ears against the truth, and shut your eyes against the light, lest haply you should see that you are fighting against God and against your own souls. If I were now called to give an account of you, it would be "with groans, and not with joy." And sure that would be "unprofitable for you:" The loss would fall upon your own head.

3 . Some of these, in order to exalt the value of faith, have utterly deprecated good works. They speak of them as not only not necessary to salvation, but as greatly obstructive to it. They represent them as abundantly more dangerous than evil ones, to those who are seeking to save their souls. One cries aloud, "More people go to hell by praying, than by thieving." Another screams out, "Away with your works! Have done with your works, or you cannot come to Christ!" And this unscriptural, irrational, heathenish declamation is called, preaching the gospel! 4. But "shall not the Judge of all the earth" speak, as well as "do right" Will not he "be justified in his saying, and clear when he is judged" Assuredly he will. And upon his authority we must continue to declare, that whenever you do good to any for his sake; when you feed the hungry, give drink to the thirsty; when you assist the stranger, or clothe the naked; when you visit them that are sick or in prison; these are not splendid sins, as one marvellously calls them, but "sacrifices wherewith God is well pleased." 5. Not that our Lord intended we should confine our beneficence to the bodies of men. He undoubtedly designed that we should be equally abundant in works of spiritual mercy. He died "to purify unto himself a peculiar people, zealous of" all "good works;" zealous, above all, to "save souls from death," and thereby "hide a multitude of sins." And this is unquestionably included in St. Paul's exhortation: "As we have time, let us do good unto all men;" good in every possible kind, as well as in every possible degree. But why does not our blessed Lord mention works of spiritual mercy He could not do it with any propriety. It was not for him to say, "I was in error, and ye convinced me; I was in sin, and you brought me back to God." And it needed not; for in mentioning some he included all works of mercy.

1. One would wonder (as an ingenious writer observes) that such an institution as this, of so deep importance to mankind, should appear so late in the world. Have we anything wrote upon the subject, earlier than the tract published at Rome in the year 1637 And did not the proposal then sleep for many years Were there any more than one or two attempts, and those not effectually pursued, till the year 1700 By what steps it has been since revived and carried into execution, we are now to inquire. 2. I cannot give you a clearer view of this, than by presenting you with a short extract from the Introduction to the "Plan and Reports of the Society," published two years ago: "Many and indubitable are the instances of the possibility of restoring to life persons apparently struck with sudden death, whether by an apoplexy, convulsive fits, noxious vapours, strangling, or drowning. Cases of this nature have occurred in every country. But they were considered, and neglected, as extraordinary phenomena from which no salutary consequence could be drawn. 3. "At length, a few benevolent gentlemen in Holland conjectured, that some at least might have been saved, had proper means been used in time; and formed themselves into a Society, in order to make a trial. Their attempts succeeded far beyond their expectations. Many were restored who must otherwise have perished. And they were, at length, enabled to extend their plan over the Seven Provinces. "Their success instigated other countries to follow their example. In the year 1768, the Magistrates of Health at Milan and Venice issued orders for the treatment of drowned persons. The city of Hamburgh appointed a similar ordinance to be read in all the churches. In the year 1769, the Empress of Germany published an edict, extending its directions and encouragements to every case that afforded a possibility of relief. In the year 1771, the Magistrates of Paris founded an institution in favour of the drowned. 4. "In the year 1773, Dr. Cogan translated the `Memoirs of the Society at Amsterdam,' in order to inform our countrymen of the practicability of recovering persons apparently drowned; And Mr. Hawes uniting with him, these gentlemen proposed a plan for a similar institution in these kingdoms. They were soon enabled to form a Society for this excellent purpose. The plan is this:

(III). 1. It remains only to show the excellency of it. And this may appear from one single consideration: This institution unites together in one all the various acts of mercy. The several works of charity mentioned above are all contained in this. It comprises all corporeal (if I may so speak) and all spiritual benefits; all the instances of kindness which can be shown either to the bodies or souls of men. To show this beyond all contradiction, there needs no studied eloquence, no rhetorical colouring, but simply and nakedly to relate the thing as it is. 2. The thing attempted, and not only attempted, but actually performed,(so has the goodness of God prospered the labours of these lovers of mankind!) is no less, in a qualified sense, than restoring life to the dead. Is it any wonder, then, that the generality of men should at first ridicule such an undertaking that they should imagine the persons who aimed at any such thing must be utterly out of their senses Indeed, one of old said, "Why should it be thought a thing incredible with you, that God should raise the dead" Cannot He, who bestowed life at first, just as well bestow it again But it may well be thought a thing incredible, that man should raise the dead; for no human power can create life. And what human power can restore it Accordingly, when our Lord (whom the Jews at that time supposed to be a mere man) came to the house of Jairus, in order to raise his daughter from the dead, upon the first intimation of his design, "they laughed him to scorn." "The maid," said he, "is not dead, but sleepeth." "This is rather to be called sleep than death; seeing her life is not at an end; but I will quickly awaken her out of this sleep."

3. However, it is certain, she was really dead, and so beyond all power but that of the Almighty. But see what power God has now given to man! To his name be all the praise! See with what wisdom he has endued these sons of mercy! teaching them to stop the parting soul, to arrest the spirit just quitting the breathless clay, and taking wing for eternity! Who hath seen such a thing Who hath heard such things Who hath read them in the annals of antiquity Sons of men, "can these dry bones live" Can this motionless heart beat again Can this clotted blood flow any more Can these dry, stiff vessels open to give it passage Can this cold flesh resume its native warmth, or those eyes again see the sun Surely these are such things (might one not almost say, such miracles) as neither we, of the present generation, nor our fathers had known! 4. Consider, I entreat you, how many miracles of mercy (so to speak) are contained in one! That poor man, who was lately numbered with the dead, by the care and pains of these messengers of God, again breathes the vital air, opens his eyes, and stands up upon his feet. He is restored to his rejoicing family, to his wife, to his (late) helpless children, that he may again, by his honest labour, provide them with all the necessaries of life. See now what ye have done, ye ministers of mercy! Behold the fruit of your labour of love! Ye have been an husband to the widow, a father to the fatherless. And hereby ye have given meat to the hungry, drink to the thirsty, clothes to the naked: For hungry, thirsty, and naked these little ones must have been, had not you restored him that prevents it. You have more than relieved, you have prevented, that sickness which might naturally have arisen from their want of sufficient food to eat, or raiment to put on. You have hindered those orphans from wandering up and down, not having a place where to lay their head. Nay, and very possibly you have prevented some of them from being lodged in a dreary, comfortless prison.

Occasions of doing this can never be wanting; for "the poor ye have always with you." But what a peculiar opportunity does the solemnity of this day furnish you with, of "treading in his steps," after a manner which you did not before conceive Did he say to the poor afflicted parent, (doubtless to the surprise of many,) "Weep not" And did he surprise them still more, when he stopped her flowing tears by restoring life to her dead son, and "delivering him to his mother" Did he (notwithstanding all that "laughed him to scorn") restore to life the daughter of Jairus How many things of a nearly resembling sort, "if human we may liken to divine," have been done, and continue to be done daily, by these lovers of mankind! Let every one then be ambitious of having a share in this glorious work! Let every one (in a stronger sense than Mr. Herbert meant) Join hands with God, to make a poor man live! By your generous assistance, be ye partakers of their work, and partakers of their joy. 3. To you I need add but one word more. Remember (what was spoken at first) the solemn declaration of Him whose ye are, and whom ye serve, coming in the clouds of heaven! While you are promoting this comprehensive charity, which contains feeding the hungry, clothing the naked, lodging the stranger; indeed all good works in one; let those animating words be written on your hearts, and sounding in your ears: "Inasmuch as ye have done it unto one of the least of these, ye have done it unto ME."

On Pleasing All Men "Let every man please his neighbour for his good to edification." Rom. 15:2. 1. Undoubtedly the duty here prescribed is incumbent on all mankind; at least on every one of those to whom are entrusted the oracles of God. For it is here enjoined to everyone without exception that names the name of Christ. And the person whom everyone is commanded to please, is his neighbour; that is, every child of man. Only we are to remember here what the same Apostle speaks upon a similar occasion. "If it be possible, as much as lieth in you, live peaceably with all men." In like manner we are to please all men, if it be possible, as much as lieth in us. But strictly speaking it is not possible; it is what no man ever did, nor ever will perform. But suppose we use our utmost diligence, be the event as it may, we fulfill our duty. 2. We may farther observe in how admirable a manner the Apostle limits this direction; otherwise, were it pursued without any limitation, it might produce the most mischievous consequences. We are directed to please them for their good; not barely for the sake of pleasing them, or pleasing ourselves; much less of pleasing them to their hurt; which is so frequently done, indeed continually done, by those who do not love their neighbour as themselves. Nor is it only their temporal good, which we are to aim at in pleasing our neighbour; but what is of infinitely greater consequence, we are to do it for their edification; in such a manner as may conduce to their spiritual and eternal good. We are so to please them, that the pleasure may not perish in the using, but may redound to their lasting advantage; may make them wiser and better, holier and happier, both in time and in eternity.

3. Many are the treatises and discourses which have been published on this important subject. But all of them that I have either seen or heard were miserably defective. Hardly one of them proposed the right end: One and all had some lower design in pleasing men than to save their souls, to build them up in love and holiness. Of consequence, they were not likely to propose the right means for the attainment of that end. One celebrated tract of this kind, entitled "The Courtier," was published in Spain about two hundred years ago, and translated into various languages. But it has nothing to do with edification, and is therefore quite wide of the mark. Another treatise, entitled "The Refined Complete Courtier," was published in our own country, in the reign of King Charles the Second, and, as it seems, by a retainer to his court. In this there are several very sensible advices concerning our outward behaviour; and many little improprieties in word or action are observed, whereby men displease others without intending it; but this author, likewise, has no view at all to the spiritual or eternal good of his neighbour. Seventy or eighty years ago, another book was printed in London, entitled "The Art of Pleasing." But as it was wrote in a languid manner and contained only common, trite observations, it was not likely to be of use to men of understanding, and still less to men of piety. 4. But it may be asked, Has not the subject been since treated of by a writer of a very different character Is it not exhausted by one who was himself a consummate master of the art of pleasing And who writing to one he tenderly loved, to a favourite son, gives him all the advice which his great understanding, improved by various learning, and the experience of many years, and much converse with all sorts of men, could suggest I mean, the late Lord Chesterfield; the general darling of all the Irish, as well as the English nation. 5. The means of pleasing which this wise and indulgent parent continually and earnestly recommends to his darling child, and on which he doubtless formed both his tempers and outward conduct, Till death untimely stopped his tuneful tongue,

were, First, making love, in the grossest sense, to all the married women whom he conveniently could. (Single women he advises him to refrain from, for fear of disagreeable consequences). Secondly. Constant and careful dissimulation; always wearing a mask; trusting no man upon earth, so as to let him know his real thoughts, but perpetually seeming to mean what he did not mean, and seeming to be what he was not. Thirdly. Well-devised lying to all sorts of people; speaking what was farthest from his heart; and in particular, flattering men, women, and children, as the infallible way of pleasing them. It needs no great art to show, that this is not the way to please our neighbour for his good, or to edification. I shall endeavour to show, that there is a better way of doing it; and indeed a way diametrically opposite to this. It consists, I. In removing hindrances out of the way; and II. In using the means that directly tend to this end. I. 1. I advise all that desire to "please their neighbour for his good to edification," First, to remove all hindrances out of the way; or, in other words, to avoid everything which tends to displease wise and good men, men of sound understanding and real piety. Now "cruelty, malice, envy, hatred, and revenge" are displeasing to all good men, to all who are endued with sound understanding and genuine piety. There is likewise another temper related to these, only in a lower kind, and which is usually found in common life, wherewith men in general are not pleased. We commonly call it ill-nature. With all possible care avoid all these; nay, and whatever bears any resemblance to them, as sourness, sternness, sullenness, on the one hand; peevishness and fretfulness, on the other, if ever you hope to "please your neighbour for his good to edification."

4. Yea, and if you desire to please, even on this account, take that advice of the Apostle, "Put away all lying." It is the remark of an ingenious author, that, of all vices, lying never yet found an apologist, any that would openly plead in its favour, whatever his private sentiments might be. But it should be remembered, Mr. Addison went to a better world before Lord Chesterfield's Letters were published. Perhaps his apology for it was the best that ever was or can be made for so bad a cause. But, after all, the labour he has bestowed thereon, it has only "semblance of worth, not substance." It has no solidity in it; it is nothing better than a shining phantom. And as lying can never be commendable or innocent, so neither can it be pleasing; at least when it is stripped of its disguise, and appears in its own shape. Consequently, it ought to be carefully avoided by all those who wish to please their neighbour for his good to edification. 5. "But is not flattery," a man may say, "one species of lying And has not this been allowed in all ages to be the sure means of pleasing Has not that observation been confirmed by numerous experiments, Obsequium amicos, veritas odium parat Flattery creates friends, plain-dealing enemies Has not a late witty prominent writer, in his `Sentimental Journal,' related some striking instances of this" I answer, It is true: Flattery is pleasing for a while. and not only to weak minds, as the desire of praise, whether deserved or undeserved, is planted in every child of man. But it is pleasing only for a while. As soon as the mask drops off, as soon as it appears that the speaker meant nothing by his soft words, we are pleased no longer. Every man's own experience teaches him this. And we all know, that if a man continues to flatter, after his insincerity is discovered, it is disgustful, not agreeable. Therefore, even this fashionable species of lying is to be avoided, by all that are desirous of pleasing their neighbour to his lasting advantage.

6. Nay, whoever desires to do this must remember, that not only lying, in every species of it, but even dissimulation, (which is not the same with flattery, though nearly related to it,) is displeasing to men of understanding, though they have not religion. Terence represents even an old heathen, when it was imputed to him, as answering with indignation, Simulare non est meum: "Dissimulation is no part of my character." Guile, subtlety, cunning, the whole art of deceiving, by whatever terms it is expressed, is not accounted an accomplishment by wise men, but is, indeed, an abomination to them. And even those who practise it most, who are the greatest artificers of fraud, are not pleased with it in other men, neither are fond of conversing with those that practise it on themselves. Yea, the greatest deceivers are greatly displeased at those that play their own arts back upon them. II. Now, if cruelty, malice, envy, hatred, revenge, ill-nature; if pride and haughtiness; if irrational anger; if lying and dissimulation, together with guile, subtlety, and cunning, are all and every one displeasing to all men, especially to wise and good men, we may easily gather from hence what is the sure way to please them for their good to edification. Only we are to remember that there are those in every time and place whom we must not expect to please. We must not therefore be surprised when we meet with men who are not to be pleased any way. It is now, as it was of old when our Lord himself complained: "Whereunto shall I liken the men of this generation They are like unto children sitting in the market-place, and saying to each other, We have piped unto you, but ye have not danced: We have mourned unto you, but ye have not wept." But leaving these forward ones to themselves, we may reasonably hope to please others by a careful and steady observation of the few directions following.

1. First. Let love not visit you as a transient guest, but be the constant ruling temper of your soul. See that your heart be filled at all times and on all occasions with real, undissembled benevolence; not to those only that love you, but to every soul of man. Let it pant in your heart; let it sparkle in your eyes, let it shine on all your actions. Whenever you open your lips, let it be with love; and let there be in your tongue the law of kindness. Your word will then distill as the rain, and as the dew upon the tender herb. Be not straitened or limited in your affection, but let it embrace every child of man. Everyone that is born of a woman has a claim to your good-will. You owe this, not to some, but to all. And let all men know that you desire both their temporal and eternal happiness, as sincerely as you do your own. 2. Secondly. If you would please your neighbour for his good, study to be lowly in heart. Be little and vile in your own eyes, in honour preferring others before yourself. Be deeply sensible of your own weaknesses, follies, and imperfections; as well as of the sin remaining in your heart, and cleaving to all your words and actions. And let this spirit appear in all you speak or do: "Be clothed with humility." Reject with horror that favourite maxim of the old heathen, sprung from the bottomless pit, Tanti eris aliis, quanti tibi fueris: "The more you value yourself, the more others will value you." Not so. On the contrary, both God and man "resist the proud:" And, as "God giveth grace to the humble," so humility, not pride, recommends us to the esteem and favour of men, especially those that fear God.

3. If you desire to please your neighbour for his good to edification you should, Thirdly, labour and pray that you may be meek as well as lowly in heart. Labour to be of a calm, dispassionate temper; gentle towards all men; and let the gentleness of your disposition appear in the whole tenor of your conversation. Let all your words and all your actions be regulated thereby. Remember, likewise that advice of St. Peter: As an addition to your gentleness, be merciful; "be courteous;" be pitiful; be tenderly compassionate to all that are in distress; to all that are under any affliction of mind, body, or estate. Let The various scenes of human woe Excite your softest sympathy! Weep with them that weep. If you can do no more, at least mix your tears with theirs; and give them healing words, such as may calm their minds, and mitigate their sorrows. But if you can, if you are able to give them actual assistance, let it not be wanting. Be as eyes to the blind, as feet to the lame, a husband to the widow and a father to the fatherless. This will greatly tend to conciliate the affection, and to give a profitable pleasure not only to those who are immediate objects of your compassion, but to others likewise that "see your good works, and glorify your Father which is in heaven."

4. And while you are pitiful to the afflicted, see that you are courteous toward all men. It matters not in this respect whether they are high or low, rich or poor, superior or inferior to you. No, nor even whether good or bad, whether they fear God or not. Indeed, the mode of showing your courtesy may vary, as Christian prudence will direct; but the thing itself is due to all; the lowest and worst have a claim to our courtesy. But what is courtesy It may either be inward or outward; either a temper or a mode of behaviour. Such a mode of behaviour as naturally springs from courtesy of heart. Is this the same with good breeding, or politeness (which seems to be only a high degree of good-breeding:) Nay, good breeding is chiefly the fruit of education; but education cannot give courtesy of heart. Mr. Addison's well-known definition of politeness seems rather to be a definition of this: "A constant desire of pleasing all men, appearing through the whole conversation." Now, this may subsist, even in a high degree, where there has been no advantage of education. I have seen as real courtesy in an Irish cabin, as could be found in St. James's or the Louvre.

5. Shall we endeavour to go a little deeper, to search into the foundation of this matter What is the source of that desire to please which we term courtesy Let us look attentively into our heart, and we shall soon find the answer. The same Apostle that teaches us to be courteous, teaches us to honour all men; and his Master teaches me to love all men. Join these together, and what will be the effect A poor wretch cries to me for an alms: I look and see him covered with dirt and rags. But through these I see one that has an immortal spirit, made to know and love and dwell with God to eternity. I honour him for his Creator's sake. Lo, I see through all these rags that he is purpled over with the blood of Christ. I love him for the sake of his Redeemer. The courtesy, therefore, which I feel and show toward him is a mixture of the honour and love which I bear to the offspring of God; the purchase of his Son's blood, and the candidate for immortality. This courtesy let us feel and show toward all men; and we shall please all men to their edification. 6. Once more. Take all proper opportunities of declaring to others the affection which you really feel for them. This may be done with such an air, and in such a manner, as is not liable to the imputation of flattery: And experience shows, that honest men are pleased by this, full as much as knaves are by flattery. Those who are persuaded that your expressions of good-will toward them are the language of your heart will be as well satisfied with them, as with the highest encomiums which you could pass upon them. You may judge them by yourselves, by what you feel in your own breast. You like to be honoured; but had you not rather be beloved

7. Permit me to add one advice more. If you would please all men for their good, at all events speak to all men the very truth from your heart. When you speak, open the window of your breast: let the words be the very picture of your heart. In all company, and on all occasions, be a man of veracity. Nay, be not content with bare veracity; but "in simplicity and godly sincerity have all your conversation in the world," as "an Israelite indeed, in whom is no guile." 8. To sum up all in one word-if you would please men, please God! Let truth and love possess your whole soul. Let them be the springs of all your affections, passions, tempers; the rule of all your thoughts. Let them inspire all your discourse; continually seasoned with that salt, and meet to "minister grace to the hearers." Let all your actions be wrought in love. Never "let mercy or truth forsake thee: Bind them about thy neck." Let them be open and conspicuous to all; and "write them on the table of thy heart." "So shalt thou find favour and good understanding in the sight of God and man."

The Duty Of Constant Communion The following discourse was written above five-and-fifty years ago, for the use of my pupils at Oxford. I have added very little, but retrenched much; as I then used more words than I do now. But, I thank God, I have not yet seen cause to alter my sentiments in any point which is therein delivered. 1788 J.W. "Do this in remembrance of me." Luke 22:19. It is no wonder that men who have no fear of God should never think of doing this. But it is strange that it should be neglected by any that do fear God, and desire to save their souls; And yet nothing is more common. One reason why many neglect it is, they are so much afraid of "eating and drinking unworthily," that they never think how much greater the danger is when they do not eat or drink it at all. That I may do what I can to bring these well-meaning men to a more just way of thinking, I shall, I. show that it is the duty of every Christian to receive the Lord's Supper as often as he can; and, II. Answer some objections. I. I am to show that it is the duty of every Christian to receive the Lord's Supper as often as he can. 1. The First reason why it is the duty of every Christian so to do is, because it is a plain command of Christ. That this is his command, appears from the words of the text, "Do this in remembrance of me:" By which, as the Apostles were obliged to bless, break, and give the bread to all that joined with them in holy things; so were all Christians obliged to receive those sign of Christ's body and blood. Here, therefore, the bread and wine are commanded to be received, in remembrance of his death, to the end of the world. Observe, too, that this command was given by our Lord when he was just laying down his life for our sakes. They are, therefore, as it were, his dying words to all his followers.

4. Let every one, therefore, who has either any desire to please God, or any love of his own soul, obey God, and consult the good of his own soul, by communicating every time he can; like the first Christians, with whom the Christian sacrifice was a constant part of the Lord's day service. And for several centuries they received it almost every day: Four times a week always, and every saint's day beside. Accordingly, those that joined in the prayers of the faithful never failed to partake of the blessed sacrament. What opinion they had of any who turned his back upon it, we may learn from that ancient canon: "If any believer join in the prayers of the faithful, and go away without receiving the Lord's Supper, let him be excommunicated, as bringing confusion into the church of God." 5. In order to understand the nature of the Lord's Supper, it would be useful carefully to read over those passages in the Gospel, and in the first Epistle to the Corinthians 1 Cor. 11, which speak of the institution of it. Hence we learn that the design of this sacrament is, the continual remembrance of the death of Christ, by eating bread and drinking wine, which are the outward signs of the inward grace, the body and blood of Christ. 6. It is highly expedient for those who purpose to receive this, whenever their time will permit, to prepare themselves for this solemn ordinance by self-examination and prayer. But this is not absolutely necessary. And when we have not time for it, we should see that we have the habitual preparation which is absolutely necessary, and can never be dispensed with on any account or any occasion whatever. This is, First, a full purpose of heart to keep all the commandments of God; and, Secondly, a sincere desire to receive all his promises. II. I am, in the Second place, to answer the common objections against constantly receiving the Lord's Supper.

1. I say constantly receiving; for as to the phrase of frequent communion, it is absurd to the last degree. If it means anything less than constant, it means more than can be proved to be the duty of any man. For if we are not obliged to communicate constantly, by what argument can it be proved that we are obliged to communicate frequently yea, more than once a year, or once in seven years, or once before we die Every argument brought for this, either proves that we ought to do it constantly, or proves nothing at all. Therefore, that indeterminate, unmeaning way of speaking ought to be laid aside by all men of understanding. 2. In order to prove that it is our duty to communicate constantly, we may observe that the holy communion is to be considered either, (1.), as a command of God, or, (2.) As a mercy to man. First. As a command of God. God our Mediator and Governor, from whom we have received our life and all things, on whose will it depends whether we shall be perfectly happy or perfectly miserable from this moment to eternity, declares to us that all who obey his commands shall be eternally happy; all who not, shall be eternally miserable. Now, one of these commands is, "Do this in remembrance of me." I ask then, Why do you not do this, when you can do it if you will When you have an opportunity before you, why do not you obey the command of God 3. Perhaps you will say, "God does not command me to do this as often as I can:" That is, the words "as often as you can," are not added in this particular place. What then Are we not to obey every command of God as often as we can Are not all the promises of God made to those, and those only, who "give all diligence;" that is, to those who do all they can to obey his commandments Our power is the one rule of our duty. Whatever we can do, that we ought. With respect either to this or any other command, he that, when he may obey it if he will, does not, will have no place in the kingdom of heaven.

9. If then you fear bringing damnation on yourself by this, you fear where no fear is. Fear it not for eating and drinking unworthily; for that, in St. Paul's sense, ye cannot do. But I will tell you for what you shall fear damnation; for not eating and drinking at all; for not obeying your Maker and Redeemer; for disobeying his plain command; for thus setting at nought both his mercy and authority. Fear ye this; for hear what his Apostle saith: "Whosoever shall keep the whole law, and yet offend in one point, is guilty of all." (James 2:10.) 10. We see then how weak the objection is, "I dare not receive The Lord's Supper, because I am unworthy." Nor is it any stronger, though the reason why you think yourself unworthy is, that you have lately fallen into sin. It is true, our Church forbids those "who have done any grievous crime" to receive without repentance. But all that follows from this is, that we should repent before we come; not that we should neglect to come at all. To say, therefore, that "a man may turn his back upon the altar because he has lately fallen into sin, that he may impose this penance upon himself," is talking without any warrant from Scripture. For where does the Bible teach to atone for breaking one commandment of God by breaking another What advice is this, "Commit a new act of disobedience, and God will more easily forgive the past!"

11. Others there are who, to excuse their disobedience plead that they are unworthy in another sense, that they "cannot live up to it; they cannot pretend to lead so holy a life as constantly communicating would oblige them to do." Put this into plain words. I ask, Why do not you accept the mercy which God commands you to accept You answer, "Because I cannot live up to the profession I must make when I receive it." Then it is plain you ought never to receive it at all. For it is no more lawful to promise once what you know you cannot perform, than to promise it a thousand times. You know too, that it is one and the same promise, whether you make it every year or every day. You promise to do just as much, whether you promise ever so often or ever so seldom. If, therefore, you cannot live up to the profession they make who communicate once a week, neither can you come up to the profession you make who communicate once a year. But cannot you, indeed Then it had been good for you that you had never been born. For all that you profess at the Lord's table, you must both profess and keep, or you cannot be saved. For you profess nothing there but this, that you will diligently keep his commandments. And cannot you keep up to this profession Then you cannot enter into life. 12. Think then what you say, before you say you cannot live up to what is required of constant communicants. This is no more than is required of any communicants; yea, of everyone that has a soul to be saved. So that to say, you cannot live up to this, is neither better nor worse than renouncing Christianity. It is, in effect, renouncing your baptism, wherein you solemnly promised to keep all his commandments. You now fly from that profession. You wilfully break one of his commandments, and, to excuse yourself, say, you cannot keep his commandments: Then you cannot expect to receive the promises, which are made only to those that keep them.

20. A Fifth objection which some have made against constant communion is, that "the Church enjoins it only three times a year." The words of the Church are, "Note, that every parishioner shall communicate at the least three times in the year." To this I answer, First, What, if the Church had not enjoined it at all, Is it not enough that God enjoins it We obey the Church only for God's sake. And shall we not obey God himself If, then, you receive three times a year because the Church commands it, receive every time you can because God commands it. Else your doing the one will be so far from excusing you for not doing the other, that your own practice will prove your folly and sin, and leave you without excuse. But, Secondly, we cannot conclude from these words, that the Church excuses him who receives only thrice a year. The plain sense of them is, that he who does not receive thrice at least, shall be cast out of the Church: But they by no means excuse him who communicates no oftener. This never was the judgment of our Church: On the contrary, she takes all possible care that the sacrament be duly administered, wherever the Common Prayer is read, every Sunday and holiday in the year. The Church gives a particular direction with regard to those that are in Holy Orders: "In all cathedral and collegiate Churches and Colleges, where there are many Priests and Deacons, they shall all receive the communion with the Priest, every Sunday at the least." 21. It has been shown, First, that if we consider the Lord's Supper as a command of Christ, no man can have any pretence to Christian piety, who does not receive it (not once a month, but) as often as he can. Secondly, that if we consider the institution of it, as a mercy to ourselves, no man who does not receive it as often as he can has any pretence to Christian prudence. Thirdly, that none of the objections usually made, can be any excuse for that man who does not, at every opportunity obey this command and accept this mercy.

22. It has been particularly shown, First, that unworthiness is no excuse; because though in one sense we are all unworthy, yet none of us need be afraid of being unworthy in St. Paul's sense, of "eating and drinking unworthily." Secondly, that the not having time enough for preparation can be no excuse; since the only preparation which is absolutely necessary, is that which no business can hinder, nor indeed anything on earth, unless so far as it hinders our being in a state of salvation. Thirdly, that its abating our reverence is no excuse; since he who gave the command, "Do this," nowhere adds, "unless it abates your reverence." Fourthly, that our not profiting by it is no excuse; since it is our own fault, in neglecting that necessary preparation which is in our own power. Lastly, that the judgment of our own Church is quite in favour of constant communion. If those who have hitherto neglected it on any of these pretences, will lay these things to heart, they will, by the grace of God, come to a better mind, and never forsake their own mercies.

Of Former Times "Say not thou, What is the cause that the former days were better than these for thou dost not inquire wisely concerning this." Eccles. 7:10. 1. It is not easy to discern any connexion between this text and the context; between these words and either those that go before or those that follow after. It seems to be a detached, independent sentence, like very many in the Proverbs of Solomon: And, like them, it contains a weighty truth, which deserves a serious consideration. Is not the purport of the question this It is not wise to inquire into the cause of a supposition, unless the supposition itself be not only true, but clearly proved so to be. Therefore, it is not wise to inquire into the cause of this supposition, that "the former days were better than these," because, common as it is, it was never yet proved, nor indeed ever can be. 2. Perhaps there are few suppositions which have passed more currently in the world than this, that the former days were better than these; and that in several respects. It is generally supposed, that we now live in the dregs of time, when the world is, as it were, grown old; and, consequently, that everything therein is in a declining state. It is supposed, in particular, that men were, some ages ago, of a far taller stature than now; that they likewise had far greater abilities, and enjoyed a deeper and stronger understanding; in consequence of which their writings of every kind are far preferable to those of later times. Above all, it is supposed that the former generations of men excelled the present in virtue; that mankind in every age, and in every nation, have degenerated more and more; so that, at length, they have fallen from the golden into the iron age, and now justice is fled from the earth.

3. Before we consider the truth of these suppositions, let us inquire into the rise of them. And as to the general supposition, that the world was once in a far more excellent state than it is, may we not easily believe that this arose (as did all the fabulous accounts of the golden age) from some confused traditions concerning our first parents and their paradisiacal state To this refer man of the fragments of ancient writings which men of learning have gleaned up. Therefore, we may allow that there is some truth in the supposition; seeing it is certain, the days which dam and Eve spent in Paradise were far better than any which have been spent by their descendants, or ever will be till Christ returns to reign upon earth. 4. But whence could that supposition arise, that men were formerly of a larger stature than they are now This has been a generally prevailing opinion, almost in all nations and in all ages. Hence near two thousand years ago, the well-known line of Virgil, Qualia nunc hominum producit corpora tellus. Thus translated by Pitt: "Scarce twelve strong men the ponderous mass could raise, Such as disgrace these dark degenerate days." Edit.

Hence, near a thousand years before him, Homer tells us of one of his heroes throwing a stone which hardly ten men could lift, oioi nun brotoi, such as men are now. We allow, indeed, there have been giants in all ages, in various parts of the world. Whether the antediluians mentioned in Genesis were such or no, (which many have questioned,) we cannot doubt but Og the King of Bashan was such, as well as Goliath of Gath. Such also were many of the children (or descendants) of Anak. But it does not appear that in any age or nation men in general were larger than they are now. We are very sure they were not for many centuries past, by the tombs and coffins that have been discovered, which are exactly of the same size with those that are now in use. And in the catacombs at Rome, the niches for the dead bodies which were hewn in the rock sixteen hundred years ago are none of them six feet in length, and some a little under. Above all, the Pyramids of Egypt (that of King Cheops in particular) have, beyond all reasonable doubt, remained at least three thousand years. Yet none of the mummies (embalmed bodies) brought therefrom are above five feet ten inches long.

5. But how then came this supposition to prevail so long and so generally in the world I know not but it may be accounted for from hence: Great and little are relative terms; and all men judge of greatness and littleness by comparing things with themselves. Therefore it is not strange, if we think men are larger now than they were when we were children. I remember a remarkable instance of this in my own case: After having left it seven years, I had a great desire to see the school where I was brought up. When I was there, I wondered that the boys were so much smaller than they used to be when I was at school. "Many of my school-fellows, ten years ago, were taller by the head than me; and few of them that are at school now reach up to my shoulders." Very true: But what was the reason of this Indeed a very plain one: It was not because they were smaller, but because I was bigger than I was ten years before. I verily believe this is the cause, why men in general suppose the human race to decrease in stature. They remember the time when most of those round about them were both taller and bigger than themselves. Yea, and all men have done the same in their successive generations. Is it any wonder then that all should have run into the same mistake, when it has been transmitted unawares from father to son, and probably will be to the end of time.

7. But that the generality of men were not one jot wiser in ancient times than they are at the present time we may easily gather from the most authentic records. One of the most ancient nations concerning whom we have any certain account is the Egyptian. And what conception can we have of their understanding and learning when we reflect upon the objects of their worship These were not only the vilest of animals, as dogs and cats, but the leeks and onions that grew in their own gardens. Indeed, I knew a great man (whose manner was to treat with the foulest abuse all that dared to differ from him: I do not mean Dr. Johnson he was a mere courtier compared to Mr. Hutchinson) who scurrilously abused all those who are so void of common sense as to believe any such thing concerning them. He peremptorily affirms, (but without condescending to give us any proof,) that the ancient inhabitants of Egypt had a deep hidden meaning in all this. Let him believe it who can. I cannot believe it on any man bare assertion. I believe they had no deeper meaning in worshipping cats than our schoolboys have in baiting them. And I apprehend, the common Egyptians were just as wise three thousand years ago as the common ploughmen in England and Wales are at this day. I suppose their natural understanding like their stature, was on a level with ours, and their learning, their acquired knowledge, many degrees inferior to that of persons of the same rank either in France, Holland, or Germany. 8. However, did not the people of former times greatly excel us in virtue This is the point of greatest importance; the rest are but trifles in comparison of it. Now, is it not universally allowed, that every age grows worse and worse Was it not observed by the old heathen poet, almost two thousand years ago, Aetas parentum pejor avis tulit Nos nequiores, mox daturos Progeniem vitiosiorem That is, in plain prose, "The age of our parents was more vicious than that of our grandfathers; our age is more vicious than that of our fathers; we are worse than our fathers were, and our children will be worse than us."

12. We need not extend our inquiry beyond the period when life and immortality were brought to light by the gospel. And it is allowed, that the days immediately succeeding the pouring out of the Holy Ghost on the day of Pentecost were better even in this respect, even with regard to religion, than any which have succeeded them. But setting aside this short age of golden days, I must repeat the question, Which of the former days were better than the present, in every known part of the habitable world 13. Was the former part of this century better, either in these islands or any part of the continent I know no reason at all to affirm this. I believe every part of Europe was full as void of religion in the reign of Queen Anne as it is at this day. It is true, luxury increases to a high degree in every part of Europe: And so does the scandal of England, profaneness, in every part of the kingdom. But it is also true, that the most infernal of all vices, cruelty, does as swiftly decrease. And such instances of it as, in times past, continually occurred, are now very seldom heard of. Even in war, that savage barbarity which was everywhere practised has been discontinued for many years.

16. But I cannot, in anywise subscribe to the Bishop's opinion in this matter. So far from it, that I have been long convinced, from the whole tenor of ancient history, that this very event, Constantine's calling himself a Christian, and pouring in that flood of wealth and honour power on the Christian Church, the Clergy in particular, was productive of more evil to the Church than all the ten persecutions put together. From the time that power, riches, and honour of all kinds were heaped upon the Christians, vice of all kinds came in like a flood, both on the Clergy and laity. From the time that the Church and State, the kingdoms of Christ and of the world, were so strangely and unnaturally blended together, Christianity and Heathenism were so thoroughly incorporated with each other, that they will hardly ever be divided till Christ comes to reign upon earth. So that, instead of fancying that the glory of the new Jerusalem covered the earth at that period, we have terrible proof that it was then, and has ever since been, covered with the smoke of the bottomless pit. 17. "However, were not the days antecedent to this, those of the third century, better beyond all comparison than any that followed them" This has been almost universally believed. Few doubt but in the age before Constantine the Christian church was in its glory, worshipping God in the beauty of holiness. But was it so indeed What says St. Cyprian, who lived in the midst of that century; a witness above all exception, and one that sealed the truth with his blood What account does he give of what he saw with his own eyes, and heard with his own ears Such a one as would almost make one imagine he was painting to the life, not the ancient church of Carthage, but the modern Church of Rome. According to his account, such abominations even then prevailed over all orders of men, that it was not strange God poured out his fury upon them in blood, by the grievous persecutions which followed.

18. Yea, and before this, even in the first century, even in the apostolic age, what account does St. John give of several of the churches which he himself had planted in Asia How little were those congregations better than many in Europe at this day Nay, forty or fifty years before that, within thirty years of the descent of the Holy Ghost, were there not such abominations in the church of Corinth as were "not even named among the Heathens" So early did "the mystery of iniquity" begin to work in the Christian church! So little reason have we to appeal to "the former days," as though they were "better than these!" 19. To affirm this, therefore, as commonly as it is done, is not only contrary to truth, but is an instance of black ingratitude to God, and a grievous affront to his blessed Spirit. For whoever makes a fair and candid inquiry, will easily perceive that true religion has in no wise decreased, but greatly increased, in the present century. To instance in one capital branch of religion, the love of our neighbour. Is not persecution well nigh vanished from the face of the earth In what age did Christians of various denominations show such forbearance toward each other When before was such lenity shown by governors toward their respective subjects not only in Great Britain and Ireland, but in France and Germany; yea, every part of Europe Nothing like this has been seen since the time of Constantine; no, not since the time of the Apostles.

20. If it be said, "Why, this is the fruit of the general infidelity, the Deism which has overspread all Europe," I answer, Whatever be the cause, we have reason greatly to rejoice in the effect: And if the all-wise God has brought so great and universal a good out of this dreadful evil, so much the more should we magnify his astonishing power, wisdom, and goodness herein. Indeed, so far as we can judge, this was the most direct way whereby nominal Christians could be prepared, first, for tolerating, and afterwards, for receiving, real+ Christianity. While the governors were themselves unacquainted with it, nothing but this could induce them to suffer it. O the depth both of the wisdom and knowledge of God; causing a total disregard for all religion, to pave the way for the revival of the only religion which was worthy of God! I am not assured whether this be the case or no in France and Germany; but it is so beyond all contradiction in North-America: The total indifference of the government there, whether there be any religion or none, leaves room for the propagation of true, scriptural religion, without the least let or hindrance. 21. But above all this, while luxury and profaneness have been increasing on the one hand, on the other benevolence and compassion toward all the forms of human woe have increased in a manner not known before, from the earliest ages of the world. In proof of this we see more hospitals, infirmaries, and other places of public charity have been erected, at least in and near London, within this century, than in five hundred years before. And suppose this has been owing in part to vanity, desire of praise; yet have we cause to bless God, that so much good has sprung even from this imperfect motive.

22. I cannot forbear mentioning one instance more of the goodness of God to us in the present age. He has lifted up his standard in our islands, both against luxury, profaneness, and vice of every kind. He caused, near fifty years ago, as it were, a grain of mustard-seed to be sown near London; and it has now grown and put forth great branches, reaching from sea to sea. Two or three poor people met together, in order to help each other to be real Christians. They increased to hundreds, to thousands, to myriads, still pursuing their one point, real religion; the love of God and man ruling all their tempers, and words, and actions. Now I will be bold to say, such an event as this, considered in all its circumstances, has not been seen upon earth before, since the time that St. John went to Abraham's bosom. 23. Shall we now say, "The former days were better than these" God forbid we should be so unwise and so unthankful! Nay, rather let us praise him all the day long; for he hath dealt bountifully with us. No "former time," since the Apostles left the earth, has been better than the present. None has been comparable to it in several respects. We are not born out of due time, but in the day of his power, a day of glorious salvation, wherein he is hastening to renew the whole race of mankind in righteouness and true holiness. How bright hath the Sun of Righteousness already shone on various parts of the earth! And how many gracious showers has he already poured down upon his inheritance! How many precious souls has he already gathered into his garner, as ripe shocks of corn! May we be always ready to follow them; crying in our hearts, "Come, Lord Jesus! Come quickly!" June 27, 1787

What Is Man? "When I consider thy heaven, the work of thy fingers, the moon and stars, which thou hast ordained; what is man" Psalm 8:3, 4. How often has it been observed, that the Book of Psalms is a rich treasury of devotion, which the wisdom of God has provided to supply the wants of his children in all generations! In all ages the Psalms have been of singular use to those that loved or feared God; not only to the pious Israelites, but to the children of God in all nations. And this book has been of sovereign use to the Church of God, not only while it was in its state of infancy, (so beautifully described by St. Paul in the former part to the fourth chapter to the Galatians,) but also since, in the fullness of time, "life and immortality were brought to the light by the gospel." The Christians in every age and nation have availed themselves of this divine treasure, which has richly supplied the wants, not only of the "babes in Christ," of those who were just setting out in the ways of God, but of those also who had made good progress therein; yea, of such as were swiftly advancing toward "the measure of the stature of the fullness of Christ." The subject of this psalm is beautifully proposed in the beginning of it: "O Lord our Governor, how excellent is thy name in all the earth; who hast set thy glory above the heavens!" It celebrates the glorious wisdom and love of God, as the Creator and Governor of all things. It is not an improbable conjecture, that David wrote this psalm in a bright star-light night, while he observed the moon also "walking in her brightness;" that while he surveyed This fair half-round, the ample azure sky, Terribly large, and beautifully bright, With stars unnumber'd, and unmeasured light, he broke out, from the fullness of his heart, into the natural exultation, "When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man" How is it possible that the Creator of these, the innumerable armies of heaven and earth, should have any regard to this speck of creation, whose time "passeth away like a shadow"

Thy frame but dust, thy stature but a span, A moment thy duration, foolish man! "What is man" I would consider this, First, with regard to his magnitude; and, Secondly, with regard to his duration. I. 1. Consider we, First, What is man, with regard to his magnitude And, in this respect, what is any one individual, compared to all the inhabitants of Great Britain He shrinks into nothing in the comparison. How inconceivably little is one compared to eight or ten millions of people! Is he not Lost like a drop in the unbounded main 2. But what are all the inhabitants of Great Britain, compared to all the inhabitants of the earth These have frequently been supposed to amount to about four hundred millions. But will this computation be allowed to be just, by those who maintain China alone to contain fifty-eight millions If it be true, that this one empire contains little less than sixty millions, we may easily suppose that the inhabitants of the whole terraqueous globe amount to four thousand millions of inhabitants, rather than four hundred. And what is any single individual, in comparison of this number 3. But what is the magnitude of the earth itself, compared to that of the solar system Including, beside that vast body, the sun, so immensely larger that the earth, the whole train of primary and secondary planets; several of which (I mean, of the secondary planets, suppose that satellites or moons of Jupiter and Saturn) are abundantly larger than the whole earth 4. And yet, what is the whole quantity of matter contained in the sun, and all those primary and secondary planets, with all the spaces comprised in the solar system, in comparison of that which is pervaded by those amazing bodies, the comets Who but the Creator himself can "tell the number of these, and call them all by their names" Yet what is even the orbit of a comet, and the space contained therein, to the space which is occupied by the fixed stars; which are at so immense a distance from the earth, that they appear, when they are viewed through the largest telescope, just as they do to the naked eye

9. I speak this even upon the common supposition of the plurality of worlds, a very favourite notion with all those who deny the Christian Revelation; and for this reason, because it affords them a foundation for so plausible an objection to it. But the more I consider that supposition, the more I doubt of it: Insomuch that, if it were allowed by all the philosophers in Europe, still I could not allow it without stronger proof than any I have met with yet. 10. "Nay, but is not the argument of the grey Huygens sufficient to put it beyond all doubt `When we view,' says that able astronomer, `the moon through a good telescope, we clearly discover rivers and mountains on her spotted globe. Now, where rivers are, there are doubtless plants and vegetables of various kinds: And where vegetables are, there are undoubtedly animals; yea, rational ones, as on earth. It follows, then, that the moon has its inhabitants, we may easily suppose, so are all the secondary planets; and, in particular, all the satellites or moons of Jupiter and Saturn. And if the secondary planets are inhabited, why not the primary Why should we doubt it of Jupiter and Saturn themselves, as well as Mars, Venus, and Mercury'" 11. But do not you know, that Mr. Huygens himself, before he died, doubted of this whole hypotheses For upon further observation he found reason to believe that the moon has no atmosphere. He observed, that in a total eclipse of the sun, on the removal of the shade from any part of the earth, the sun immediately shines bright upon it; whereas if the moon had atmosphere, would appear dim and dusky. Thus, after an eclipse of the moon, first a dusky light appears on that part of it from which the shadow of the earth removes, while that light passes that the moon has no atmosphere. Consequently, it has no clouds, no rain, no springs, no rivers; and therefore no plants or animals. But there is no proof or probability that the moon is inhabited; neither have we any proof that the other planets are. Consequently, the foundation being removed, the whole fabric falls to the ground.

On Attending The Church Service "The sin of the young men was very great." 1 Sam. 2:17. 1. The corruption, not only of the heathen world, but likewise of them that were called Christians, has been matter of sorrow and lamentation to pious men, almost from the time of the apostles. And hence, as early as the second century, within a hundred years of St. John's removal from the earth, men who were afraid of being partakers of other men's sins, thought it their duty to separate from them. Hence, in every age many have retired from the world, lest they should be stained with the pollutions of it. In the third century many carried this so far as to run into deserts and turn hermits. But in the following age this took another turn. Instead of turning hermits, they turned monks. Religious houses now began to be built in every Christian country; and religious communities were established, both of men and women, who were entirely secluded from the rest of mankind; having no intercourse with their nearest relations, nor with any but such as were confined, generally for life, within the same walls. 2. This spirit of literally renouncing the world, by retiring into religious houses, did not so generally prevail after the Reformation. Nay, in Protestant countries, houses of this kind were totally suppressed. But still too many serious persons (chiefly incited thereto by those that are commonly called "mystic writers") were eager to seclude themselves from the world, and run into solitude; supposing this to be the best, if not the only way, of escaping the pollution that is in the world. 3. One thing which powerfully inclined them to separate from the several churches, or religious societies, to which they had belonged, even from their infancy, was the belief that no good was to be expected from the ministration of unholy men. "What!" said they, "Can we think that a holy God will bless the ministry of wicked men Can we imagine that they who are themselves strangers to the grace of God will manifest that grace to others Is it to be supposed that God ever did, or ever will, work by the children of the devil And if this cannot be supposed, ought we not to `come out from among them and be separate'" 2 Cor. 6:14

4. For more than twenty years this never entered into the thought of those that were called Methodists. But as more and more who had been brought up Dissenters joined with them, the brought in more and more prejudice against the Church. In process of time, various circumstances concurred to increase and confirm it. Many had forgotten that we were all at our first setting out determined members of the Established Church. Yea, it as one of our original rules, that every member of our Society should attend the church and sacrament, unless he had been bred among Christians of any other denomination. 5. In order, therefore, to prevent others from being puzzled and perplexed, as so many have been already, it is necessary, in the highest degree, to consider this matter thoroughly; calmly to inquire, whether God ever did bless the ministry of ungodly men, and whether he does so at this hour. Here is a plain matter of fact: If God never did bless it, we ought to separate from the Church; at least where we have reason to believe that the minister is an unholy man: If he ever did bless it, and does so still, then we ought to continue therein. 6. Nineteen years ago, we considered this question in our public Conference at Leeds, Whether the Methodists ought to separate from the Church; and after a long and candid inquiry, it was determined, nemine contradicente, that it was not expedient for them to separate. The reasons were set down at large, and they stand equally good at this day.

13. Soon after the pouring out of the Holy Ghost on the day of Pentecost, in the infancy of the Christian Church, there was indeed a glorious change. "Great grace was then upon them all," Ministers as well as people. "The multitude of them that believed were of one heart and of one soul." But how short a time did this continue! How soon did the fine gold become dim! Long before even the apostolic age expired, St. Paul himself had ground to complain, that some of his fellow-labourers had forsaken him, having "loved the present world." And not long after, St. John reproved divers of the angels, that is, the ministers, of the churches in Asia, because, even in that early period, their "works were not found perfect before God." 14. Thus did "the mystery of iniquity" begin to "work," in the Ministers as well as the people, even before the end of the apostolic age. But how much more powerfully did it work, as soon as those master-builders, the Apostles, were taken out of the way! Both Ministers and people were then farther and farther removed from the hope of the gospel. Insomuch that when St. Cyprian, about an hundred and fifty years after the death of St. John, describes the spirit and behaviour both of the laity and clergy that were round about him, one would be ready to suppose he was giving us a description of the present clergy and laity of Europe. But the corruption which had been creeping in drop by drop, during the second and third century, in the beginning of the fourth, when Constantine called himself a Christian, poured in upon the church with a full tide. And whoever reads the history of the church, from the time of Constantine to the Reformation, will easily observe that all the abominations of the heathen world, and, in following ages, of the Mahometans, overflowed every part of it. And in every nation and city the Clergy were not a whit more innocent than the laity.

15. "But was there not a very considerable change in the body of the Clergy, as well as the laity, at the time of the glorious Reformation from Popery" Undoubtedly there was; and they were not only reformed from very many erroneous opinions, and from numberless superstitious and idolatrous modes of worship, till then prevailing over the Western Church, but they were also exceedingly reformed with respect to their lives and tempers. More of the ancient, scriptural Christianity was to be found, almost in every part of Europe. Yet notwithstanding this, all the works of the devil, all ungodliness and unrighteousness, sin of every kind, continued to prevail, both over Clergy and laity, in all parts of Christendom. Even those Clergymen who most warmly contended about the externals of religion were very little concerned for the life and power of it; for piety, justice, mercy, and truth. 16. However, it must be allowed, that ever since the Reformation, and particularly in the present century, the behaviour of the Clergy in general is greatly altered for the better. And should it be granted, that, in many parts of the Romish Church, they are nearly the same as they were before, it must be granted likewise, that most of the Protestant Clergy are far different from what they were. They have not only more learning of the most valuable kind, but abundantly much more religion: Insomuch that the English and Irish Clergy are generally allowed to be not inferior to any in Europe, for piety, as well as for knowledge.

23. But how shall we reconcile this with the direction given by St. Paul to the Corinthians "If any that is called a brother be a fornicator, or covetous, or an idolater, or a railer, with such an one, no not to eat." (1 Cor. 5:11.) How is it reconcilable with that direction in his Second Epistle, (2 Cor. 6:17,) "Come out from the midst of them, and be ye separate, saith the Lord, and touch not the unclean thing" I answer, The former passage has no relation at all to the present question. It does not concern Ministers, good or bad. The plain meaning of it is, Have no intimacy with any that is called a Christian, and lives in any open sin; a weighty exhortation, which should be much attended to by all the children of God. As little does the other passage refer to Ministers or teachers of any kind. In this the Apostle is exhorting the children of God to break off all intercourse with the children of the devil. The words literally are, "Go out from the midst of them, and be ye separate, and touch not the unclean thing;" intimating that they could not continue united with them, without being more or less partakers of their sins. We may therefore boldly affirm, that neither St. Paul, nor any other of the inspired writers, ever advised holy men to separate from the Church wherein they were, because the Ministers were unholy.

24. Nevertheless, it is true, that many pious Christians, as was observed before, did separate themselves from the Church, some even in the second, and many more in the third, century. Some of these retired into the desert, and lived altogether alone; others built themselves houses, afterwards termed convents, and only secluded themselves from the rest of the world. But what was the fruit of this separation The same that might easily be foreseen. It increased and confirmed, in an astonishing degree, the total corruption of the Church. The salt which was thus heaped up in a corner had effectually lost its savour. The light which was put under a bushel no longer shone before men. In consequence of this, ungodliness and unrighteousness reigned without control. The world, being given up into the hands of the devil, wrought all his works with greediness; and gross darkness, joined with all manner of wickedness, covered the whole earth. 25. "But if all this wickedness was not a sufficient reason for separating from a corrupt church, why did Calvin and Luther, with their followers, separate from the Church of Rome" I answer, They did not properly separate from it; but were violently thrust out of it. They were not suffered to continue therein, upon any other terms than subscribing to all the errors of that Church, and joining in all their superstition and idolatry. Therefore this separation lay at their door. With us it was not a matter of choice, but of necessity: And if such necessity was now laid upon us, we ought to separate from any Church under heaven. 26. There were not the same reasons why various bodies of men should afterwards separate from the Church of England. No sinful terms of communion were imposed upon them; neither are at this day. Most of them separated, either because of some opinions, or some modes of worship, which they did not approve of. Few of them assigned the unholiness either of the Clergy or laity as the cause of their separation. And if any did so, it did not appear that they themselves were a jot better than those they separated from.

30. Consider, a little farther, the dreadful consequences of affirming that wicked Ministers do no good; that the ordinances administered by them do not convey saving grace to those that attend them. If it be so, then well nigh all the Christians from the time of the Apostles to that of the Reformation are perished! For what manner of men were well nigh all the Clergy during all those centuries Consult the history of the church in every age, and you will find more and more proofs of their corruption. It is true, they have not been so openly abandoned since; but ever since that happy period there has been a considerable change for the better in the Clergy as well as the laity. But still there is reason to fear that even those who now minister in holy things, who are outwardly devoted to God for that purpose, (yea, and in Protestant as well as Romish countries,) are nevertheless far more devoted to the world, to riches, honour, or pleasure, (a few comparatively excepted,) than they are to God: So that in truth they are as far from Christian holiness as earth is from heaven. If then no grace is conveyed by the ministry of wicked men, in what a case is the Christian world! How hath God forgotten to be gracious! How hath he forsaken his own inheritance! O think not so! Rather say with our own Church, (though in direct opposition to the Church of Rome, which maintains, "If the Priest does not minister with a pure intention," which no wicked man can do, "then the sacrament is no sacrament at all,") the unworthiness of the Minister doth not hinder the efficacy of God's ordinance. The reason is plain, because the efficacy is derived, not from him that administers, but from Him that ordains it. He does not, will not suffer his grace to be intercepted, though the messenger will not receive it himself.

33. Let us not then trouble and embroil ourselves and our neighbours with unprofitable disputations, but all agree to spread, to the uttermost of our power, the quiet and peaceable gospel of Christ. Let us make the best of whatever ministry the Providence of God has assigned us. Near fifty years ago, a great and good man, Dr. Potter, then Archbishop of Canterbury, gave me an advice for which I have ever since had occasion to bless God: "If you desire to be extensively useful, do not spend your time and strength in contending for or against such things as are of a disputable nature; but in testifying against open notorious vice, and in promoting real, essential holiness." Let us keep to this: Leaving a thousand disputable points to those that have no better business than to toss the ball of controversy to and fro, let us keep close to our point. Let us bear a faithful testimony, in our several stations, against all ungodliness and unrighteousness, and with all our might recommend that inward and outward holiness "without which no man shall see the Lord!"

4. Can it be denied that something of this is found in every man born into the world And does it not appear as soon as the understanding opens, as soon as reason begins to dawn Does not every one then begin to know that there is a difference between good and evil; how imperfect soever the various circumstances of this sense of good and evil my be Does not every man, for instance, know, unless blinded by the prejudices of education, (like the inhabitants of the Cape of Good Hope,) that it is good to honour his parents Do not all men, however uneducated or barbarous, allow, it is right to do to others as we would have them do to us And are not all who know this condemned in their own mind when they do anything contrary thereto as, on the other hand, when they act suitable thereto, they have the approbation of their own conscience 5. This faculty seems to be what is usually meant by those who speak of natural conscience; an expression frequently found is some of our best authors, but yet not strictly just. For though in one sense it may be termed natural, because it is found in all men; yet, properly speaking, it is not natural, but a supernatural gift of God, above all his natural endowments No; it is not nature, but the Son of God, that is "the true light, which enlighteneth every man that cometh into the world." So that we may say to every human creature, "He," not nature, "hath showed thee, O man, what is good." And it is his Spirit who giveth thee an inward check, who causeth thee to feel uneasy, when thou walkest in any instance contrary to the light which he hath given thee.

11. But to return. What is conscience, in the Christian sense It is that faculty of the soul which, by the assistance of the grace of God, sees at one and the same time, (1.) Our own tempers and lives, the real nature and quality of or thoughts, words, and actions; (2.) The rule whereby we are to be directed; and, (3.) The agreement or disagreement therewith. To express this a little more largely: Conscience implies, First, the faculty a man has of knowing himself; of discerning, both in general and in particular, his own tempers, thoughts, words, and actions. But this it is not possible for him to do, without the assistance of the Spirit of God. Otherwise, self-love, and , indeed, every other irregular passion, would disguise and wholly conceal him from himself. It implies, Secondly, a knowledge of the rule whereby he is to be directed in every particular; which is no other than the written word of God. Conscience implies, Thirdly, a knowledge that all his thoughts, and words, and actions are conformable to that rule. In all the offices of conscience, the "unction of the Holy One" is indispensably needful. Without this, neither could we clearly discern our lives or tempers; nor could we judge of the rule whereby we are to walk, or of our conformity of disconformity to it. 12. This is properly the account of a good conscience; which may be in other terms expressed thus: A divine consciousness of walking in all things according to the written word of God. It seems, indeed, that there can be no conscience which has not a regard to God. If you say, "Yes, there certainly may be a consciousness of having done right or wrong, without any reference to him;" I answer, This I cannot grant: I doubt whether the very words, right and wrong, according to the Christian system, do not imply, in the very idea of them, agreement and disagreement to the will and word of God. If so, there is no such thing as conscience in a Christian, if we leave God out of the question.

18. I have now only to add a few important directions. The first great point is this: Suppose we have a tender conscience, how shall we preserve it I believe there is only one possible way of doing this, which is, to obey it. Every act of disobedience tends to blind and deaden it; to put out its eyes, that it may not see the good and the acceptable will of God; and to deaden the heart, that it may not feel self-condemnation when we act in opposition to it. And, in the contrary, every act of obedience gives to the conscience a sharper and stronger sight, and a quicker feeling of whatever offends the glorious majesty of God. Therefore, if you desire to have your conscience always quick to discern, and faithful to accuse or excuse you, if you would preserve it always sensible and tender, be sure to obey it at all events; continually listen to its admonitions, and steadily follow them. Whatever it directs you to do, according to the word of God, do; however grievous to flesh and blood. Whatever it forbids, if the prohibition be grounded on the word of God, see you do it not; however pleasing it may be to flesh and blood. The one or the other may frequently be the case. What God forbids may be pleasing to our evil nature: There you are called to deny yourself, or you deny your Master. What he enjoins may be painful to nature: There take up your cross. So true is our Lord's word: "Except a man deny himself, and take up his cross daily, he cannot be my disciple." 19. I cannot conclude this discourse better, than with an extract from Dr. Annesley's sermon on "Universal Conscientiousness." Dr. Annesley (my mother's father) was Rector of the parish of Cripplegate. "Be persuaded to practise the following directions, and your conscience will continue right: 1. "Take heed of every sin; count no sin small; and obey every command with your might. Watch against the first risings of sin, and beware of the borders of sin. Shun the very appearance of evil. Venture not upon temptation or occasions of sin.

2. "Consider yourself as living under God's eye: Live as in the sensible presence of the jealous God. Remember, all things are naked and open before him! You cannot deceive him; for he is infinite wisdom: You cannot fly from him; for he is every where: You cannot bribe him; for he is righteousness itself! Speak as knowing God hears you: Walk as knowing God besets you on every side. The Lord is with you while you are with him; that is, you shall enjoy his favourable presence while you live in his awful presence. 3. "Be serious and frequent in the examination of your heart and life. There are some duties like those parts of the body, the want of which may be supplied by other parts; but the want of these nothing can supply. Every evening review you carriage through the day; what you have done or thought that was unbecoming you character; whether you heart has been instant upon religion, and indifferent to the world. Have a special care of two portion of time; namely, morning and evening; the morning to forethink what you have to do, and the evening to examine whether you have done what you ought. 4. "Let every action have reference to your whole life, and not to a part only. Let all your subordinate ends be suitable to the great end of your living. 'Exercise yourself unto godliness.' Be as diligent in religion, as thou wouldest have thy children that go to school be in learning. Let they whole life be a preparation for heaven, like the preparation of wrestlers for the combat. 5. "Do not venture on sin because Christ hath purchased a pardon; that is a most horrible abuse of Christ. For this very reason there was no sacrifice under the law for any wilful sin; lest people should think they know the price of sins, as those do who deal in Popish indulgences. 6. "Be nothing in your own eyes: For what is it, alas! that we have to be proud of Our very conception was sinful, our birth painful, our life toilsome, our death we know not what! But all this is nothing to the state of our soul. If we know this, what excuse have we for pride

7. "Consult duty, not events. We have nothing to do but to mind our duty. All speculations that tend not to holiness are among your superfluities; but forebodings of what may befall you in doing your duty may be reckoned among your sins; and to venture upon sin to avoid danger is to sink the ship for fear of pirates. O how quiet, as well as holy, would our lives be, had we learned that single lesson, to be careful for nothing, but to do our duty, and leave all consequences to God! What madness for silly dust to prescribe to infinite wisdom! to let go our work, and meddle with God's! He hath managed the concerns of the world, and of every individual person in it, without giving cause of complaint to any, for above these five thousand years. And does he now need your counsel Nay, it is your business to mind your own duty. 8. "What advice you would give another, take yourself: The worst of men are apt enough to lay burdens on others, which if they would take on themselves they would be rare Christians. 9. "Do nothing on which you cannot pray for a blessing. Every action of a Christian that is good, is sanctified by the word and prayer. It becomes not a Christian to do anything so trivial, that he cannot pray over it. And if he would but bestow a serious ejaculation on every occurrent action , such a prayer would cut off all things sinful, and encourage all things lawful.

2. Almost equally desolate is the case of the poor Deist, how learned, yea, how moral, soever he be. For you, likewise, though you may not advert it, are really "without God in the world." See your religion, the "Religion of nature, delineated" by ingenious Mr. Wollaston; whom I remember to have seen when I was at school, attending the public service at the Charter-house chapel. Does he found his religion upon God Nothing less. He founds it upon truth, abstract truth. But does he not by that expression mean God No; he sets him out of the question, and builds a beautiful castle in the air, without being beholden either to Him or his word. See your smooth-tongued orator of Glasgow, one of the most pleasing writers of the age! Has he any more to do with God, on his system, than Mr. Wollaston. Does he deduce his "Idea of Virtue' from him, as the Father of Lights, the Source of all good Just the contrary. He not only plans his whole theory without taking the least notice of God, but toward the close of it proposes that question, "Does the having an eye to God in an action enhance the virtue of it' He answers, "No; it is so far from this, that if in doing a virtuous, that is, a benevolent, action, a man mingles a desire to please God, the more there is of this desire, the less virtue there is in that action" Never before did I meet with either Jew, Turk, or Heathen who so flatly renounced God as this Christian Professor! 3. But with Heathens, Mahometans, and Jews we have at present nothing to do; only we may wish that their lives did not shame many of us that are called Christians. We have not much more to do with the members of the Church of Rome. But we cannot doubt, that many of them, like the excellent Archbishop of Cambray, still retain (notwithstanding many mistakes) that faith that worketh by love. And how many of the Protestants enjoy this, whether members of the Church of England, or of other congregations We have reason to believe a considerable number, both of one and the other, (and, blessed be God, an increasing number,) in every part of the land.

On God's Vineyard "What could have been done more to my vineyard, that I have not done in it wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes" Isa. 5:4. The vineyard of the Lord, taking the word in its widest sense, may include the whole world. All the inhabitants of the earth may, in some sense, be called "the vineyard of the Lord;" "who hath made all nations of men, to dwell on all the face of the earth; that they might seek the Lord, if haply they may feel after him, and find him." But, in a narrower sense, the vineyard of the Lord may mean the Christian world; that is, all that name the name of Christ, and profess to obey his word. In a still narrower sense, it may be understood of what is termed the Reformed part of the Christian Church. In the narrowest of all, one may, by that phrase, "the vineyard of the Lord," mean, the body of people commonly called Methodists. In this sense I understand it now, meaning thereby that society only which began at Oxford in the year 1729, and remain united at this day. Understanding the word in this sense, I repeat the question which God proposes to the Prophet: "What could have been done more to my vineyard, that I have not done in it wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes" What could God have done more in this his vineyard, (suppose he had designed it should put forth great branches and spread over the earth,) which he hath not done in it, I. With regard to doctrine II. With regard to spiritual helps III. With regard to discipline And, IV. With regard to outward protection These things being considered, I would then briefly inquire, "Wherefore, when he looked it should bring forth grapes, brought it forth wild grapes"

I. 1. First. What could have been done in this his vineyard, which God hath not done in it What could have been done more, with regard to doctrine From the very beginning, from the time that four young men united together, each of them was homo unius libri, "a man of one book." God taught them all, to make his "word a lantern unto their feet, and a light in all their paths." They had one, and only one, rule of judgment, with regard to all their tempers, words, and actions; namely, the oracles of God. They were one and all determined to be Bible-Christians. They were continually reproached for this very thing; some terming them, in derision, Bible-bigots; others, Bible-moths; feeding, they said, upon the Bible, as moths do upon cloth. And indeed, unto this day, it is their constant endeavour to think and speak as the oracles of God. 2. It is true, a learned man, Dr. Trapp, soon after their setting out, gave a very different account of them. "When I saw," said the Doctor, "these two books, `The Treatise on Christian Perfection,' and `The Serious Call to a Holy Life,' I thought, These books will certainly do mischief. And so it proved; for presently after up sprung the Methodists. So he (Mr. Law) was their parent." Although this was not entirely true, yet there was some truth in it. All the Methodists carefully read these books, and were greatly profited thereby. Yet they did by no means spring from them, but from the Holy Scriptures; being "born again," as St. Peter speaks, "by the word of God, which liveth and abideth for ever." 3. Another learned man, the late Bishop Warburton, roundly affirms, that "they were the offspring of Mr. Law and Count Zinzendorf together." But this was a greater mistake still. For they had met together several years before they had the least acquaintance with Count Zinzendorf, or even knew there was such a person in the world. And when they did know him, although they esteemed him very highly in love, yet they did not dare to follow him one step farther than they were warranted by the Scripture.

4. The book which, next to the Holy Scripture, was of the greatest use to them, in settling their judgment as to the grand point of justification by faith, was the book of Homilies. They were never clearly convinced that we are justified by faith alone, till they carefully consulted these, and compared them with the sacred writings, particularly St. Paul's Epistle to the Romans. And no Minister of the Church can, with any decency, oppose these; seeing at his ordination he subscribed to them, in subscribing the thirty-sixth Article of the Church. 5. It has been frequently observed, that very few were clear in their judgment both with regard to justification and sanctification. Many who have spoken and written admirably well concerning justification, had no clear conception, nay, were totally ignorant, of the doctrine of sanctification. Who has wrote more ably than Martin Luther on justification by faith alone And who was more ignorant of the doctrine of sanctification, or more confused in his conceptions of it In order to be thoroughly convinced of this, of his total ignorance with regard to sanctification, there needs no more than to read over, without prejudice, his celebrated comment on the Epistle to the Galatians. On the other hand, how many writers of the Romish Church (as Francis Sales and Juan de Castaniza, in particular) have wrote strongly and scripturally on sanctification, who, nevertheless, were entirely unacquainted with the nature of justification! insomuch that the whole body of their Divines at the Council of Trent, in their Catechismus ad Parochos, (Catechism which every parish Priest is to teach his people,) totally confound sanctification and justification together. But it has pleased God to give the Methodists a full and clear knowledge of each, and the wide difference between them.

9. Who then is a Christian, according to the light which God hath vouchsafed to this people He that, being "justified by faith, hath peace with God through our Lord Jesus Christ;" and, at the same time, is "born again," "born from above," "born of the Spirit;" inwardly changed from the image of the devil, to that "image of God wherein he was created:" He that finds the love of God shed abroad in his heart by the Holy Ghost which is given unto him; and whom this love sweetly constrains to love his neighbor, every man, as himself: He that has learned of his Lord to be meek and lowly in heart, and in every state to be content: He in whom is that whole mind, all those tempers, which were also in Christ Jesus: He that abstains from all appearance of evil in his actions, and that offends not with his tongue: He that walks in all the commandments of God, and in all his ordinances, blameless: He that, in all his intercourse with men, does to others as he would they should do to him; and in his whole life and conversation, whether he eats or drinks, or whatsoever he doeth, doeth all to the glory of God. Now, what could God have done more for this his vineyard, which he hath not done in it, with regard to doctrine We are to inquire, II. Secondly, What could have been done which he hath not done in it, with regard to spiritual helps

1. Let us consider this matter from the very beginning. Two young Clergymen, not very remarkable any way, of middle age, having a tolerable measure of health, though rather weak than strong, began, about fifty years ago, to call sinners to repentance. This they did, for a time, in many of the churches in and about London. But two difficulties arose: First. The churches were so crowded, that many of the parishioners could not get in. Secondly. They preached new doctrines, that we are saved by faith, and that "without holiness no man could see the Lord." For one or other of these reasons, they were not long suffered to preach in the churches. They then preached in Moorfields, Kennington-Common, and in many other public places. The fruit of their preaching quickly appeared. Many sinners were changed both in heart and life. But it seemed this could not continue long; for every one clearly saw, these Preachers would quickly wear themselves out; and no Clergyman dared to assist them. But soon one and another, though not ordained, offered to assist them. God gave a signal blessing to their word. Many sinners were thoroughly convinced of sin, and many truly converted to God. Their assistants increased, both in number, and in the success of their labours. Some of them were learned: some unlearned. Most of them were young; a few middle-aged: Some of them were weak; some, on the contrary, of remarkably strong understanding. But it pleased God to own them all; so that more and more brands were plucked out of the burning. 2. It may be observed, that these Clergymen, all this time, had no plan at all. They only went hither and thither, wherever they had a prospect of saving souls from death. But when more and more asked, "What must I do to be saved" they were desired to meet all together. Twelve came the first Thursday night; forty the next; soon after, a hundred. And they continued to increase, till, three or four and twenty years ago, the London Society amounted to about 2,800.

3. "But how should this multitude of people be kept together And how should it be known whether they walked worthy of their profession" They were providentially led, when they were thinking on another thing, namely, paying the public debt, to divide all the people into little companies, or classes, according to their places of abode, and appoint one person in each class to see all the rest weekly. By this means it was quickly discovered if any of them lived in any known sin. If they did, they were first admonished; and, when judged incorrigible, excluded from the society. 4. This division of the people, and exclusion of those that walked disorderly, without any respect of persons, were helps which few other communities had. To these, as the societies increased, was soon added another. The stewards of the societies in each district were desired to meet the Preachers once a quarter, in some central place, to give an account of the spiritual and temporal state of their several societies. The use of these quarterly meetings was soon found to be exceeding great; in consideration of which, they were gradually spread to all the societies in the kingdom. 5. In order to increase the union between the Preachers, as well as that of the people, they were desired to meet all together in London; and, some time after, a select number of them. Afterwards, for more convenience, they met at London, Bristol, and Leeds, alternately. They spent a few days together in this general Conference, in considering what might most conduce to the general good. The result was immediately signified to all their brethren. And they soon found, that what St. Paul observes of the whole Church, may be, in a measure, applied to every part of it: "The whole body being fitly framed together and compacted by that which every joint supplieth, maketh increase of the body to the edifying of itself in love." (Eph. 4:6.)

6. That this may be the more effectually done, they have another excellent help, in the constant change of Preachers; it being their rule, that no Preacher shall remain in the same circuit more than two years together, and few of them more than one year. Some, indeed, have imagined that this was a hindrance to the work of God: But long experience, in every part of the kingdom, proves the contrary. This has always shown that the people profit less by any one person than by a variety of Preachers; while they Used the gifts on each bestow'd, Temper'd by the art of God. 7. Together with these helps, which are peculiar to their own society, they have all those which are enjoyed in common by the other members of the Church of England. Indeed, they have been long pressed to separate from it; to which they have had temptations of every kind. But they cannot, they dare not, they will not, separate from it, while they can remain therein with a clear conscience. It is true, if any sinful terms of communion were imposed upon them, then they would be constrained to separate; but as this is not the case at present, we rejoice to continue therein. 8. What then could God have done more for this his vineyard, which he hath not done in it, with regard to spiritual helps He has hardly dealt so with any other people in the Christian world. If it be said, "He could have made them a separate people, like the Moravian Brethren;" I answer, This would have been a direct contradiction to his whole design in raising them up; namely, to spread scriptural religion throughout the land, among people of every denomination, leaving every one to hold his own opinions, and to follow his own mode of worship. This could only be done effectually, by leaving these things as they were, and endeavouring to leaven the whole nation with that "faith that worketh by love."

III. 1. Such are the spiritual helps which God has bestowed on this his vineyard with no sparing hand. Discipline might be inserted among these; but we may as well speak of it under a separate head. It is certain that, in this respect, the Methodists are a highly favoured people. Nothing can be more simple, nothing more rational, than the Methodist discipline: It is entirely founded on common sense, particularly applying the general rules of Scripture. Any person determined to save his soul may be united (this is the only condition required) with them. But this desire must be evidenced by three marks: Avoiding all known sin; doing good after his power; and, attending all the ordinances of God. He is then placed in such a class as is convenient for him, where he spends about an hour in a week. And, the next quarter, if nothing is objected to him, he is admitted into the society: And therein he may continue as long as he continues to meet his brethren, and walks according to his profession. 2. Their public service is at five in the morning, and six or seven in the evening, that their temporal business may not be hindered. Only on Sunday it begins between nine and ten, and concludes with the Lord's Supper. On Sunday evening the society meets; but care is taken to dismiss them early, that all the heads of families may have time to instruct their several households. Once a quarter, the principal Preacher in every circuit examines every member of the societies therein. By this means, if the behaviour of anyone is blameable, which is frequently to be expected in so numerous a body of people, it is easily discovered, and either the offence or the offender removed in time. 3. Whenever it is needful to exclude any disorderly member out of the society, it is done in the most quiet and inoffensive manner; only by not renewing his ticket at the quarterly visitation. But in some cases, where the offence is great, and there is danger of public scandal, it is judged necessary to declare, when all the members are present, "A. B. is no longer a member of our society." Now, what can be more rational or more scriptural than this simple discipline; attended, from the beginning to the end, with no trouble, expense, or delay

IV. 1. But was it possible, that all these things should be done without a flood of opposition The prince of this world was not dead, nor asleep: and would he not fight, that his kingdom might not be delivered up If the word of the Apostle be found true, in all ages and nations, "All they that will live godly in Christ Jesus shall suffer persecution;" if this be true, with regard to every individual Christian, how much more with regard to bodies of men visibly united together with the avowed design to overthrow his kingdom! And what could withstand the persecution he would not fail to stir up against a poor, defenceless, despised people, without any visible help, without money, without power, without friends 2. In truth, the god of this world was not asleep. Neither was he idle. He did fight, and that with all his power, that his kingdom might not be delivered up. He "brought forth all his hosts to war." First. He stirred up the beasts of the people. They roared like lions; they encompassed the little and defenceless on every side. And the storm rose higher and higher, till deliverance came in a way that none expected. God stirred up the heart of our late gracious Sovereign to give such orders to his Magistrates as, being put in execution, effectually quelled the madness of the people. It was about the same time that a great man applied personally to His Majesty, begging that he would please to "take a course to stop these run-about Preachers." His Majesty, looking sternly upon him, answered without ceremony, like a King, "I tell you, while I sit on the throne, no man shall be persecuted for conscience' sake." 3. But in defiance of this, several who bore His Majesty's commission have persecuted them from time to time; and that under colour of law; availing themselves of what is called the Conventicle Act: One in particular, in Kent, who, some years since, took upon him to fine one of the Preachers and several of his hearers. But they thought it their duty to appeal to His Majesty's Court of King's Bench. The cause was given for the plaintiffs; who have ever since been permitted to worship God according to their own conscience.

4. I believe this is a thing wholly without precedent. I find no other instance of it, in any age of the Church, from the day of Pentecost to this day. Every opinion, right and wrong, has been tolerated, almost in every age and nation. Every mode of worship has been tolerated, however superstitious or absurd. But I do not know that true, vital, scriptural religion was ever tolerated before. For this the people called Methodists have abundant reason to praise God. In their favour he hath wrought a new thing in the earth: He hath stilled the enemy and the avenger. This then they must ascribe unto Him, the Author of their outward as well as inward peace. V. 1. What indeed could God have done more for this his vineyard, which he hath not done in it This having been largely showed, we may now proceed to that strong and tender expostulation: "After all that I had done, might I not have looked for the most excellent grapes Wherefore, then, brought it forth wild grapes Might I not have expected a general increase of faith and love, of righteousness and true holiness; yea, and of the fruit of the Spirit, love, joy, peace, long-suffering, meekness, gentleness, fidelity, goodness, temperance" Was it not reasonable to expect that these fruits would have overspread his whole Church Truly, when I saw what God had done among his people between forty and fifty years ago; when I saw them warm in their first love, magnifying the Lord, and rejoicing in God their Saviour; I could expect nothing less than that all these would have lived like angels here below; that they would have walked as continually seeing Him that is invisible; having constant communion with the Father and the Son, living in eternity, and walking in eternity. I looked to see "a chosen generation, a royal priesthood, a holy nation, a peculiar people," in the whole tenor of their conversation; "showing forth His praise, who had called them into his marvellous light."

2. But, instead of this, it brought forth wild grapes, fruit of a quite contrary nature. It brought forth error in ten thousand shapes, turning many of the simple out of the way. It brought forth enthusiasm, imaginary inspiration, ascribing to the all-wise God all the wild, absurd, self-inconsistent dreams of a heated imagination. It brought forth pride, robbing the Giver of every good gift of the honour due to his name. It brought forth prejudice, evil surmising, censoriousness, judging, and condemning one another; all totally subversive of that brotherly love which is the very badge of the Christian profession; without which whosoever liveth is counted dead before God. It brought forth anger, hatred, malice, revenge, and every evil word and work; all direful fruits, not of the Holy Spirit, but of the bottomless pit! 3. It brought forth likewise in many, particularly those that are increased in goods, that grand poison of souls, the love of the world; and that in all its branches: "The desire of the flesh;" that is, the seeking happiness in the pleasures of sense; "the desire of the eyes;" that is, seeking happiness in dress, or any of the pleasures of imagination; and "the pride of life;" that is, seeking happiness in the praise of men; or in that which ministers to all these, laying up treasures on earth. It brought forth self-indulgence of every kind, delicacy, effeminacy, softness; but not softness of the right kind, that melts at human woe. It brought such base, grovelling affections, such deep earthly-mindedness, as that of the poor Heathens, which occasioned the lamentation of their own Poet over them, O curvae in terras animae et coelestium inanes! "O souls bowed down to earth, and void of God!"

7. If you are a member of the society, do you make a full use of your privilege Do you never fail to meet your class; and that not as matter of form, but expecting that when you are met together in his name, your Lord will be in the midst of you Are you truly thankful for the amazing liberty of conscience which is vouchsafed to you and your brethren; such as never was enjoyed before by persons in your circumstances And are you thankful to the Giver of every good gift for the general spread of true religion Surely, you can never praise God enough for all these blessings, so plentifully showered down upon you, till you praise him with angels and archangels, and all the company of heaven!

2. From Atheism there is an easy transition to idolatry; from the worship of no God to the worship of false gods: And, in fact, he that does not love God (which is his proper, and his only proper worship) will surely love some of the works of his hands; will love the creature, if not the Creator. But to how many species of idolatry is every rich man exposed! What continual and almost insuperable temptations is he under to "love the world!" and that in all its branches, "the desire of the flesh, the desire of the eyes, and the pride of life." What innumerable temptations will he find to gratify the "desire of the flesh!" Understand this right. It does not refer to one only, but all the outward senses. It is equal idolatry to seek our happiness in gratifying any or all of these. But there is the greatest danger lest men should seek it in gratifying their taste; in a moderate sensuality; in a regular kind of Epicurism; not in gluttony or drunkenness: Far be that from them! They do not disorder the body; they only keep the soul dead, dead to God and all true religion.

3. The rich are equally surrounded with temptations from the "desire of the eyes;" that is, the seeking happiness in gratifying the imagination, the pleasures of which the eyes chiefly minister. The objects that give pleasure to the imagination are grand, or beautiful, or new. Indeed, all rich men have not a taste for grand objects; but they have for new and beautiful things, especially for new; the desire of novelty being as natural to men as the desire of meat and drink. Now, how numerous are the temptations to this kind of idolatry, which naturally springs from riches! How strongly and continually are they solicited to seek happiness (if not in grand, yet) in beautiful houses, in elegant furniture, in curious pictures, in delightful gardens! perhaps in that trifle of all trifles, rich or gay apparel! Yea, in every new thing, little or great, which fashion, the mistress of fools, recommends. How are rich men, of a more elevated turn of mind, tempted to seek happiness, as their various tastes lead, in poetry, history, music, philosophy, or curious arts and sciences! Now, although it is certain all these have their use, and therefore may be innocently pursued, yet the seeking happiness in any of them, instead of God, is manifest idolatry; and therefore, were it only on this account, that riches furnish him with the means of indulging all these desires, it might well be asked, "Is not the life of a rich man, above all others, a temptation upon earth" 4. What temptation, likewise, must every rich man have to seek happiness in "the pride of life!" I do not conceive the Apostle to mean thereby pomp, or state, or equipage; so much as "the honour that cometh of men," whether it be deserved or not. A rich man is sure to meet with this: It is a snare he cannot escape. The whole city of London uses the words rich and good as equivalent terms. "Yes," say they, "he is a good man; he is worth a hundred thousand pounds." And indeed everywhere, "if thou doest well unto thyself," if thou increasest in goods, "men will speak well of thee." All the world is agreed, A thousand pound supplies The want of twenty thousand qualities.

And who can bear general applause without being puffed up, without being insensibly induced to think of himself "more highly than he ought to think" 5. How is it possible that a rich man should escape pride, were it only on this account, that his situation necessarily occasions praise to flow in upon him from every quarter For praise is generally poison to the soul; and the more pleasing, the more fatal; particularly when it is undeserved. So that well might our Poet say, Parent of evil, bane of honest deeds, Pernicious flattery! thy destructive seeds, In an ill hour, and by a fatal hand, Sadly diffused o'er virtue's gleby land, With rising pride amid the corn appear, And check the hope and promise of the year! And not only praise, whether deserved or undeserved, but every thing about him tends to inspire and increase pride. His noble house, his elegant furniture, his well-chosen pictures, his fine horses, his equipage, his very dress, yea, even "the embroidery plastered on his tail," all these will be matter of commendation to some or other of his guests, and so have an almost irresistible tendency to make him think himself a better man than those who have not these advantages. 6. How naturally, likewise, do riches feed and increase the self-will which is born in every child of man! as not only his domestic servants and immediate dependants are governed implicitly by his will, finding their account therein; but also most of his neighbours and acquaintance study to oblige him in all things: So his will being continually indulged, will of course be continually strengthened; till at length he will be ill able to submit to the will either of God or men. 7. Such a tendency have riches to beget and nourish every temper that is contrary to the love of God. And they have equal tendency to feed every passion and temper that is contrary to the love of our neighbour: Contempt, for instance, particularly of inferiors, than which nothing is more contrary to love: Resentment of any real or supposed offence; perhaps even revenge, although God claims this as his own peculiar prerogative: At least anger; for it immediately rises in the mind of a rich man, "What! to use me thus! Nay, but he shall soon know better: I am now able to do myself justice!"

8. Nearly related to anger, if not rather a species of it, are fretfulness and peevishness. But are the rich more assaulted by these than the poor All experience shows that they are. One remarkable instance I was a witness of many years ago: A gentleman of large fortune, while we were seriously conversing, ordered a servant to throw some coals on the fire: A puff of smoke came out: He threw himself back in his chair, and cried out, "O Mr. Wesley, these are the crosses which I meet with every day!" I could not help asking, "Pray, Sir John, are these the heaviest crosses you meet with" Surely these crosses would not have fretted him so much, if he had had fifty, instead of five thousand, pounds a year! 9. But it would not be strange, if rich men were in general void of all good dispositions, and an easy prey to all evil ones; since so few of them pay any regard to that solemn declaration of our Lord, without observing which we cannot be his disciples: "And he said unto them all," the whole multitude, not unto his Apostles only, "If any man will come after me," will be a real Christian, "let him deny himself, and take up his cross daily, and follow me." (Luke 9:23.) O how hard a saying is this to those that are "at ease in the midst of their possessions!" Yet the Scripture cannot be broken. Therefore, unless a man do "deny himself" every pleasure which does not prepare him for taking pleasure in God, "and take up his cross daily," obey every command of God, however grievous to flesh and blood, he cannot be a disciple of Christ; he cannot "enter into the kingdom of God."

What Is Man "What is man" Psa. 8:4. 1. Nay, what am I With God's assistance, I would consider myself. Here is a curious machine, "fearfully and wonderfully made." It is a little portion of earth, the particles of which cohering, I know not how, lengthen into innumerable fibres, a thousand times finer than hairs. These, crossing each other in all directions, are strangely wrought into membranes; and these membranes are as strangely wrought into arteries, veins, nerves, and glands; all of which contain various fluids, constantly circulating through the whole machine. 2. In order to the continuance of this circulation, a considerable quantity of air is necessary. And this is continually taken into the habit, by an engine fitted for that very purpose. But as a particle of ethereal fire is connected with every particle of air, (and a particle of water too,) so both air, water, and fire are received into the lungs together; where the fire is separated from the air and water, both of which are continually thrown out; while the fire, extracted from them, is received into, and mingled with, the blood. Thus the human body is composed of all the four elements, duly proportioned and mixed together; the last of which constitutes the vital flame, whence flows the animal heat. 3. Let me consider this yet a little farther. Is not the primary use of the lungs to administer fire to the body, which is continually extracted from the air by that curious fire-pump By inspiration it takes in the air, water, and fire together. In its numerous cells, (commonly called air-vessels,) it detaches the fire from the air and water. This then mixes with the blood; as every air-vessel has a blood-vessel connected with it: And as soon as the fire is extracted from it, the air and water air thrown out by expiration.

4. Without this spring of life, this vital fire, there could be no circulation of the blood; consequently, no motion of any of the fluids, of the nervous fluid in particular (if it be not rather, as is highly probable, this very fire we are speaking of). Therefore there could not be any sensation, nor any muscular motion. I say, there could be no circulation; for the cause usually assigned for this, namely, the force of the heart, is altogether inadequate to the supposed effect. No one supposes the force of the heart, in a strong man, to be more than equal to the weight of three thousand pounds. Whereas it would require a force equal to the weight of a hundred thousand pounds, to propel the blood from the heart through all the arteries. This can only be effected by the ethereal fire contained in the blood itself, assisted by the elastic force of the arteries through which it circulates. 5. But beside this strange compound of the four elements, earth, water, air, and fire, I find something in me of a quite different nature, nothing akin to any of these. I find something in me that thinks; which neither earth, water, air, fire, nor any mixture of them, can possibly do: Something which sees, and hears, and smells, and tastes, and feels; all which are so many modes of thinking. It goes farther: Having perceived objects by any of these senses, it forms inward ideas of them. It judges concerning them; it sees whether they agree or disagree with each other. It reasons concerning them: that is, infers one proposition from another. It reflects upon its own operations; it is endued with) imagination and memory; and any of its operations, judgment in particular, may he subdivided into many others.

6. But by what means shall I learn in what part of my body this thinking principle is lodged Some eminent men have affirmed, that it is "all in all, and all in every part." But I learn nothing from this: They seem to be words that have no determinate meaning. Let us then appeal, in the best manner we can, to our own experience. From this I learn, that this thinking principle is not lodged in my hands, or feet, or legs, or arms. It is not lodged in the trunk of my body. Any one may be assured of this by a little reflection. I cannot conceive that it is situated in my bones, or in any part of my flesh. So far as I can judge, it seems to be situated in some part of my head; but whether in the pineal gland, or in any part of the brain, I am not able to determine. 7. But farther: This inward principle, wherever it is lodged, is capable, not only of thinking, but likewise of love, hatred, joy, sorrow, desire, fear, hope, c., and a whole train of other inward emotions, which are commonly called passions or affections They are styled, by a general appellation, the will; and are mixed and diversified a thousand ways. And they seem to be the only spring of action in that inward principle I call the soul. 8. But what is my soul It is an important question, and not easy to be resolved. Hear'st thou submissive, but a lowly birth, Some separate particles of finer earth A plain effect which nature must beget, As motion dictates, and as atoms meet

I cannot in anywise believe this. My reason recoils at it. I cannot reconcile myself to the thought, that the soul is either earth, water, or fire; or a composition of all of them put together; were it only for this plain reason: All these, whether separate or compounded in any possible way, are purely passive still. None of them has the least power of self-motion; none of them can move itself. "But," says one, "does not that ship move" Yes; but not of itself; it is moved by the water on which it swims. "But then the water moves." True; but the water is moved by the wind, the current of air. "But the air moves." It is moved by the ethereal fire, which is attached to every particle of it; and this fire itself is moved by the almighty Spirit, the source of all the motion in the universe. But my soul has front Him an inward principle of motion, whereby it governs at pleasure every part of the body. 9. It governs every motion of the body; only with this exception., which is a marvellous instance of the wise and gracious providence of the great Creator: There are some motions of the body, which are absolutely needful for the continuance of life; such as the dilation and contraction of the lungs, the systole and diastole of the heart, the pulsation of the arteries, and the circulation of the blood. These are not governed by me at pleasure: They do not wait the direction of my will. And it is well they do not. It is highly proper, that all the vital motions should be involuntary; going on, whether we advert to them or not. Were it otherwise, grievous inconveniences might follow. A man might put an end to his own life whenever hoe pleased, by suspending the motion of his heart, or of his lungs; or he might lose his life by mere inattention, by not remembering, not adverting to, the circulation of his blood. But these vital motions being excepted, I direct the motion of my whole body. By a single act of my will, I put my head, eyes, hands, or any part of my body into motion: Although I no more comprehend how I do this, than I can comprehend how the "THREE that bear record in heaven are ONE."

10. But what am I Unquestionably I am something distinct from my body. It seems evident that my body is not necessarily included therein. For when my body dies, I shall not die: I shall exist as really as I did before. And I cannot but believe, this self-moving, thinking principle, with all its passions and affections, will continue to exist, although the body be mouldered into dust. Indeed at present this body is so intimately connected with the soul. that I seem to consist of both. In my present state of existence, I undoubtedly consist both of soul and body: And so I shall again, after the resurrection, to all eternity.

11. I am conscious to myself of one more property, commonly called liberty. This is very frequently confounded with the will; but is of a very different nature. Neither is it a property of the will, but a distinct property of the soul; capable of being exerted with regard to all the faculties of the soul, as well as all the motions of the body. It is a power of self-determination; which, although it does not extend to all our thoughts and imaginations, yet extends to our words and actions in general, and not with many exceptions. I am full as certain of this, that I am free, with respect to these, to speak or not to speak, to act or not to act, to do this or the contrary, as I am of my own existence. I have not only what is termed, a "liberty of contradiction," power to do or not to do; but what is termed, a "liberty of contrariety," a power to act one way, or the contrary. To deny this would be to deny the constant experience of all human kind. Every one feels that he has an inherent power to move this or that part of his body, to move it or not, and to move this way or the contrary, just as lie pleases. I can, as I choose, (and so can every one that is born of a woman,) open or shut my eyes; speak, or be silent; rise or sit down; stretch out my hand, or draw it in; and use any of my limbs according to my pleasure, as well as my whole body. And although I have not an absolute power over my own mind, because of the corruption of my own nature; yet, through the grace of God assisting me, I have a power to choose and do good, as well as evil. I am free to choose whom I will serve; and if I choose the better part, to continue therein even unto death. 12. But tell me, frighted nature, what is death Blood only stopp'd, and interrupted breath The utmost limit of a narrow span And even of motion, which with life began

Sense does not let in one ray of light, to discover "the secrets of the illimitable deep." This, the eternal world, commences at death, the death of every individual person. The moment the breath of man goeth forth he is an inhabitant of eternity. Just then time vanishes away, "like as a dream when one awaketh." And here again faith supplies the place of sense, and gives us a view of things to come: At once it draws aside the veil which hangs between mortal and immortal being. Faith discovers to us the souls of the righteous, immediately received by the holy angels, and carried by those ministering spirits into Abraham's bosom; into the delights of paradise, the garden of God, where the light of his countenance perpetually shines; where he converses, not only with his former relations, friends, and fellow-soldiers, but with the saints of all nations and all ages, with the glorious dead of ancient days, with the noble army of martyrs, the Apostles, the Prophets, the Patriarchs, Abraham, Isaac, and Jacob: Yea, above all this, he shall be with Christ, in a manner that could not be while he remained in the body. 9. It discovers, likewise, the souls of unholy men; seized the lo moment they depart from the quivering lips, by those ministers of vengeance, the evil angels, and dragged away to their own place. It is true, this is not the nethermost hell: they are not to be tormented there "before the time;" before the end of the world, when everyone will receive his just recompense of reward. Till then they will probably be employed by their bad master in advancing his infernal kingdom, and in doing all the mischief that lies in their power to the poor, feeble children of men. But still, wherever they seek rest, they will find none. They carry with them their own hell, in the worm that never dieth; in a consciousness of guilt, and of the wrath of God, which continually drinks up their spirits; in diabolical, infernal tempers, which are essential misery; and in what they cannot shake off, no, not for an hour, any more than they can shake off their own being, that "fearful looking for of fiery indignation, which will devour God's adversaries."

On The Omnipresence Of God "Do not I fill heaven and earth saith the Lord." Jer. 23:24. 1. How strongly and beautifully do these words express the omnipresence of God! And can there be in the whole compass of nature a more sublime subject Can there be any more worthy the consideration of every rational creature Is there any more necessary to be considered, and to be understood, so far as our poor faculties will admit How many excellent purposes may it answer! What deep instruction may it convey to all the children of men! And more directly to the children of God. 2. How is it then that so little has been wrote on so sublime and useful a subject It is true that some of our most eminent writers have occasionally touched upon it, and have several strong and beautiful reflections which were naturally suggested by it. But which of them has published a regular treatise, or so much as a sermon, upon the head Perhaps many were conscious of their inability to do justice to so vast a subject. It is possible, there may some such lie hid in the voluminous writings of the last century. But if they are hid even in their own country, if they are already buried in oblivion, it is the same, for any use they are of, as if they had never been wrote. 3. What seems to be wanting still, for general use, is a plain discourse on the omnipresence or ubiquity of God. First, in some manner explaining and proving that glorious truth, "God is in this, and every place;" and Then, applying it to the consciences of all thinking men, in a few practical inferences.

2. Indeed, this subject is far too vast to be comprehended by the narrow limits of human understanding. We can only say, The great God, the eternal, the almighty Spirit, is as unbounded in his presence as in his duration and power. In condescension, indeed, to our weak understanding, he is said to dwell in heaven: but, strictly speaking, the heaven of heavens cannot contain him; but he is in every part of his dominion. The universal God dwelleth in universal space; so that we may say, Hail, Father! whose creating call Unnumber'd worlds attend! Jehovah, comprehending all, Whom none can comprehend! 3. If we may dare attempt the illustrating this a little farther, what is the space occupied by a grain of sand, compared to that space which is occupied by the starry heavens It is as a cipher; it is nothing; it vanishes away in the comparison. What is it, then, to the whole expanse of space, to which the whole creation is infinitely less than a grain of sand And yet this space, to which the whole creation bears no proportion at all, is infinitely less in comparison of the great God than a grain of sand, yea, a millionth part of it, bears to that whole space. II. 1. This seems to be the plain meaning of those solemn words which God speaks of himself: "Do not I fill heaven and earth" And these sufficiently prove his omnipresence; which may be farther proved from this consideration: God acts everywhere, and, therefore, is everywhere; for it is an utter impossibility that any being, created or uncreated, should work where it is not. God acts in heaven, in earth, and under the earth, throughout the whole compass of his creation; by sustaining all things, without which everything would in an instant sink into its primitive nothing; by governing all, every moment superintending everything that he has made; strongly and sweetly influencing all, and yet without destroying the liberty of his rational creatures. The very Heathens acknowledged that the great God governs the large and conspicuous parts of the universe; that he regulates the motions of the heavenly bodies, of the sun, moon, and stars; that he is Totam Mens agitans molem, et magno se corpore miscens: The all-informing soul, That fills, pervades and actuates the whole.

But they had no conception of his having a regard to the least things as well as the greatest; of his presiding over all that he has made, and governing atoms as well as worlds. This we could not have known unless it had pleased God to reveal it unto us himself. Had he not himself told us so, we should not have dared to think that "not a sparrow falleth to the ground, without the will of our Father which is in heaven;" and much less affirm, that "even the very hairs of our head are all numbered!" 2. This comfortable truth, that "God filleth heaven and earth," we learn also from the Psalm above recited: "If I climb up into heaven, thou art there; if I go down to hell, thou art there also. If I take the wings of the morning, and remain in the uttermost parts of the sea; even there thy hand shall lead me." The plain meaning is, If I remove to any distance whatever, thou art there; thou still besettest me, and layest thine hand upon me. Let me flee to any conceivable or inconceivable distance; above, beneath, or on any side;, it makes no difference; thou art still equally there: In thee I still "live, and move, and have my being." 3. And where no creature is, still God is there. The presence or absence of any or all creatures makes no difference with regard to him. He is equally in all, or without all. Many have been the disputes among philosophers whether there be any such thing as empty space in the universe; and it is now generally supposed that all space is full. Perhaps it cannot be proved that all space is filled with matter. But the Heathen himself will bear us witness, Jovis omnia plena: "All things are full of God." Yea, and space exists beyond the bounds of creation (for creation must have bounds, seeing nothing is boundless, nothing can be, but the great Creator), even that space cannot exclude Him who fills the heaven and the earth.

4. Just equivalent to this is the expression of the Apostle: (Eph. 1:23, not, as some have strangely supposed, concerning the Church, but concerning the Head of it:) "The fullness of him that filleth all in all;" ta panta en pasin, literally translated, all things in all things;" the strongest expression of universality which can possibly be conceived. It necessarily includes the last and the greatest of all things that exist. So that if any expression could be stronger, it would be stronger than even that the "filling heaven and earth." 5. Indeed this very expression, "Do not I fill heaven and earth" (the question being equal to the strongest affirmation), implies the clearest assertion of God's being present everywhere and filling all space; for it is well known, the Hebrew phrase "heaven and earth," includes the whole universe; the whole extent of space, created or uncreated, and all that is therein. 6. Nay, and we cannot believe the omnipotence of God, unless we believe his omnipresence; for, seeing, as was observed before, nothing can act where it is not, if there were any space where God was not present, he would not be able to do anything there. Therefore, to deny the omnipresence of God implies, likewise, the denial of his omnipotence. To set bounds to the one is undoubtedly to set bounds to the other also. 7. Indeed, wherever we suppose him not to be, there we suppose all his attributes to be in vain. He cannot exercise there either his justice or mercy, either his power or wisdom. In extra-mundane space, (so to speak,) where we suppose God not to be present, we must, of course, suppose him to have no duration; but as it is supposed to be beyond the bounds of the creation, so it is beyond the bounds of the Creator's power. Such is the blasphemous absurdity which is implied in this supposition.

2. Secondly. If you believe that God is about your bed, and about your path, and spieth out all your ways, then take care not to do the least thing, not to speak the least word, not to indulge the least thought, which you have reason to think would offend him. Suppose that a messenger of God, an angel, be now standing at your right hand, and fixing his eyes upon you, would you not take care to abstain from every word or action that you knew would offend him Yea, suppose one of your mortal fellow-servants, suppose only a holy man stood by you, would not you be extremely cautious how you conducted yourself, both in word and action How much more cautious ought you to be when you know that not a holy man, not an angel of God, but God himself, the Holy One "that inhabiteth eternity," is inspecting your heart, your tongue, your hand, every moment; and that he himself will surely bring you into judgment for all you think, and speak, and act under the sun! 3. In particular: If there is not a word in your tongue, not a syllable you speak, but he "knoweth it altogether;" how exact should you be in "setting a watch before your mouth, and in keeping the door of your lips!" How wary does it behove you to be in all your conversation; being forewarned by your Judge, that "by your words you shall be justified, or by your words you shall be condemned!" How cautious, lest "any corrupt communication," any uncharitable, yea, or unprofitable discourse, should "proceed out of your mouth;" instead of "that which is good to the use of edifying, and meet to minister grace to the hearers!"

4. Yea, if God sees our hearts as well as our hands, and in all places; if he understandeth our thoughts long before they are clothed with words, how earnestly should we urge that petition, "Search me, O Lord, and prove me; try out my reins and my heart; look well if there be any way of wickedness in me, and lead me in the way everlasting!" Yea, how needful is it to work together with him, in "keeping our hearts with all diligence," till he hath "cast down imaginations," evil reasonings, "and everything that exalteth itself against the knowledge of God, and brought into captivity every thought to the obedience of Christ!" 5. On the other hand, if you are already listed under the great Captain of your salvation, seeing you are continually under the eye of your Captain, how zealous and active should you be to "fight the good fight of faith, and lay hold on eternal life;" "to endure hardship, as good soldiers of Jesus Christ;" to use all diligence, to "war a good warfare," and to do whatever is acceptable in his sight! How studious should you be to approve all your ways to his all-seeing eyes; that he may say to your hearts, what he will proclaim aloud in the great assembly of men and angels, "Well done, good and faithful servants!" 6. In order to attain these glorious ends, spare no pains to preserve always a deep, a continual, a lively, and a joyful sense of his gracious presence. Never forget his comprehensive word to the great father of the faithful: "I am the Almighty" (rather, the All-sufficient) "God; walk before me, and be thou perfect!" Cheerfully expect that He, before whom you stand, will ever guide you with his eye, will support you by his guardian hand, will keep you from all evil, and "when you have suffered a while, he will make you perfect, will stablish, strengthen, and settle you;" and then "preserve you unblameable, unto the coming of our Lord Jesus Christ!" Portsmouth, August 12, 1788

The Difference Between Walking By Sight, And Walking By Faith "We walk by faith, not by sight." 2 Cor. 5:7. 1. How short is this description of real Christians! And yet how exceeding full! It comprehends, it sums up, the whole experience of those that are truly such, from the time they are born of God till they remove into Abraham's bosom. For, who are the we that are here spoken of All that are true Christian believers. I say Christian, not Jewish, believers. All that are not only servants, but children, of God. All that have "the Spirit of adoption, crying in their hearts, Abba, Father." All that have "the Spirit of God witnessing with their spirits, that they are the sons of God." 2. All these, and these alone, can say, "We walk by faith, and not by sight." But before we can possibly "walk by faith," we must live by faith, and not by sight. And to all real Christians our Lord saith, "Because I live, ye live also:" Ye live a life which the world, whether learned or unlearned, "know not of." "You that," like the world, "were dead in trespasses and sins, hath he quickened," and made alive; given you new senses, spiritual senses, "senses exercised to discern spiritual good and evil."

3. In order thoroughly to understand this important truth, it may be proper to consider the whole matter. All the children of men that are not born of God "walk by sight," having no higher principle. By sight, that is, by sense; a part being put for the whole; the sight for all the senses; the rather, because it is more noble and more extensive than any, or all the rest. There are but few objects which we can discern by the three inferior senses of taste, smell, and feeling; and none of these can take any cognizance of its object, unless it be brought into a direct contact with it. Hearing, it is true, has a larger sphere of action, and gives us some knowledge of things that are distant. But how small is that distance, suppose it were fifty or a hundred miles, compared to that between the earth and the sun! And what is even this in comparison of the distance of the sun and moon and the fixed stars! Yet the sight continually takes knowledge of objects even at this amazing distance. 4. By sight we take knowledge of the visible world, from the surface of the earth to the region of the fixed stars. But what is the world visible to us, but "a speck of creation," compared to the whole universe to the invisible world that part of the creation which we cannot see at all, by reason of its distance; in the place of which, through the imperfection of our senses, we are presented with an universal blank. 5. But beside these innumerable objects which we cannot see by reason of their distance, have we not sufficient ground to believe that there are innumerable others of too delicate a nature to be discerned by any of our senses Do not all men of unprejudiced reason allow the same thing, (the small number of Materialists, or Atheists, I cannot term men of reason,) that there is an invisible world, naturally such, as well as a visible one But which of our senses is fine enough to take the least knowledge of this We can no more perceive any part of this by our sight, than by our feeling. Should we allow, with the ancient poet that, Millions of spiritual creatures walk the earth Unseen, both when we wake, and when we sleep;

should we allow, that the great Spirit, the Father of all, filleth both heaven and earth; yet is the finest of our senses utterly incapable of perceiving either Him or them. 6. All our external senses are evidently adapted to this external, visible world. They are designed to serve us only while we sojourn here, while we dwell in these houses of clay. They have nothing to do with the invisible world; they are not adapted to it. And they can take no more cognizance of the eternal, than of the invisible world; although we are as fully assured of the existence of this, as of anything in the present world. We cannot think death puts a period to our being. The body indeed returns to dust; but the soul, being of a nobler nature, is not affected thereby. There is, therefore, an eternal world, of what kind soever it be. But how shall we attain the knowledge of this What will teach us to draw aside the veil "that hangs 'twixt mortal and immortal being" We all know, "the vast, the unbounded prospect lies before us;" but we are not constrained to add, "Yet clouds, alas! and darkness rest upon it." 7. The most excellent of our senses, it is undeniably plain, can give us no assistance herein. And what can our boasted reason do It is now universally allowed, Nihil est in intellectu quod non fuit prius in sensu: "Nothing is in the understanding, which was not first perceived by some of the senses." Consequently, the understanding, having here nothing to work upon, can afford us no help at all. So that, in spite of all the information we can gain, either from sense or reason, both the invisible and eternal world are unknown to all that "walk by sight."

8. But is there no help Must they remain in total darkness concerning the invisible and the eternal world We cannot affirm this: Even the Heathens did not all remain in total darkness concerning them. Some few rays of light have, in all ages and nations, gleamed through the shade. Some light they derived from various fountains touching the invisible world. "The heavens declared the glory of God," though not to their outward sight: "The firmament showed," to the eyes of their understanding, the existence of their Maker. From the creation they inferred the being of a Creator, powerful and wise, just and merciful. And hence they concluded, there must be an eternal world, a future state, to commence after the present; wherein the justice of God in punishing wicked men, and his mercy in rewarding the righteous, will be openly and undeniably displayed in the sight of all intelligent creatures. 9. We may likewise reasonably suppose, that some traces of knowledge, both with regard to the invisible and the eternal world, were delivered down from Noah and his children, both to their immediate and remote descendants. And however these were obscured or disguised by the addition of numberless fables,yet something of truth was still mingled with them, and these streaks of light prevented utter darkness. Add to this, that God never, in any age or nation, "left himself" quite "without a witness" in the hearts of men; but while he "gave them rain and fruitful seasons," imparted some imperfect knowledge of the Giver. "He is the true Light that" still, in some degree, "enlighteneth every man that cometh into the world."

10. But all these lights put together availed no farther than to produce a faint twilight. It gave them, even the most enlightened of them, no elegchos, no demonstration, no demonstrative conviction, either of the invisible or of the eternal world. Our philosophical poet justly terms Socrates, "The wisest of all moral men;" that is, of all that were not favoured with Divine Revelation. Yet what evidence had he of another world, when he addressed those that had condemned him to death "And now, O ye judges, ye are going to live, and I am going to die. Which of these is best, God knows; but I suppose no man does." Alas! What a confession is this! Is this all the evidence that poor dying Socrates had either of an invisible or an eternal world And yet even this is preferable to the light of the great and good Emperor Adrian. Remember, ye modern Heathens, and copy after his pathetic address to his parting soul. For fear I should puzzle you with Latin, I give it you in Prior's fine translation: Poor, little, pretty, fluttering thing, Must we no longer live together And dost thou prune thy trembling wing, To take the flight, thou know'st not whither Thy pleasing vein, thy humorous folly, Lies all neglected, all forgot! And pensive, wavering, melancholy, Thou hop'st and fear'st, thou know'st not what. 11. "Thou know'st not what!" True, there was no knowledge of what was to be hoped or feared after death, till "the Sun of Righteousness" arose to dispel all their vain conjectures, and "brought life and immortality," that is, immortal life, "to light, through the Gospel." Then (and not till then, unless in some rare instances) God revealed, unveiled the invisible world. He then revealed himself to the children of men. "The Father revealed the Son" in their hearts; and the Son revealed the Father. He that of old time "commanded light to shine out of darkness shined in their hearts, and enlightened them with the knowledge of the glory of God, in the face of Jesus Christ."

14. They that live by faith, walk by faith. But what is implied in this They regulate all their judgments concerning good and evil, not with reference to visible and temporal things, but to things invisible and eternal. They think visible things to be of small value, because they pass away like a dream; but, on the contrary, they account invisible things to be of high value, because they will never pass away. Whatever is invisible is eternal; the things that are not seen, do not perish. So the Apostle: "The things that are seen are temporal; but the things that are not seen are eternal." Therefore, they that "walk by faith" do not desire the "things which are seen;" neither are they the object of their pursuit. They "set their affections on things above, not on things on the earth." They seek only the things which are "where Jesus sitteth at the right hand of God." Because they know, "the things that are seen are temporal," passing away like a shadow, therefore they "look not at them;" they desire them not; they account them as nothing; but "they look at the things which are not seen, that are eternal," that never pass away. By these they form their judgment of all things. They judge them to be good or evil, as they promote or hinder their welfare, not in time, but in eternity. They weigh whatever occurs in this balance: "What influence has it on my eternal state" They regulate all their tempers and passions, all their desires, joys, and fears, by this standard. They regulate all their thoughts and designs, all their words and actions, so as to prepare them for that invisible and eternal world to which they are shortly going. They do not dwell, but only sojourn here; not looking upon earth as their home, but only Travelling through Immanuel's ground, To fairer worlds on high.

17. See, in particular, that all your "desire be unto him, and unto the remembrance of his name." Beware of "foolish and hurtful desires;" such as arise from any visible or temporal thing. All these St. John warns us of, under that general term "love of the world." 1 John 2:15 It is not so much to men of the world, as to the children of God, he gives that important direction: "Love not the world, neither the things of the world." Give no place to "the desire of the flesh," the gratification of the outward senses, whether of the taste, or any other. Give no place to "the desire of the eye," the internal sense, or imagination, by gratifying it, either by grand things, or beautiful, or uncommon. Give no place to "the pride of life," the desire of wealth, of pomp, or of the honour that cometh of men. St. John confirms this advice by a consideration parallel to that observation which St. Paul had made to the Corinthians: "For the world and the fashion of it passeth away." 1 John 2:16, 17 "The fashion of it" all worldly objects, business, pleasures, cares, whatever now attracts our regard or attention "passeth away," is in the very act of passing, and will return no more. Therefore desire none of these fleeting things, but that glory which "abideth for ever."

The Unity Of The Divine Being "There is one God." Mark 12:32. 1. And as there is one God, so there is one religion and one happiness for all men. God never intended there should be any more; and it is not possible there should. Indeed, in another sense, as the Apostle observes, "there are gods many, and lords many." All the heathen nations had their gods; and many, whole shoals of them. And generally, the more polished they were, the more gods they heaped up to themselves. But to us, to all that are favoured with the Christian Revelation, "there is but one God;" who declares himself, "Is there any God besides me There is none; I know not any." 2. But who can search out this God to perfection None of the creatures that he has made. Only some of his attributes he hath been pleased to reveal to us in his word. Hence we learn that God is an eternal Being. "His goings forth are from everlasting," and will continue to everlasting. As he ever was, so he ever will be; as there was no beginning of his existence, so there will be no end. This is universally allowed to be contained in his very name, Jehovah; which the Apostle John accordingly renders, "He that was, and that is, and that is to come." Perhaps it would be as proper to say, "He is from everlasting to everlasting." 3. Nearly allied to the eternity of God, is his omnipresence. As he exists through infinite duration, so he cannot but exist through infinite space; according to his own question, equivalent to the strongest assertion, "Do not I fill heaven and earth saith the Lord;" (heaven and earth in the Hebrew idiom, implying the whole universe;) which, therefore, according to his own declaration, is filled with his presence. 4. This one, eternal, omnipresent Being is likewise all- perfect. He has, from eternity to eternity, all the perfections and infinitely more than it ever did or ever can enter into the heart of man to conceive; yea, infinitely more than the angels in heaven can conceive; These perfections we usually term, the attributes of God.

5. And he is omnipotent, as well as omnipresent; there can be no more bounds to his power, than to his presence. He "hath a mighty arm; strong is his hand, and high is his right hand." He doeth whatsoever pleaseth him, in the heavens, the earth, the sea, and in all deep places. With men we know many things are impossible, but not with God: With him "all things are possible." Whensoever he willeth, to do is present with him. 6. The omniscience of God is a clear and necessary consequence of his omnipresence. If he is present in every part of the universe, he cannot but know whatever is, or is done there; according to the word of St. James, "Known unto God are all his works," and the works of every creature, "from the beginning" of the world; or rather, as the phrase literally implies, "from eternity." His eyes are not only "over all the earth, beholding the evil and the good;" but likewise over the whole creation, yea, and the paths of uncreated night. Is there any difference between his knowledge and his wisdom If there be, is not his knowledge the more general term, (at least, according to our weak conceptions.) and his wisdom a particular branch of it; namely, the knowing the end of everything that exists, and the means of applying it to that end. 7. Holiness is another of the attributes of the almighty, all-wise God. He is infinitely distant from every touch of evil. He "is light; and in him is no darkness at all." He is a God of unblemished justice and truth; but above all is his mercy. This we may easily learn from that beautiful passage in the thirty- third and fourth chapters of Exodus: "And Moses said, I beseech thee, show me thy glory. And the Lord descended in the cloud, and proclaimed the name of the Lord, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, and forgiving iniquity and transgression and sin."

8. This God is a Spirit; not having such a body, such parts or passions, as men have. It was the opinion both of the ancient Jews and the ancient Christians, that He alone is a pure Spirit, totally separate from all matter; whereas they supposed all other spirits, even the highest angels, even cherubim and seraphim, to dwell in material vehicles, though of an exceeding light and subtile substance. At that point of duration which the infinite wisdom of God saw to be most proper, for reasons which lie hid in the abyss of his own understanding, not to be fathomed by any finite mind, God "called into being all that is;" created the heavens and the earth, together with all that they contain. "All things were created by him, and without him was not any thing made that was made." He created man, in particular, after his own image, to be "a picture of his own eternity." When he had raised man from the dust of the earth, he breathed into him an immortal spirit. Hence he is peculiarly called, "The Father of our spirits;" yea, "The Father of the spirits of all flesh." 9. He "made all things," as the wise man observes, "for himself;" "for his glory they were created." Not "as if he needed anything;" seeing "he giveth to all life, and breath, and all things." He made all things to be happy. He made man to be happy in Himself. He is the proper centre of spirits; for whom every created spirit was made. So true is that well-known saying of the ancient Fathers: Fecisti nos ad te: et irrequietum est cor nostrum, donec requiescat in te: "Thou has made us for thyself; and our heart cannot rest, till it resteth in thee."

14. I wish that weighty passage (so strangely disguised in our translation) were duly considered: "Let every one of you know how to possess his vessel," his wife, "in sanctification and honour;" so as neither to dishonour God nor himself; nor to obstruct, but further, holiness. St. Paul goes on, Mh en paqei epiqumias, which we render, "Not in the lust of concupiscence," (What is this It gives the English reader no conception at all. Paqos means any violent or impetuous affection. Epiqumia is desire. By the two words the Apostle undoubtedly means vehement and impetuous affections,) "as the Gentiles who know not God," and so may naturally seek happiness in a creature. 15. If, by the grace of God, we have avoided or forsaken all these idols, there is still one more dangerous than all the rest; that is, religion. It will easily be conceived, I mean false religion; that is, any religion which does not imply the giving of the heart to God. Such is, First, a religion of opinions; or what is called orthodoxy. Into this snare fall thousands of those who profess to hold "salvation by faith;" indeed, all of those who, by faith, mean only a system of Arminian or Calvinian opinions. Such is, Secondly, a religion of forms; of barely outward worship, how constantly soever performed; yea, though we attend the Church Service every day, and the Lord's Supper every Sunday. Such is, Thirdly, a religion of works; of seeking the favour of God by doing good to men. Such is, Lastly, a religion of Atheism; that is, every religion whereof God is not laid for the foundation. In a word, a religion wherein "God in Christ, reconciling the world unto himself," is not the Alpha and Omega, the beginning and the end, the first and the last point. 16. True religion is right tempers towards God and man. It is, in two words, gratitude and benevolence; gratitude to our Creator and supreme Benefactor, and benevolence to our fellow creatures. In other words, it is the loving God with all our heart, and our neighbour as ourselves.

19. Perhaps, indeed, there are not many who carry the matter to so great a length. But how great is the number of those who, allowing religion to consist of two branches, our duty to God, and our duty to our neighbour, entirely forget the first part, and put the second part for the whole, for the entire duty of man! Thus almost all men of letters, both in England, France, Germany, yea, and all the civilized countries of Europe, extol humanity to the skies, as the very essence of religion. To this the great triumvirate, Rousseau, Voltaire, and David Hume, have contributed all their labours, sparing no pains to establish a religion which should stand on its own foundation, independent on any revelation whatever; yea, not supposing even the being of a God. So leaving Him, if he has any being, to himself, they have found out both a religion and a happiness which have no relation at all to God, nor any dependence upon him. 20. It is no wonder that this religion should grow fashionable, and spread far and wide in the world. But call it humanity, virtue, morality, or what you please, it is neither better nor worse than Atheism. Men hereby wilfully and designedly put asunder what God has joined, the duties of the first and the second table. It is separating the love of our neighbour from the love of God. It is a plausible way of thrusting God out of the world he has made. They can do the business without him; and so either drop him entirely, not considering him at all, or suppose that since He gave things their beginning, And set this whirligig a-spinning, he has not concerned himself with these trifles, but let every thing take its own course.

21. On the contrary, we have the fullest evidence that the eternal, omnipresent, almighty, all-wise Spirit, as he created all things, so he continually superintends whatever he has created. He governs all, not only to the bounds of creation, but through the utmost extent of space; and not only through the short time that is measured by the earth and sun, but from everlasting to everlasting. We know that as all nature, so all religion, and all happiness, depend on him; and we know that whoever teach to seek happiness without him are monsters, and the pests of society. 22. But after all the vain attempts of learned or unlearned men, it will be found, as there is but one God, so there is but one happiness, and one religion. And both of these centre in God. Both by Scripture and by experience we know that an unholy, and therefore an unhappy, man, seeking rest, but finding none, is sooner or later convinced that sin is the ground of his misery; and cries out of the deep to Him that is able to save, "God be merciful to me a sinner!" It is not long before he finds "redemption in the blood of Jesus, even the forgiveness of sins." Then "the Father reveals his Son" in his heart; and he "calls Jesus, Lord, by the Holy Ghost." And then the love of God is "shed abroad in his heart by the Holy Spirit which is given unto him." From this principle springs real, disinterested benevolence to all mankind; making him humble, meek, gentle to all men, easy to be entreated, to be convinced of what is right, and persuaded to what is good; inviolably patient, with a thankful acquiescence in every step of his adorable providence. This is religion, even the whole mind which was also in Christ Jesus. And has any man the insolence or the stupidity to deny that this is happiness; yea, that it Yields more of happiness below Than victors in a triumph know

The Ministerial Office "No man taketh this honour unto himself but he that is called of God, as was Aaron." Hebrews 5:4. Respecting this Sermon the following information is given by Mr. Moore, in his "Life of Mr. Wesley," vol. ii., p. 339: "I was with Mr. Wesley in London when he published that Sermon. He had encouraged me to be a man of one book; and he had repeatedly invited me to speak fully whatever objection I had to any thing which he published. I thought that some things in that discourse were not to be found in THE BOOK; and I resolved to tell him so the first opportunity. It soon occurred. I respectfully observed that I agreed with him, that the Lord had always sent by whom He would send, instruction, reproof, and correction in righteousness, to mankind; and that there was a real distinction between the prophetic and priestly office in the Old Testament, and the prophetic and pastoral office in the New; (where no priesthood is mentioned but that of our Lord;) but I could not think that what he had said concerning the Evangelists and the Pastors, or Bishops, was agreeable to what we read there; viz., that the latter had a right to administer the sacraments, which the former did not possess. I observed, `Sir, you know that the Evangelists Timothy and Titus were ordered by the Apostle to ordain Bishops in every place; and surely they could not impart to them an authority which they did not themselves possess.' He looked earnestly at me for some time, but not with displeasure. He made no reply, and soon introduced another subject. I said no more. The man of one book would not dispute against it. I believe, he saw, his love to the Church, from which he never deviated unnecessarily, had, in this instance, led him a little too far." EDIT.

5. Indeed in the time of Moses a very considerable change was made with regard to the priesthood. God then appointed that instead of the first-born in every house a whole tribe should be dedicated to him; and that all that afterwards ministered unto him as priests should be of that tribe. Thus Aaron was of the tribe of Levi. And so likewise was Moses. But he was not a Priest, though he was the greatest Prophet that ever lived before God brought his First-begotten into the world. Meantime, not many of the Levites were Prophets. And if any were, it was a mere accidental thing. They were not such as being of that tribe. Many, if not most of the Prophets (as we are informed by the ancient Jewish writers), were of the tribe of Simeon. And some were of the tribe of Benjamin or Judah, and probably of other tribes also. 6. But we have reason to believe there were, in every age, two sorts of Prophets. The extraordinary, such as Nathan, Isaiah, Jeremiah, and many others, on whom the Holy Ghost came in an extraordinary manner. Such was Amos in particular, who saith of himself: "I was no Prophet, neither a Prophet's son; but I was an herdman: And the Lord said unto me, Go, prophesy unto my people Israel." The ordinary were those who were educated in "the schools of the Prophets," one of which was at Ramah, over which Samuel presided. (1 Sam. 19:18.) These were trained up to instruct the people, and were the ordinary preachers in their synagogues. In the New Testament they are usually termed scribes, or nomikoi, "expounders of the law." But few, if any of them, were Priests. These were all along a different order.

7. Many learned men have shown at large that our Lord himself, and all his Apostles, built the Christian Church as nearly as possible on the plan of the Jewish. So, the great High-Priest of our profession sent apostles and evangelists to proclaim glad tidings to all the world; and then Pastors, Preachers, and Teachers, to build up in the faith the congregations that should be found. But I do not find that ever the office of an Evangelist was the same with that of a Pastor, frequently called a Bishop. He presided over the flock, and administered the sacraments: The former assisted him, and preached the Word, either in one or more congregations. I cannot prove from any part of the New Testament, or from any author of the three first centuries, that the office of an evangelist gave any man a right to act as a Pastor or Bishop. I believe these offices were considered as quite distinct from each other till the time of Constantine.

8. Indeed in that evil hour when Constantine the Great called himself a Christian, and poured in honour and wealth upon the Christians, the case was widely altered. It soon grew common for one man to take the whole charge of a congregation, in order to engross the whole pay. Hence the same person acted as Priest and Prophet, as Pastor and Evangelist. And this gradually spread more and more throughout the whole Christian Church. Yet even at this day, although the same person usually discharges both those offices, yet the office of an Evangelist or Teacher does not imply that of a Pastor, to whom peculiarly belongs the administration of the sacraments; neither among the Presbyterians, nor in the Church of England, nor even among the Roman Catholics. All Presbyterian Churches, it is well known, that of Scotland in particular, license men to preach before they are ordained, throughout that whole kingdom. And it is never understood that this appointment to preach gives them any right to administer the sacraments. Likewise in our own Church, persons may be authorized to preach, yea, may be Doctors of Divinity, (as was Dr. Alwood at Oxford, when I resided there,) who are not ordained at all, and consequently have no right to administer the Lord's Supper. Yea, even in the Church of Rome itself, if a lay-brother believes he is called to go a mission, as it is termed, he is sent out, though neither priest nor deacon, to execute that office, and not the other.

9. But may it not be thought that the case now before us is different from all these Undoubtedly in many respects it is. Such a phenomenon has now appeared as has not appeared in the Christian world before, at least not for many ages. Two young men sowed the word of God, not only in the churches, but likewise literally "by the high-way side;" and indeed in every place where they saw an open door, where sinners had ears to hear. They were members of the Church of England, and had no design of separating from it. And they advised all that were of it to continue therein, although they joined the Methodist society; for this did not imply leaving their former congregation, but only leaving their sins. The Churchmen might go to church still; the Presbyterian, Anabaptist, Quaker, might still retain their own opinions, and attend their own congregations. The having a real desire to flee from the wrath to come was the only condition required of them. Whosoever, therefore "feared God and worked righteousness" was qualified for this society. 10. Not long after, a young man, Thomas Maxfield, offered himself to serve them as a son in the gospel. And then another, Thomas Richards, and a little after a third, Thomas Westell. Let it be well observed on what terms we received these, viz., as Prophets, not as Priests. We received them wholly and solely to preach; not to administer sacraments. And those who imagine these offices to be inseparably joined are totally ignorant of the constitution of the whole Jewish as well as Christian Church. Neither the Romish, nor the English, nor the Presbyterian Churches, ever accounted them so. Otherwise we should never have accepted the service, either of Mr. Maxfield, Richards, or Westell.

11. In 1744, all the Methodist preachers had their first Conference. But none of them dreamed, that the being called to preach gave them any right to administer sacraments. And when that question was proposed, "In what light are we to consider ourselves" it was answered, "As extraordinary messengers, raised up to provoke the ordinary ones to jealousy." In order hereto, one of our first rules was, given to each Preacher, you are to do that part of the work which we appoint." But what work was this Did we ever appoint you to administer sacraments; to exercise the priestly office Such a design never entered into our mind; it was the farthest from our thoughts: And if any Preacher had taken such a step, we should have looked upon it as a palpable breach of this rule, and consequently as a recantation of our connexion. 12. For, supposing (what I utterly deny) that the receiving you as a Preacher, at the same time gave an authority to administer the sacraments; yet it gave you no other authority than to do it, or anything else, where I appoint. But where did I appoint you to do this Nowhere at all. Therefore, by this very rule you are excluded from doing it. And in doing it you renounce the first principle of Methodism, which was wholly and solely to preach the gospel. 13. It was several years after our society was formed, before any attempt of this kind was made. The first was, I apprehend, at Norwich. One of our Preachers there yielded to the importunity of a few of the people, and baptized their children. But as soon as it was known, he was informed it must not be, unless he designed to leave our Connexion. He promised to do it no more; and I suppose he kept his promise.

14. Now, as long as the Methodists keep to this plan, they cannot separate from the Church. And this is our peculiar glory. It is new upon the earth. Revolve all the histories of the Church, from the earliest ages, and you will find, whenever there was a great work of God in any particular city or nation, the subjects of that work soon said to their neighbours, "Stand by yourselves, for we are holier than you!" As soon as ever they separated themselves, either they retired into deserts, or they built religious houses; or at least formed parties, into which none was admitted but such as subscribed both to their judgment and practice. But with the Methodists it is quite otherwise: They are not a sect or party; they do not separate from the religious community to which they at first belonged. They are still members of the Church; such they desire to live and to die. And I believe one reason why God is pleased to continue my life so long is, to confirm them in their present purpose, not to separate from the Church. 15. But, notwithstanding this, many warm men say, "Nay, but you do separate from the Church." Others are equally warm, because they say, I do not. I will nakedly declare the thing as it is. I hold all the doctrines of the Church of England. I love her liturgy. I approve her plan of discipline, and only wish it could be put in execution. I do not knowingly vary from any rule of the Church, unless in those few instances, where I judge, and as far as I judge, there is an absolute necessity. For instance: (1.) As few clergymen open their churches to me, I am under the necessity of preaching abroad. (2.) As I know no forms that will suit all occasions, I am often under a necessity of praying extempore. (3.) In order to build up the flock of Christ in faith and love, I am under a necessity of uniting them together, and of dividing them into little companies, that they may provoke one another to love and good works.

(4.) That my fellow-labourers and I may more effectually assist each other, to save our own souls and those that hear us, I judge it necessary to meet the Preachers, or at least the greater part of them, once a year. (5.) In those Conferences we fix the stations of all the Preachers for the ensuing year. But all this is not separating from the Church. So far from it that whenever I have opportunity I attend the Church service myself, and advise all our societies so to do. 16. Nevertheless as to the generality even of religious people, who do not understand my motives of acting, and who on the one hand hear me profess that I will not separate from the Church, and on the other that I do vary from it in these instances, they will naturally think I am inconsistent with myself. And they cannot but think so, unless they observe my two principles: The one, that I dare not separate from the Church, that I believe it would be a sin so to do; the other, that I believe it would be a sin not to vary from it in the points above mentioned. I say, put these two principles together, First, I will not separate from the Church; yet, Secondly, in cases of necessity I will vary from it (both of which I have constantly and openly avowed for upwards of fifty years,) and inconsistency vanishes away. I have been true to my profession from 1730 to this day.

17. "But is it not contrary to your profession to permit service in Dublin at Church hours For what necessity is there for this or what good end does it answer" I believe it answers several good ends, which could not so well be answered any other way. The First is, (strange as it may sound,) to prevent a separation from the Church. Many of our society were totally separated from the Church; they never attended it at all. But now they duly attend the Church every first Sunday in the month. "But had they not better attend it every week" Yes; but who can persuade them to it I cannot. I have strove to do it twenty or thirty years, but in vain. The Second is, the weaning them from attending Dissenting Meetings, which many of them attended constantly, but have now wholly left. The Third is, the constantly hearing that sound doctrine which is able to save their souls.

18. I wish all of you who are vulgarly termed Methodists would seriously consider what has been said. And particularly you whom God hath commissioned to call sinners to repentance. It does by no means follow from hence that ye are commissioned to baptize, or to administer the Lord's Supper. Ye never dreamed of this, for ten or twenty years after ye began to preach. Ye did not then, like Korah, Dathan, and Abiram, "seek the priesthood also." Ye knew, "no man taketh this honour unto himself, but he that is called of God, as was Aaron." O contain yourselves within your own bounds; be content with preaching the gospel; "do the work of Evangelists;" proclaim to all the world the lovingkindness of God our Saviour; declare to all, "The kingdom of heaven is at hand: Repent ye, and believe the gospel!" I earnestly advise you, abide in your place; keep your own station. Ye were, fifty years ago, those of you that were then Methodist Preachers, extraordinary messengers of God, not going in your own will, but thrust out, not to supersede, but to "provoke to jealousy" the ordinary messengers. In God's name, stop there! Both by your preaching and example provoke them to love and to good works. Ye are a new phenomenon in the earth, a body of people who, being of no sect or party, are friends to all parties, and endeavour to forward all in heart religion, in the knowledge and love of God and man. Ye yourselves were at first called in the Church of England; and though ye have and will have a thousand temptations to leave it, and set up for yourselves, regard them not. Be Church-of-England men still; do not cast away the peculiar glory which God hath put upon you, and frustrate the design of Providence, the very end for which God raised you up.

19. I would add a few words to those serious people who are not connected with the Methodists; many of whom are of our own Church, the Church of England. And why should ye be displeased with us We do you no harm; we do not design or desire to offend you in anything; we hold your doctrines; we observe your rules, more than do most of the people in the kingdom. Some of you are Clergymen. And why should ye, of all men, be displeased with us We neither attack your character, nor your revenue; we honour you for "your work's sake!" If we see some things which we do not approve of; we do not publish them; we rather cast a mantle over them, and hide what we cannot commend. When ye treat us unkindly or unjustly, we suffer it. "Being reviled, we bless;" we do not return railing for railing. O let not your hand be upon us! 20. Ye that are rich in this world, count us not your enemies because we tell you the truth, and, it may be, in a fuller and stronger manner than any others will or dare do. Ye have therefore need of us, inexpressible need. Ye cannot buy such friends at any price. All your gold and silver cannot purchase such. Make use of us while ye may. If it be possible, never be without some of those who will speak the truth from their heart. Otherwise ye may grow grey in your sins; ye may say to your souls, "Peace, peace!" while there is no peace! Ye may sleep on, and dream ye are in the way to heaven, till ye awake in everlasting fire.

21. But whether ye will hear, or whether ye will forbear, we, by the grace of God, hold on our way; being ourselves still members of the Church of England, as we were from the beginning, but receiving all that love God in every Church as our brother, and sister, and mother. And in order to their union with us we require no unity in opinions, or in modes of worship, but barely that they "fear God and work righteousness," as was observed. Now this is utterly a new thing, unheard of in any other Christian community. In what Church or congregation beside, throughout the Christian world, can members be admitted upon these terms, without any other conditions Point any such out, whoever can. I know none in Europe, Asia, Africa, or America! This is the glory of the Methodists, and of them alone! They are themselves no particular sect or party; but they receive those of all parties who "endeavour to do justly, and love mercy, and walk humbly with their God." Cork, May 4, 1789

Causes Of The Inefficacy Of Christianity "Is there no balm in Gilead; is there no physician there Why then is not the health of the daughter of my people recovered" Jer. 8:22. 1. This question, as here proposed by the Prophet, relates only to a particular people, the children of Israel. But I would here consider it in a general sense, with relation to all mankind. I would seriously inquire, Why has Christianity done so little good in the world Is it not the balm, the outward means, which the great Physician has given to men, to restore their spiritual health Why then is it not restored You say, Because of the deep and universal corruption of human nature. Most true; but here is the very difficulty. Was it not intended, by our all-wise and almighty Creator, to be the remedy for that corruption A universal remedy, for a universal evil But it has not answered this intention it never did; it does not answer it at this day. The disease still remains in its full strength: Wickedness of every kind; vice, inward and outward, in all its forms, still overspreads the face of the earth. 2. O Lord God, "righteous art thou! Yet let us plead with thee." How is this Hast thou forgotten the world thou hast made; which thou hast created for thy own glory Canst thou despise the work of thy own hands, the purchase of thy Son's blood Thou hast given medicine to heal our sickness; yet our sickness is not healed. Yet darkness covers the earth, and thick darkness the people; yea, Darkness such as devils feel, Issuing from the pit of hell.

7. However, in some parts, both of England and Ireland, scriptural Christianity is well known; especially in London, Bristol, Dublin, and almost all the large and populous cities and towns of both kingdoms. In these, every branch of Christianity is openly and largely declared; and thousands upon thousands continually hear and receive "the truth as it is in Jesus." Why is it then, that even in these parts Christianity has had so little effect Why are the generality of the people, in all these places, Heathens still no better than the Heathens of Africa or America, either in their tempers or in their lives Now, how is this to be accounted for I conceive, thus: It was a common saying among the Christians in the primitive Church, "The soul and the body make a man; the spirit and discipline make a Christian;" implying, that none could be real Christians, without the help of Christian discipline. But if this be so, is it any wonder that we find so few Christians; for where is Christian discipline In what part of England (to go no farther) is Christian discipline added to Christian doctrine Now, whatever doctrine is preached, where there is not discipline, it cannot have its full effect upon the hearers.

8. To bring the matter closer still. Is not scriptural Christianity preached and generally known among the people commonly called Methodists Impartial persons allow it is. And have they not Christian discipline too, in all the essential branches of it, regularly and constantly exercised Let those who think any essential part of it is wanting, point it out, and it shall not be wanting long. Why then are not these altogether Christians, who have both Christian doctrine and Christian discipline Why is not the spiritual health of the people called Methodists recovered Why is not all that "mind in us which was also in Christ Jesus" Why have we not learned of him our very first lesson, to be meek and lowly of heart to say with him, in all circumstances of life, "Not as I will, but as thou wilt I come not to do my own will, but the will of him that sent me." Why are not we "crucified to the world, and the world crucified to us;" dead to the "desire of the flesh, the desire of the eye, and the pride of life" Why do not all of us live "the life that is hid with Christ in God" O why do not we, that have all possible helps, "walk as Christ also walked" Hath he not left us an example that we might tread in his steps But do we regard either his example or precept To instance only in one point: Who regards those solemn words, "Lay not up for yourselves treasures upon earth" Of the three rules which are laid down on this head, in the sermon on "The Mammon of Unrighteousness," you may find many that observe the First rule, namely, "Gain all you can." You may find a few that observe the Second, "Save all you can:"' But how many have you found that observe the Third rule, "Give all you can" Have you reason to believe, that five hundred of these are to be found among fifty thousand Methodists And yet nothing can be more plain, than that all who observe the two first rules without the third, will be twofold more the children of hell than ever they were before.

10. "But is it possible to supply all the poor in our society with the necessaries of life" It was possible once to do this, in a larger society than this. In the first Church at Jerusalem there was not any among them that lacked; but distribution was made to every one according as he had need." And we have full proof that it may be so still. It is so among the people called Quakers. Yea, and among the Moravians, so called. And why should it not be so with us " Because they are ten times richer than we." Perhaps fifty times: And yet we are able enough, if we were equally willing, to do this. A gentleman (a Methodist) told me some years since, "I shall leave forty thousand pounds among my children." Now, suppose he had left them but twenty thousand, and given the other twenty thousand to God and the poor, would God have said to him, "Thou fool" And this would have set all the society far above want.

14. It would be easy to show, in how many respects the Methodists, in general, are deplorably wanting in the practice of Christian self-denial; from which, indeed, they have been continually frighted by the silly outcries of the Antinomians. To instance only in one: While we were at Oxford, the rule of every Methodist was, (unless in case of sickness,) to fast every Wednesday and Friday in the year, in imitation of the Primitive Church; for which they had the highest reverence. Now this practice of the Primitive Church is universally allowed. "Who does not know," says Epiphanius, an ancient writer, "that the fasts of the fourth and sixth days of the week" (Wednesday and Friday) "are observed by the Christians throughout the whole world." So they were by the Methodists for several years; by them all, without any exception; but afterwards, some in London carried this to excess, and fasted so as to impair their health. It was not long before others made this a pretence for not fasting at all. And I fear there are now thousand of Methodists, so called, both in England and Ireland, who, following the same bad example, have entirely left off fasting; who are so far from fasting twice in the week, (as all the stricter Pharisees did,) that they do not fast twice in the month. Yea, are there not some of you who do not fast one day from the beginning of the year to the end But what excuse can there for this I do not say for those that call themselves members of the Church of England; but for any who profess to believe the Scripture to be the word of God. Since, according to this, the man that never fasts is no more in the way to heaven, than the man that never prays.

17. But how astonishing a thing is this! How can we understand it Does it not seem (and yet this cannot be) that Christianity, true scriptural Christianity, has a tendency, in process of time, to undermine and destroy itself For wherever true Christianity spreads, it must cause diligence and frugality, which), in the natural course of things, must beget riches! and riches naturally beget pride, love of the world, and every temper that is destructive of Christianity. Now, if there be no way to prevent this, Christianity is inconsistent with itself, and, of consequence, cannot stand, cannot continue long among any people; since, wherever it generally prevails, it saps its own foundation. 18. But is there no way to prevent this to continue Christianity among a people Allowing that diligence and frugality must produce riches, is there no means to hinder riches from destroying the religion of those that possess them I can see only one possible way; find out another who can. Do you gain all you can, and save all you can Then you must, in the nature of things, grow rich. Then if you have any desire to escape the damnation of hell, give all you can; otherwise I can have no more hope of your salvation, than of that of Judas Iscariot. 19. I call God to record upon my soul, that I advise no more than I practise. I do, blessed be God, gain, and save, and give all I can. And so, I trust in God, I shall do, while the breath of God is in my nostrils. But what then I count all things but loss for the excellency of the knowledge of Jesus my Lord! Still, I give up every plea beside, Lord, I am damn'd! but thou hast died! Dublin, July 2, 1789.

8. It was between fifty and sixty years ago that by the gracious providence of God my brother and I in our voyage to America became acquainted with the (so called) Moravian Brethren. We quickly took knowledge what spirit they were of, six-and-twenty of them being in the same ship with us. We not only contracted much esteem, but a strong affection for them. Every day we conversed with them, and consulted them on all occasions. I translated many of their hymns for the use of our own congregations. Indeed, as I durst not implicitly follow any men, I did not take all that lay before me, but selected those which I judged to be most scriptural, and most suitable to sound experience. Yet I am not sure that I have taken sufficient care to pare off every improper word or expression, every one that may seem to border on a familiarity which does not so well suit the mouth of a worm of the earth when addressing himself to the God of heaven. I have indeed particularly endeavoured, in all the hymns which are addressed to our blessed Lord, to avoid every fondling expression, and to speak as to the most High God, to him that is "in glory equal with the Father, in majesty co-eternal."

On A Single Eye "If thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. Therefore, if the light that is in thee be darkness, how great is that darkness!" Matt. 6:22, 23. 1. "Simplicity and purity," says a devout man, "are the two wings that lift the soul up to heaven: Simplicity, which is in the intention; and purity, which is in the affections." The former of these, that great and good man, Bishop Taylor, recommends with much earnestness, in the beginning of his excellent book, "Rules of Holy Living and Dying." He sets out with insisting upon this, as the very first point in true religion, and warns us, that, without this, all our endeavours after it will be vain and ineffectual. The same truth, that strong and elegant writer, Mr. Law, earnestly presses in his "Serious Call to a Devout Life" a treatise which will hardly be excelled, if it be equalled, in the English tongue, either for beauty of expression, or for justness and depth of thought. And who can censure any follower of Christ, for laying ever so great stress on this point, that considers the manner wherein our Master recommends it, in the words above recited 2. Let us attentively consider this whole passage, as it may be literally translated. "The eye is the lamp of the body:" And what the eye is to the body, the intention is to the soul. We may observe, with what exact propriety our Lord places simplicity of intention between worldly desires and worldly cares; either of which directly tend to destroy it. It follows, "If thine eye be single," singly fixed upon God, "thy whole body," that is, all thy soul, "shall be full of light," shall be filled with holiness and happiness. "But if thine eye be evil," not single, aiming at any other object, seeking anything beneath the sun, "thy whole body shall be full of darkness. And if the light that is in thee be darkness, how great is that darkness!" how remote, not only from all real knowledge, but from all real holiness and happiness!

3. Considering these things, we may well cry out, "How great a thing it is to be a Christian; to be a real, inward, scriptural Christian, conformed in heart and life to the will of God! Who is sufficient for these things" None, unless he be born of God. I do not wonder that one of the most sensible Deists should say, "I think the Bible is the finest book I ever read in my life; yet I have an insuperable objection to it: It is too good. It lays down such a plan of life, such a scheme of doctrine and practice, as is far too excellent for weak, silly men to aim at, or attempt to copy after." All this is most true, upon any other than the scriptural hypothesis. But this being allowed, all the difficulty vanishes into air. For if "all things are possible with God, then all things are possible to him that believeth." 4. But let us consider, First, the former part of our Lord's declaration, "If thine eye be single, thy whole body shall be full of light;" Secondly, the latter part, "If thine eye be evil, thy whole body shall be full of darkness;" and, Thirdly, the dreadful state of those whose eye is not single, "If the light that is in thee be darkness, how great is that darkness!"

I. 1. And, First, "If thine eye be single, thy whole body shall be full of light." If thine eye be single; if God is in all thy thoughts; if thou art constantly aiming at Him that is invisible; if it be thy intention in all things, small and great, in all thy conversation, to please God, to do, not thy own will, but the will of Him that sent thee into the world; if thou canst say, not to any creature, but to Him that made thee for himself,"I view thee, Lord and end of my desires;" then the promise will certainly take place: "Thy whole body shall be full of light;" thy whole soul shall be filled with the light of heaven, with the glory of the Lord resting upon thee. In all thy actions and conversation, thou shalt have not only the testimony of a good conscience toward God, but likewise of his Spirit, bearing witness with thy spirit, that all thy ways are acceptable to him. 2. When thy whole soul is full of this light, thou wilt be able (according to St. Paul's direction to the Thessalonians) to "rejoice evermore, to pray without ceasing, and in everything to give thanks." 1 Thess. 5:16-18 For who can be constantly sensible of the loving presence of God without "rejoicing evermore" Who can have the loving eye of his soul perpetually fixed upon God, but he will "pray without ceasing" For his "heart is unto God without a voice, and his silence speaketh unto him." Who can be sensible that this loving Father is well-pleased with all he does and suffers, but he will be constrained "in everything to give thanks" knowing that all things "work together for good."

3. Thus shall "his whole body be full of light." The light of knowledge is, doubtless, one thing here intended; arising from "the unction of the Holy One, which abideth with him, and teacheth him of all things," all the things which it is now necessary for him to know in order to please God. Hereby he will have a clear knowledge of the divine will in every circumstance of life. Not without the means, but in the use of all those means which God has furnished him with. And, walking in this light, he cannot but "grow in grace, and in the knowledge of our Lord Jesus Christ." He will continually advance in all holiness, and in the whole image of God. II. 1. Our Lord observes, Secondly, "If thine eye be evil, thy whole body shall be full of darkness." If it be evil, that is, not single, (for the eye which is not single is evil,) "thy whole body shall be full of darkness." It is certain there can be no medium between a single eye and an evil eye; for whenever we are not aiming at God, we are seeking happiness in some creature: And this, whatever that creature may be, is no less than idolatry. It is all one, whether we aim at the pleasures of sense, the pleasures of the imagination, the praise of men, or riches; all which St. John comprises under that general expression, "the love of the world." The eye is evil if we aim at any of these, or indeed at anything under the sun. So far as you aim at any of these, indeed, at anything beneath God, your whole soul, and the whole course of your life, will be full of darkness. Ignorance of yourselves, ignorance of your real interest, ignorance of your relation to God, will surround you with impenetrable clouds, with darkness that may be felt. And so long as the eye of your soul rests upon all or any of these, those will continue to surround your soul, and cover it with utter darkness.

4. And till their eye is single they are as far remote from happiness as from holiness. They may now and then have agreeable dreams, from Wealth, honour, pleasure, or what else This short-enduring world can give: But none of these can satisfy the appetite of an immortal soul. Nay, all of them together cannot give rest, which is the lowest ingredient of happiness, to a never-dying spirit, which God created for the enjoyment of himself. The hungry soul, like the busy bee, wanders from flower to flower; but it goes off from each, with an abortive hope, and a deluded expectation. Every creature cries, (some with a loud and others with a secret voice,) "Happiness is not in me." The height and the depth proclaim to an attentive ear, "The Creator hath not implanted in me a capacity of giving happiness: Therefore, with all thy skill and pains, thou canst not extract it from me." And indeed the more pains any of the children of men take to extract it from any earthly object, the greater will their chagrin be, the more secure their disappointment. 5. "But although the vulgar herd of mankind can find no happiness; although it cannot be found in the empty pleasures of the world; may it not be found in learning, even by him that has not a single eye! Surely Content of spirit must from science flow; For 'tis a godlike attribute to know." By no means. On the contrary, it has been the observation of all ages, that the men who possessed the greatest learning were the most dissatisfied of all men. This occasioned a person of eminent learning to declare, "A fool may find a kind of paradise upon earth," (although this is a grand mistake,) "but a wise man can find none." These are the most discontented, the most impatient, of men. Indeed, learning naturally effects this: "Knowledge," as the Apostle observes, "puffeth up.' But where pride is, happiness is not; they are utterly inconsistent with each other. So much ground there is for that melancholy reflection, wherever true religion is not, Avails it then, O Reason! to be wise To see this mournful sight with quicker eyes To know with more distinction to complain, And have superior sense in feeling pain

II. 1. The Second thing which I proposed was, to apply these considerations; which, it is certain, are some of the most important that can enter into the heart of man. In one sense, indeed, they have been applied already; for what has been said has been all application. But I wish every one who reads or hears these words, directly to apply them to his own soul. 2. Does it not concern every one that hears, "The ground of a certain rich man brought forth plentifully," to inquire, "Was this ever the case with me Have I now, or have I ever heretofore had, more worldly goods given than I wanted And what were my thoughts upon the occasion Did I say in my heart, What shall I do Was I distressed by my abundance Did I think, 'I have much goods laid up for many years'" Many years! Alas! What is thy life, if protracted to its utmost span Is it not a vapour, that just appeareth, and vanisheth away Say not, then, I will pull down my barns; but say to God, in the secret of thy heart, "'Lord, save, or I perish!' See, my riches increase; let me not set my heart upon them! Thou seest I stand upon slippery ground; do thou undertake for me! Uphold me, Saviour, or I fall! O reach me forth thy gracious hand! Only for help on thee I call, Only by faith in thee I stand. See, Lord, how greatly my substance increases! Nothing less than thy almighty power can prevent my setting my heart upon it, and being crushed lower than the grave!"

3. "I ask thee, O Lord, 'What shall I do'" First of all, endeavour to be deeply sensible of thy danger; and make it matter of earnest and constant prayer, that thou mayest never lose that sense of it. Pray that thou mayest always feel thyself standing on the brink of a precipice. Meantime, let the language of thy heart be, "Having more means, I will do more good, by the grace of God, than ever I did before. All the additional goods which it hath pleased God to put into my hands, I am resolved to lay out, with all diligence, in additional works of mercy. And hereby I shall 'lay up for myself a sure foundation, that I may attain eternal life.'" 4. Thou no longer talkest of thy goods, or thy fruits, knowing they are not thine, but God's. The earth is the Lord's, and the fullness thereof: He is the Proprietor of heaven and earth. He cannot divest himself of his glory; he must be the Lord, the possessor, of all that is. Only he hath left a portion of his goods in thy hands, for such uses as he has specified. How long he will be pleased to lodge them with thee, thou dost not yet know; perhaps only till to-morrow, or to-night. Therefore talk not, think not, of many years. Knowest thou not, that thou art a creature of a day, that is crushed before the moth; that the breath which is in thy nostrils may be taken away at a moment's warning; that it may be resumed by him that gave it, at a time thou thinkest not of it How knowest thou but, the next time thou liest down on thy bed, thou mayest hear, "This night shall thy soul be required of thee"

5. Is not thy life as unstable as a cloud; fluctuating as a bubble on the water It fleeth as it were a shadow, and never continueth in one stay. "Many years!" Who is sure of one day And is it not an instance both of the wisdom and goodness of God, that he holds thy breath in his own hand, and deals it out from moment to moment; that thou mayest always remember, to "live each day as if it were the last" And after the few days thou shalt have spent under the sun, how soon will it be said, A heap of dust is all remains of thee; 'Tis all thou art, and all the proud shall be! 6. Consider, again, the exquisite folly of that saying, "Soul, thou hast much goods." Are, then, the products of the earth food for a heaven-born spirit Is there any composition of earth and water, yea, though air and fire be added thereto, which can feed those beings of a higher order What similitude is there between those ethereal spirits, and these base-born clods of earth Examine the rest of this wise soliloquy, and see how it will apply to yourself. "Soul, take thy ease!" O vain hope! Can ease to a spirit spring out of the ground Suppose the soil were ever so improved, can it yield such a harvest "Eat, drink, and be merry!" What! can thy soul eat and drink Yea, Manna such as angels eat, Pure delights for spirits fit. But these do not grow on earthly ground; they are only found in the Paradise of God. 7. But suppose the voice which commands life and death pronounce, "This night thy soul shall be required of thee; then whose are all those things thou hast provided" Alas, they are not thine! Thou hast no longer any part or lot in any of the things that are under the sun. Thou hast then no more share in any of these things of earth, than if the earth and the works of it were burnt up. Naked thou camest out of thy mother's womb, and naked shalt thou return. Thou hast heaped up many things; but for what end To leave them all behind thee! Poor shade! Thou art now stripped of all: Not even hope is left.

8. Observe the remark which our Lord has left upon the whole occurrence: "So is every one who layeth up treasure for himself, and is not rich toward God," such a fool, such an egregious madman, as it is beyond the power of language to express! However wise he may be in his own eyes, and perhaps in those of his neighbour, he is in reality the greatest fool under heaven, who heapeth up things from which he must soon be separated for ever: And whoever is seeking happiness in the things that perish is laying up treasure for himself. This is absolutely inconsistent with being "rich" (or rather, growing) "toward God;" with obeying that scriptural command, "My son, give me thy heart." He who is child of God can truly say. All my riches are above; All my treasure is thy love: He can testify, "All my desire is unto thee, and to the remembrance of thy name!" 9. Let every one who readeth these words, narrowly search his own heart. Where hast thou laid up thy treasure hitherto Where art thou laying it up now Art thou labouring to be rich toward God, or to lay up earthly goods which takes up the greater part of thy thoughts Thou that art careful for outward things, diligent in doing good, and exact in outward duties, beware of covetousness; of decent, honourable love of money; and of a desire to lay up treasures on earth. Lay up treasure in heaven! A few days hence, thou wilt step into a land of darkness; where earthly fruits will be of no avail; where thou wilt not be capable of eating and drinking, or gratifying any of thy senses. What benefit wilt thou then receive from all thou hast laid up in this world What satisfaction in all which thou hast treasured up, all thou hast left behind thee Left behind thee! What! couldest thou then take nothing with thee into the everlasting habitations Nay then, lay up treasure, before thou go hence, which fadeth not away. Preached at Balham, February 19, 1790

7. Let us then propose the case. Let us suppose we had now before us one that was just passed into the world of spirits. Might not you address such a new-born soul in some such manner as this You have been an inhabitant of earth forty, perhaps fifty or sixty, years. But now God has altered his voice: "Awake, thou that sleepest!" You awake; you arise; you have no more to do with these poor transient shadows. Arise, and shake thyself from the dust! See, all is real here! all is permanent; all eternal! far more stable than the foundations of the earth; yea, than the pillars of that lower heaven. Now that your eyes are open, see how inexpressibly different are all the things that are now round about you! What a difference do you perceive in yourself! Where is your body, your house of clay Where are your limbs, your hands, your feet, your head There they lie, cold, insensible! No anger, hereafter, or shame, Shall redden the innocent clay; Extinct is the animal flame, And passion is vanish'd away. What a change is in the immortal spirit! You see everything around you; but how Not with eyes of flesh and blood! You hear; but not by a stream of undulating air, striking on an extended membrane. You feel; but in how wonderful a manner! You have no nerves to convey the ethereal fire to the common sensory; rather, are you not now all eye, all ear, all feeling, all perception How different, now you are throughly awake, are all the objects round about you! Where are the houses, and gardens, and fields, and cities, which you lately saw Where are the rivers, and seas, and everlasting hills Was it then only in a dream that our poet discovered, Earth hath this variety from heaven Of pleasure situate in hill and dale Nay, I doubt all these vanished away like smoke, the moment you awoke out of the body.

9. Suppose this to be the case with any of you that are now present before God. It may be so to-morrow; perhaps to-night; perhaps this night your "soul may be required of you;" the dream of life may end, and you may wake into broad eternity! See, there lies the poor inanimate carcase, shortly to be sown in corruption and dishonour. But where is the immortal, incorruptible spirit There it stands, naked before the eyes of God! Meantime, what is become of all the affairs which you have been eagerly engaged in under the sun What profit have you reaped of all your labour and care Does your money follow you No; you have left it behind you; the same thing to you as if it had vanished into air! Does your gay or rich apparel follow you Your body is clothed with dust and rottenness. Your soul, indeed is clothed with immortality. But, O! what immortality Is it an immortality of happiness and glory; or of shame and everlasting contempt Where is the honour, the pomp, of the rich and great; the applause that surrounded you All gone; all are vanished away, "like as a shadow that departeth." "The play is over," said Monsieur Moultray, when he saw the ball pierce the temples of his dying master. Charles XII, King of Sweden, at the siege of Frederickshall. And what cared the courtier for this No more than if it had been the conclusion of a farce or dance. But while the buffoon slept on and took his rest, it was not so with the monarch. Though he was not terrified with anything on earth, he would be at the very gates of hell. Vain valour! In the very article of death, he grasped the hilt of his sword! But where was he the next moment, when the sword dropped out of his hand, and the soul out of his body Then ended the splendid dream of royalty, of glory, of destroying cities, and of conquering kingdoms!

10. "How are the mighty fallen, and the weapons of war perished!" What are the weapons that are so terrible among us, to the inhabitants of eternity How are the wise, the learned, the poet, the critic fallen, and their glory vanished away! How is the beauty fallen, the late idol of a gazing crowd! In how complete a sense are "the daughters of music brought low," and all the instruments thereof forgotten! Are you not now convinced, that (according to the Hebrew proverb) "a living dog is better than a dead lion" For the living know, yea, must know, unless they obstinately refuse, "that they shall die; but the dead know not anything" that will avail for the ease of their pain, or to lessen their misery. Also "their hope and fear, and their desire," all are perished; all of them are fled; "they have not any portion in the things that are done under the sun!" 11. Where, indeed, is the hope of those who were lately laying deep schemes, and saying, "To-day, or to-morrow, we will go to such a city, and continue there a year, and traffic, and get gain" How totally had they forgotten that wise admonition, "Ye know not what shall be on the morrow! For, what is your life It is a vapour that appeareth awhile, and then vanisheth away!" Where is all your business where your worldly cares, your troubles or engagements All these things are fled away like smoke; and your soul is left. And how is it qualified for the enjoyment of this new world Has it a relish for the objects and enjoyments of the invisible world Are your affections loosened from things below, and fixed on things above, fixed on that place where Jesus sitteth at the right hand of God Then happy are ye; and when He whom ye love shall appear, "ye shall also appear with him in glory."

Proclaim the glories of our Lord, Dispersed through all the heavenly street; Whose boundless treasures can afford So rich a pavement for his feet. And yet how inconsiderable is the glory of that house, compared to that of its great Inhabitant! in view of whom all the first-born sons of light, angels, archangels, and all the company of heaven, full of light as they are full of love, Approach not, but with both wings veil their eyes. 13. How wonderful, then, now the dream of life is over, now you are quite awake, do all these scenes appear! Even such a sight as never entered, or could enter into your hearts to conceive! How are all those that "awake up after his likeness, now satisfied with it!" They have now a portion, real, solid, incorruptible, "that fadeth not away." Meantime, how exquisitely wretched are they who (to wave all other considerations) have chosen for their portion those transitory shadows which now are vanished, and have left them in an abyss of real misery, which must remain to all eternity! 14. Now, considering that every child of man who is yet upon earth must sooner or later wake out of this dream, and enter real life; how infinitely does it concern every one of us to attend to this before our great change comes! Of what importance is it to be continually sensible of the condition wherein we stand! How advisable, by every possible means, to connect the ideas of time and eternity! so to associate them together, that the thought of one may never recur to your mind, without the thought of the other! It is our highest wisdom to associate the ideas of the visible and invisible world; to connect temporal and spiritual, mortal and immortal being. Indeed, in our common dreams we do not usually know we are asleep whilst we are in the midst of our dream. As neither do we know it while we are in the midst of the dream which we call life. But you may be conscious of it now! God grant you may, before you awake in a winding-sheet of fire!

But, be this as it may, it is certain human spirits swiftly increase in knowledge, in holiness, and in happiness; conversing with all the wise and holy souls that lived in all ages and nations from the beginning of the world; with angels and archangels, to whom the children of men are no more than infants; and above all, with the eternal Son of God, "in whom are hid all the treasures of wisdom and knowledge." And let it be especially considered, whatever they learn they will retain for ever. For they forget nothing. To forget is only incident to spirits that are clothed with flesh and blood. 7. But how will this material universe appear to a disembodied spirit Who can tell whether any of these objects that surround us will appear the same as they do now And if we know so little of these, what can we now know concerning objects of a quite different nature concerning the spiritual world It seems it will not be possible for us to discern them at all, till we are furnished with senses of a different nature, which are not yet opened in our souls. These may enable us both to penetrate the inmost substance of things, whereof we now discern only the surface; and to discern innumerable things, of the very existence whereof we have not now the least perception. What astonishing scenes will then discover themselves to our newly-opening senses! Probably fields of ether, not only ten fold, but ten thousand fold, "the length of this terrene." And with what variety of furniture, animate and inanimate! How many orders of beings, not discovered by organs of flesh and blood! perhaps thrones, dominions, princedoms, virtues, powers! whether of those that retain their first habitations and primeval strength, or of those that, rebelling against their Creator, have been cast out of heaven! And shall we not then, as far as angel's ken, survey the bounds of creation, and see every place where the Almighty Stopp'd his rapid wheels, and said, "This be thy just circumference, O world"

Yea, shall we not be able to move, quick as thought, through the wide realms of uncreated night Above all, the moment we step into eternity, shall we not feel ourselves swallowed up of Him who is in this and every place, who filleth heaven and earth It is only the veil of flesh and blood which now hinders us from perceiving, that the great Creator cannot but fill the whole immensity of space. He is every moment above us, beneath us, and on every side. Indeed, in this dark abode, this land of shadows, this region of sin and death, the thick cloud which is interposed between conceals him from our sight. But the veil will disappear; and he will appear in unclouded majesty, "God over all, blessed for ever!"

9. May not some of these evil spirits be likewise employed, in conjunction with evil angels, in tempting wicked men to sin, and in procuring occasions for them yea, and in tempting good men to sin, even after they have escaped the corruption that is in the world Herein, doubtless, they put forth all their strength; and greatly glory if they conquer. A passage in an ancient author may greatly illustrate this: (Although I apprehend, he did not intend that we should take it literally:) "Satan summoned his powers, and examined what mischief each of them had done. One said, `I have set a house on fire, and destroyed all its inhabitants.' Another said, `I have raised a storm at sea, and sunk a ship; and all on board perished in the waters.' Satan answered, `Perhaps those that were burnt or drowned were saved.' A third said, `I have been forty years tempting a holy man to commit adultery; and I have left him asleep in his sin.' Hearing this, Satan rose to do him honour; and all hell resounded with his praise." Hear this, all ye that imagine you cannot fall from grace! 10. Ought not we then to be perpetually on our guard against those subtle enemies Though we see them not, A constant watch they keep; They eye us night and day; And never slumber, never sleep, Lest they should lose their prey. Herein they join with "the rulers of the darkness," the intellectual darkness, "of this world," the ignorance, wickedness, and misery diffused through it, to hinder all good, and promote all evil! To this end they are continually "working with energy in the children of disobedience." Yea, sometimes they work by them those lying wonders that might almost deceive even the children of God.

11. But meantime, how may we conceive the inhabitants of the other part of hades, the souls of the righteous, to be employed It has been positively affirmed by some philosophical men, that spirits have no place. But they do not observe, that if it were so, they must be omnipresent, an attribute which cannot be allowed to any but the Almighty Spirit. The abode of these blessed spirits the ancient Jews were used to term Paradise, the same name which our Lord gave it, telling the penitent thief, "This day shalt thou be with me in paradise." Yet in what part of the universe this is situated who can tell, or even conjecture, since it has not pleased God to reveal anything concerning it But we have no reason to think they are confined to this place; or, indeed, to any other. May we not rather say, that, "servants of his," as well as the holy angels, they "do his pleasure;" whether among the inhabitants of earth, or in any other part of his dominions And as we easily believe that they are swifter than the light; even as swift as thought; they are well able to traverse the whole universe in the twinkling of an eye, either to execute the divine commands, or to contemplate the works of God. What a field is here opened before them! And how immensely may they increase in knowledge, while they survey his works of creation or providence, or his manifold wisdom in the Church! What depth of wisdom, of power, and of goodness do they discover in his methods of "bringing many sons to glory!" Especially while they converse on any of these subjects, with the illustrious dead of ancient days! with Adam, first of men; with Noah, who saw both the primeval and the ruined world; with Abraham, the friend of God; with Moses, who was favoured to speak with God, as it were, "face to face;" with Job, perfected by sufferings; with Samuel, David, Solomon, Isaiah, Daniel, and all the Prophets; with the Apostles, the noble army of Martyrs, and all the saints who have lived and died to the present day; with our elder brethren, the holy angels, cherubim, seraphim, and all the companies of heaven; above all the name of creature owns, with Jesus, the Mediator of the new covenant!

14. This we know, concerning the whole frame and arrangement of the visible world. But how exceeding little do we now know concerning the invisible! And we should have known still less of it, had it not pleased the Author of both worlds to give us more than natural light, to give us "his word to be a lantern to our feet, and a light in all our paths." And holy men of old, being assisted by his Spirit, have discovered many particulars of which otherwise we should have had no conception. 15. And without revelation, how little certainty of invisible things did the wisest of men obtain! The small glimmerings of light which they had were merely conjectural. At best they were only a faint, dim twilight, delivered from uncertain tradition; and so obscured by heathen fables, that it was but one degree better than utter darkness. 16. How uncertain the best of these conjectures was, may easily be gathered from their own accounts. The most finished of all these accounts, is that of the great Roman poet. Where observe how warily he begins, with that apologetic preface, Sit mihi fas audita loqui "May I be allowed to tell what I have heard" And, in the conclusion, lest anyone should imagine he believed any of these accounts, he sends the relater of them out of hades by the ivory gate, through which, he had just informed us, that only dreams and shadows pass, a very plain intimation, that all which has gone before, is to be looked upon as a dream! 17. How little regard they had for all these conjectures, with regard to the invisible world, clearly appears from the words of his brother poet; who affirms, without any scruple, Esse aliquos manes, et subterranea regna Nec pueri credunt. "That there are ghosts, or realms below, not even a man boy of them now believes."

The Deceitfulness Of The Human Heart "The heart of man is deceitful above all things, and desperately wicked: Who can know it" Jer. 17:9. 1. The most eminent of the ancient Heathens have left us many testimonies of this. It was indeed their common opinion that there was a time when men in general were virtuous and happy; this they termed the "golden age." And the account of this was spread through almost all nations. But it was likewise generally believed that this happy age had expired long ago; and that men are now in the midst of the "iron age." At the commencement of this, says the poet, Irumpit venae pejoris in aeuum Omne nefas: fugere pudor, verumque, fidesque In quorum subiere locum, fraudesque, dolique Insidiaeque, et vis, et amor sceleratus habendi. Immediately broke in, With a full tide, all wickedness and sin: Shame, truth, fidelity, swift fled away; And cursed thirst of gold bore unresisted sway. 2. But how much more knowing than these old Pagans are the present generation of Christians! How many laboured panegyrics do we now read and hear on the Dignity of Human Nature. One eminent preacher, in one of his sermons, preached and printed a few years ago, does not scruple to affirm, First, that men in general (if not every individual) are very wise; Secondly, that men in general are very virtuous; and Thirdly, that they are very happy: And I do not know that anyone yet has been so hardy as to controvert the assertion.

I. 1. To begin with this: "The heart of man is desperately wicked." In considering this, we have no need to refer to any particular sins; these are no more than the leaves, or, at most, the fruits, which spring from that evil tree;) but rather to the general root of all. See how this was first planted in heaven itself, by "Lucifer, son of the morning;" till then undoubtedly "one of the first, if not the first archangel:" "Thou saidst, I will sit upon the side of the north." See self-will, the first-born of Satan! "I will be like the Most High." See pride, the twin sister of self-will. Here was the true origin of evil. Hence came the inexhaustible flood of evils upon the lower world. When Satan had once transfused his own self-will and pride into the parents of mankind, together with a new species of sin, love of the world, the loving the creature above the Creator, all manner of wickedness soon rushed in; all ungodliness and unrighteousness; shooting out into crimes of every kind; soon covering the whole face of the earth with all manner of abominations. It would be an endless task to enumerate all the enormities that broke out. Now the fountains of the great deep were broken up. The earth soon became a field of blood: Revenge, cruelty, ambition, with all sorts of injustice, every species of public and private wrongs, were diffused through every part of the earth. Injustice, in ten thousand forms, hatred, envy, malice, blood-thirstiness, with every species of falsehood, rode triumphant; till the Creator, looking down from heaven, would be no more entreated for an incorrigible race, but swept them off from the face of the earth. But how little were the following generations improved by the severe judgment! They that lived after the flood do not appear to have been a whit better than those that lived before it. In a short time, probably before Noah was removed from the earth, all unrighteousness prevailed as before.

2. But is there not a God in the world Doubtless there is: And it is "He that hath made us, not we ourselves." He made us gratuitously, of his own mere mercy; for we could merit nothing of him before we had a being. It is of his mercy that he made us at all; that he made us sensible, rational creatures, and above all, creatures capable of God. It is this, and this alone, which puts the essential difference between men and brutes. But if he has made us, and given us all we have, if we owe all we are and have to him; then surely he has a right to all we are and have, to all our love and obedience. This has been acknowledged by almost all who believed themselves to be his creatures, in all ages and nations. But a few years ago a learned man frankly confessed: "I could never apprehend that God's having created us, gave him any title to the government of us; or, that his having created us, laid us under any obligation to yield him our obedience." I believe that Dr. Hutcheson was the first man that ever made any doubt of this; or that ever doubted, much less denied, that a creature was obliged to obey his Creator. If Satan ever entertained this thought, (but it is not probable he ever did,) it would be no wonder he should rebel against God, and raise war in heaven. And hence would enmity against God arise in the hearts of men also; together with all the branches of ungodliness which abound therein at this day. Hence would naturally arise the neglect of every duty which we owe to him as our Creator, and all the passions and hopes which are directly opposite to every such duty. 3. From the devil the spirit of independence, self-will, and pride, productive of all ungodliness and unrighteousness, quickly infused themselves into the hearts of our first parents in paradise. After they had eaten of the tree of knowledge, wickedness and misery of every kind rushed in with a full tide upon the earth, alienated us from God, and made way for all the rest. Atheism, (now fashionably termed dissipation,) and idolatry, love of the world, seeking happiness in this or that creature, covered the whole earth.

Upright both in heart and will, We by our God were made; But we turn'd from good to ill, And o'er the creatures stray'd; Multiplied our wandering thought, Which first was fix'd on God alone; In ten thousand objects sought The bliss we lost in one. 4. It would be endless to enumerate all the species of wickedness, whether in thought, word, or action, that now overspread the earth, in every nation, and city, and family. They all centre in this, Atheism, or idolatry; pride, either thinking of themselves more highly than they ought to think, or glorying in something which they have received, as though they had not received it; independence and self-will, doing their own will, not the will of Him that made them. Add to this, seeking happiness out of God, in gratifying the desire of the flesh, the desire of the eye, and the pride of life. Hence it is a melancholy truth that (unless when the Spirit of God has made the difference) all mankind now, as well as four thousand years ago, "have corrupted their ways before the Lord; and every imagination of the thought of man's heart is evil, only evil, and that continually." However therefore men may differ in their outward ways, (in which, undoubtedly, there are a thousand differences,) yet in the inward root, the enmity against God, Atheism, pride, self-will, and idolatry, it is true of all, that "the heart of man," of every natural man, "is desperately wicked." 5. But if this be the case, how is it that everyone is not conscious of it For who should "know the things of a man, like the spirit of a man that is in him" Why is it that so few know themselves For this plain reason: Because the heart is not only "desperately wicked," but "deceitful above all things." So deceitful, that we may well ask, "Who can know it" Who, indeed, save God that made it By his assistance we may, in the Second place, consider this, the deceitfulness of man's heart.

II. 1. It is deceitful above all things;" that is, in the highest degree, above all that we can conceive. So deceitful, that the generality of men are continually deceiving both themselves and others. How strangely do they deceive themselves, not knowing either their own tempers or characters, imagining themselves to be abundantly better and wiser than they are! The ancient poet supposes there is no exception to this rule, "that no man is willing to know his own heart." Ut nemo in sese tentat descendere, nemo! None but those who are taught of God! 2. And if men thus deceive themselves, is it any wonder that they deceive others also, and that we so seldom find "an Israelite indeed, in whom there is no guile" In looking over my books, some years ago, I found the following memorandum: "I am this day thirty years old; and till this day I know not that I have met with one person of that age, except in my father's house, who did not use guile, more or less." 3. This is one of the sorts of desperate wickedness which cleaves to the nature of every man, proceeding from those fruitful roots, self-will, pride, and independence on God. Hence springs every species of vice and wickedness; hence every sin against God, our neighbour, and ourselves. Against God, forgetfulness and contempt of God, of his name, his day, his word, his ordinances; Atheism on the one hand, and idolatry on the other; in particular, love of the world, the desire of the flesh, the desire of the eyes, and the pride of life; the love of money, the love of power, the love of ease, the love of the "honour that cometh of men," the love of the creature more than the Creator, the being lovers of pleasure more than lovers of God: Against our neighbour, ingratitude, revenge, hatred, envy, malice, uncharitableness. 4. Hence there is in the heart of every child of man, an inexhaustible fund of ungodliness and unrighteousness, so deeply and strongly rooted in the soul, that nothing less than almighty grace can cure it. From hence naturally arises a plentiful harvest of all evil words and works; and to complete the whole, that complex of all evils,

That foul monster, War, that we meet, Lays deep the noblest work of the creation; Which wears in vain its Maker's glorious image, Unprivileged from thee! In the train of this fell monster are murder, adultery, rape, violence, and cruelty of every kind. And all these abominations are not only found in Mahometan or Pagan countries, where their horrid practice may seem to be the natural result of equally horrid principles; but in those that are called Christian countries, yea, in the most knowing and civilized states and kingdoms. And let it not be said, "This is only the case in Roman Catholic countries." Nay, we that are called Reformed are not one whit behind them in all manner of wickedness. Indeed, no crime ever prevailed among the Turks or Tartars, which we here cannot parallel in every part of Christendom. Nay, no sin ever appeared in heathen or papal Rome, which is not found at this day in Germany, France, Holland, England, and every other Protestant as well as popish country. So that it might now be said, with as much truth and as few exceptions, of every court in Europe, as it was formerly in the court of Saul: "There is none righteous, no not one; they are altogether become abominable: There is none that understandeth, and seeketh after God."

5. But is there no exception as to the wickedness of man's heart Yes, in those that are born of God. "He that is born of God keepeth himself, and that wicked one toucheth him not." God has "purified his heart by faith," so that his wickedness is departed from him. "Old things are passed away, and all things" in him "are become new." So that his heart is no longer desperately wicked, but "renewed in righteousness and true holiness." Only let it be remembered, that the heart, even of a believer, is not wholly purified when he is justified. Sin is then overcome, but it is not rooted out; it is conquered, but not destroyed. Experience shows him, First, that the roots of sin, self-will, pride, and idolatry, remain still in his heart. But as long as he continues to watch and pray, none of them can prevail against him. Experience teaches him, Secondly, that sin (generally pride or self-will) cleaves to his best actions: So that, even with regard to these, he finds an absolute necessity for the blood of atonement. 6. But how artfully does this conceal itself, not only from others, but even from ourselves! Who can discover it in all the disguises it assumes, or trace it through all its latent mazes And if it be so difficult to know the heart of a good man, who can know the heart of a wicked one, which is far more deceitful No unregenerate man, however sensible, ever so experienced, ever so wise in his generation. And yet these are they who pique themselves upon "knowing the world," and imagine they see through all men. Vain men! One may boldly say they "know nothing yet as they ought to know." Even that politician in the late reign neither knew the heart of himself or of other men, whose favourite saying was: "Do not tell me of your virtue, or religion: I tell you, every man has his price." Yes, Sir Robert; every man like you; everyone that sells himself to the devil.

3. By considering, therefore, these things in one view, the creation and the fall of man, all the inconsistencies of his nature are easily and fully understood. The greatness and littleness, the dignity and baseness, the happiness and misery, of his present state, are no longer a mystery, but clear consequences of his original state and his rebellion against God. This is the key that opens the whole mystery, that removes all the difficulty, by showing what God made man at first, and what man has made himself. It is true, he may regain a considerable measure of "the image of God wherein he was created:" But still, whatever we regain, we shall "have this treasure in earthen vessels." In order to have a clear conception of this, we may inquire, First, what is "the treasure" which we now have; and, in the Second place, consider how "we have this treasure in earthen vessels." I. 1. And, First, let us inquire, What is this treasure which Christian believers have I say, believers; for it is of these directly that the Apostle is here speaking. Part of this they have, in common with other men, in the remains of the image of God. May we not include herein, First, an immaterial principle, a spiritual nature, endued with understanding, and affections, and a degree of liberty; of a self-moving, yea, and self-governing power (otherwise we were mere machines, stocks, and stones) And, Secondly, all that is vulgarly called natural conscience; implying some discernment of the difference between moral good and evil, with an approbation of one, and disapprobation of the other, by an inward monitor excusing or accusing Certainly, whether this is natural or superadded by the grace of God, it is found, at least in some small degree, in every child of man. Something of this is found in every human heart, passing sentence concerning good and evil, not only in all Christians, but in all Mahometans, all Pagans, yea, the vilest of savages. 2. May we not believe, that all Christians, though but nominally such, have sometimes at least, some desire to please God, as well as some light concerning what does really please him, and some convictions when the are sensible of displeasing him Such treasure have all the children of men, more or less, even when they do not yet know God.

II. 1. But this, invaluable as it is, "we have in earthen vessels." The word is exquisitely proper, denoting both the brittleness of the vessels, and the meanness of the matter they are made of. It directly means, what we term earthenware; china, porcelain, and the like. How weak, how easily broken in pieces! Just such is the case with a holy Christian. We have the heavenly treasure in earthly, mortal, corruptible bodies. "Dust thou art," said the righteous Judge to his rebellious creature, till then incorruptible and immortal, "and to dust thou shalt return." How finely (but with what a mixture of light and darkness) does the heathen poet touch upon this change! Post ignem etherea domo subduxerat, "After man had stolen fire from heaven," (what an emblem of forbidden knowledge!) macies et nova febrium, c., that unknown army of consumptions, fevers, sickness, pain of every kind, fixed their camp upon earth, which till then they could no more have entered than they could scale heaven; and all tended to introduce and pave the way for the last enemy, death. From the moment that awful sentence was pronounced the body received the sentence of death in itself; if not from the moment our first parents completed their rebellion by eating of the forbidden fruit. May we not probably conjecture that there was some quality naturally in this, which sowed the seeds of death in the human body, till then incorruptible and immortal Be this as it may, it is certain that, from this time, "the corruptible body has pressed down the soul." And no marvel, seeing the soul, during its vital union with the body, cannot exert any of its operations, any otherwise than in union with the body, with its bodily organs. But all of these are more debased and depraved by the fall of man, than we can possibly conceive; and the brain, on which the soul more directly depends, not less than the rest of the body. Consequently, if these instruments, by which the soul works, are disordered, the soul itself must be hindered in its operations. Let a musician be ever so skilful, he will make but poor music if his instrument be out of tune.

4. But suppose it pleased the all-wise Creator, for the sin of man, to suffer the souls of men in general to be weighed down in this miserable manner by their corruptible body; why does he permit the excellent treasure which he has entrusted to his own children, to be still lodged in these poor earthen vessels" Would not this question naturally occur to any reflecting mind Perhaps it would; and therefore the Apostle immediately furnishes us with a full answer: God has done this, that "the excellency of the power might be of God, and not of us;" that it might be undeniably plain to whom that excellent power belonged; that no flesh might glory in his sight; but that all who have received this treasure might continually cry, "Not unto us, but unto thee, O Lord, be the praise, for thy name and for thy truth's sake." 5. Undoubtedly this was the main design of God in this wonderful dispensation; to humble man, to make and keep him little and poor, and base, and vile, in his own eyes. And whatever we suffer hereby, we are well repaid, if it be a means of "hiding pride from man;" of laying us low in the dust, even then, when we are most in danger of being lifted up by the excellent gifts of God! 6. Nay, if we suffer hereby, from the mean habitation of the immortal spirit; if pain, sickness, and numberless other afflictions beside, to which we should not otherwise have been liable, assault us on every side, and at length bear us down into the dust of death; what are we losers by this Losers! No, "In all these things we are more than conquerors, through him that loved us." Come on then, disease, weakness, pain, afflictions, in the language of men. Shall we not be infinite gainers by them Gainers for ever and ever! seeing "these light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory!"

4. As no air could penetrate its sable recess, it consequently could have no hearing. Whatever organs it was provided with, they could be of no use; seeing no undulating air could find a way through the walls that surrounded it. And there is no reason to believe that it had any sense analogous to those either of smelling or tasting. In a creature which did not need any food these could have been of no possible use. Neither was there any way whereby the objects of smell or taste could make their approach to it. It must be very little, if at all, that it could be acquainted even with the general sense, that of feeling: As it always continued in one unvaried posture amidst the parts that surrounded it, all of these being immovably fixed could make no new impression upon it. So that it had only one feeling from hour to hour, and from day to day, during its whole duration. 5. And as this poor animal was destitute of sensation, it must have equally been destitute of reflection. Its head (of whatever sort it was,) having no materials to work upon, no ideas of sensation of any kind, could not produce any degree of reflection. It scarce, therefore could have any memory, or any imagination. Nor could it have any locative power, while it was so closely bound in on every side. If it had in itself some springs of motion, yet it was impossible that power should be exerted, because the narrowness of its cavern could not allow of any change of place.

8. Every one of these is in exactly such a situation with regard to the invisible as the toad was in respect to the visible world. That creature had undoubtedly a sort of life, such as it was. It certainly had all the internal and external parts that are essential to animal life; and, without question, it had suitable juices, which kept up a kind of circulation. This was a life indeed! And exactly such a life is that of the Atheist, the man "without God in the world." What a thick veil is between him and the invisible world, which, with regard to him, is as though it had no being! He has not the least perception of it; not the most distant idea. He has not the least sight of God, the intellectual Sun; nor any the least attraction toward him, or desire to have any knowledge of his ways. Although His light be gone forth into all lands, and His sound unto the end of the world, yet he heareth no more thereof than of the fabled music of the spheres. He tastes nothing of the goodness of God or the powers of the world to come. He does not feel (as our Church speaks) the working of the Holy Spirit in his heart. In a word, he has no more intercourse with a knowledge of the spiritual world, than this poor creature had of the natural, while shut up in its dark enclosure. 9. But the moment the Spirit of the Almighty strikes the heart of him that was till then without God in the world, it breaks the hardness of his heart, and creates all things new. The Sun of Righteousness appears, and shines upon his soul, showing him the light of the glory of God in the face of Jesus Christ. He is in a new world. All things round him are become new, such as it never before entered into his heart to conceive. He sees, so far as his newly-opened eyes can bear the sight, The opening heavens around him shine, With beams of sacred bliss.

8. But O! who can convince a rich man that he sets his heart upon riches For considerably above half a century I have spoken on this head, with all the plainness that was in my power. But with how little effect! I doubt whether I have, in all that time, convinced fifty misers of covetousness. When the lover of money was described ever so clearly, and painted in the strongest colours, who applied it to himself To whom did God, and all that knew him, say, "Thou art the man!" If he speaks to any of you that are present, O do not stop your ears! Rather say, with Zaccheus, "Behold, Lord, the half of my goods I give to the poor; and if I have done any wrong to any man, I restore fourfold." He did not mean that he had done this in time past; but that he determined to do so for the time to come. I charge thee before God, thou lover of money, to "go and do likewise!" 9. I have a message from God unto thee, O rich man! whether thou wilt hear, or whether thou wilt forbear. Riches have increased with thee; at the peril of thy soul, "set not thine heart upon them!" Be thankful to Him that gave thee such a talent, so much power of doing good. Yet dare not to rejoice over them, but with fear and trembling. Cave ne inhaereas, says pious Kempis, ne capiaris et pereas: "Beware thou cleave not unto them, lest thou be entangled and perish." Do not make them thy end, thy chief delight, thy happiness, thy God! See that thou expect not happiness in money, nor anything that is purchasable thereby; in gratifying either the desire of the flesh, the desire of the eyes, or the pride of life.

15. "But is there no way," you may ask, "either to prevent or to cure this dire disease" There is one preventative of it, which is also a remedy for it; and I believe there is no other under heaven. It is this. After you have gained (with the cautions above given) all you can, and saved all you can, wanting for nothing; spend not one pound, one shilling, or one penny, to gratify either the desire of the flesh, the desire of the eyes, or the pride of life; or indeed, for any other end than to please and glorify God. Having avoided this rock on the right hand, beware of that on the left. Secondly. Hoard nothing. Lay up no treasure on earth, but give all you can; that is, all you have. I defy all the men upon earth, yea, all the angels in heaven, to find any other way of extracting the poison from riches. 16. Let me add one word more. After having served you between sixty and seventy years; with dim eyes, shaking hands, and tottering feet, I give you one more advice before I sink into the dust. Mark those words of St. Paul: "Those that desire" or endeavour "to be rich," that moment "fall into temptation." Yea, a deep gulf of temptation, out of which nothing less than almighty power can deliver them. "They fall into a snare" the word properly means a steel trap, which instantly crushes the animal, taken therein, to pieces; "and into divers foolish and hurtful desires, which plunge men into destruction and perdition." You, above all men, who now prosper in the world, never forget these awful words! How unspeakably slippery is your path! How dangerous every step! The Lord God enable you to see your danger, and make you deeply sensible of it! O may you "awake up after his likeness, and be satisfied with it!"

The Trouble And Rest Of Good Men Preached at St. Mary's in Oxford, on Sunday, September 21, 1735. Published at the request of several of the hearers. "There the wicked cease from troubling, and there the weary be at rest." Job 3:17. This appears to have been the first Sermon that Mr. Wesley ever committed to the press. It was preached about a month before he sailed for Georgia; and published the same year by C. Rivington, in St. Paul's Church-Yard. After remaining out of print upwards of ninety years, it is here republished as an authentic, and not uninteresting, specimen of his preaching at the time when he left his native country to convert Heathens; and, as he states, learned in the ends of the earth, what he least suspected, that he had never been converted himself. The reader will observe that while the Sermon displays great seriousness and zeal, it exhibits a very inadequate view of real Christianity. The Preacher attributes the sanctification of human nature, in a great measure, to personal sufferings; assumes that the body is the seat of moral evil; and that sin exists in the best of Christians till they obtain deliverance by the hand of death. With what ability and success he afterwards opposed these unevangelical principles, and taught the doctrine of present salvation from all sin, by faith in Jesus Christ, is well known to all who are conversant with his Works, and especially with his Journal and Sermons. Viewed in connexion with his subsequent writings, this Sermon is of considerable importance, as it serves very strikingly to illustrate the change which took place in his religious sentiments previously to his entrance upon that astonishing career of ministerial labour and usefulness, by which he was so eminently distinguished. As a perfect antidote to the doctrinal mistakes which it contains, the reader is referred to the admirable Sermon, entitled, "The Scripture Way of Salvation," 43 (Sermons, vol. 2, p. 43.) Edit. ____________________

When God at first surveyed all the works he had made, "behold, they were very good." All were perfect in beauty, and man, the lord of all, was perfect in holiness. And as his holiness was, so was his happiness. Knowing no sin, he knew no pain. But when sin was conceived, it soon brought forth pain; the whole scene was changed in a moment. He now groaned under the weight of a mortal body, and, what was far worse, a corrupted soul. That "spirit" which could have borne all his other "infirmities" was itself "wounded," and sick unto death. Thus, "in the day wherein he sinned, he began to "die;" and thus "in the midst of life we are in death;" yea, "the whole creation groaneth together," "being in bondage to sin," and therefore to misery. The whole world is, indeed, in its present state, only one great infirmary. All that are therein are sick of sin; and their one business there is to be healed. And for this very end, the great Physician of souls is continually present with them; marking all the diseases of every soul, and "giving medicines to heal its sickness." These medicines are often painful, too: Not that God willingly afflicts his creatures, but he allots them just as much pain as is necessary to their health; and for that reason because it is so. The pain of cure must, then, be endured by every man, as well as the pain of sickness. And herein is manifest the infinite wisdom of Him who careth for us, that the very sickness of those with whom he converses may be a great means of every man's cure. The very wickedness of others is, in a thousand ways, conducive to a good man's holiness. They trouble him, it is true; but even that trouble is "health to his soul, and marrow to his bones." He suffers many things from them; but it is to this end, that he may be "made perfect through" those "sufferings."

Such is the trouble not to descend to particulars, which are endless that wicked men continually occasion to the good. Such is the state of all good men while on earth: But it is not so with their souls in paradise. In the moment wherein they are loosed from the body they know pain no more. Though they are not yet possessed of the "fullness of joy," yet all grief is done away. For "there the wicked cease from troubling; and there the weary be at rest." II. 1. "There the weary are at rest" which was the Second thing to be considered, not only from those evils which prudence might have prevented, or piety removed, even in this life; but from those which were inseparable therefrom, which were their unavoidable portion on earth. They are now at rest, whom wicked men would not suffer to rest before: For into the seat of the spirits of just men, none but the spirits of the just can enter. They are at length hid from the scourge of the tongue: Their name is not here cast out as evil. Abraham, Isaac, and Jacob, and the Prophets, do not revile, or separate them from their company. They are no longer despitefully used, and persecuted; neither do they groan under the hand of the oppressor. No injustice, no malice, no fraud is there; they are all "Israelites indeed, in whom there is no guile." There are no sinners against their own souls; therefore there is no painful pity, no fear for them. There are no blasphemers of God or of his word; no profaners of his name or of his Sabbaths; no denier of the Lord that bought him; none that trample upon the blood of his everlasting covenant: In a word, no earthly or sensual, no devilish spirit; none who do not love the Lord their God with all their heart.

2. There, therefore, "the weary are at rest" from all the troubles which the wicked occasioned; and, indeed, from all the other evils which are necessary in this world, either as the consequence of sin, or for the cure of it. They are at rest, in the First place, from bodily pain. In order to judge of the greatness of this deliverance, let but those who have not felt it take a view of one who lies on a sick or death bed. Is this he that was "made a little lower than the angels" How is the glory departed from him! His eye is dim and heavy; his cheek pale and wan; his tongue falters; his hand trembles; his breast heaves and pants; his whole body is now distorted, and writhed to and fro; now moist, and cold, and motionless, like the earth to which it is going. And yet, all this which you see is but the shadow of what he feels. You see not the pain that tears his heart, that shoots through all his veins, and chases the flying soul through every part of her once-loved habitation. Could we see this, too, how earnestly should we cry out: "O sin, what hast thou done! To what hast thou brought the noblest part of the visible creation! Was it for this the good God made man" O no! Neither will he suffer it long. Yet a little while, and all the storms of life shall be over, and thou shalt be gathered into the storehouse of the dead; and "there "the weary are at rest."

3. They "are at rest" from all these infirmities and follies which they could not escape in this life. They are no longer exposed to the delusions of sense, or the dreams of imagination. They are not hindered from seeing the noblest truths, by inadvertence; nor do they ever lose the sight they have once gained, by inattention. They are not entangled with prejudice, nor ever misled by hasty or partial views of the object: And, consequently, no error is there. O blessed place, where truth alone can enter! truth unmixed, undisguised, enlightening every man who cometh into the world! where there is no difference of opinions; but all think alike; all are of one heart, and of one mind: Where that offspring of hell, controversy, which turneth this world upside down, can never come: Where those who have been sawn asunder thereby, and often cried out in the bitterness of their soul, "Peace, peace!" shall find what they then sought in vain, even a peace which none taketh from them.

4. And yet all this, inconceivably great as it is, is the least part of their deliverance. For in the moment wherein they shake off the flesh, they are delivered, not only from the troubling of the wicked, not only from pain and sickness, from folly and infirmity; but also from all sin. A deliverance this, in sight of which all the rest vanish away. This is the triumphal song which everyone heareth when he entereth the gates of paradise: "Thou, being dead, sinnest no more. Sin hath no more dominion over thee. For in that thou diedst, thou diedst unto sin once; but in that thou livest, thou livest unto God." The sentiment which is here again expressed, that it is death which destroys sin in the human heart, though couched in the language of an Apostle, is a branch of that philosophical Mysticism which Mr. Wesley entertained at this early period of his life, and which he afterwards renounced for the scriptural doctrine of salvation by faith. According to the New Testament, every believer is already delivered from the dominion of sin; and the Bible never represents the entire sanctification of our nature as effected by death. It is the work of the Holy Spirit; and is not suspended upon the dissolution of the body; but upon the exercise of a steadfast faith in the almighty Saviour. Edit.

7. My brethren, these truths need little application. Believe ye that these things are so What then hath each of you to do, but to "lay aside every weight, and run with patience the race set before him" To "count all things" else "but dung" and dross; especially those grand idols, learning and reputation, if they are pursued in any other measure, or with any other view, than as they conduce to the knowledge and love of God to have this "one thing" continually in thine heart, "when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up" to have thy "loins" ever "girt," and "thy light burning" to serve the Lord thy God with all thy might; if by any means, when He requireth thy soul of thee, perhaps in an hour when thou lookest not for Him, thou mayst enter "where the wicked cease from troubling, and where the weary are at rest."

4. Is there not in several respects, a remarkable resemblance between the case of Israel and our own General wickedness then occasioned a general visitation; and does not the same cause now produce the same effect We likewise have sinned, and we are punished; and perhaps these are only the beginning of sorrows. Perhaps the angel is now stretching out his hand over England to destroy it. O that the Lord would at length say to him that destroyeth, "It is enough; stay now thine hand!" 5. That vice is the parent of misery, few deny; it is confirmed by the general suffrage of all ages. But we seldom bring this home to ourselves; when we speak of sin as the cause of misery, we usually mean, the sin of other people, and suppose we suffer, because they sin. But need we go so far Are not our own vices sufficient to account for all our sufferings Let us fairly and impartially consider this; let us examine our own hearts and lives. We all suffer: and we have all sinned. But will it not be most profitable for us, to consider every one his own sins, as bringing sufferings both on himself and others; to say, "Lo, I have sinned, I have done wickedly; but these sheep, what have they done"

2. Grievous enough is this calamity, which multitudes every day suffer. But I do not know whether many more do not labour under a still more grievous calamity. It is a great affliction to be deprived of bread; but it is a still greater to be deprived of our senses. And this is the case with thousands upon thousands of our countrymen at this day. Wide-spread poverty (though not in so high a degree) I have seen several years ago. But so widespread a lunacy I never saw, nor, I believe the oldest man alive. Thousands of plain, honest people throughout the land are driven utterly out of their senses, by means of the poison which is so diligently spread through every city and town in the kingdom. They are screaming out for liberty while they have it in their hands, while they actually possess it; and to so great an extent, that the like is not known in any other nation under heaven; whether we mean civil liberty, a liberty of enjoying all our legal property, or religious liberty, a liberty of worshipping God according to the dictates of our own conscience. Therefore all those who are either passionately or dolefully crying out, "Bondage! Slavery!" while there is no more danger of any such thing, than there is of the sky falling upon their head, are utterly distracted; their reason is gone; their intellects are quite confounded. Indeed, many of these have lately recovered their senses; yet are there multitudes still remaining, who are in this respect as perfectly mad as any of the inhabitants of Bedlam. 3. Let not anyone think, this is but a small calamity which has fallen upon our land. If you saw, as I have seen, in every county, city, town, men who were once of a calm, mild, friendly temper, mad with party-zeal, foaming with rage against their quiet neighbours, ready to tear out one another's throats, and to plunge their swords into each other's bowels; if you had heard men who once feared God and honoured the king, now breathing out the bitterest invectives against him, and just ripe, should any occasion offer, for treason and rebellion; you would not then judge this to be a little evil, a matter of small moment, but one of the heaviest judgments which God can permit to fall upon a guilty land.

4. Such is the condition of Englishmen at home. And is it any better abroad I fear not. From those who are now upon the spot, I learn that in our colonies also many are causing the people to drink largely of the same deadly wine; thousands of whom are thereby inflamed more and more, till their heads are utterly turned, and they are mad to all intents and purposes. Reason is lost in rage; its small still voice is drowned by popular clamour. Wisdom is fallen in the streets. And where is the place of understanding It is hardly to be found in these provinces. Here is slavery, real slavery indeed, most properly so called. For the regular, legal, constitutional form of government is no more. Here is real, not imaginary, bondage: Not the shadow of English liberty is left. Not only no liberty of the press is allowed, none dare print a page, or a line, unless it be exactly conformable to the sentiments of our lords, the people, but no liberty of speech. Their tongue is not their own. None must dare to utter one word, either in favour of King George, or in disfavour of the idol they have set up, the new, illegal, unconstitutional government, utterly unknown to us and to our forefathers. Here is no religious liberty; no liberty of conscience for them that "honour the king," and whom, consequently, a sense of duty prompts them to defend from the vile calumnies continually vented against him. Here is no civil liberty; no enjoying the fruit of their labour, any further than the populace pleases. A man has no security for his trade, his house, his property, unless he will swim with the stream. Nay, he has no security for his life, if his popular neighbour has a mind to cut his throat: For there is no law; and no legal magistrate to take cognizance of offences. There is the gulf of tyranny, of arbitrary power on one hand, and of anarchy on the other. And, as if all this were not misery enough, see likewise the fell monster, war! But who can describe the complicated misery which is contained in this Hark! the cannons roar! A pitchy cloud covers the face of the sky. Noise, confusion, terror, reign over all! Dying groans are on every side.

Dying groans are on every side. The bodies of men are pierced, torn, hewed in pieces; their blood is poured on the earth like water! Their souls take their flight into the eternal world; perhaps into everlasting misery. The ministers of grace turn away from the horrid scene; the ministers of vengeance triumph. Such already has been the face of things in that once happy land where peace and plenty, even while banished from great part of Europe, smiled for near an hundred years. 5. And what is it which drags on these poor victims into the field of blood It is a great phantom, which stalks before them, which they are taught to call, liberty! It is this Which breathes into their hearts stern love of war, And thirst of vengeance, and contempt of death. Real liberty, meantime, is trampled underfoot, and is lost in anarchy and confusion. 6. But which of these warriors all the while considered the wife of his youth, that is now left a disconsolate widow, perhaps with none that careth for her; perhaps deprived of her only comfort and support, and not having where to lay her head Who considered his helpless children, now desolate orphans, it may be, crying for bread, while their mother has nothing left to give them but her sorrows and her tears II. 1. And yet "these sheep, what have they done," although all this is come upon them "Suppose ye that they are sinners above other men, because they suffer such things I tell you, Nay; but except ye repent, ye shall all likewise perish." It therefore behoves us to consider our own sins; the cause of all our sufferings. It behoves each of us to say, "Lo, I have sinned; I have done wickedly." 2. The time would fail, should I attempt to enumerate all the ways wherein we have sinned; but in general, this is certain: The rich, the poor, the high, the low, Have wander'd from his mild command; The floods of wickedness o'erflow, And deluge all the guilty land: People and Priest lie drown'd in sin, And Tophet yawns to take them in. How innumerable are the violations of justice among us! Who does not adopt the old maxim, Si possis, recte; si non, quocunque modo rem: "If you can get money honestly, do; but, however, get money"

Where is mercy to be found, if it would stand in opposition to interest How few will scruple, for a valuable consideration, to oppress the widow or fatherless And where shall we find truth Deceit and fraud go not out of our streets. Who is it that speaks the truth from his heart Whose words are the picture of his thoughts Where is he that has "put away all lying," that never speaks what he does not mean Who is ashamed of this Indeed it was once said, and even by a statesman, "All other vices have had their patrons; but lying is so base, so abominable a vice, that never was anyone found yet who dared openly to plead for it." Would one imagine this writer lived in a Court yea, and that in the present century Did not he himself, then, as well as all his brother-statesmen, plead for a trade of deliberate lying Did he not plead for the innocence, yea, and the necessity, of employing spies the vilest race of liars under the sun Yet who ever scrupled using them, but Lord Clarendon 3. O truth, whither art thou fled How few have any acquaintance with thee! Do not we continually tell lies for the nonce, without gaining thereby either profit or pleasure Is not even our common language replete with falsehood Above a hundred years ago the poet complained, It never was good day Since lowly fawning was called compliment. What would he have said had he lived a century later, when that art was brought to perfection 4. Perhaps there is one palpable evidence of this which is not usually attended to. If you blame a man in many other respects, he is not much affronted. But if you say he is a liar, he will not bear it; he takes fire at once. Why is this Because a man can bear to be blamed when he is conscious of his own innocence. But if you say he is a liar, you touch a sore spot: he is guilty, and therefore cannot bear it.

5. Is there a character more despicable than even that of a liar Perhaps there is; even that of an epicure. And are we not a generation of epicures Is not our belly our god Are not eating and drinking our chief delight, our highest happiness Is it not the main study (I fear, the only study) of many honourable men to enlarge the pleasure of tasting When was luxury (not in food only, but in dress, furniture, equipage) carried to such an height in Great Britain ever since it was a nation We have lately extended the British empire almost over the globe. We have carried our laurels into Africa, into Asia, into the burning and the frozen climes of America. And what have we brought thence All the elegance of vice which either the eastern or western world could afford. 6. Luxury is constantly the parent of sloth. Every glutton will, in due time, be a drone. The more of meat and drink he devours, the less taste will he have for labour. This degeneracy of the Britons from their temperate, active forefathers, was taken notice of in the last century. But if Mr. Herbert then said, O England, full of sin, but most of sloth! what would he have said now Observe the difference between the last and the present century, only in a single instance: In the last, the Parliament used to meet hora quinta, ante meridiem, "at five in the morning!" Could these Britons look out of their graves, what would they think of the present generation 7. Permit me to touch on one article more, wherein, indeed, we excel all the nations upon earth. Not one nation under the canopy of heaven can vie with the English in profaneness. Such a total neglect, such an utter contempt of God, is nowhere else to be found. In no other streets, except in Ireland, can you hear on every side, The horrid oath, the direful curse, That latest weapon of the wretch's war, And blasphemy, sad comrade of despair!

9. But now the plague is begun, and has already made such ravages both in England and America, what can we do, in order that it may be stayed How shall we stand "between the living and the dead" Is there any better way to turn aside the anger of God, than that prescribed by St. James: "Purge your hands, ye sinners, and purify your hearts, ye double-minded" First. "Purge your hands." Immediately put away the evil of your doings. Instantly flee from sin, from every evil word and work, as from the face of a serpent. "Let no corrupt communication proceed out of your mouth;" no uncharitable, no unprofitable, conversation. Let no guile be found in your mouth: Speak to every man the truth from your heart. Renounce every way of acting, however gainful, which is contrary either to justice or mercy. Do to everyone as, in parallel circumstances, you would wish he should do unto you. Be sober, temperate, active; and in every word and work, labour to have a conscience void of offence toward God and toward man. Next, through the almighty grace of Him that loved you, and gave himself for you, "purify your hearts by faith." Be no longer double-minded, halting between earth and heaven, striving to serve God and mammon. Purify your hearts from pride, humbling yourselves under the mighty hand of God; from all party-zeal, anger, resentment, bitterness, which now, especially, will easily beset you; from all prejudice, bigotry, narrowness of spirit; from impetuosity, and impatience of contradiction; from love of dispute, and from every degree of an unmerciful or implacable temper. Instead of this earthly, devilish wisdom, let "the wisdom from above" sink deep into your hearts; that "wisdom" which "is first pure," then "peaceable, easy to be entreated," convinced, persuaded, or appeased, "full of mercy and good fruits; without partiality," embracing all men; "without hypocrisy," genuine and unfeigned. Now, if ever, "putting away with all malice, all clamour," (railing,) "and evil-speaking: Be ye kind one to another," to all your brethren and countrymen, "tender-hearted" to all that are in distress; "forgiving one another, even as God for Christ's sake hath forgiven you."

10. And "now let my counsel be acceptable to" you, to every one of you present before God. "Break off thy sins by repentance, and thy iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquility," of what degree of it still remains among us. Show mercy more especially to the poor widows, to the helpless orphans, of your countrymen who are now numbered among the dead, who fell among the slain in a distant land. Who knoweth but the Lord will yet be entreated, will calm the madness of the people, will quench the flames of contention, and breathe into all the spirit of love, unity, and concord Then brother shall not lift up sword against brother, neither shall they know war any more. Then shall plenty and peace flourish in our land, and all the inhabitants of it be thankful for the innumerable blessings which they enjoy, and shall "fear God, and honour the king." London, Nov. 7, 1775

5. Within a few years he made several more voyages to America, and took several more journeys through the provinces. And in every journey he found fresh reason to bless God, who still prospered the work of his hands; there being more and more, in all the provinces, who found his word to be "the power of God unto salvation." 6. But the last journey he made, he acknowledged to some of his friends, that he had much sorrow and heaviness in his heart, on account of multitudes who for a time ran well, but afterwards "drew back unto perdition." Indeed, in a few years, the far greater part of those who had once "received the word with joy," yea, had "escaped the corruption that is in the world," were "entangled again and overcome." Some were like those who received the seed on stony ground, which "in time of temptation withered away." Others were like those who "received it among thorns: "the thorns" soon "sprang up, and choked it." Insomuch that he found exceeding few who "brought forth fruit to perfection." A vast majority had entirely "turned back from the holy commandment delivered to them." 7. And what wonder! for it was a true saying, which was common in the ancient Church, "The soul and the body make a man; and the spirit and discipline make a Christian." But those who were more or less affected by Mr. Whitefield's preaching had no discipline at all. They had no shadow of discipline; nothing of the kind. They were formed into no societies: They had no Christian connection with each other, nor were ever taught to watch over each other's souls. So that if any fell into lukewarmness, or even into sin, he had none to lift him up: He might fall lower and lower, yea, into hell, if he would, for who regarded it 8. Things were in this state when about eleven years ago I received several letters from America, giving a melancholy account of the state of religion in most of the colonies, and earnestly entreating that some of our Preachers would come over and help them. It was believed they might confirm many that were weak or wavering, and lift up many that were fallen; nay, and that they would see more fruit of their labours in America than they had done either in England or Ireland.

9. This was considered at large in our yearly Conference at Bristol, in the year 1769: And two of our Preachers willingly offered themselves; viz., Richard Boardman and Joseph Pillmoor. They were men well reported of by all, and (we believed) fully qualified for the work. Accordingly, after a few days spent in London, they cheerfully went over. They laboured first in Philadelphia and New-York; afterwards in many other places: And everywhere God was eminently with them, and gave them to see much fruit of their labour. What was wanting before was now supplied: Those who were desirous to save their souls were no longer a rope of sand, but clave to one another, and began to watch over each other in love. Societies were formed, and Christian discipline introduced in all its branches. Within a few years after, several more of the Preachers were willing to go and assist them. And God raised up many natives of the country who were glad to act in connexion with them; till there were two-and-twenty Travelling Preachers in America, who kept their circuits as regularly as those in England. 10. The work of God then not only spread wider, particularly in North Carolina, Maryland, Virginia, Pennsylvania, and the Jerseys, but sunk abundantly deeper than ever it had done before. So that at the beginning of the late troubles there were three thousand souls connected together in religious societies; and a great number of these witnessed that the Son of God hath power on earth to forgive sin. 11. But now it was that a bar appeared in the way, a grand hindrance to the progress of religion. The immense trade of America, greater in proportion than even that of the mother-country, brought in an immense flow of wealth; which was also continually increasing. Hence both merchants and tradesmen of various kinds accumulated money without end, and rose from indigence to opulent fortunes, quicker than any could do in Europe. Riches poured in upon them as a flood, and treasures were heaped up as the sand of the sea. And hence naturally arose unbounded plenty of all the necessaries, conveniences, yea, and superfluities, of life.

3. A gentleman who was there in the following year observed the same spirit in every corner of the town: "Why should these English blockheads rule over us" was then the common language. And as one encouraged another herein, the spirit of independency rose higher and higher, till it began to spread into the other colonies bordering upon New-England. Nevertheless the fear of their troublesome neighbours, then in possession of Canada, kept them within bounds, and for a time prevented the flame from breaking out. But when the English had removed that fear from them, when Canada was ceded to the king of Great Britain, the desire then ripened into a formed design; only a convenient opportunity was wanting. 4. It was not long before that opportunity appeared. The Stamp-Act was passed, and sent over to America. The malcontents saw and pressed their advantage; they represented it as a common cause; and by proper emissaries spread their own spirit through another and another colony. By inflammatory papers of every kind, they stirred up the minds of the people. They vilified, first, the English Ministry, representing them, one and all, as the veriest wretches alive, void of all honesty, honour, and humanity. By the same methods they next inflamed the people in general against the British Parliament, representing them as the most infamous villains upon earth, as a company of base, unprincipled hirelings. But still they affected to reverence the King, and spoke very honourably of him. Not long; a few months after, they treated him in the same manner they had done his ministers and his Parliament.

9. We have seen, how by the breaking out of this spirit, in open defiance of the British Government, an effectual check was given to the trade of those colonies. They themselves, by a wonderful stroke of policy, threw up the whole trade of their mother-country, and all its dependencies; made an Act, that no British ship should enter into any of their harbours; nay, they fitted out numberless privateers, which seized upon all the British ships they could find. The King's ships seized an equal number of theirs. So their foreign trade too was brought almost to nothing. Their riches died away with their trade, especially as they had no internal resources; the flower of their youth, before employed in husbandry, being now drawn off into their armies, so that the most fruitful lands were of no use, none being left to till the ground. And when wealth fled away, (as was before observed,) so did plenty too; abundance of all things being succeeded by scarcity of all things. 10. The wheel now began to move within the wheel. The trade and wealth of the Americans failing, the grand incentives of pride failed also; for few admire or flatter the poor. And, being deserted by most of their admirers, they did not altogether so much admire themselves; especially when they found, upon the trial, that they had grievously miscalculated their own strength; which they had made no doubt would be sufficient to carry all before it. It is true, many of them still exalted themselves; but others were truly and deeply humbled. 11. Poverty, and scarcity consequent upon it, struck still more directly at the root of their luxury. There was no place now for that immoderate superfluity either of food or apparel. They sought no more, and could seldom obtain, so much as plain food, sufficient to sustain nature. And they were content if they could procure coarse apparel, to keep them clean and warm. Thus they were reduced to the same condition their forefathers were in when the providence of God brought them into this country. They were nearly in the same outward circumstances. Happy, if they were likewise in the same spirit!

12. Poverty and want struck at the root of sloth also. It was now no time to say, "A little more sleep, a little more slumber, a little more folding of the hands to rest." If a man would not work now, it was plain he could not eat. All the pains he could take were little enough to procure the bare necessaries of life: Seeing, on the one hand, so few of them remained, their own armies having swept away all before them; and, on the other, what remained bore so high a price, that exceeding few were able to purchase them. 13. Thus, by the adorable providence of God, the main hindrances of his work are removed. And in how wonderful a manner; such as it never could have entered into the heart of man to conceive! Those hindrances had been growing up and continually increasing for many years. What God foresaw would prove the remedy grew up with the disease; and when the disease was come to its height, then only began to operate. Immense trade, wealth, and plenty begot and nourished proportionable pride, and luxury, and sloth, and wantonness. Meantime the same trade, wealth, and plenty begot or nourished the spirit of independency. Who would have imagined that this evil disease would lay a foundation for the cure of all the rest And yet so it was. For this spirit, now come to maturity, and disdaining all restraint, is now swiftly destroying the trade, and wealth, and plenty whereby it was nourished, and thereby makes way for the happy return of humility, temperance, industry, and chastity. Such unspeakable good does the all-wise God bring out of all this evil! So does "the fierceness of man," of the Americans, "turn to his praise," in a very different sense from what Dr. Witherspoon supposes! 14. May we not observe, how exactly in this grand scene of providence, one wheel answers to the other The spirit of independency, which our poet so justly terms, The glorious fault of angels and of gods,

15. From these we learn that the spiritual blessings are what God principally intends in all these severe dispensations. He intends they should all work together for the destruction of Satan's kingdom, and the promotion of the kingdom of his dear Son; that they should all minister to the general spread of "righteousness, and peace, and joy in the Holy Ghost." But after the inhabitants of these provinces are brought again to "seek the kingdom of God, and his righteousness," there can be no doubt, but all other things, all temporal blessings, will be added unto them. He will send through all the happy land, with all the necessaries and conveniences of life, not independency, (which would be no blessing, but an heavy curse, both to them and their children,) but liberty, real, legal liberty; which is an unspeakable blessing. He will superadd to Christian liberty, liberty from sin, true civil liberty; a liberty from oppression of every kind; from illegal violence; a liberty to enjoy their lives, their persons, and their property; in a word, a liberty to be governed in all things by the laws of their country. They will again enjoy true British liberty, such as they enjoyed before these commotions: Neither less nor more than they have enjoyed from their first settlement in America. Neither less nor more than is now enjoyed by the inhabitants of their mother country. If their mother-country had ever designed to deprive them of this, she might have done it long ago; and that this was never done, is a demonstration that it was never intended. But God permitted this strange dread of imaginary evils to spread over all the people that he might have mercy upon all, that he might do good to all, by saving them from the bondage of sin, and bringing them into "the glorious liberty of the children of God!"

2. The regularity of their behaviour gave occasion to a young gentleman of the college to say, "I think we have got a new set of Methodists," alluding to a set of Physicians, who began to flourish at Rome about the time of Nero, and continued for several ages. The name was new and quaint; it clave to them immediately; and from that time, both those four young gentlemen, and all that had any religious connection with them, were distinguished by the name of Methodists. 3. In the four or five years following, another and another were added to the number, till, in the year 1735, there were fourteen of them who constantly met together. Three of these were Tutors in their several Colleges; the rest, Bachelors of Arts or Under-graduates. They were all precisely of one judgment, as well as of one soul; all tenacious of order to the last degree, and observant, for conscience' sake, of every rule of the Church, and every statute both of the University and of their respective Colleges. They were all orthodox in every point; firmly believing, not only the Three Creeds, but whatsoever they judged to be the doctrine of the Church of England, as contained in her Articles and Homilies. As to that practice of the Apostolic Church, (which continued till the time of Tertullian, at least in many Churches,) the having all things in common, they had no rule, nor any formed design concerning it; but it was so in effect. and it could not be otherwise; for none could want anything that another could spare. This was the infancy of the work. They had no conception of anything that would follow. Indeed, they took "no thought for the morrow," desiring only to live today.

4. Many imagined that little society would be dispersed, and Methodism (so called) come to an end, when, in October, 1735, my brother, Mr. Ingham, and I, were induced, by a strange chain of providences, to go over to the new colony in Georgia. Our design was to preach to the Indian nations bordering upon that province; but we were detained at Savannah and Frederica, by the importunity of the people, who, having no other Ministers, earnestly requested that we would not leave them. After a time, I desired the most serious of them to meet me once or twice a week at my house. Here were the rudiments of a Methodist society; but, notwithstanding this, both my brother and I were as vehemently attached to the Church as ever, and to every rubric of it; insomuch that I would never admit a Dissenter to the Lord's Supper, unless he would be re-baptized. Nay, when the Lutheran Minister of the Saltzburgers at Ebenezer, being at Savannah, desired to receive it, I told him, I did not dare to administer it to him, because I looked upon him as unbaptized; as I judged baptism by laymen to be invalid: And such I counted all that were not episcopally ordained.

5. Full of these sentiments, of this zeal for the Church, (from which, I bless God, he has now delivered me,) I returned to England in the beginning of February, 1738. I was now in haste to retire to Oxford, and bury myself in my beloved obscurity; but I was detained in London, week after week, by the Trustees for the Colony of Georgia. In the meantime, I was continually importuned to preach in one and another church; and that not only morning, afternoon, and night, on Sunday, but on week-days also. As I was lately come from a far country, vast multitudes flocked together; but in a short time, partly because of those unwieldy crowds, partly because of my unfashionable doctrine, I was excluded from one and another church, and, at length, shut out of all! Not daring to be silent, after a short struggle between honour and conscience, I made a virtue of necessity, and preached in the middle of Moorfields. Here were thousands upon thousands, abundantly more than any church could contain; and numbers among them, who never went to any church or place of public worship at all. More and more of them were cut to the heart, and came to me all in tears, inquiring with the utmost eagerness, what they must do to be saved. I said, "If all of you will meet on Thursday evening, I will advise you as well as I can." The first evening about twelve persons came; the next week, thirty or forty. When they were increased to about an hundred, I took down their names and places of abode, intending, as often as it was convenient, to call upon them at their own houses. Thus, without any previous plan or design, began the Methodist society in England, a company of people associating together, to help each other to work out their own salvation.

6. The next spring we were invited to Bristol and Kingswood; where, likewise, Societies were quickly formed. The year following we went to Newcastle-upon-Tyne, and preached to all the colliers and keelmen round it. In 1744, we went through Cornwall, as far as Sennen, near the Land's End; and, in the compass of two or three years more, to almost every part of England. Some time after, we were desired to go over to Ireland; and, in process of time, to every county therein. Last of all, we were invited to Musselburgh, Glasgow, and several other parts of Scotland. But it was in Edinburgh, Glasgow, Dundee, Arbroath, and Aberdeen, that we saw the greatest fruit of our labour.

II. 1. Such was the rise, and such has been the progress, of Methodism, from the beginning to the present time. But you will naturally ask, "What is Methodism What does this new word mean Is it not a new religion" This is a very common, nay, almost an universal, supposition; but nothing can be more remote from the truth. It is a mistake all over. Methodism, so called, is the old religion, the religion of the Bible, the religion of the primitive Church, the religion of the Church of England. This old religion, (as I observed in the "Earnest Appeal to Men of Reason and Religion,") is "no other than love, the love of God and of all mankind; the loving God with all our heart, and soul, and strength, as having first loved us, as the fountain of all the good we have received, and of all we ever hope to enjoy; and the loving every soul which God hath made, every man on earth as our own soul. This love is the great medicine of life; the neverfailing remedy for all the evils of a disordered world; for all the miseries and vices of men. Wherever this is, there are virtue and happiness going hand in hand; there is humbleness of mind, gentleness, long-suffering, the whole image of God; and, at the same time, a `peace that passeth all understanding,' with `joy unspeakable and full of glory.' This religion of love, and joy, and peace, has its seat in the inmost soul; but is ever showing itself by its fruits, continually springing up, not only in all innocence, (for love worketh no ill to his neighbour,) but, likewise, in every kind of beneficence, spreading virtue and happiness all around it."

2. This is the religion of the Bible, as no one can deny who reads it with any attention. It is the religion which is continually inculcated therein, which runs through both the Old and New Testament. Moses and the Prophets, our blessed Lord and his Apostles, proclaim with one voice, "Thou shalt love the Lord thy God with all thy soul, and thy neighbour as thyself." The Bible declares, "Love is the fulfilling of the Law," "the end of the commandment," of all the commandments which are contained in the oracles of God. The inward and outward fruits of this love are also largely described by the inspired writers; so that whoever allows the Scripture to be the Word of God, must allow this to be true religion. 3. This is the religion of the primitive Church, of the whole Church in the purest ages. It is clearly expressed, even in the small remains of Clemens Romanus, Ignatius, and Polycarp; it is seen more at large in the writings of Tertullian, Origen, Clemens Alexandrinus, and Cyprian; and, even in the fourth century, it was found in the works of Chrysostom, Basil, Ephrem Syrus, and Macarius. It would be easy to produce "a cloud of witnesses," testifying the same thing; were not this a point which no one will contest, who has the least acquaintance with Christian antiquity. 4. And this is the religion of the Church of England; as appears from all her authentic records, from the uniform tenor of her Liturgy, and from numberless passages in her Homilies. The scriptural, primitive religion of love, which is now reviving throughout the three kingdoms, is to be found in her Morning and Evening Service, and in her daily, as well as occasional, Prayers; and the whole of it is beautifully summed up in that one comprehensive petition, "Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name." 5. Permit me to give a little fuller account, both of the progress and nature of this religion, by an extract from a treatise which was published many years ago: Farther Appeal, Part III.

"Just at the time when we wanted little of filling up the measure of our iniquities, two or three Clergymen of the Church of England began vehemently to call sinners to repentance. Many thousands gathered together to hear them; and, in every place where they came, many began to show such concern for religion as they never had done before. Many were in a short time deeply convinced of the number and heinousness of their sins, of their evil tempers, of their inability to help themselves, and of the insignificancy of their outside religion. And from this repentance sprung fruits meet for repentance; the whole form of their life was changed. They `ceased to do evil, and learned to do well.' Neither was this all; but over and above this outward change they began to experience inward religion; the love of God was shed abroad in their hearts, which they enjoy to this day. They `love Him, because he first loved us;' and this love constrains them to love all mankind, and inspires them with every holy and heavenly temper, with the mind which was in Christ. Hence it is that they are now uniform in their behaviour, unblamable in all manner of conversation; and in whatsoever state they are, they have learned therewith to be content. Thus they calmly travel on through life, never repining, or murmuring, or dissatisfied, till the hour comes that they shall drop this covering of earth, and return to the Father of spirits." 6. This revival of religion has spread to such a degree, as neither we nor our fathers had known. How extensive has it been! There is scarce a considerable town in the kingdom, where some have not been made witnesses of it. It has spread to every age and sex, to most orders and degrees of men; and even to abundance of those who, in time past, were accounted monsters of wickedness. Consider the swiftness as well as extent of it. "In what age has such a number of sinners been recovered in so short a time from the error of their ways When has true religion, I will not say since the Reformation, but since the time of Constantine the Great, made so large a progress in any nation, within so small a space I believe hardly can either ancient or modern history afford a parallel instance.

9. "It is likewise rational. It is as pure from enthusiasm as from superstition. It is true the contrary has been continually affirmed; but to affirm is one thing, to prove is another. Who will prove that it is enthusiasm to love God, yea, to love him with all our heart Who is able to make good this charge against the love of all mankind (I do but just touch on the general heads.) But if you cannot make it good, own this religion to be sober, manly, rational, divine. 10. "It is also pure from bigotry. Those who hold it are not bigoted to opinions. They would hold right opinions; but they are peculiarly cautious not to rest the weight of Christianity there. They have no such overgrown fondness for any opinions, as to think those alone will make them Christians; or to confine their affection, or esteem, to those that agree with them therein. Nor are they bigoted to any particular branch even of practical religion; they are not attached to one point more than another; they aim at uniform, universal obedience. They contend for nothing circumstantial, as if it were essential to religion; but for everything in its own order. 11. "They dread that bitter zeal, that spirit of persecution, which has so often accompanied the spirit of reformation. They do not approve of using any kind of violence, on any pretence, in matters of religion. They allow no method of bringing any to the knowledge of the truth, except the methods of reason and persuasion; and their practice is consistent with their profession. They do not, in fact, hinder their dependents from worshipping God, in every respect, according to their own conscience." But if these things are so, may we not well say, "What hath God wrought!" For such a work, if we consider the extensiveness of it, the swiftness with which it has spread, the depth of the religion so swiftly diffused, and its purity from all corrupt mixtures, we must acknowledge cannot easily be paralleled, in all these concurrent circumstances, by anything that is found in the English annals, since Christianity was first planted in this island.

12. It may throw considerable light upon the nature of this work, to mention one circumstance more, attending the present revival of religion, which, I apprehend, is quite peculiar to it. I do not remember to have either seen, heard, or read of anything parallel. It cannot be denied that there have been several considerable revivals of religion in England since the Reformation. But the generality of the English nation were little profited thereby; because they that were the subjects of those revivals, Preachers as well as people, soon separated from the Established Church, and formed themselves into a distinct sect. So did the Presbyterians first; afterwards, the Independents, the Anabaptists, and the Quakers: And after this was done, they did scarce any good, except to their own little body. As they chose to separate from the Church, so the people remaining therein separated from them, and generally contracted a prejudice against them. But these were immensely the greatest number; so that, by that unhappy separation, the hope of a general, national reformation was totally cut off. 13. But it is not so in the present revival of religion. The Methodists (so termed) know their calling. They weighed the matter at first, and, upon mature deliberation, determined to continue in the Church. Since that time, they have not wanted temptations of every kind to alter their resolution. They have heard abundance said upon the subject, perhaps all that can be said: They have read the writings of the most eminent pleaders for separation, both in the last and present century: They have spent several days in a General Conference upon this very question, "Is it expedient (supposing, not granting, that it is lawful) to separate from the Established Church" But still they could see no sufficient cause to depart from their first resolution. So that their fixed purpose is, let the Clergy or laity use them well or ill, by the grace of God, to endure all things, to hold on their even course, and to continue in the Church, maugre men or devils, unless God permits them to be thrust out.

14. Near twenty years ago, immediately after their solemn consultation on the subject, a Clergyman, who had heard the whole, said, with great earnestness, "In the name of God, let nothing move you to recede from this resolution. God is with you, of a truth; and so he will be, while you continue in the Church: But whenever the Methodists leave the Church, God will leave them." Lord, what is man! In a few months after, Mr. Ingham himself left the Church, and turned all the societies under his care into congregations of Independents. And what was the event The same that he had foretold! They swiftly mouldered into nothing. Some years after, a person of honour told me, "This is the peculiar glory of the Methodists: However convenient it might be, they will not, on any account or pretence whatever, form a distinct sect or party. Let no one rob you of this glorying." I trust none will, as long as I live. But the giver of this advice entirely forgot it in a very short time, and has, almost ever since, been labouring to form Independent congregations. 15. This has occasioned many to ask, "Why do you say the Methodists form no distinct party, that they do not leave the Church Are there not thousands of Methodists who have, in fact, left the Church; who never attend the Church Service; never receive the Lord's Supper there; nay, who speak against the Church, even with bitterness, both in public and private; yea, who appoint and frequent meetings for divine service at the same hour How, then, can you affirm that the Methodists do not leave the Church" I am glad of so public an opportunity of explaining this; in order to which, it will be necessary to look back some years. The Methodists at Oxford were all one body, and, as it were, one soul; zealous for the religion of the Bible, of the primitive church, and, in consequence, of the Church of England; as they believed it to come nearer the scriptural and primitive plan than any other national Church upon earth.

When my brother and I returned from Georgia, we were in the same sentiments. And at that time we and our friends were the only persons to whom that innocent name was affixed. Thus far, therefore, all the Methodists were firm to the Church of England. 16. But a good man who met with us when we were at Oxford, while he was absent from us, conversed much with Dissenters, and contracted strong prejudices against the Church: I mean Mr. Whitefield: And not long after he totally separated from us. In some years, William Cudworth and several others separated from him, and turned Independents; as did Mr. Maxfield and a few more, after separating from us. Lastly, a school was set up near Trevecka, in Wales; and almost all who were educated there, (except those that were ordained, and some of them too,) as they disclaimed all connexion with the Methodists, so they disclaimed the Church also: Nay, they spoke of it, upon all occasions, with exquisite bitterness and contempt. Now, let every impartial person judge whether we are accountable for any of these. None of these have any manner of connexion with the original Methodists. They are branches broken off from the tree: If they break from the Church also, we are not accountable for it. These, therefore, cannot make our glorying void, that we do not, will not, form any separate sect, but from principle remain, what we always have been, true members of the Church of England.

17. Brethren, I presume the greater part of you also are members of the Church of England. So, at least, you are called; but you are not so indeed, unless you are witnesses of the religion above described. And are you really such Judge not one another; but every man look into his own bosom. How stands the matter in your own breast Examine your conscience before God. Are you an happy partaker of this scriptural, this truly primitive, religion Are you a witness of the religion of love Are you a lover of God and all mankind Does your heart glow with gratitude to the Giver of every good and perfect gift, the Father of the spirit flesh, who giveth you life, and breath, and all things; who hath given you his Son, his only Son, that you "might not perish, but have everlasting life" Is your soul warm with benevolence to all mankind Do you long to have all men virtuous and happy And does the constant tenor of your life and conversation bear witness of this Do you "love, not in word" only, "but in deed and in truth" Do you persevere in the "work of faith, and the labour of Love" Do you "walk in love, as Christ also loved us, and gave himself for us" Do you, as you have time, "do good unto all men;" and in as high a degree as you are able Whosoever thus "doeth the will of my Father which is in heaven, the same is my brother, and sister, and mother." Whosoever thou art, whose heart is herein as my heart, give me thine hand! Come, and let us magnify the Lord together, and labour to promote his kingdom upon earth! Let us join hearts and hands in this blessed work, in striving to bring glory to God in the highest, by establishing peace and good-will among men, to the uttermost of our power! First. Let our hearts be joined herein; let us unite our wishes and prayers; let our whole soul pant after a general revival of pure religion and undefiled, the restoration of the image of God, pure love, in every child of man!

Let our hearts be joined herein; let us unite our wishes and prayers; let our whole soul pant after a general revival of pure religion and undefiled, the restoration of the image of God, pure love, in every child of man! Then let us endeavour to promote, in our several stations, this scriptural, primitive religion; let us, with all diligence, diffuse the religion of love among all we have any intercourse with; let us provoke all men, not to enmity and contention, but to love and to good works; always remembering those deep words, (God engrave them on all our hearts!) "God is love; and he that dwelleth in love dwelleth in God, and God in him!"

II. And surely "the end of this man is peace;" the meaning of which words we are now, in the Second place, to consider. I do not conceive this immediately to refer to that glorious peace which is prepared for him in the presence of God to all eternity; but rather to that which he will enjoy in the present world, before his spirit returns to God that gave it. Neither does it seem directly to refer to outward peace, or deliverance from outward trouble; although it is true, many good men, who have been long buffeted by adversity, and troubled on every side, have experienced an entire deliverance from it, and enjoyed a remarkable calm before they went hence. But this seems chiefly to refer to inward peace; even that "peace of God which passeth all understanding." Therefore it is no wonder that it cannot be fully and adequately expressed in human language. We can only say, it is an unspeakable calmness and serenity of spirit, a tranquillity in the blood of Christ, which keeps the souls of believers, in their latest hour, even as a garrison keeps a city; which keeps not only their hearts, all their passions and affections, but also their minds, all the motions of their understanding and imagination, and all the workings of their reason, in Christ Jesus. This peace they experienced in a higher or lower degree, (suppose they continued in the faith,) from the time they first found redemption in the blood of Jesus, even the forgiveness of sins. But when they have nearly finished their course, it generally flows as a river, even in such a degree as it had not before entered into their hearts to conceive. A remarkable instance of this, out of a thousand, occurred many years ago: Enoch Williams, one of the first of our Preachers that was stationed at Cork, (who had received this peace when he was eleven years old, and never lost it for an hour,) after he had rejoiced in God with joy unspeakable during the whole course of his illness, was too much exhausted to speak many words, but just said, "Peace! peace!" and died.

2. When Mr. Hill went up to London, to attend the Parliament, he took his lady and Mr. Fletcher with him. While they were dining at St. Alban's, he walked out into the town, but did not return till the coach was set out for London. However, a saddle-horse being left, he came after, and overtook them on the same evening. Mrs. Hill asking him why he stayed behind, he said, "I was walking through the market-place, and I heard a poor old woman talk so sweetly of Jesus Christ, that I knew not how the time past away." "I will be hanged," said Mrs. Hill, "if our tutor does not turn Methodist by and by!" "Methodist, Madam," said he, "pray what is that" She replied, "Why, the Methodists are a people that do nothing but pray. They are praying all day and all night." "Are they" said he, "then, with the help of God, I will find them out, if they be above ground." He did, not long after, find them out, and had his desire, being admitted into the society. While he was in town, he met in Mr. Richard Edwards's class, and lost no opportunity of meeting. And he retained a peculiar regard for Mr. Edwards to the day of his death. 3. It was not long before he was pressed in spirit to call sinners to repentance. Seeing the world all around him lying in wickedness, he found an earnest desire To pluck poor brands out of the fire, To snatch them from the verge of hell. And though he was yet far from being perfect in the English tongue, particularly with regard to the pronunciation of it, yet the earnestness with which he spake, seldom to be seen in England, and the unspeakably tender affection to poor, lost sinners which breathed in every word and gesture, made so deep an impression on all that heard that very few went empty away.

6. But after some time he was prevailed upon by the Countess of Huntingdon to leave his beloved retreat, and remove into Wales, in order to superintend her school at Trevecka. This he did with all his power, instructing the young men both in learning and philosophy; till he received a letter from the Countess, together with the circular letter signed by Mr. Shirley, summoning all that feared God in England to meet together at Bristol at the time of the Methodist Conference, "in order to bear testimony against the "dreadful heresy" contained in the Minutes of the preceding Conference." Her Ladyship declared, that all who did not absolutely renounce those eight propositions which were contained in the Minutes of that Conference must immediately leave her house. Mr. Fletcher was exceedingly surprised at this peremptory declaration. He spent the next day in fasting and prayer, and in the evening wrote to her Ladyship that he not only could not utterly renounce, but must entirely approve of, all those eight propositions; and therefore had obeyed her order, by leaving her house and returning to his own at Madeley.

9. But this sickness was not unto death; it was only sent that the glory of the Lord might appear. During the whole course of it, he remained at Newington, and was visited by persons of all ranks; and they all marvelled at the grace of God that was in him. In all his pain, no complaint came out of his mouth; but his every breath was spent, either in praising God, or exhorting and comforting his neighbour. 10. When nothing else availed, he was advised to take a journey by sea and by land into his own country. He did this in company with Mr. Ireland, a well-tried and faithful friend, who loved him as a brother, and thought no pains ill bestowed, if he could preserve so valuable a life. He resided in his own country about a year, and was a blessing to all that were round about him. Being much recovered, he spent some months in France, and then returned in perfect health to Madeley. 11. In the year 1781, with the full approbation of all his friends, he married Miss Bosanquet; of whom, as she is still alive, I say no more at present, than that she was the only person in England whom I judged to be worthy of Mr. Fletcher. By her tender and judicious care his health was confirmed more and more; and I am firmly convinced, that had he used this health in travelling all over the kingdom, five, or six, or seven months every year, (for which never was man more eminently qualified; no, not Mr. Whitefield himself,) he would have done more good than any other man in England. I cannot doubt but this would have been the more excellent way. However, though he did not accept of this honour, he did abundance of good in that narrower sphere of action which he chose; and was a pattern well worthy the imitation of all the parochial Ministers in the kingdom. 12. His manner of life during the time that he and his wife lived together, it may be most satisfactory to give in her own words: "It is no little grief to me that my dearly beloved husband has left no account of himself in writing; and I am not able to give many particulars of a life the most angelical I have ever known.

"Not withstanding the nights he sat up, he made it a rule never to sleep as long as he could possibly keep awake. For this purpose he always took a candle and book to bed with him; but one night, being overcome of sleep before he had put out the candle, he dreamed his curtains, pillow, and cap were on fire, without doing him any harm. And so it was: In the morning part of his curtains, pillow, and cap were burnt. But not an hair of his head was singed. So did God give his angels charge over him! "Some time after, he was favoured with a particular manifestation of the love of God; so powerful, that it appeared to him as if body and soul would be separated. Now all his desires centred in one, that of devoting himself to the service of his precious Master. This he thought he could do best by entering into Orders. God made his way plain, and he soon after settled in Madeley. He received this parish as from the immediate hand of God, and unweariedly laboured therein, and in the adjacent places, till he had spent himself in his Master's service, and was ripening fast for glory. Much opposition he met with for many years, and often his life was in danger. Sometimes he was inwardly constrained to warn obstinate sinners that if they did not repent, the hand of God would cut them off. And the event proved the truth of the prediction. But, notwithstanding all their opposition, many were the seals of his ministry. "He had an earnest desire that the pure gospel should remain among his people after he was taken away. For this purpose he surmounted great difficulties in building the house in Madeley-Wood. He not only saved for it the last farthing he had, but when he was abroad, proposed to let the Vicarage-house; designing at his return, to live in a little cottage near it, and appropriating the rent of it for clearing that house.

"Since the time I had the honour and happiness of living vith him, every day made me more sensible of the mighty work of the Spirit upon him. The fruits of this were manifest in all his life and conversation; but in nothing more than in his meekness and humility. It was a meekness which no affront could move; an humility which loved to be unknown, forgotten, and despised. I think this was going to an extreme. How hard is it to find an eminent person who loves an equal! But his delight was in preferring others to himself. It appeared so natural in him, that it seemed as his meat to set everyone before himself. He spake not of the fault of an absent person but when necessary; and then with the utmost caution. He made no account of his own labours; and perhaps carried to an extreme his dislike of hearing them mentioned. "Patience is the daughter of humility. In him it discovered itself in a manner which I wish I could either describe or imitate. It produced in him a ready mind to embrace every cross with alacrity and pleasure. And for the good of his neighbour, (the poor in particular,) nothing seemed hard, nothing wearisome. When I have been grieved to call him out of his study, from his closet-work, two or three times in an hour, he would answer, "O, my dear, never think of that; it matters not what we do, so we are always ready to meet the will of God; it is only conformity to this which makes any employment excellent." "He had a singular love for the lambs of the flock, the children; and applied himself with the greatest diligence to their instruction, for which he had a peculiar gift: and this populous parish found him full exercise for it. The poorest met with the same attention from him as the rich. For their sakes he almost grudged himself necessaries, and often expressed a pain in using them, while any of his parish wanted them. "But while I mention his meekness and love, let me not forget the peculiar favour of his Master in giving him the most firm and resolute courage. In reproving sin and daring sinners, he was a "son of thunder;" and regarded neither fear nor favour, when he had a message from God to deliver.

On Thursday, August 4, he was employed in the work of God from three in the afternoon till nine at night. When he came home he said, `I have taken cold.' On Friday and Saturday he was not well, but seemed uncommonly drawn out in prayer. On Saturday night his fever appeared very strong. I begged him not to go to church in the morning; but he told me, `It was the will of the Lord;' in which case I never dared to persuade. In reading Prayers, he almost fainted away. I got through the crowd and entreated him to come out of the desk. But he let me and others know, in his sweet manner, that we were not to interrupt the order of God. I then retired to my pew, where all around me were in tears. When he was a little refreshed by the windows being opened, he went on; and then preached with a strength and recollection that surprised us all.

"Sally coming in, he cried out: "O Sally, God is love! Shout, both of you. I want to hear you shout his praise.' All this time, the medical friend, who diligently attended him hoped he was in no danger; as he had no bad head-ache, much sleep, without the least delirium, and an almost regular pulse. So was the disease, though commissioned to take his life, restrained by the power of God! "On Thursday his speech began to fail. While he was able, he spoke to all that came in his way. Hearing a stranger was in the house, he ordered her to be called up, though uttering two sentences almost made him faint. To his friendly doctor he would not be silent while he had any power of speech; saying, `O Sir, you take much thought for my body; give me leave to take thought for your soul.' When I could scarce understand anything he said, I spoke these words, `God is love.' Instantly, as if all his powers were awakened, he broke out in a rapture, `God is love! love! love! O for that gust of praise I want to sound!' Here his voice again failed. He suffered many ways, but with such patience as none but those then present can conceive. If I named his sufferings, he would smile, and make the sign. "On Friday, finding his body covered with spots, I felt a sword pierce through my soul. As I was kneeling by his side, with my hand in his, entreating the Lord to be with us in this tremendous hour, he strove to say many things, but could not; pressing my hand, and often repeating the sign. At last he breathed out, `Head of the Church, be Head to my wife!' When, for a few moments, I was forced to leave him, Sally said to him, `My dear master, do you know me' He replied, `Sally, God will put his right hand under you.' She added, `O my dear master, should you be taken away, what a disconsolate creature will my poor dear mistress be!' He replied, `God will be her all in all.' He had always delighted much in these words, Jesu's blood, through earth and skies, Mercy, free, boundless mercy! cries. Whenever I repeated them to him he would answer, "Boundless! boundless! boundless!' He now added, though with great difficulty,

But it is possible we all may be such as he was: Let us then endeavour to follow him as he followed Christ! Norwich, October 24, 1785 His Epitaph Here lies the Body of Vicar of Madeley; Who as born at Nyon in Switzerland, September 12, 1729, And finished his course, August the 14th, 1785, In this village, Where his unexampled labours Will never be forgotten. He exercised his ministry for the space of twenty-five years In this parish, With uncommon zeal and ability. But though many believed his report, Yet he might with justice have adopted The lamentation of the Prophet: "All the Day long have I stretched out my hands Unto a disobedient and gainsaying people: Yet surely my judgment is with the Lord, And my work with my God."

4. It is from a full, settled conviction, that I owe this labour of love to my brethren, and to my tender parent, alma mater: The University of Oxford by whom I have been nourished for now more than twenty years, and from whom, under God, I have received those advantages of which I trust I shall retain a grateful sense till my spirit returns to God who gave it; it is, I say, from a full conviction that love and gratitude, as well as that dispensation of the gospel wherewith I am entrusted, require it of me, that even I have undertaken to speak on a needful, though unwelcome, subject. I would indeed have wished that some more acceptable person would have done this. But should all hold their peace, the very stones would cry out, "How is the faithful city become an harlot!" 5. How faithful she was once to her Lord, to whom she had been betrothed as a chaste virgin, let not only the writings of her sons, which shall be had in honour throughout all generations, but also the blood of her martyrs, speak; a stronger testimony of her faithfulness than could be given by words, even By all the speeches of the babbling earth. But how is she now become an harlot! How hath she departed from her Lord! How hath she denied him, and listened to the voice of strangers! both, I. In respect of doctrine; and, II. Of practice. I. In respect of doctrine. 1. It cannot be said that all our writers are setters forth of strange doctrines. There are those who expound the oracles of God by the same Spirit wherewith they were written; and who faithfully cleave to the solid foundation which our Church hath laid agreeable thereto; touching which we have His word who cannot lie, that "the gates of hell shall not prevail against it." There are those also, (blessed be the Author of every good gift!) who, as wise master-builders, build thereon, not hay or stubble, but gold and precious stones, but that charity which never faileth.

2. We have likewise cause to give thanks to the Father of Lights, for that he hath not left himself without witness; but that there are those who now preach the gospel of peace, the truth as it is in Jesus. But how few are these in comparison of those (oi kaphleuontes) who adulterate the word of God! How little wholesome food have we for our souls, and what abundance of poison! How few are there that, either in writing or preaching, declare the genuine gospel of Christ, in the simplicity and purity wherewith it is set forth in the venerable records of our own Church! And how are we inclosed on every side with those who, neither knowing the doctrines of our Church, nor the Scriptures, nor the power of God, have found out to themselves inventions wherewith they constantly corrupt others also! 3. I speak not now of those (prvtotokoi tou Satana) first-born of Satan, the Deists, Arians, or Socinians. These are too infamous among us to do any great service to the cause of their master. But what shall we say of those who are accounted the pillars of our Church, and champions of our faith; who, indeed, betray that Church, and sap the very foundations of the faith we are taught thereby 4. But how invidious a thing it is to show this! Who is sufficient to bear the weight of prejudice which must necessarily follow the very mention of such a charge against men of so established a character nay, and who have, indeed, in many other respects, done great service to the Church of God Yet must every faithful Minister say, "`God forbid that I should accept any man's person!' I dare not give any man flattering tithes, nor spare any that corrupt the Gospel. `In so doing my Maker would soon take me away.'" 5. Let me, however, be as short as may be upon this head; and I will instance only in two or three men of renown, who have endeavoured to sap the very foundation of our Church, by attacking its fundamental, and, indeed, the fundamental doctrine of all Reformed Churches; viz., justification by faith alone.

8. But how does the general stream of writers and Preachers (let me be excused the invidious task of instancing in particular persons) agree with this doctrine Indeed, not at all. Very few can we find who simply and earnestly enforce it. But very many who write and preach as if Christian holiness, or religion, were a purely negative thing; as if; not to curse or swear, not to lie or slander, not to be a drunkard, a thief; or a whoremonger, not to speak or do evil, was religion enough to entitle a man to heaven! How many, if they go something further than this, describe it only as an outward thing; as if it consisted chiefly, if not wholly, in doing good, (as it is called,) and using the means of grace! Or, should they go a little farther still, yet what do they add to this poor account of religion Why, perhaps, that a man should be orthodox in his opinions, and have a zeal for the constitution in Church and state. And this is all: This is all the religion they can allow, without degenerating into enthusiasm! So true it is, that the faith of a devil, and the life of a Heathen, make up what most men call a good Christian! 9. But why should we seek further witnesses of this Are there not many present here who are of the same opinion who believe that a good moral man, and a good Christian, mean the same thing that a man need not trouble himself any further, if he only practises as much Christianity as was written over the Heathen Emperor's gate, " Do as thou wouldest be done unto;" especially if he be not an infidel, or a heretic, but believes all that the Bible and the Church say is true

3. But it may be said, "We have public prayers both morning and evening in all our Colleges." It is true; and it were to be wished that all the members thereof; more especially the elder, those of note and character, would, by constantly attending them, show how sensible they are of the invaluable privilege. But have all who attend them the form of godliness Before those solemn addresses to God begin, does the behaviour of all who are present show that they know before whom they stand What impression appears to be left on their minds when those holy offices are ended And even during their continuance, can it be reasonably inferred from the tenor of their outward behaviour, that their hearts are earnestly fixed on Him who standeth in the midst of them I much fear, were a Heathen, who understood not our tongue, to come into one of these our assemblies, he would suspect nothing less than that we were pouring out our hearts before the Majesty of heaven and earth. What then shall we say, (if indeed "God is not mocked,") but, "What a man soweth, that also shall he reap" 4. "On Sundays, however," say some, "it cannot be denied that we have the form of godliness, having sermons preached both morning and afternoon, over and above the morning and evening Service." But do we keep the rest of the Sabbath-day holy Is there no needless visiting upon it no trifling, no impertinence of conversation Do neither you yourself do any unnecessary work upon it, nor suffer others over whom you have any power, to break the laws of God and man herein If you do, even in this you have nothing whereof to boast. But herein also you are guilty before God. 5. But if we have the form of godliness on one day in a week, is there not on other days what is quite contrary thereto Are not the best of our conversing hours spent in foolish talking and jesting, which are not convenient nay, perhaps, in wanton talking too; such as modest ears could not hear Are there not many among us found to eat and drink with the drunken And if so, what marvel is it that our profaneness should also go up into the heavens, and our oaths and curses into the ears of the Lord of Sabaoth

8. And indeed learning will be seldom found without religion; for temporal views, as experience shows, will very rarely suffice to carry one through the labour required to be a thorough scholar. Can it then be dissembled, that there is too often a defect in those to whom the care of youth is entrusted Is that solemn direction sufficiently considered, (Statut. p. 7,) "Let the tutor diligently instruct those scholars committed to his care in strict morality; and especially in the first principles of religion, and in the articles of doctrine" And do they, to whom this important charge is given, labour diligently to lay this good foundation to fix true principles of religion in the minds of youth entrusted with them by their lectures to recommend the practice thereof by the powerful and pleasing influence of their example to enforce this by frequent private advice, earnestly and strongly inculcated to observe the progress, and carefully inquire into the behaviour, of every one of them in a word, to watch over their souls as they that must give account 9. Suffer me, since I have begun to speak upon this head, to go a little farther. Is there sufficient care taken that they should know and keep the statutes which we are all engaged to observe How then is it that they are so notoriously broken every day To instance only in a few: It is appointed, as to divine offices and preaching, "That ALL shall publicly attend: Graduates and scholars shall attend punctually, and continue till all be finished with due reverence from the beginning to the end." (P. 181.) It is appointed, "That scholars of every rank shall abstain from all kinds of play where money is contended for; such as cards, dice, and bowls; nor shall they be present at public games of this nature." (P. 157.) It is appointed, "That all (the sons of noblemen excepted) shall accustom themselves to black or dark-coloured clothing; and that they shall keep at the utmost distance from pomp and extravagance." (P. 157.) It is appointed, "That scholars of every rank shall abstain from alehouses, inns, taverns, and from every place within the city where wine, or any other kind of liquor, is ordinarily sold." (P.164.)

15. Is not almost the very notion of this religion lost Is there not a gross overflowing ignorance of it Nay, is it not utterly despised Is it not wholly set at nought, and trodden under foot Were any one to witness these things before God, would he not be accounted a madman, an enthusiast Am not I unto you a barbarian who speak thus My brethren, my heart bleeds for you. O that you would at length take knowledge, and understand that these are the words of truth and soberness! O that you knew, at least in this your day, the things that make for your peace! 16. I have been a messenger of heavy tidings this day. But the love of Christ constraineth me; and to me it was the less grievous, because for you it was safe. I desire not to accuse the children of my people. Therefore, neither do I speak thus in the ears of them that sit on the wall; but to you I endeavour to speak the truth in love, as a faithful Minister of Jesus Christ. And I can now "call you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God." 17. May the God of all grace, who is longsuffering, of tender mercy, and repenteth him of the evil, fix these things in your hearts, and water the seed he hath own with the dew of heaven! May he correct whatsoever he seeth amiss in us! May he supply whatsoever is wanting! May he perfect that which is according to his will; and so establish, strengthen, and settle us, that this place may again be a faithful city to her Lord; yea, the praise of the whole earth!

Indeed, in this present state of things, that wise Being, who knows well how to extract good out of evil, has shown us one way of making this universal frailty highly conducive both to our virtue and happiness. Even grief, if it lead us to repentance, and proceed from a serious sense of our faults, is not to be repented of; since those who thus sow in tears shall reap in joy. If we confine it to this particular occasion, it does not impair, but greatly assist, our imperfect reason; pain, either of body or mind, acting quicker than reflection, and fixing more deeply in the memory any circumstance it attends. From the very nature of grief; which is an uneasiness in the mind on the apprehension of some present evil, it appears, that its arising in us, on any other occasion than that of sin, is entirely owing to our want of judgment. Are any of those accidents, in the language of men termed misfortunes, such as reproach, poverty, loss of life, or even of friends, real evils So far from it, that, if we dare believe our Creator, they are often positive blessings. They all work together for our good. And our Lord accordingly commands us, even when the severest loss, that of our reputation, befals us, if it is in a good cause, as it must be our own fault if it be not, to "rejoice, and be exceeding glad." But what fully proves the utter absurdity of almost all our grief; except that for our own failings, is, that the occasion of it is always past before it begins. To recal what has already been, is utterly impossible, and beyond the reach of Omnipotence itself. Let those who are fond of misery, if any such there be, indulge their minds in this fruitless inquietude. They who desire happiness will have a care how they cherish such a passion, as is neither desirable in itself; nor serves to any good purpose, present or future.

At the tearing asunder of these sacred bands, well may we allow, without blame, some parting pangs; but the difficulty is, to put as speedy a period to them as reason and religion command us. What can give us sufficient ease after that rupture, which has left such an aching void in our breasts What, indeed, but the reflection already mentioned, which can never be inculcated too often, that we are hastening to him ourselves; that, pass but a few years, perhaps hours, which will soon be over, and not only this, but all other desires will be satisfied; when we shall exchange the gaudy shadow of pleasure we have enjoyed, for sincere, substantial, untransitory happiness With this consideration well imprinted in our minds, it is far better, as Solomon observes, to go to the house of mourning, than to the house of feasting The one embraces the soul, disarms our resolution, and lays us open to an attack: The other cautions us to recollect our reason, and stand upon our guard and infuses that noble steadiness, and seriousness of temper, which it is not in the power of an ordinary stroke to discompose. Such objects naturally induce us to lay it to heart, that the next summons may be our own; and that since death is the end of all men without exception, it is high time for the living to lay it to heart. If we are, at any time, in danger of being overcome by dwelling too long on the gloomy side of this prospect, to the giving us pain, the making us unfit for the duties and offices of life, impairing our faculties of body or mind, which proceedings, as has been already shown, are both absurd, unprofitable, and sinful; let us immediately recur to the bright side, and reflect, with gratitude as well as humility, that our time passeth away like a shadow; and that, when we awake from this momentary dream, we shall then have a clearer view of that latter day in which our Redeemer shall stand upon the earth; when this corruptible shall put on incorruption, and this mortal shall be clothed with immortality; and when we shall sing, with the united choirs of men and angels, "O death, where is thy sting O grave, where is thy victory"

3. In the next place, they are as cautious of taking from, as of adding to, the word they preach. They dare no more, considering in whose sight they stand, say less, than or more, than He has assigned them. They must publish, as proper occasions offer, all that is contained in the oracles of God; whether smooth or otherwise, it matters nothing, since it is unquestionably true, and useful too: "For all Scripture is given by inspiration of God; and is profitable either for doctrine, or reproof, or correction, or instruction in righteousness," either to teach us what we are to believe or practise, or for conviction of error, reformation of vice. They know that there is nothing superfluous in it, relating either to faith or practice; and therefore they preach all parts of it, though those more frequently and particularly which are more particularly wanted where they are. They are so far from abstaining to speak against any vice because it is fashionable and in repute in the place Providence has allotted them; but for that very reason they are more zealous in testifying against it. They are so far from abstaining from speaking for any virtue because it is unfashionable and in disrepute where they are placed, that they therefore the more vigorously recommend it.

III. 1. If, then, we have spoken the word of God, the genuine unmixed word of God, and that only; if we have put no unnatural interpretation upon it, but have taken the known phrases in their common, obvious sense, and when they were less known, explained scripture by scripture; if we have spoken the whole word, as occasion offered, though rather the parts which seemed most proper to give a check to some fashionable vice, or to encourage the practice of some unfashionable virtue; and if we have done this plainly and boldly, though with all the mildness and gentleness that the nature of the subject will bear; then, believe ye our works, if not our words; or rather, believe them both together. Here is all a Preacher can do; all the evidence that he either can or need give of his good intentions. There is no way but this to show he speaks as of sincerity, as commissioned by the Lord, and as in his sight. If there be any who, after all this, will not believe that it is his concern, not our own, we labour for; that our first intention in speaking, is to point him the way to happiness, and to disengage him from the great road that leads to misery; we are clear of the blood of that man; it rests on his own head. For thus saith the Lord, who hath set us as watchmen over the souls of our countrymen and brethren: "If thou warn the wicked of his way to turn from it;" much more if we use all methods possible to convince him that the warning is of God; "if he do not turn from his way," which certainly he will not, if he do not believe that we are in earnest, "he shall die in his iniquity, but thou hast delivered thine own soul." Section numbers (and other bracketed insertions of more significant textual variants) follow the Bicentennial Edition.

"But some man will say, How are the dead raised up And with what body do they come" How can these things be How is it possible that these bodies should be raised again, and joined to their several souls, which many thousands of years ago were either buried in the earth, or swallowed up in the sea, or devoured by fire which have mouldered into the finest dust, that dust scattered over the face of the earth, dispersed as far as the heavens are wide; nay, which has undergone ten thousand changes, has fattened the earth, become the food of other creatures, and these again the food of other men How is it possible that all these little parts, which made up the body of Abraham, should be again ranged together, and, unmixed with the dust of other bodies, be all placed in the same order and posture that they were before, so as to make up the very self-same body which his soul at his death forsook Ezekiel was indeed, in a vision, set down in a valley full of dry bones, "and he heard a noise, and behold a shaking, and the bones came together, bone to his bone; the sinews and the flesh came upon them, and the skin covered them above, and breath came into them, and they lived, and stood upon their feet." This might be in a vision. But that all this, and much more, should in time come to pass; that our bones, after they are crumbled into dust, should really become living men; that all the little parts whereof our bodies were made, should immediately, at a general summons, meet again, and every one challenge and possess its own place, till at last the whole be perfectly rebuilt; that this, I say, should be done, is so incredible a thing, that we cannot so much as have any notion of it. And we may observe, that the Gentiles were most displeased with this article of the Christian faith; it was one of the last things the Heathens believed; and it is to this day the chief objection to Christianity, "How are the dead raised up With what body do they come" In my discourse on these words, I shall do three things:

1. God can distinguish and keep unmixed from all other bodies the particular dust into which our several bodies are dissolved, and can gather it together and join it again, how far soever dispersed asunder. God is infinite both in knowledge and power. He knoweth the number of the stars, and calleth them all by their names; he can tell the number of the sands on the sea-shore: And is it at all incredible, that He should distinctly know the several particles of dust into which the bodies of men are mouldered, and plainly discern to whom they belong, and the various changes they have undergone Why should it be thought strange, that He, who at the first formed us, whose eyes saw our substance yet being imperfect, from whom we were not hid when we were made in secret, and curiously wrought in the lowest parts of the earth, should know every part of our bodies, and every particle of dust whereof we were composed The artist knows every part of the watch which he frames; and if it should fall in pieces, and the various parts of it lie in the greatest disorder and confusion, yet he can soon gather them together, and as easily distinguish one from another, as if every one had its particular mark. He knows the use of each, and can readily give it its proper place, and put them all exactly in the same figure and order they were before. And can we think that the Almighty Builder of the world, whose workmanship we are, does not know whereof we are made, or is not acquainted with the several parts of which this earthly tabernacle is composed All these lay in one vast heap at the creation, till he separated them one from another, and framed them into those distinct bodies whereof this beautiful world consists. And why may not the same Power collect the ruins of our corrupted bodies, and restore them to their former condition All the parts into which men's bodies are dissolved, however they seem to us carelessly scattered over the face of the earth, are yet carefully laid up by God's wise disposal till the day of the restoration of all things. They are preserved in the waters and fires, in the birds and beasts, till the last trumpet shall summon them to their former habitation.

"But," say they, "it may sometimes happen that several men's bodies may consist of the self-same matter. For the bodies of men are often devoured by other animals, which are eaten by other men. Nay, there are nations which feed upon human flesh; consequently, they borrow a great part of their bodies from other men. And if that which was part of one man's body becomes afterwards part of another man's, how can both rise at the last day with the same bodies they had before" To this it may easily be replied, that a very small part of what is eaten turns to nourishment, the far greater part goes away according to the order of nature. So that it is not at all impossible for God, who watches over and governs all this, so to order things, that what is part of one man's body, though eaten by another, shall never turn to his nourishment; or, if it does, that it shall wear off again, and, some time before his death, be separated from him, so that it may remain in a capacity of being restored at the last day to its former owner.

Thus have I shown that the resurrection of the same body is by no means impossible to God; that what he hath promised he is able also to perform, by that "mighty power by which he is able to subdue all things to himself." Though, therefore, we cannot exactly tell the manner how it shall be done, yet this ought not in the least to weaken our belief of this important article of our faith. It is enough, that He to whom all things are possible hath passed his word that he will raise us again. Let those who presume to mock at the glorious hope of all good men, and are constantly raising objections against it, first try their skill upon the various appearances of nature. Let them explain everything which they see happen in this world, before they talk of the difficulties of explaining the resurrection. Can they tell me how their own bodies were fashioned and curiously wrought Can they give me a plain account, by what orderly steps this glorious stately structure, which discovers so much workmanship and rare contrivance, was at first created How was the first drop of blood made; and how came the heart, and veins, and arteries to receive it Of what, and by what means, were the nerves and fibres made What fixed the little springs in their due places, and fitted them for the several uses for which they now serve How was the brain distinguished from the other parts of the body, and filled with spirits to move and animate the whole How came the body to be fenced with bones and sinews, to be clothed with skin and flesh, distinguished into various muscles Let them but answer these few questions about the mechanism of our own bodies, and I will answer all the difficulties concerning the resurrection of them. But if they cannot do this without having recourse to the infinite power and wisdom of the FIRST CAUSE, let them know that the same power and wisdom can re-animate it, after it is turned into dust; and that there is no reason for our doubting concerning the thing because there are some circumstances belonging to it which we cannot perfectly comprehend or give a distinct account of.

The best thing we can say of this house of earth, is, that it is a ruinous building, and will not be long before it tumbles into dust; that it is not our home, we look for another "house, eternal in the heavens;" that we shall not always be confined here, but that in a little time we shall be delivered from the bondage of corruption, from this burden of flesh, into the glorious liberty of the sons of God. What frail things these bodies of ours are! How soon are they disordered! To what a troop of diseases, pains, and other infirmities are they constantly subject! And how does the least distemper disturb our minds, and make life itself a burden! Of how many parts do our bodies consist! and if one of these be disordered, the whole man suffers. If but one of these slender threads, whereof our flesh is made up be stretched beyond its due proportion, or fretted by any sharp humour, or broken, what torment does it create! Nay, when our bodies are at the best, what pains do we take to answer their necessities, to provide for their sustenance, to preserve them in health, and to keep them tenantable, in some tolerable fitness for our souls' use! And what time we can spare from our labour is taken up in rest, and refreshing our jaded bodies, and fitting them for work again. How are we forced, even naturally, into the confines of death; even to cease to be; at least to pass so many hours without any useful or reasonable thoughts, merely to keep them in repair! But our hope and comfort are, that we shall shortly be delivered from this burden of flesh: When "God shall wipe away all tears from our eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." O when shall we arrive at that happy hand where no complaints were ever heard, where we shall all enjoy uninterrupted health both of body and mind, and never more be exposed to any of those inconveniences that disturb our present pilgrimage.

2. From hence we may see how to account for the different degrees of glory in the heavenly world. For although all the children of God shall have glorious bodies, yet the glory of them all shall not be equal. "As one star differeth from another star in glory, so also is the resurrection of the dead." They shall all shine as stars; but those who, by a constant diligence in well-doing, have attained to a higher measure of purity than others, shall shine more bright than others. They shall appear as more glorious stars. It is certain that the most heavenly bodies will be given to the most heavenly souls; so that this is no little encouragement to us to make the greatest progress we possibly can in the knowledge and love of God, since the more we are weaned from the things of the earth now, the more glorious will our bodies be at the resurrection. 3. Let this consideration engage us patiently to bear whatever troubles we may be exercised with in the present life. The time of our eternal redemption draweth nigh. Let us hold out a little longer, and all tears shall be wiped from our eyes, and we shall never sigh nor sorrow any more. And how soon shall we forget all we endured in this earthly tabernacle, when once we are clothed with that house which is from above! We are now but on our journey towards home, and so must expect to struggle with many difficulties; but it will not he long ere we come to our journey's end, and that will make amends for all. We shall then be in a quiet and safe harbour, out of the reach of all storms and dangers. We shall then be at home in our Father's house, no longer exposed to the inconveniences which, so long as we abide abroad in these tents, we are subject to. And let us not forfeit all this happiness, for want of a little more patience. Only let us hold out to the end, and we shall receive an abundant recompence for all the trouble arid uneasiness of our passage which shall be endless rest and peace.

2. We grieve the Holy Spirit by our sins, because they are so many contempts of the highest expression of his love, and disappoint him in his last remedy whereby he is pleased to endeavour our recovery. And thus every sin we now commit is done in despite of all his powerful assistances, in defiance of his reproofs, an ungrateful return for infinite lovingkindness! As the Holy Spirit is the immediate minister of God's will upon earth, and transacts all the great affairs of the Church of Christ, if while he pours out the riches of his grace upon us, be finds them all unsuccessful, no wonder if he appeals to all the world, in the words of the Prophet, against our ingratitude: "And now, O ye men of Judah, judge between me and my vineyard. What could have been done more to my vineyard that I have not done in it Wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes" These, and many more such, which we meet with in the Holy Scriptures, are the highest expressions of the deepest concern; such as imply the utmost unwillingness to deal severely even with those whom yet, by all the wise methods of his grace, he could not reform. The Holy Spirit here represents himself as one who would be glad to spare sinners if he could; and therefore we may be sure it is grievous to him that by their sins they will not suffer him. For men thus to disappoint the Holy Spirit of Love, for that too is his peculiar title, to make him thus wait that he may be gracious, and pay attendance on us through our whole course of folly and vanity, and to stand by, and be a witness of our stubbornness, with the importunate offers of infinite kindness in his hands, is a practice of such a nature that no gracious mind can hear the thoughts of it. It is an argument of God's unbounded mercy, that he is pleased to express, that he is only grieved at it; that his indignation does not flame out against those who are thus basely ungrateful, and consume them in a moment.

3. Why then do I speak this word at all Why Because a dispensation of the gospel is committed to me: And, though what I shall do to-morrow I know not, to-day I will preach the gospel. And with regard to you, my commission runs thus: "Son of man, I do send thee to them; and thou shalt say unto them, Thus saith the Lord God; whether they will hear, or whether they will forbear." 4. Thus saith the Lord God, "Whosoever thou art who wilt enter into life, keep the commandments." (In order to this, "believe in the Lord Jesus Christ, and thou shalt be saved.") "Forsake not the assembling together, as the manner of some is." In secret, likewise, "pray to thy Father who seeth in secret," and "pour out thy heart before him." Make my word "a lantern to thy feet, and a light unto thy paths." Keep it "in thy heart, and in thy mouth, when thou sittest in thy house, when thou walkest by the way, when thou liest down, and when thou risest up." "Turn unto me with fasting," as well as prayer; and, in obedience to thy dying Redeemer, by eating that bread and drinking that cup, "show ye forth the Lord's death till he comes." By the power thou shalt through these means receive from on high, do all the things which are enjoined in the Law, and avoid all those things which are forbidden therein, knowing that if ye offend in one point, ye are guilty of all." "To do good also, and to distribute, forget not;" yea, while you have time, do all the good you can unto all men. Then "deny thyself, take up thy cross daily;" and, if called thereto, "resist unto blood." And when each of you can say, "All this have I done," then let him say to himself farther, (words at which not only such as Felix alone, but the holiest soul upon earth might tremble,) "Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not love, it profiteth me nothing." It concerns us all, therefore, in the highest degree, to know, I. The full sense of those words, "Though I bestow all my goods to feed the poor, and though I give my body to be burned;"

II. The true meaning of the word love; and, III. In what sense it can be said, that without love all this profiteth us nothing. I. As to the First: It must be observed that the word used by St. Paul properly signifies, To divide into small pieces, and then to distribute what has been so divided; and, consequently, it implies, not only divesting ourselves at once of all the worldly goods we enjoy, either from a fit of distaste to the world, or a sudden start of devotion, but an act of choice, and that choice coolly and steadily executed. It may imply, too, that this be done not out of vanity, but in part from a right principle; namely, from a design to perform the command of God, and a desire to obtain his kingdom. It must be farther observed, that the word give signifies, actually to deliver a thing according to agreement; and, accordingly, it implies, like the word preceding, not a hasty, inconsiderate action, but one performed with open eyes and a determined heart, pursuant to a resolution before taken. The full sense of the words, therefore, is this; which he that hath cars to hear, let him hear: "Though I should give all the substance of my house to feed the poor; though I should do so upon mature choice and deliberation; though I should spend my life in dealing it out to them with my own hands, yea, and that from a principle of obedience; though I should suffer, from the same view, not only reproach and shame, not only bonds and imprisonment, and all this by my own continued act and deed, not accepting deliverance, but, moreover, death itself, yea, death inflicted in a manner the most terrible to nature; yet all this, if I have not love, (the love of God, and the love of all mankind, `shed abroad in my heart by the Hold Ghost given unto me,') it profiteth me nothing."

"Love suffereth long," or is longsuffering. If thou love thy neighbour for God's sake, thou wilt bear long with his infirmities: If he want wisdom, thou wilt pity and not despise him: If he be in error, thou wilt mildly endeavour to recover him, without any sharpness or reproach: If he be overtaken in a fault, thou wilt labour to restore him in the spirit of meekness: And if, haply, that cannot be done soon, thou wilt have patience with him; if God, peradventure, may bring him, at length to the knowledge and love of the truth. In all provocations, either from the weakness or malice of men, thou wilt show thyself a pattern of gentleness and meekness; and, be they ever so often repeated, wilt not be overcome of evil, but overcome evil with good. Let no man deceive you with vain words: He who is not thus long-suffering, hath not love. Again: "Love is kind." Whosoever feels the love of God and man shed abroad in his heart, feels an ardent and uninterrupted thirst after the happiness of all his fellow-creatures. His soul melts away with the very fervent desire which he hath continually to promote it; and out of the abundance of the heart his mouth speaketh. In his tongue is the law of kindness. The same is impressed on all his actions. The flame within is continually working itself away, and spreading abroad more and more, in every instance of good-will to all with whom he hath to do. So that whether he thinks or speaks, or whatever he does, it all points to the same end, the advancing, by every possible way, the happiness of all his fellow-creatures. Deceive not, therefore, your own souls: He who is not thus kind, hath not love.

Farther: "Love envieth not." This, indeed, is implied, when it is said, "Love is kind." For kindness and envy are inconsistent: They can no more abide together than light and darkness. If we earnestly desire all happiness to all, we cannot be grieved at the happiness of any. The fulfilling of our desire will be sweet to our soul; so far shall we be from being pained at it. If we are always doing what good we can for our neighbour, and wishing we could do more, it is impossible that we should repine at an good he receives: Indeed, it will be the very joy of our heart. However, then, we may flatter ourselves, or one another, he that envieth hath not love. It follows, "Love vaunteth not itself;" or rather, is not rash or hasty in judging: For this is indeed the true meaning of the word. As many as love their neighbour for God's sake, will not easily receive an ill opinion of any to whom they wish all good, spiritual as well as temporal. They cannot condemn him even in their heart without evidence; nor upon slight evidence neither; nor, indeed upon any, without first, if it be possible, having him and his accuser face to face, or at the least acquainting him with the accusation, and letting him speak for himself. Every one of you feels that he cannot but act thus, with regard to one whom he tenderly loves. Why, then, he who doth not act thus hath not love.

I only mention one more of the properties of this love: "Love is not puffed up." You cannot wrong one you love: Therefore, if you love God with all your heart, you cannot so wrong him as to rob him of his glory, by taking to yourself what is due to him only. You will own that all you are, and all you have, is his; that without him you can do nothing; that he is your light and your life, your strength and your all; and that you are nothing, yea, less than nothing, before him. And if you love your neighbour as yourself, you will not be able to prefer yourself before him. Nay, you will not be able to despise any one, any more than to hate him. Nay, you will think every man better than yourself. As the wax melteth away before the fire, so doth pride melt away before love. All haughtiness, whether of heart, speech, or behaviour, vanishes away where love prevails. It bringeth down the high looks of him who boasted in his strength, and maketh him as a little child; diffident of himself, willing to hear, glad to learn, easily convinced, easily persuaded. And whosoever is otherwise minded, let him give up all vain hope: He is puffed up, and so hath not love. III. It remains to inquire, in what sense it can be said that "though I bestow all my goods to feed the poor, yea, though I give my body to be burned, and have not love, it profiteth me nothing." The chief sense of the words is, doubtless, this: That whatsoever we do, and whatsoever we suffer, if we are not renewed in the spirit of our mind, by "the love of God shed abroad in our hearts by the Holy Ghost given unto us," we cannot enter into life eternal. None can enter there, unless in virtue of covenant which God hath given unto man in the Son of his love. But, because general truths are less apt to affect us, let consider one or two particulars, with regard to which all we can do or suffer, if we have not love, profiteth us nothing. And, First, all without this profiteth not, so as to make life happy; nor, Secondly, so as to make death comfortable.

By comfortable I do not mean stupid, or senseless. I would not say, he died comfortably who died by an apoplexy, or by the shot of a cannon, any more than he who, having his conscience seared, died as unconcerned as the beasts that beasts that perish. Neither do I believe you would envy any one the comfort of dying raving mad. But, by a comfortable death, I mean, a calm passage out of life, full of even, rational peace and joy. And such a death, all the acting and all the suffering in the world cannot give, without love. To make this still more evident, I cannot appeal to your own experience; but I may to what we have seen, and to the experience of others. And two I have myself seen going out of this life in what I call a comfortable manner, though not with equal comfort. One had evidently more comfort than the other, because he had more love. I attended the first during a great part of his last trial, as well as when he yielded up his soul to God. He cried out, "God doth chasten me with strong pain; but I thank him for all; I bless him for all; I love him for all!" When asked, not long before his release, "Are the consolations of God small with you" he replied aloud, "No, no, no!" Calling all that were near him by their names, he said, "Think of heaven, talk of heaven: All the time is lost when we are not thinking of heaven." Now, this was the voice of love; and, so far as that prevailed, all was comfort, peace, and joy. But as his love was not perfect, so neither was his comfort. He intervals of anger or fretfulness, and therein of misery; giving by both an incontestable proof that love can sweeten both life and death. So when that is either absent from, or obscured in, the soul, there is no peace or comfort there.

Of such evils, we are to believe, that they never happen but by the knowledge and permission of God. And of every such evil we may say, that the Lord hath done it, either by his own immediate power, by the strength of his own right hand, or by commanding, or else suffering, it to be done by those his servants that do his pleasure. For the Lord is King, be the people never so impatient; yea, the great King of all the earth. Whatsoever, therefore, is done in all the earth, (sin only excepted,) he doeth it himself. The Lord God Omnipotent still reigneth; and all things are so subject unto him, that his will must be done, whether we agree to it or not, as in heaven, so also upon earth. Not only his blessed angels, but all things, serve him in all places of his dominion; those wicked spirits which rule the darkness of this world, and those men who are like them, he rules by constraint; the senseless and brute parts of the creation, by nature; and those men who are like God, by choice. But, however it be, with or without their own choice, they all act in obedience to his will; and particularly so, when, in judgment, he remembers mercy, and permits a smaller evil that he may prevent greater. Then, at least, we are to acknowledge the hand of God in whatsoever instruments he makes use of. It makes little difference whether he executes his purpose by the powers of heaven or hell, or by the mistakes, carelessness, or malice of men. If a destroying angel marches forth against a town or country, it is God who empowers him to destroy. If bad men distress one or more of their fellow-creatures, the ungodly are a sword of his. If fire, hail, wind, or storm be let loose upon the earth, yet they only fulfil his word. So certain it is, that there is no evil in any place which the Lord, in this sense, hath not done. I am to prove, Secondly, that every uncommon evil is the trumpet of God blown in that place where it comes, that the people may take warning.

But, over and above these, we charge it, Secondly, with affording the fairest means to exercise and to increase covetousness. This it done by the occasion it gives to all who please to lay wagers with one another, which commonly brings so strong a desire of possessing what is another's, as will hardly cease when that one point is decided; but will be exceedingly likely to leave such a thirst in the mind, as not all the winning in the world will satisfy. And what amends can the trifling sport of a thousand people make for one soul thus corrupted and ruined Therefore, on this account too, till a way is known to secure all that frequent it from this danger, well may this sport itself be an abomination to Him who values one soul more than the whole world. May we not well fear, that it is an abomination to the Lord because of a Third effect of it because it is so apt to inflame those passions which he so earnestly commands us to quench because many people are so heated on such occasions, as they never ought to be on any occasion supposing it possible that a man might be angry, and not sin; yet hardly upon such occasions, or in such a degree as those who are angry upon such occasions commonly are. This consequence, too, let him separate from such a diversion, who would prevent its being displeasing to God.

I have but a few words to add, and those I speak not to them who are unwilling to hear, whose affections are set upon this world, and therefore their eyes are blinded by it; but I speak to them in whom is an understanding heart, and a discerning spirit; who, if they have formerly erred, are now resolved, by the grace of God, to return no more to the error of their ways; but for the time come, not only to avoid, but also earnestly to oppose, whatsoever is contrary to the will of God. To these I say, Are ye young So much the rather scorn all employments that are useless, but much more if they are sinful; For you are they, whose wisdom and glory it is to remember your Creator in the days of your youth. Are you elder So much the rather bestow all the time which you can spare from the necessary business of this life, in preparing yourself and those about you for their entrance into a better life. For your day is far spent, your night is at hand. Redeem therefore the little time you have left. Are you rich Then you have particular reason to labour that you may be rich in good works: For you are they to whom much is given, not to throw away, but to use well and wisely; and of you much shall be required. Are ye poor Then you have particular reason to work with your hands, that you may provide for your own household. Nor when you have done this have you done all; for then you are to labour that you may give to him that needeth, not to him that needeth diversions, but to him that needeth the necessaries of nature, that needeth clothes to cover him, food to support his life, or a house where to lay his head.

What remains, but that we labour, one and all, young and old, rich and poor, to wipe off the past scandal from our town and people First, by opposing to the utmost, for the time to come, by word and deed, among our friends, and all we have to do with, this unhappy diversion, which has such terribly hurtful consequences; by doing all we possibly can to hinder its coming among us any more. And, Secondly, by showing all the mercy we can to our afflicted neighbours, according as God hath prospered us; and by this timely relief of them, laying up for ourselves a good foundation against the day of necessity. Thirdly, by our constant attendance on God's public service and blessed sacrament, and our watchful, charitable, and pious life. Thus giving the noblest proof before men and angels, that although, even after we were troubled, we went wrong, yet, upon more deeply considering how God hath blown his trumpet among us, we were afraid. We then shall say with an awakened heart, Behold, the Lord our God hath showed us his glory and his greatness, and we have heard his voice out of the midst of the fire. Now, therefore, while time is, let us put away far from us every accursed thing: "For if we hear this voice of the Lord our God any more, then we shall die."

This being the state of man, if God should send him a Redeemer, what must that Redeemer do for him Will it he sufficient for him to be the promulgator of a new law, to give us a set of excellent precepts No: If we could keep them, that alone would not make us happy. A good conscience brings a man the happiness of being consistent with himself; but not that of being raised above himself into God; which every person will find, after all, is the thing he wants. Shall he be the fountain of an imputed righteousness, and procure the tenderest favour to all his followers This is also not enough. Though a man should be allowed to be righteous, and be exempt from all punishment, yet if he is as really enslaved to the corruptions of nature, as endued with these privileges of redemption, he can hardly make himself easy; and whatever favour he can receive from God, here or hereafter, without a communication of himself; it is neither the cure of a spirit fallen, nor the happiness of one reconciled. Must not then our Redeemer be (according to the character which St. John, his forerunner, gave of him) one that "baptizeth with the Holy Ghost," the Fountain and Restorer of that to mankind, whereby they are restored to their first estate, and the enjoyment of God And this is a presumptive argument that "the Lord is that Spirit." II. But it will appear more plainly that he is so, from the Second thing proposed; which was the consideration of the person of Jesus Christ. He was one to whom "God gave not the Spirit by measure: but in him dwelt all the fulness of the Godhead bodily; and of his fulness we have all received, and grace for grace." Indeed, all the communications of the Godhead, which any creatures could receive, were always from him as the Word of God; but all that mankind now in an earthly state were to receive, must be from him by means of that body, at first mortal, like unto theirs, and then glorious "in the likeness of God," which he took upon him for their sake.

The world has no longer any power over us, than we have a quick relish of its comforts; and suffering abates that. Suffering is, indeed, a direct confutation of the pretences which the flattering tempter gains us by: For I am in human life; and if that life contains such soft ease, ravishing pleasure, glorious eminence, as you promise, why am I thus Is it because I have not yet purchased riches to make me easy, or the current accomplishments to make me considerable. Then I find that all the comfort you propose is by leading me off from myself; but I will rather enter deep into my own condition, bad as it is: Perhaps I shall be nearer to God, the Eternal Truth, in feeling sorrows and miseries that are personal and real, than in feeling comforts that are not so. I begin already to find that all my grievances centre in one point: There is always at the bottom one great loss or defect, which is not the want of friends or gold, of health or philosophy. And the abiding sense of this may possibly become a prayer in the ears of the Most High; a prayer not resulting from a set of speculative notions, but from the real, undissembled state of all that is within me; nor, indeed, so explicit a prayer as to describe the thing I want, but, considering how strange a want mine is, as explicit a one as I can make. Since, then, suffering opens me a door of hope, I will not put it from me as long as I live: It helps me to a true discovery of one period of my existence, though it is a low one; and bids fairer for having some connexion with a more glorious period that may follow, than the arts of indulgence, the amusements of pride and sloth, and all the dark policy of this world, which wage war with the whole truth, that man must know and feel, before he can look towards God.

Let a man descend calmly into his heart, and see if there be no root of bitterness springing up; whether, at least, his thoughts, which are ever in motion, do not sometimes sally out into projects suggested by pride, or sink into indolent trifling, or be entangled in mean anxiety. Does not he find a motion of anger, or of gaiety, leavening him in an instant throughout; depriving him of the meekness and steady discernment he laboured after Or, let him but conceive at any time, that unfeigned obedience, and watchful zeal, and dignity of behaviour, which, is suitable, I do not say to an angel, but to a sinner that has "a good hope through grace," and endeavour to work himself up to it; and if he find no sort of obstacle to this within him, he has indeed then no opportunity of suffering. In short, if he is such an abject sort of creature, as will, unless grace should do him a perpetual violence, relapse frequently into a course of thinking and acting entirely without God; then he can never want occasions of suffering, but will find his own nature to he the same burden to him, as that "faithless and perverse generation" was to our Saviour, of whom he said, "How long shall I be with you How long shall I suffer you" I will conclude all with that excellent Collect of our Church: "O God, who in all ages hast taught the hearts of thy faithful people, by sending to them the light of thy Holy Spirit; grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort, through the merits of Jesus Christ our Saviour; who liveth and reigneth with thee, in the unity of the same Spirit, one God, world without end. Amen."

1. It was remarked concerning one of our poets, "Whenever he wrote, he seemed to take it for granted, that whatever he understood himself all his readers would understand." But this mistake is not peculiar to Mr. Dryden: I have fallen into it abundance of times; supposing, because the thing was so plain to me, it must be so to all mankind. I have fallen into it particularly with regard to the school some time since begun in Kingswood. I have long taken it for granted, that it would be quite sufficient to publish the bare rules of that school, and to set down simply the method therein pursued, in as few words as possible. I supposed the reasons whereon those rules were grounded were not only so strong, but so obvious, that every person of common understanding must discern them as well as myself. However, after above twenty years' trial, I am convinced this was a supposition not to be made. What is as clear to me as the sun at noon-day, is not so clear to every one. At length, therefore, I judged it needful to enlarge a little upon the nature of that institution; to lay down the grounds of those rules, and the reasons of what is peculiar in our method. 2. About forty years ago, one or two tracts upon education fell into my hands, which led me to consider the methods pursued in that great school wherein I had been educated, and in such others as were in the highest repute, particularly those in and near London. I spent many thoughts on the subject, and frequently conversed upon it with some of the most sensible men I knew. A few years after, I had an opportunity of inquiring concerning some of the most celebrated schools in Holland and Germany. But in these, as well as our own, I found a few particulars which I could not approve of.

3. One regarded the situation of them, which itself seemed a circumstance of some importance. The very most of them were placed in a great town; perhaps in the principal town in that country. The inconveniences which naturally attended this were more easy to be discovered than removed. The children, whenever they went abroad, had too many things to engage their thoughts, which ought to be diverted as little as possible from the objects of their learning. And they had too many other children round about them, some of whom they were liable to meet every day, whose example (perhaps their advice too) would neither forward them in learning nor religion. I say, "neither learning nor religion." For if we have any religion ourselves, we certainly desire that our children should have some too. But this they are not likely to have, or retain, if they converse promiscuously with the children in a great town. 4. The promiscuous admission of all sorts of children into a great school, was another circumstance I did not admire. Are children likely (suppose they had it) to retain much religion in a school where all that offer are admitted, however corrupted already, perhaps in principle (though that is not quite so frequent) as well as practice? And what wonder, when, as frequently happens, the parents themselves have no more religion than their ungodly offspring? It may be, they do not desire to have any of their family infected with the plague of virtue. A gentleman removed his son, then at Westminster School, from boarding with my eldest brother, for teaching him the Catechism; telling him, "Sir, I do not want my son to learn religion, but Latin and Greek."

5. But this is no common fault: generally, heathen parents may meet with heathen schoolmasters. A third inconvenience in many schools is, the Masters have no more religion than the scholars. And if they have little or no religion themselves, we may be well assured they will give themselves little trouble about the religion of the children that are committed to their care. Every part of the nation abounds with Masters of this kind; men who are either uninstructed in the very principles of Christianity, or quite indifferent as to the practice of it, "caring for none of these things." Consequently, they are nothing concerned, whether their scholars are Papists or Protestants, Turks or Christians: they look upon this as no part of their business; they take no thought about it. 6. But it is not only with regard to instruction in religion, that most of our great schools are defective. They are defective likewise (which is a fourth objection) with regard to learning; and that in several respects. In some, the children are taught little or no arithmetic; in others, little care is taken even of their writing. In many, they learn scarce the elements of geography, and as little of chronology. And even as to the languages, there are some schools of note wherein no Hebrew at all is taught; and there are exceeding few wherein the scholars are thoroughly instructed even in the Latin and Greek tongues. They are not likely to be; for there is a capital mistake in their very method of teaching. The books which they read are not well chosen, not so much as with regard to language. The language of them is not standard; not even in the Latin. Were even this circumstance duly considered, would Eutropius or Lucius Florus have any place among them? "O, but I want to give a sketch of the Roman history." And cannot you do this much better by English authors? Cannot you give the marrow of Roman history without ruining their style by bad Latin?

But the sense too of the authors read in many schools is as imperfect as their language. And this betrays an inexcusable negligence in those who teach these empty books. For there is no necessity for it. It is well known there are excellent both Greek and Roman authors, who excel them as much in strength of understanding, as in purity and elegance of style. Again: in most schools little judgment is shown in the order of the books that are read. Some very difficult ones are read in the lower classes, "Phædrus's Fables" in particular: and some very easy ones are read long after, in utter defiance of common sense. 7. Another fault common in almost all our schools is, the Masters not only take no care to train up their scholars in true religion, but they themselves teach them what is utterly destructive of all religion whatever: they put authors into their hands, that, with all the beauty of language, all the sweetness of expression, instil into their tender minds both obscenity and profaneness;- Virgil's Alexis, the lewd Epigrams of Martial, and the shameless Satires of Juvenal, (even the sixth,) so earnestly recommending sodomy as well as adultery! Nonne putas melius, quod tecum pusio dormit ? Here you see is the blessed moral! Nay, in spite of the loud complaint made by St. Austin, fourteen hundred years ago, we read there still of the great god, Qui templa cœli summa sonitu concutit, coming down from heaven upon that blessed errand, Fucum factum mulieri! And to this day we retain, for the edification of our children, Tonantem et fornicantem Jovem !

person whatever. Nor is any child received, unless his parents agree, (1.) That he shall observe all the rules of the house. And, (2.) That they will not take him from school, no, not for a day, till they take him for good and all." The reasonableness of this uncommon rule is shown by constant experience: for children may unlearn as much in one week, as they have learned in several, nay, and contract a prejudice to exact discipline, which never can be removed. 12. "The general rules of the house are these: The children rise at four, winter and summer." This I know, by constant observation, and by long experience, to be of admirable use, either for preserving a good, or improving a bad, constitution. It is of peculiar service in almost all nervous complaints, both in preventing and in removing them. "They spend the time till five in private; partly in reading, partly in singing, partly in prayer; and in selfexamination and meditation, those that are capable of it. "At five they are all together with the Master. Then till seven they breakfast, and walk or work: for as we have no play-days, the school being taught every day in the year but Sundays, so neither do we allow any time for play on any day. It is a wise German proverb, 'He that plays when he is a boy, will play when he is a man.' If not, why should he learn now what he must unlearn by and by? "On fair days they work, according to their strength, in the garden; on rainy days, in the house. But particular care is taken that they never work alone, but always in the presence of a Master." This circumstance I adopted from the great school at Jena, in Germany. It lays much labour upon the Masters; but the advantage is worth all the labour. It prevents abundance of evil; (and it is far better to prevent evils, than to punish them ;) not only rudeness and ill manners, but many sins that children would easily teach each other.

"The school-hours are from seven to eleven, and from one to five. They drink water at their meals:" (and why do not all wise parents teach their children so to do from their infancy, seeing it is universally allowed to be the best diluter of food which is to be found on earth?) "Nothing between meals," lest they should insensibly contract habits which are neither good for body nor mind. Their food is as simple as possible; two days in a week it is wholly vegetable; every day, at breakfast and supper; if we allow, with Dr. Cheyne, milk to come under that appellation. "At eight they go to bed, the youngest first. They all lodge in one room, (every child having a bed to himself,) in which a lamp burns all night. A Master lies in the same room." The propriety of these circumstances is so manifest, that it needs not to be enlarged upon. "All their beds have mattresses on them, not feather-beds; both because they are more healthy, and because we would keep them at the utmost distance from softness and effeminacy." 13. The things taught here are reading, writing, arithmetic, English, French, Latin, Greek, Hebrew, history, geography, chronology, rhetoric, logic, ethics, geometry, algebra, natural philosophy, and metaphysics. In teaching the languages, care is taken to read those authors, and those only, who join together the purity, the strength, and the elegance of their several tongues. In particular, no Roman author is read who lived later than the Augustan age. Only to these are added proper Excerpta from Juvenal, Persius, and Martial. To supply the place of bad Latin writers of antiquity, a few of the moderns are added. And indeed their writings are not unworthy of the Augustan age; being little inferior, either in purity and beauty of diction, to the best writers of that period. 14. Particular care is taken that nothing immodest or profane be found in any of our authors. One of the most immodest wretches that ever defiled paper, has, nevertheless, stumbled upon this caution : Nil dictu fædum visuque hæc limina tangat, Intra quæ puer est."

But this is not all. We take care that our books be not only inoffensive, but useful too; that they contain as much strong, sterling sense, and as much genuine morality, as possible; yea, and Christian morality. For what good reason can be assigned why we should leave this out of the account? Why should not even children be taught, so far as they are capable, the oracles of God? 15. Another point which has been carefully considered is, the order in which the books are read. The harder are never learned before the easier : we begin with the plainest of all; next read such as are a little more difficult; and gradually rise to those that are hardest of all, that is, of all those which are read in the classes that belong to the • This quotation from Juvenal is thus translated by Gifford :- "Swift from the roof where youth, Fuscinus, dwell, Immodest sights, immodest sounds, expel; The place is sacred." EDIT. school. The most difficult are reserved for those who have gone through the school, and are employed in academical exercises.

16. It is true, I have for many years suspended the execution of this part of my design. I was indeed thoroughly convinced, ever since I read Milton's admirable "Treatise on Education," that it was highly expedient for every youth to begin and finish his education at the same place. I was convinced nothing could be more irrational and absurd, than to break this off in the middle, and to begin it again at a different place, and in a quite different method. The many and great inconveniences of this, I knew by sad experience. Yet I had so strong a prejudice in favour of our own Universities, that of Oxford in particular, that I could hardly think of any one's finishing his education without spending some years there. I therefcre encouraged all I had any influence over, to enter at Oxford or Cambridge; both of which I preferred, in many respects, to any University I had seen abroad. Add to this, that several of the young persons at Kingswood had themselves a desire of going to the University. I cannot say I am yet quite clear of that prejudice. I love the very sight of Oxford: I love the manner of life; I love and esteem many of its institutions. But my prejudice in its favour is considerably abated: I do not admire it as I once did. And whether I did or not, I am now constrained to make a virtue of necessity. The late remarkable occurrence of the six young students expelled from the University, and the still more remarkable one of Mr. Seagar, refused the liberty of entering into it, (by what rule of prudence, I cannot tell, any more than of law or equity,) have forced me to see, that neither I, nor any of my friends, must expect either favour or justice there. I am much obliged to Dr. Nowell, and the other gentlemen who exerted themselves on either of those transactions, for not holding me longer in suspense, but dealing so frankly and openly. And, blessed be God, I can do all the business which I have in hand without them. Honour or preferment I do not want, any more than a feather in my cap; and I trust most of those who are educated at our school are, and will be, of the same mind.

Honour or preferment I do not want, any more than a feather in my cap; and I trust most of those who are educated at our school are, and will be, of the same mind. And as to the knowledge of the tongues, and of arts and sciences, with whatever is termed academical learning; if those who have a tolerable capacity for them do not advance more here in three years, than the generality of students at Oxford or Cambridge do in seven, I will bear the blame for ever. 17. It may be objected, "But they cannot have many advantages here which they have at the University: there the Professors are men of eminent learning; and so are also many of the Tutors. There they have public exercises of various kinds; and many others in their several Colleges. Above all, they have there such choice of company as is not to be found elsewhere in all the kingdom."

This is most true. But may I be permitted to ask, (and let calm, sensible men give the answer,) What is the real, intrinsic worth of all these advantages? As to the Professors, how learned soever they are, (and some of them I verily believe yield to none in Europe,) what benefit do nine in ten of the young gentlemen reap from their learning? Truly, they do them neither harm nor good; for they know just nothing about them. They read now and then an ingenious lecture, perhaps three or four times a year. They read it in the public schools: but who hears? Often vel duo vel nemo. And if two hundred out of two or three thousand students hear, how much are they edified? What do they learn, or what are they likely to learn, which they may not learn as well or better at home? For about fourteen years, except while I served my father's cure, I resided in the University. During much of this time, I heard many of those lectures with all the attention I was master of. And I would ask any person of understanding, considering the manner wherein most of those lectures are read, and the manner wherein they are attended, what would be the loss if they were not read at all? I had almost said, what would be the loss if there were no Professorships in the University? "What! Why Dr. would lose three hundred a year!" That is a truth: it cannot be denied. 18. "But the Tutors," you say, "in the several Colleges, supply what is wanting in the Professors." A few of them do: and they are worthy of all honour; they are some of the most useful persons in the nation. They are not only men of eminent learning, but of piety and diligence. But are there not many of another sort, who are utterly unqualified for the work they have undertaken? who are far from being masters even of Latin or Greek? who do not understand the very elements of the sciences? who know no more of logic or metaphysics than of Arabic, or even of that odd thing, religion? Perhaps, if a person who knew this were to examine therein the famous gentleman of Edmund-Hall, who made such a pother • "Either two persons, or none at all."-EDIT.

with the young men for their want of learning, he might be found as very an ignoramus as Mr. Middleton. And even with regard to many of those Tutors that have learning, how little are their pupils the better for it? Do they use all diligence to instil into them all the knowledge which they have themselves? Do they lecture them constantly? every day, either in the languages or sciences? Do they instruct them regularly and thoroughly, in logic, ethics, geometry, physics, and metaphysics? Are there not some, who, instea instead of once a day, do not lecture them once a week? perhaps not once a month, if once a quarter? Are not these precious instructers of youth? Indeed, when I consider many of the Tutors who were my contemporaries, (and I doubt they are not much mended since,) I cannot believe the want of such instructers to be an irreparable loss. 19. "Well, but they lose also the advantage of the public exercises, as well as of those in their several Colleges." Alas, what are these exercises? Excuse me if I speak with all simplicity. I never found them any other than an idle, useless interruption of my useful studies. Pray, of what use are the stated disputations for degrees? Are they not mere grimace? trifling beyond expression? And how little preferable to these are most of the disputations in our several Colleges! What worthy subjects are usually appointed for the scholars to dispute upon! And just suitable to the importance of the subject is the management of it. What are the usual examinations for the degree of a Bachelor or Master of Arts? Are they not so horribly, shockingly superficial as none could believe if he did not hear them? What is that, which should be the most solemn exercise we perform, for a Master of Arts' degree? The reading six lectures in the schools, three in natural, and three in moral philosophy. Reading them to whom? To the walls: it being counted an affront for any one that has ears to hear them. This is literally true: you know it is. But what an execrable insult upon com-mon sense! These are the public exercises: and is it a loss to have nothing to do with them? to spend all our time in what directly tends to improve us in the most useful knowledge.

20. "However, there is no such choice of company elsewhere as there is at Oxford or Cambridge." That is most true; for the moment a young man sets his foot either in one or the other, he is surrounded with company of all kinds, except that which would do him good; with loungers and triflers of every sort; (nequid gravius dicam; ) with men who no more concern themselves with learning than with religion; "who waste away In gentle inactivity the day," to say the best of them; for it is to be feared they are not always so innocently employed. It cannot be denied, there is too much choice of this kind of company in every College. There are likewise gentlemen of a better kind: but what chance is there, that a raw young man should find them? seeing the former will everywhere obtrude themselves upon him, while the latter naturally stand at a distance. Company, therefore, is usually so far from being an advantage to those who enter at either University, that it is the grand nuisance, as well as disgrace, of both; the pit that swallows unwary youths by thousands. I bless God we have no such choice of company at Kingswood; nor ever will till my head is laid. There is no trifler, no lounger, no drone there; much less any drunkard, Sabbath-breaker, or common swearer. Whoever accounts this a disadvantage, may find a remedy at any College in Oxford or Cambridge. 21. "Be this as it may, there are other advantages of which no other place can boast. There are exhibitions, scholarships, studentships, fellowships, canonries; to say nothing of headships, and professorships, which are not only accompanied with present honour and large emoluments, but open the way to the highest preferments both in Church and State."

All this is indisputably true: I know not who can deny one word of it. Therefore, if any of these advantages, if honour, if money, if preferment in Church or State, be the point at which a young man aims, let him by all means go to the University. But there are still a few, even young men, in the world, who do not aim at any of these. They do not desire, they do not seek, either honour, or money, or preferment. They leave Collegians to dispute, and bite, and scratch, and scramble for these things. They believe there is another world; nay, and they imagine it will last for ever. Supposing this, they point all their designs and all their endeavours towards it. Accordingly, they pursue learning itself, only with reference to this. They regard it, merely with a view to eternity; purely with a view to know and teach, more perfectly, the truth which God has • "Not to mention persons of a still viler description."-EDIT. revealed to man, "the truth which is after godliness," and which they conceive men cannot be ignorant of without hazarding their eternal salvation. This is the only advantage which they seek; and this they can enjoy in as high a degree, in the school or academy at Kingswood, as at any College in the universe.

22. "But whatever learning they have, if they acquired it there, they cannot be ordained;" (you mean, Episcopally ordained; and indeed that ordination we prefer to any other, where it can be had;) "for the Bishops have all agreed together not to ordain any Methodist." O that they would all agree together not to ordain any drunkard, any Sabbath-breaker, any common swearer, any that makes the very name of religion stink in the nostrils of infidels, any that knows no more of the grounds of religion than he does of Greek or Hebrew! But I doubt that fact. I cannot easily believe that all the Bishops have made such an agreement. Could I be sure they had, I should think it my duty to return them my sincerest thanks. Pity they had not done it ten years ago, and I should not have lost some of my dearest friends. However, I am extremely obliged, if they have agreed to prevent my losing any more the same way; if they have blocked up the door through which several others were likely to run away from me. 23. I should not wonder if there was a general agreement against those who have been so often described as both knaves and madmen. Meantime, I can only say, as a much greater man said, Hier stehe ich: Gott hilffe mich! By His help I have stood for these forty years, among the children of men, whose tongues are set on fire, who shoot out their arrows, even bitter words, and think therein they do God service. Many of these are already gone to give an account to the Judge of quick and dead. I did not expect to have stayed so long behind them; but "good is the will of the Lord." If it were possible, I should be glad, for my few remaining days, to live peaceably with all men: I do as much as lieth in me, in order to this. I do not willingly provoke any man. I go as quietly on my way as I can. But, quietly or unquietly, I must go on; for a dispensation of the Gospel is committed to me; and woe is me if I preach not the Gospel. I am convinced that I am a debtor to all men, and that it is my bounden duty "To rush through every open door,

And cry, Sinners, behold the Lamb." Now, especially, I have no time to lose: if I slacked my pace, my grey hairs would testify against me. I have nothing to fear, I have nothing to hope for, here; only to finish my course with joy. "Happy, if with my latest breath I might but gasp His name, Preach Him to all, and cry in death, 'Behold, behold the Lamb!'"

Sometime Fellow of Lincoln College, Oxford Wesley's Journal, Volume I. 1. Iv was in pursuance of an advice given by Bishop Taylor, in his Rules for Holy Living and Dying,' that, about fifteen years ago, J began to take a more exact account than I had done before, of the manner wherein I spent my time, writing down how I had employed every hour. This I continued to do, wherever I was, till the time of my leaving England. The variety of scenes which I then passed through, induced me to transcribe, from time to time, the more matetial parts of my diary, adding here and there such little reflections as occurred te my mind. Of this journal thus occasionally compiled, the following is a short extract: It not being my design to relate all those particulars, which I wrote for my own use only; and which would answer no valuable end to others, however important they were to me. 2. Indeed I had no design or desire to trouble the world with any of my little affairs: As cannot but appear to every impartial mind, from my having been so long "as one that heareth not;" notwithstanding the loud and frequent calls I have had to answer for myself. Neither should I have done it now, had not Captain Williams's affidavit, published as soon as he had left England, laid an obligation upon me, to do what in me lies, in obedience to that command of God, " Let not the good which is in you be evil spoken of.) With this view I do at length " give an answer to every man that asketh me a reason of the hope which is in me," that in all these things "I have a conscience void of offence toward God and toward men." 3. I have prefixed hereto a letter, wrote several years since, containing a plain account of the rise of that little society in Oxford, which has been so variously represented. Part of this was published in 1733; but without my consent or knowledge. It now stands as it was wrote ; without any addition, diminution, or amendment; it being my only concern herein nakedly to " declare the thing as it is."

'These are they that need a physician.' But what if they will not accept of one who will be welcome to the poor prisoners? Go on then, in God's name, in the path to which your Saviour has directed you, and that track wherein your father has gone before you! For when 1 was an under-graduate at Oxford, I visited those in the castle there, and reflect on it with great satisfaction to this day. Walk as prudently as you can, though not fearfully, and my heart and prayers are with you. " Your first regular step is, to consult with him (if any such there be) who has a jurisdiction over the prisoners; and the next is, to obtain the direction and approbation of your bishop. This is Monday morning, at which time I shall never forget you. If it be possible, 1 should be glad to see you all three here in the fine end of the summer. But if I cannot have that satisfaction, I am sure I can reach you every day, though you were beyond the Indies. Accordingly, to Him who is every where I now heartily commit you, as being "' Your most affectionate and joyful father." In pursuance of these directions, I immediately went to Mr. Gerard, the bishop of Oxford's chaplain, who was likewise the person that took care of the prisoners when any were condemned to die: (at other times they were left to their own care:) I proposed to him our design of serving them as far as we could, and my own intention to preach there once a month, if the bishop approved of it. He much commended our design, and said he would answer for the bishop's approbation, to whom he would take the first opportunity of mentioning it. It was not long before he informed me he had done so, and that his lordship no only gave his permission, but was greatly pleased with the undertaking, and hoped it would have the desired success.

Upon this encouragement we still continued to meet together as usual; and to confirm one another, as well as we could, in our resolutions, to communicate as often as we had opportunity ; (which is here once a week ;) and do what service we could to our acquaintance, the prisoners, and two or three poor families in the town. But the outcry daily increasing, that we might show what ground there was for it, we proposed to our friends, or opponents, as we had opportunity, these or the like questions : I. Whether it does not concern all men of all conditions to imitate Him, as much as they can, " who went about doing good ?" Whether all Christians are not concerned in that command, " While we have time let us do good to all men?" Whether we shall not be more happy hereafter, the more good we do now? Whether we can be happy at all hereafter, unless we have, according to our power, " fed the hungry, clothed the naked, visited those that are sick, and in prison ;" and made all these actions subservient to a higher purpose, even the saving of souls from death ? Whether it be not our bounden duty always to remember, that He did more for us than we can do for him, who assures us, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me 2" ; II. Whether, upon these considerations, we may not try to do good to our acquaintance? Particularly, whether we may not try to con vince them of the necessity of being Christians ? Whether of the consequent necessity of being scholars ? Whether of the necessity of method and industry, in order to either learning or virtue ? Whether we may not try to persuade them to confirm and increase their industry, by communicating as often as they can ? Whether we may not mention to them the authors whom we con ceive to have wrote the best on those subjects ? Whether we may not assist them, as we are able, from ..me to time, to form resolutions upon what they read in those authors, and to execute them with steadiness and perseverance ?

ever, in spring I thought it could not' be improper to desire further instructions from those who were wiser and better than ourselves ; and, accordingly, (on May 18, 1731,) I wrote a particular account of all our proceedings to a clergyman of known wisdom and integrity. After having informed him of all the branches of our design, as clearly and simply as I could, I next acquainted him with the success it had met with, in the following words : ' Almost as soon as we had made our first attempts this way, some of the men of wit in Christ Church entered the lists against us; and, between mirth and anger, made a pretty many reflections upon the Sacramentarians, as they were pleased to callus. Soon after, their allies at Merton changed our title, and did us the honour of styling us, The Holy Club. But most of them being persons of well-known characters, they had not the good fortune to gain any proselytes from the sacrament, till a gentleman, eminent for learning, and well esteemed for piety, joining them, told his nephew, that if he dared to go to the weekly communion any longer, he would immediately turn him out of doors. That argument, indeed, had no success: the young gentleman communicated next week. Upon which his uncle, having again tried to convince him that he was in the wrong way, by shaking him by the throat to no purpose, changed his method, and by mildness prevailed upon him to absent from it the Sun-

waived my answer till I had an opportunity of consulting your father, who, upon all accounts, is a more proper judge of the affair than I am. But I could never find a fit occasion for it. As to my own sense ot the matter, I confess, I cannot but heartily approve of that serious and religious turn of mind that prompts you and your associates to those pious and charitable offices; and can have no notion of that man's religion, or concern for the honour of the. University, that opposes you, as far as your design respects the colleges. I should be loath to send a son of mine to any seminary, where his conversing with virtuous young men, whose professed design of meeting together at proper times was to assist each other in forming good resolutions, and encouraging one another to execute them with constancy and steadiness, was inconsistent with any received maxims or rules of life among the members. As to the other branch of your design, as the town is divided into parishes, each of which has its proper incumbent, and as there is probably an ecclesiastic who has the spiritual charge of the prisoners, wudence may direct you to consult them: for though I dare not say , ou would be too officious, should you of your own mere motion seek out the persons that want your instructions and charitable contributions ; yet, should you have the concurrence of their proper pastor, your good offices would be more regular, and less liable to censure." Your son was now at Holt: however, we continued to meet at our usual times, though our little affairs went on but heavily without him. But at our return from Lincolnshire, in September last, we had the pleasure of seeing him again; when, though he could not be so active with us as formerly, yet we were exceeding glad to spend what time we could in talking and reading with him. It was a little before this time my brother and I were at London, when going into a bookseller's shop, (Mr. Rivington's in St. Paul's Church-yard,) after some other conversation, he asked us whether we lived in town; and upon our answering, "' No; at Oxford :' Then, gentlemen," said he, " let me earnestly recommend to your acquaintance a friend I have there, Mr.

Paul's Church-yard,) after some other conversation, he asked us whether we lived in town; and upon our answering, "' No; at Oxford :' Then, gentlemen," said he, " let me earnestly recommend to your acquaintance a friend I have there, Mr. Clayton, of Brazennose." Of this, having small leisure for contracting sew acquaintance, we took no notice for the present. But in the spring INTRODUCTORY LETTER. 1l following, (April 20 ») Mr. Clayton meeting me in the street, and giving Mr. Rivington's service, I desired his company to my room, and then commenced our acquaintance. At the first opportunity I acquainted him with our whole design, which he immediately and heartily closed with : and not long atter, Mr. M having then left Oxford, we fixed two evenings in a week to meet on, partly to talk upon that subject, and partly to read something in practical divinity.

The two points whereunto, by the blessing of God and your son's help, we had before attained, we endeavoured to hold fast : I mean, the doing what good we can ; and, in order thereto, communicating as often as we have opportunity. To these, by the advice of Mr. Clayton, we have added a third, the observing the fasts of the Church ; the general neglect of which we caii by no means apprehend to be a lawful excuse for neglecting them. And in the resolution to adhere to these and all things else which we are convinced God requires at our hands, we trus we shall persevere till he calls us to give an account of our stewardship. As for the names of Methodists, Supererogation-men, and so on, with which some of our neighbours are pleased to compliment us, we do not conceive ourselves to be under any obligation to regard them, much less to take them for arguments. ' T'o the law and to the testimony" we appeal, whereby we ought to be judged. If by these it can be proved we are in an error, we will immediately and gladly retract it : if not, we " have not so learned Christ," as to renounce any part of his service, though men should " say all manner of evil against us," with more judgment and as little truth as hitherto. We do, indeed, use all the lawful means we know, to prevent " the good which is in us" from being " evil spoken of;" but if the neglect of known duties be the one condition of securing our reputation, why fare it well ; we know whom we have believed, and what we thus lay out He will pay us again. Your son already stands before the judgment seat of Him who judges righteous judgment ; at the brightness of whose presence the clouds remove : His eyes are open, and he sees clearly whether it was "blind zeal, and a thorough mistake of true religion, that hurried him on in the error of his way ;" or whether he acted like a faithful and wise servant, who, from a just sense that his time was short, made haste to finish his work before his Lord's coming, that " when laid in the balance" he might not " be found wanting."

Having a rolling sea, most of the passengers found the effects of it. Mr. Delamotte was exceeding sick for several days: Mr. Ingham, for about half an hour. My brother's head ached much. Hitherto it has pleased God, the sea has not disordered me at all; nor have I been hindered one quarter of an hour from reading, writing, composing, or doing any business I could have done on shore. During our stay in the Downs, some or other of us went, as often as we had opportunity, on board the ship that sailed in company with us, where also many were glad to join in prayer and hearing the word. We sailed out of the Downs. At eleven at night I was waked by a great noise. I soon found there was no danger. But the bare apprehension of it gave me a lively conviction what manner of men those ought to be, who are every moment on the brink of eternity. Sat. Noy. 1. We came to St. Helen's harbour, and the next day into Cowes road. 'he wind was fair, but we waited for the man-ofwar which was to sail with us. This was a happy opportunity of instructing our fellow travellers. May He whose seed we sow, give it the increase ! Thomas Hird, and Grace his wife, with their children, Mark, aged twenty one, and Phebe, about seventeen, late Quakers, were, at their often-repeated desire, and after careful instruction, admitted to baptism. We fell down into Yarmouth road, but the next day were forced back into Cowes. During out stay here there were several storms: in one of which two ships in Yarmouth road were lost. The continuance of the contrary winds gave my brother an opportunity of complying with the desire of the minister of Cowes, and preaching there three or four times. The poor people flocked together in great numbers. We distributed a few little books among the more serious of them, which they received with all possible expressions ot thankfulness. One recovering from a dangerous illness, desired to be instructed in the nature of the Lord's Supper. I thought it concerned her to be first instructed in the nature of Christianity ; and, accordingly, fixed an hour a day to read with her in-Mr. Law's Treatise on Christian Perfection.

About seven in the evening, we fell in with the skirts of a hurricane. The rain as well as the wind was extremely violent. The sky was so dark in a moment, that the sailors could not so much as see the ropes, or set about furling the sails. The ship must, in all pronability, have overset, had not the wind fell as suddenly as it rose. Toward the end of it, we had that appearance on each of the masts which (it is thought) the ancients called Castor and Pollux. It was a small ball of white fire, like a star. The mariners say, it appears either in a storm, (and then commonly upon the deck,) or just at the end of it; and then it 1s usually on the masts or sails. We had another storm, which did us no other harm than splitting the foresail. Our bed being wet, I laid me down on the floor and slept sound till morning. And, I believe, I shall not find it neec ful to go to bed (as it is called) any more. Sun. Feb. 1. We spoke with a ship of Carolina; and Wednesday 4, came within soundings. About noon, the trees were visible from the mast, and in the afternoon from the main deck. In the Evening Lesson were these words, " A great door, and effectual, is opened." 'O let no one shut it! Between two and three in the afternoon, God brought us all safe into the Savannah river. We cast anchor near Tybee Island where the groves of pines, running along the shore, made an agreeable prospect, showing, as it were, the bloom of spring in the depth of winter.

soul. I shunned all company, and retired into a solitary place, resolving to spend my life there. For three days I had much comfort here ; but on the fourth it was all gone. I was amazed, and went for advice to an experienced Christian. When I came to him, I could not speak. But he saw my heart, and advised me to go back to my house, and follow the business Providence called me to. I went back, but was fit for nothing. I could neither do business, nor join in any conversation. All I could say to any one, was Yes, or No. Many times I could not say that, nor understand the plainest thing that was said to me. My friends and acquaintance looked upon me as dead, came no more to me, nor spoke about me. «« When I grew better, I began teaching some poor children. Others Joining with me, we taught more and more, till there were above thirty teachers, and above two hundred scholars. I had now invitations to other universities. But I could not accept of any ; desiring only, if it were the will of God, to be little and unknown. I had spent some years thus, when Professor Breithaupt, of Halle, died: being then pressed to remove thither, I believed it was the call of God, and went. I had not been long there, before many faults were found, both with my behaviour and preaching ; and offences increased more and more, till, after half a year, a petition against me was sent to the King of Prussia, who sent an order to the commander at Halle ; in pursuance whereof I was warned to leave the city in forty-eight hours. I did so, and retired to Hernhuth to Count Zinzendorf. «The village of Hernhuth contains about a thousand souls, gathered out of many nations. They hold fast the discipline, as well as the faith and practice, of the apostolical church. I was desired by the brethren there last year, to conduct sixteen of them to Georgia, where two lots of ground are assigned us ; and with them I have staid ever since."

Mr. Oglethorpe set out for the new settlement on the Alatamahaw river. He took with him fifty men, besides Mr. Ingham, Mr. Hermsdorf, and the three Indians. My brother and I took boat, and, passing by Savannah went to pay our first visit in America to the poor Heathens. But neither Tomo Chachi nor Sinauky was at home. Coming back, we waited upon Mr. Causton, the chief magistrate of Savannah. From him we went with Mr. Spangenberg to the German brethren. About eleven we returned to the boat, and came to our ship about four in the morning. Mary Welch, aged eleven days, was baptized according to the custom of the first Church, and the rule of the Church of England, by immersion. The child was ill then, but recovered from that hour. Mr. Oglethorpe returned. The day following, I took my leave of most of the passengers of the ship, who all appeared serious. It may be, all the seed is not fallen upon stony ground. In the evening I went to Savannah again, whence Mr. Spangenberg, Bishop Nitschman, and Andrew Dober, went up with us to Mrs. Musgrove's, to choose a spot for the little house, which Mr. Oglethorpe had promised to build us. Being afterward disappointed of our boat, we were obliged to pass the night there. But wherever we are it is the same thing, if it be the will of our Father which is in heaven. At our return the next day, (Mr. Quincy being then in the house wherein we afterward were,) Mr. Delamotte and I took up our lodging with the Germans. We had now an opportunity, day by day, of observing their whole behaviour. For we were in one room with them from morning to night, unless for the little time I spent in walking. They were always employed, always cheerful themselves, and in good humour with one another ; they had put away all anger, and strife, and wrath, and bitterness, and clamour, and evil speaking ; they walked worthy of the vocation wherewith they were called, and adorned the Gospel of our Lord in all things.

Yet, notwithstanding these plain declarations of our Lord, notwith standing my own repeated experience, notwithstanding the experi ence of all the sincere followers of Chnst whom I have ever talked with, read or heard of; nay, and the reason of the thing evincing to a demonstration that all who love not the light must hate Him who is continually labouring to pour it in upon them; I do here bear witness against myself, that when I saw the number of people crowding into the church, the deep attention with which they received the word, and the seriousness that afterward sat on all their faces; I could scarce refrain from giving the lie to experience and reason and Scripture all together. I could hardly believe that the greater, the far greater part of this attentive, serious people, would hereafter trample under foot that word, and say all manner of evil falsely of him that spake it. O who can believe what their heart abhors? Jesus, Master, have mercy on us! Let us love thy cross; then shall we believe, " if we suffer with thee, we shall also reign with thee !" This evening one of the Germans, who had been long ill of a consumption, found himself much worse. On my mentioning it to Bishop Nitschman he smiled and said, "' He will soon be well ; he is ready for the Bridegroom." Having before given notice of my design to do so, every Sunday and holiday, according to the rules of our Church, I administered the holy communion to eighteen persons. Which of these will endure to the end ? Mr. Quincy going for Carolina, I removed into the minister's house.. It is large enough for a larger family than ours, and has many conveniencies, besides a good garden. I could not but reflect on the well-known epigram, Ayoos Axatpercds yevouny more' vuv de Mevirrs. How short a time will it be before its present possessor is removed ! pezhaps to be no more seen !

A servant of Mr. Bradley's sent to desire to speak with me. Going to him, I found a young man ill, but perfectly sensible. He desired the rest to go out, and then said, " On Thursday night, about eleven, being in bed, but broad awake, I heard one calling aloud, 'Peter! Peter Wright and looking up, the room was as ught as day, and I saw a man in very bright clothes stand by the bed, who said, ' Prepare yourself, for your end is nigh ;' and then immediately all was dark as before." I told him, " The advice was good, whencesoever it came." Ina few days he recovered from his illness ; his whole temper was changed as well-as his life ; and so continued to be, till after three or four weeks he relapsed, and died in peace. Mr. Ingham, coming from Frederica, brought me letters, pressing me to go thither. The next day Mr. Delamotte and I began to try, whether life might net as well be sustained by one sort as by variety of food. We chose to make the experiment with bread ; and Formerly I was the estate of Achemenides, but I am now the property of Menippus. Eprr. April, 1736. REY. J. WESLEY'S JOURNAL. 23 were never more vigorous and healthy than while we tasted nothing else. '" Blessed are the pure in heart ;" who, whether they eat or drink, or whatever they do, have no end therein but to please God ! To them all things are pure. Every creature is good to them, and nothing to be rejected. But let them who know and feel that they are not thus pure, use every help, and remove every hinderance ; always ng: " He that despiseth little things shall fall by little and itule." ;

In every one of the six following days, I had some fresh proofs of the absolute necessity of following that wise advice of the apostle: " Judge nothing before the time; until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts." We set out for Savannah, and reached it on Tuesday evening. O blessed place, where, having but one end in view, dissembling and fraud are not; but each of us.can pour out his heart withou fear into his brother's bosom ! Not finding, as yet, any door open for the pursuing our main design, we considered in what manner we might be most useful to the little flock at Savannah. And we agreed, 1. To advise the more serious among them to form themselves into a sort of little society, and to meet 24 REV. J. WESLEY'S JOURNAL. May 1736. once or twice a week, in order to reprove, instruct, and exhort one another. 2. To select out of these a smaller number for a more intimate union with each other, which might be forwarded, partly by our conversing singly with each, and partly by inviting them all together to our house ; and this, accordingly, we determined to do every Sunday in the afternoon. Wed. May 5. I was asked to baptize a child of Mr. Parker's, second bailiff of Savannah; but Mrs. Parker told me, '" Neither Mr. F. nor I will consent to its being dipped." I answered, " If you 'certify that your child is weak, it will suffice (the rubric says) to pour water upon it.' She replied, " Nay, the child is not weak, but I am resolved it shall not be dipped." This argument I could not confute. So I went home ; and the child was baptized by another person. I began dividing the public prayers, according to the original appointment of the Church: (still observed in a few places in England:) the Morning service began at five ; the Communion office (with the sermon) at eleven; the Evening service about three; and this day I began reading prayers in the court house: a large and convenient place.

We began to execute at Frederica what we had before agreed to do at Savannah. Our design was, on Sundays, in the afternoon, and every evening, after public service, to spend some time with the most serious of the communicants, in singing, reading, and conversation. This evening we had only Mark Hird. But on Sunday Mr. Hird ard two more desired to be admitted. After a psalm and a little conversation, I read Mr. Law's " Christian Perfection,"' and concluded with another psalm. Being with one who was very desirous to converse with me, but not upon religion, I spoke to this effect : Suppose you was going to a country where every one spoke Latin, and understood no other language, neither would converse with any that did not understand it: suppose one was sent to stay here a short time, on purpose to teach it you; suppose that person, pleased with your company, should spend his time in trifling with you, and teach you nothing of what he came for: would that be well done? Yet this is our case. You are going to a country where every one speaks the love of God. The citizens of heaven understand no other language. 'They converse with none who do not understand it. Indeed none such are admitted there. I am sent from God to teach you this. A few days are allotted us for that purpose. Would it then be well done in me, because was pleased with your company, to spend this short time in trifling, and teach you nothing of what I came for? God forbid!- I will 26 REV. J. WESLEY'S JOURNAL. June, 1736. rather not converse with you at all. Of the two extremes, this is the best." Another little company of us met ; Mr. Reed, Davidson, Walker, Delamotte, and myself. We sung, read a little of Mr. Law, and then conversed. Wednesdays and Fridays were the days we fixed for constant meeting. An officer of a man-of-war, walking just behind us, with two or three of his acquaintance, cursed and swore exceedingly : butupon my reproving him, seemed much moved, and gave me many thanks.

Mr. Oglethorpe returned from the south, and gave orders on Sunday, the 20th, that none should profane the day (as was usual before) by fishing or fowling upon it. In the afternoon I summed up. what I had seen or heard at Frederica, inconsistent with Christianity, and, consequently, with the prosperity of the place. The event was as it ought: some of the hearers were profited, and the rest deeply offended. This day, at half an hour past ten, God heard the prayer of his servant; and Mr. Lassel, according to his desire, was " dissolved that he might be with Christ." Observing much coldness in Mr. 's behaviour, asked him the. reason of it. He answered, "I like nothing you do. All your sermons are satires upon particular persons, therefore I will never hear you more ; and all the people are of my mind, for we won't hear ourselves abused. '"' Beside, they say, they are Protestants. But as for you, they cannot tell what religion you are of. 'They never heard of such a religion before. They do not know what to make of it. And then your private behaviour : all the quarrels that have been here since you came, have been long of you. Indeed there is neither man nor woman in the town, who minds a word you say. And so you may preach long enough; but nobody will come to hear you." He was too warm for hearing an answer. So I had nothing to do but to thank him for his openness, and walk away. I had a long conversation with Mr. , upon the nature of true religion. I then asked him, why he did not endeavour to recommend it to all with whom he conversed. He said, "I did so once; and, for some time, I thought I had done much good by it. But I afterward found they were never the better, and I myself was the worse. Therefore now, though I always strive to be inoffensive in my conversation, do not strive to make people religious, unless those that have a desire to be so, and are, consequently, willing to hear me. But I have not yet (I speak not of you or your brother) found one such person in America."

This evening we had such a storm of thunder and lightning as I never saw before, even in Georgia. This voice of God, too, told me I was not fit to die; since I was afraid, rather than desirous of it. O when shall I wish to be dissolved and to be with Christ! When I love him with all my heart. Almost the whole town was the next evening at the funeral; where many, doubtless, made a world of good resolutions. O how little trace of most of these will be left in the morning! It is a true saying, " Hell is paved with good intentions." Five of the Chicasaw Indians (twenty of whom had been in Savannah several days) came to see us, with Mr. Andrews, their interpreter. They were all warriors, four of them head men. The two chief were Paustoobee and Mingo Mattaw. Our conference was as follows : 3 Q. Do you believe there is One above who is over all things? Paustoobee answered, We believe there are four beloved things above ; the clouds, the sun, the clear sky, and He that lives in the clear sky. - Do you believe there is but One that lives in the clear sky? We believe there are two with him, three in all. . Do you think he made the sun, and the other beloved things? . We cannot tell. Who hath seen? - Do you think he made you? . We think he made all men at first. Suly, 1736. REV. J. WESLEY'S JOURNAL. 29 - How did he make them at first? . Out of the ground. - Do you believe he loves you? - Ido not know. I cannot see him. . But has he not often saved your life? . Hehas. Many bullets have gone on this side, and many on that side; but he would never let them hurt me. And many bullets have gone into these young men; and yet they are alive. Q. Then, cannot he save you from your enemies now?

A. Yes, but we know not if he will. We have now so many enemies round about us, that I think of nothing but death. And if I am to die, I shall die, and I will die like a man. But if he will have me to live, I shall live. 'Though I had ever so many enemies, he can destroy them all. Q. How do you know that? A. From what I have seen. When our enemies came against us before, then the beloved clouds came for us. And often much rain, and sometimes hail, has come upon them; and that in a very hot day. And I saw, when many French, and Choctaws, and other nations, came against one of our towns; and the ground made a noise under them, and the beloved ones in the air behind them; and they were afraid, and went away, and left their meat and drink, and their guns. I tell no lie. All these saw it too. . Have you heard such noises at other times ? . Yes, often; before and after almost every battle. . What sort of noises were they? . Like the noise of drums, and guns, and shouting. Have you heard any such lately? Yes ; four days after our last battle with the French. Then you heard nothing before it ? . The night before, I dreamed I heard many drums up there; and many trumpets there, and much stamping of feet and shouting. Till then I thought we should all die. But then I thought the beloved ones were come to help us. And the next day I heard above a hundred guns go off before the fight began; and I said, " When the sun is there, the beloved ones will help us; and we shall conquer our enemies." And we did so. Q. Do you often think and talk of the beloved ones? A. We think of them always, wherever we are. We talk of them, and to them, at home and abroad; in peace, in war, before and after we fight; and, indeed, whenever and wherever we meet together. Q. Where do you think your souls go after death?

My brother and I set out for Charlestown, in order to his embarking for England ; but the wind being contrary, we did not reach Port-Royal, forty miles from Savannah, till Wednesday evening. The next morning we left it. But the wind was so high in the afternoon, as we were crossing the neck of St. Helena's Sound, that our oldest sailor cried out, " Now every one must take care for himself." I told him, '"' God would take care for us all." Almost as soon as the words were spoken, the mast fell. I kept on the edge of the boat, to be clear of her when she sunk, (which we expected every moment,) though with little prospect of swimming ashore, against such a wind and sea. But " How is it that thou hadst no faith?"? The moment the mast fell, two men caught it, and pulled it into the boat; the other three rowed with all their might, and '"' God gave command to the wind and seas ;" so that in an hour we were safe on land. We came to Charlestown. The church is of brick, but plastered over like stone. I believe it would contain three or four thousand persons. About three hundred were present at the Morning service the next day; (when Mr. Garden desired me to preach ; about fifty at the holy communion. I was glad to see several negroes at church; one of whom told me, she was there constantly ; and that her old mistress (now dead) had many times instructed her in the Christian religion. I asked her what religion was. She said, she could not tell. I asked, if she knew what a soul was. She answered, " No." I said, Do not you know there is something in you different from your body? Something you cannot see or feel?'? She replied, "I never heard so much before." I added, " Do you think, then, a man dies altogether as a horse dies?" She said, " Yes, to be sure." O God, where are thy tender mercies? Are they not over all thy works? When shall the Sun of righteousness arise on these outcasts of men. with healing in his wings ! So they call the priests. Sept. 7°6. REV. J. WESLUY'S JOURNAL. 1

Mn, Aug. 2. I set out for the lieutenant governor's seat, about thirty m:les from Charlestown, to deliver Mr. Oglethorpe's letters. It stands very pleasantly on a little hill, with a vale on either side, in ove of which is a thick wood; the other is planted with rice and Indian corn. I designed to have gone back by Mr. Skeene's, who has about fifty Christian negroes. But my horse tiring, I was obliged to return the straight way to Charlestown. had sent the boat we came in back to Savannah, expecting a passage thither myself in Colonel Bull's. His not going so soon, I went to Ashley Ferry on Thursday, intending to walk to Port Royal. But Mr. Belinger not only provided me a horse, but rode with me himself ten miles, and sent his son with me to Cumbee Ferry, twenty miles further ; whence, having hired horses and a guide, I came to Beaufort (or Port Royal) the next evening. We took boat in the morning ; but the wind being contrary, and very high, did not reach Savannah till Sunday, in the afternoon. Finding Mr. Oglethorpe was gone, I stayed only a day at Savannah ; and leaving Mr. Ingham and Delamotte there, set out on Tuesday morning for Frederica. In walking to Thunderbolt I was in so heavy a shower, that all my clothes were as wet as if I had gone through the. river. On which occasion I cannot but observe that vulgar error, concerning the hurtfulness of the rains and dews of America. I have been thoroughly wet with these rains more than once ; yet without any harm at all. And I have lain many nights in the open air, and received all the dews that fell; and so, I believe, might any one, if his constitution was not impaired by the softness of a genteel education. At Thunderbolt we took boat; and on Friday, August 13th, came to Frederica, where I delivered Mr. O. the letters I had brought from Carolina. The next day he set out for Fort St. George. From that time I had less and less prospect of doing good at Frederica ; many there being extremely zealous, and indefatigably diligent, to prevent it ; and few of the rest daring to show themselves of another mind, for fear of their displeasure.

Tues. Oct. 12. We considered if any thing could yet be done for the poor people of Frederica; and I submitted to the judgment of my friends ; which was, that I should take another journey thither: Mr. Ingham undertaking to supply my place at Savannah, for the time 'should stay there. I came hither on Saturday, the 16th, and found few things better than I expected. The Morning and Evening prayers, which were read for a while after my leaving the place, had been long discontinued, and from that time every thing grew worse and worse ; not many retaining any more of the form than the power of godliness. I was at first a little discouraged, but soon remembered the word which cannot fail: ' Greater is He that is in you than he that is in the world." I cried to God to "arise and maintain his own cause ;"' and after the Evening prayers were ended, invited a few to my house; as I did every night while I stayed at Frederica. I read to them one of the exhortations of Ephraim Syrus: the most awakening writer, IJ think, of all the ancients. We concluded our reading and conversation with a psalm; and I trust our God gave us his blessing. Finding there were several Germans at Frederica, who, not understanding the English tongue, could not join in our public service, I desired them to meet me at my house; which they did every day at noon from thence forward. We first sung a German hymn ; then I read a chapter in the New Testament; then explained it to them as well asI could. After another hymn, we concluded with prayer. I took boat, and atter a slow and dangerous passage, came to Savannah, on Sunday, the 31st.

Tues. Noy. 23. Mr. Oglethorpe sailed for England, leaving Mr. Ingham, Mr. Delamotte, and me, at Savannah ; but with less prospect of preaching to the Indians than we had the first day we set foot in America. Whenever I mentioned it, it was immediately replied, " You cannot leave Savannah without a minister." ''T'o this indeed my plain answer was, " I know not that I am under any obligation to the contrary. never promised to stay here one month. I openly declared both before, at, and ever since my coming hither, that I neither wouid nor could take charge of the English any longer than till I could go among the Indians." If it was said, " But did not the Trustees of Georgia appoint vou to he minister of Savannah?' I replied, "' They did; but it was jot done by my solicitation: it was done without either my desire or snowledge. 'Therefore, I cannot conceive that appointment to lay me Jan. 1737. REV. J. WESLEY'S JOURNAL. 33 under any obligation of continuing there any longer than till a door is opened to the Heathens ; and this I expressly declared at the time I consented to accept of that appointment." But though I had no other obligation not to leave Savannah now, yet that of love I could not break through : I could not resist the importunate request of the more serious parishioners, "to watch over their souls yet a little longer, till some one came who might supply my place." And this I the more willingly did, because the time was not come to preach the Gospel of peace to the Heathens; all their nations being in a ferment: and Paustoobee and Mingo Mattaw having told me, in terms, in my own house, " Now our enemies are all about us, and we can do nothing but fight; but if the beloved ones should ever give us to be at peace, then we would hear the great Word." Thur. Dec. 9. Hearing of one dangerously ill, I went to her immediately: she told me, "that she had many things to say :" but her weakness prevented her saying them then; and the next day God required her soul of her.

A fire broke out in the house of Robert Hows, and in ap hour burned it to the ground: a collection was made for him the next day, and the generality of the people showed a surprising willingness to give a little out of their little for the relief of a necessity greater than their own. About this time Mr. Lacy, of Thunderbolt, called upon me; when ovserving him to be in a deep sadness, I asked what was the reason of it: and a terrible one indeed he gave, in the relation following : In 1733, David Jones, a saddler, a middle-aged man, who had for some time before lived at Nottingham, being at Bristol, met a person there, who, after giving him some account of Georgia, asked whether he would go thither ; adding, his trade (that of a saddler) was an exceeding good trade there, upon which he might live creditably and comfortably. He objected his want of money to pay his passage and buy some tools, which he should have need of. The gentleman (Capt. W.) told him, he would supply him with that, and hire him a shop when he came to Georgia, wherein he might follow his business, and so repay him as suited his convenience. Accordingly to Georgia they went ; where, soon after his arrival, his master (as he now styled himself) sold him to Mr. Lacy, who set him to work with the rest of his servants, in clearing land. He commonly appeared much more thoughtful than the rest, often stealing into the woods alone. He was now sent to do some work on an island, three or four miles from Mr. Lacy's great plantation. Thence he desired the other servants to return without him, saying he would stay and kill a deer. This was on Saturday. On Monday they found him on the shore, with his gun by him and the forepart of his head shot to pieces. In his pocket was a paper book ; all the leaves thereof were fair, except one, on which ten or twelve verses were written; two of which were these :, (which I transcribed thence from his own hand writing :) Death could not a more sad retinue find ; Sickness and pain before, and darkness all behind!

Mentioning to Mr. Thompson, minister of St. Bartholomew's, near Ponpon, my being disappointed of a passage home by water, he offered me one of his horses, if I would go by land, which 1 gladly accepted of. He went with me twenty miles, and sent his servant to guide me the other twenty to his house. Finding a young negro there, who seemed more sensible than the rest, I asked her how long she had been in Carolina: she said two or three years ; but that she was born in Barbadoes, and had lived there in a minister's family from a child. I asked whether she went to church there: she said, "Yes, every Sunday, to carry my mistress's children." I asked, what she had learned at church: she said, ' Nothing : I heard a deal, but did not understand it."" But what did your master teach you at home? "Nothing." Nor your mistress? ' No." I asked, " But don't you know, that your hands and feet, and this you call your body, will turn to dust ina little time?"? She answered, " Yes." ' But there is something in you that will not turn to dust, and this is what they call your soul. Indeed, you cannot see your soul, though it is within you; as you cannot see the wind, though it is all about you. But if you had not a soul in you, you could no more see, or hear, or feel, than this table can. What do you think will become of your soul, when your body turns to dust?" "If don't know." " Why, it will go out of your body, and go up there, above the sky, and live always. God lives there. Do you know who God is?" "No." "You cannot see him any more than you can see your own soul. It is he that made you and me, and all men and women, and all beasts and birds, and all the world. Itis he that makes the sun shine, and rain fall, and corn and fruits to grow out of the ground. He makes all these for us. But why do you think he made us?) Whatdid he make you and me for?' I can't tell." "He made you to live with himself above the sky. And so you will, ina little time, if you are good.

And so you will, ina little time, if you are good. If you are good, when your body dies, your soul will go up and want nothing, and have whatever you can desire. No one will beat or hurt you there. You will never be sick. You will never be sorry any nore, nor afraid of any thing. I can't tell you, I don't know how happy you will be; for you will be with God." May, 1737. _ REV. J. WESLEY'S JOURNAL. 37 The attention with which this poor creature listened to instruction is inéxpressible. The next day she remembered all, readily answered every question ; and said, she would ask Him that made her, to show her how to be good. I preached twice at Ponpon chapel, on the thirteenth chapter of the First Epistle to the Corinthians. O how will even those men of Carolina who come eight, ten, or twelve miles to hear the Gospel, rise in judgment against those who hear it not, when it is oreached at their own doors ! Prec I came to Mr. Belinger's plantation at Chulifinny, where the rain kept me till Friday. Here I met with a half Indian, (one that had an Indian mother and a Spanish father,) and several negroes, who were very desirous of instruction. One of them said, " When J was at Ashley Ferry, I went to church every Sunday; but here we are buried in the woods. Though if there was any church within five or six miles, Iam so lame I cannot walk, but I would crawl thither." _ Mr. Belinger sent a negro lad with me to Purrysburg, or, rather, to the poor remains of it. O how hath God stretched over this place 'the lines of confusion, and the stones of emptiness!" Alas for those whose lives were here vilely cast away, through oppression, through divers plagues and troubles! O earth! how long wilt thou hide their blood? How long wilt thou cover thy slain ?

This lad too I found both very desirous and very capable of instruc- - tion. And perhaps one of the easiest and shortest ways to instruct the American negroes in Christianity, would be, First, to inquire after and find out some of the most serious of the planters. Then, having inquired of them which of their slaves were best inclined and understood English, to go to them from plantation to plantation, staying as long as appeared necessary at each. Three or four gentlemen in Carolina I have been with, that would be sincerely glad of such an assistant, who might pursue his work with no more hinderances than must every where attend the preaching of the Gospel. I came to Savannah, and found my little flock in a better state than I could have expected: God having been pleased greatly to bless the endeavours of my fellow labourer, while I was absent from them. Wed. May 18. I discovered the first convert to Deism that, I believe, has been made here. He was one that for some time had been zealously and exemplarily religious. But indulging himself in harmless company, he first made shipwreck of his zeal, and then of his faith. I have since found several others tbat have been attacked. They have, as yet, maintained their ground; but I doubt the devil's apostles are too industrious to let them long halt between two opinions. I was sent for by one who had been several years of the Church of Rome; but was now deeply convinced, (as were several others,) by what I had occasionally preached, of the grievous errors that Church is in, and the great danger of continuing a member of it. Upon this occasion I could not but reflect on the many advices I had received, to beware of the increase of Popery; but not one, that I remember, to beware of the increase of infidelity. This was quite surprising when I considered, 1. That in every place where I have yet 38 REV. J. WESLEY'S JOURNAL. July, 1737.

'Vhe substance of his account was this : ' Some years past, the Ch.casaws and French were friends. The French were then mingled wifn the Nautchee Indians, whom they used as slaves ; till the Nautchves made a general rising, and took many of the French prisoners. But soon after, a French army set upon them, killed many, and carried away the rest. Among those that were killed were some Chicasaws, whose death the Chicasaw nation resented ; and, soon after, as a French hvat was going through their country, they fired into it, and killed all 41e men buttwo. The French resolved on revenge ; and orders were «iven for many Indians and several parties of white men, to rendezvous on the 26th of March, 11736, near one of the Chicasaw towns. The first party, consisting of fifty men, came thither-some days before the time. They stayed there till the 24th, but none came to join them. On the 25th, they were attacked by two hundred Chicasaws. The French attempted to force their way through them. Five or six and twenty did so; the rest were taken prisoners. The prisoners were sent two or three to a town to be burned. Only the commanding officer and one or two more were put to death on the placc of the engagement. "'T," said he, "'and one more were saved by the warrior who took us. The manner of burning the rest was, holding lighted canes to their arms and legs, and several parts of their bodies, for some time, and then for a while taking them away. 'They likewise stuck burning pieces of wood into their flesh all round, in which condition they kept them from morning till evening. But they commonly beat them before they burnthem. I saw the priest that was with us carried to be burned ; and from head to foot, he was as black as your coat with the blows which they had given him." I asked him, what was their manner of life. He said, "They do nothing but eat, and drink, and smoke, from morning till night ; and, in a manner, from night till morning. For they rise at any hour of the night when they wake, and after eating and drinking as much as they can, go to sleep again." See "The Religion of Nature truly Delineated "

Reflecting on the state I was row in, I could not but observe in a letter to a friend, " How to attain to the being crucified with Christ, I find not, being in a condition I neither desired nor expected in America, in ease, and honcur, and abundance. A strange school for him who has but one business, MupvaZew eavrov apog eugsSerav."" I rejoiced to meet once more with that good soldier of To exercise himself unto godliness. 40 REV. J. WESLEY'S JOURNAL. Aug. 1737. Jesus Christ. August. Spangenberg, with whom, on Monday, August 1+ I began my long-intended journey to.Ebenezer. In the way, I told him, the calm we had so long enjoyed was now drawing to an end ; that hoped he would shortly see was not (as some had told him) a respecter of persons ; but was determined (God being my helper) to behave indifferently to all, rich or poor, friends or enemies. I then asked his advice as to the difficulty I foresaw ; and resolved, by God's grace, to follow it. In the evening, we came to New Ebenezer, where the poor Saltzburghers are settled. The industry of this people is quite surprising. Their sixty huts are neatly and regularly built, and all the little spots. of ground between them improved to the best advantage. One side of the town is a field of Indian corn; on the other are the plantations of severa! private persons; all which together one would scarce think it possible for a handful of people to have done in one year. Wed. Aug. 3. We returned to Savannah. Sunday, 7, I repelled Mrs. Williamson from the holy communion. And Monday, 8, Mr. Recorder, of Savannah, issued out the warrant following : "Georgia. Savannah ss. '© To all Constables, Tithingmen, and others, whom these may concern : You, and each of you, are hereby required to take the body of John Wesley, clerk :

"The second we do not apprehend to be a true bill; because we humbly conceive Mr. Wesley did not assume to himself any authority contrary to law: for we understand, 'Every person intending to communicate, should signify his name to the curate, at least some time the day before ;' which Mrs. Williamson did not do; although Mr. Wesley had often, in full zongregation, declared, he did insist on a compliance with that rubric, and nad before repelled divers persons for non-compliance therewith. "The third we do not think a true bill; because several of us have been his hearers, when he has declared his adherence to the Church of England, in a stronger manner than by a formal declaration ; by explaining and defending the Apostles', the Nicene, and the Athanasian, Creeds, the Thirty-nine Articles, the whole Book of Common Prayer, and the Homilies of the said Church; and because we think a formal declaration .§ not required, but from those who have received institution and induction. '"' The fact alleged in the fourth bill we cannot apprehend to be contrary to any law in being. "The fifth we do not think a true bill; because we conceive Mr. Wesley is justified by the rubric, viz. 'If they (the parents) certify that the child is weak, it shall suffice to pour water upon it.' Intimating (as we humbly suppose) it shall not suffice, if they do not certify. 44 REV. Je WESLEY'S JOURNAL. Oct. 1737 "The sixth cannot be a true bill; because the said William Gough, being one of our members, was surprised to hear himself named, without his knowledge or privity; and did publicly declare, it was no grievance to him, because the said John Wesley had given him reasons with which he was satisfied. "The seventh we do not apprehend to be a true bill; for Nathaniel Polhill was an Anabaptist, and desired in his lifetime, that he might not be interred with the office of the Church of England. And further, we have good reason to believe, that Mr. Wesley was at Frederica, or on his return thence, when Polhill was buried.

Being at Highgate, a village five miles from Savannah, consisting of (all but one) French families, who, I found, knew but little of the English tongue, I offered to read prayers there in Frenck every Saturday in the afternoon. They embraced the offer gladly. On Saturday, the 22d, I read prayers in German likewise, to the German villagers of Hampstead ; and so continued to do, once a week. We began the service (both at Highgate and Hampstead) with singing a psalm. Then I read and explained a chapter in the French or German Testament, and concluded with prayers and another psalm. Some of the French of Savannah were present at the prayers at Highgate. The next day I received a message from them Dec. 1737. REV. J. WESLEY'S JOURNAL. 45 all, " That as I read prayers to the French of Highgate, who were but few, they hoped I would do the same to those of Savannah, where there was a large number, who did not understand English." Sunday, the 30th, I began so to do; and now I had full employment for that holy day. The first English prayers lasted from five till half an hour past six. The Italian (which I read to a few Vaudois) began at nine. The second service for the English (including the sermon and the holy communion) continued from half an hour past ten, till about half an hour past twelve. 'The French service began at one. At two I catechised the children. About three began the English service. After this was ended, I had the happiness of joining with as many as my largest room would hold, in reading, prayer, and singing praise. And about six, the service of the Moravians, so called, began: at which I was glad to be present, not as a teacher, but a learner.

In the afternoon, the magistrates published an order, requiring all the officers and centinels to prevent my going out of the province ; and forbidding any person to assist me so todo. Being now only a prisoner at large, in a place where I knew by experience, every day would give fresh opportunity to procure evidence of words I never said, and actions I never did; I saw clearly the hour was come for leaving this place : and as soon as Evening prayers were over, about eight o'clock, the tide then serving, I shook off the dust of my feet, and left Georgia, after Journal I. 4 46 REV. J. WESLEY'S JOURNAL. Dec. 1737. having preached the Gospel there (not as I ought, but as I was ab.e,) one year, and nearJv nine months. During this time ) nad frequent opportunities of making many obser vations and inquiries concerning the real state of this province, (which has been so variously represented,) the English settlements therein, and the Indians that have intercourse with them. These I minuted down from time to time ; a small extract of which I have subjoined. 1. Georgia lies in the 30th and 31st degree of north latitude. The air is generally clear, the rains being much shorter, as well as heavier, than in England. 'The dews are very great. Thunder and lightning are expected almost every day in May, June, July, and August. Thev are very terrible, especially to a stranger. During those months, from ten in the morning to four in the afternoon, the sun is extremely scorching. But the sea breeze generally blows, from ten till three or four. The winter is nearly of the same length as in England. But the midday sun is always warm, even when the mornings and evenings are very sharp, and the nights piercing cold.

5. This land requires much labour to clear; but when it is cleared, it will bear any grain, for three, four, or sometimes five years, without laying any manure upon it. An acre of it generally bears ten bushels Dec. 1737. REV. J. WESLEY'S JOURNAL. AT of Indian corn, besides five of peas, ina year. So that this at present is justly esteemed the most valuable land in the province. 6. A swamp is, any low, watery place, which is covered with trees or canes. They are here of three sorts, cypress, river, and cane swamps. Cypress swamps are mostly large ponds, in and round which cypresses grow. Most river swamps are overflown every tide, by the river which runs through or near them. If they were drained, they would produce good rice; as would the cane swamps also; which in the mean time are the best feeding for all sorts of cattle. 7. The marshes are of two sorts ; soft marsh, which is all a quagmire, and absolutely goud for nothing ; and hard marsh, which is a firm, but barren sand, bearing only sour rushes. Marshes of both sorts abound on the sea islands, which are very numerous, and contain all sorts of land. And upon these chiefly, near creeks and runs of water, juniper trees and cedars grow. 8. Savannah stands on a flat bluff, (so they term any high land hanging over a creek or river,) which rises forty-five feet perpendicular from the river, and commands it several miles both upward and downward. 'The soil is a white sand for above a mile in breadth, southeast and northwest. Beyond this, eastward, is a river swamp; westward a small wood, in which was the oid Indian town. On the other side of the river is a marshy island, covered with large trees. Southwest of the town is a large pine barren, which extends backward to a branch of the Alatamahaw river.

9. St. Simon's Island, having on the southeast the Gulf of Florida, on the other sides, branches of the Alatamahaw, is about one hundred miles south of Savannah, and extends in length about twenty, in breadth from two to five miles. On the west side of it, on a low bluff, stands Frederica, having woods to the north and south; to the east, partly woods, partly savannahs, and partly marshes. The soil is mostly a blackish sand. There is not much pine land on the island ; the greatest part being oak land, intermixed with many savannahs, and old Spanish or Indian fields. 10. On the sea point, about five miles southeast of the town, is the fort where the soldiers are stationed. But the storehouse in Frederica better deserves that name ; being encompassed with regular ramparts of earth, and a palisaded ditch, and mounted with cannon, which entirely command the river. 11. About twenty miles northwest from St. Simon's is Darien, the settlement of the Scotch Highlanders, a mile from Fort King George, which was built about seventeen and abandoned about eleven years since. The town lies on the main land, close to a branch of the Alatamahaw, on a bluff about thirty feet above the river, having woods on all sides. The soil is a blackish sand. They built at first many scattered huts ; but last spring, (1736,) expecting the Spaniards, they built themselves a large fort, and all retired within the walls of it. 12. Augusta, distant from Savannah one hundred and fifty miles, and five from old Savannah town, is designed to stand in an old Indian field, on a bluff, about thirty feet high. A small fort of wooden piles was built there in 1737; but no house was then built, nor any more ground cleared, than Mr. Lacy and his men found so. 48 REV. J. WESLEY'S JOURNAL. , Dec. 173.

13. Old Ebenezer, where the Saltzburghers settled at first, lies twenty-five miles west of Savannah. A small creek runs by the town, down to the river, and many brooks run between the little hills: but the soil is a hungry barren sand; and upon any sudden shower, the brooks rise several feet perpendicular, and overflow whatever is near them. Since the Saltzburghers removed, two English families have been placed there: but these too say, that the land is good for nothing ; and that the creek is of little use ; it being by water twenty miles to the river; and the water generally so low in summer time. that a boat cannot come within six or seven miles of the town. 14. New Ebenezer, to which the Saltzburghers removed in March, 1736, lies six miles eastward from the old, on a high bluff, near the Savannah river. Here are some tracts of fruitful land, though the greatest part of that adjoining to the town is pine barren. The huts, sixty in number, are neatly and regularly built ; the little piece of ground allotted to each for a garden, is every where put to the best use, no spot being left unplanted. Nay, even one of the main streets, being one more than was as yet wanted, bore them this year a crop of Indian corn. 15., About ten miles east of this, on a creek, three miles from the river, was the village of Abercorn. Ten families settled here in 1.733 ; but it is now without inhabitant. Four miles below the mouth of Abercorn creek is Joseph's town, the settlement of two Scotch gentlemen. A mile below was Sir Francis Bathurst's plantation: and a quarter of a mile from this, Walter Augustine's settlement. But both these are left without inhabitant. 16. A mile below this is Captain Williams's plantation: a mile from thence, Mrs. Matthews's, (late Musgrove,) commonly known by the name of the Cowpen: adjoining to which is the land belonging to Captain Watson; on which is an unfinished house, swiftly running to ruin. A mile from this is Irene, a house built for an Indian school, in the year 1736. It stands on a small, round hill, in a little piece of fruitful ground, given by the Indians to Mr, Ingham. The Indian town is within a furlong of it.

22. Of the Georgian Indians in general it may be observed, that they are not so properly nations, as tribes or clans, who have wandered thither at different times; perhaps expelled their native countries by stronger tribes ; but how or when they cannot tell, being none of them able to give any rational account of themselves. They are inured to hardships of all kinds, and surprisingly patient of pain. But as they have no letters, so they have no religion, no laws, no civil government. Nor have they any kings or princes, properly speaking ; their meekos, or headmen, having no power either to command or punish, no man obeying them any further than he pleases. So that every one doeth what is right in his own eyes ; and if it appears wrong to his neighbour, the person aggrieved usually steals on the other unawares, and shoots him, scalps him, or cuts off his ears: having only two short rules of proceeding, to do what he will, and what he can. 23. They are likewise all, except, perhaps, the Choctaws, gluttons, drunkards, thieves, dissemblers, liars. They are implacable, unmerciful; murderers of fathers, murderers of mothers, murderers of their own children: it being a common thing for a son to shoot his father or mother, because they are old and past labour ; and for a woman either to procure abortion, or to throw her child into the next river, because she will go with her husband to the war. Indeed, hasbands, strictly speaking, they have none; for any man leaves his wife (so called) at pleasure, who frequently, in return, cuts the throats of all the children she has had by him. Whoredom they account no crime, and few instances appear of a young Indian woman's refusing any one. Nor have they any fixed punishment for adultery; only, if the husband take his wife with another man, he will do what he can to both, unless speedily pacified by the present of a gun or a blanket.

24. The Choctaws only have some appearance of an entire nation, possessing a large extent of land, eight or nine hundred miles west ot Savannah, and many well inhabited towns. They are said to have six thousand fighting men, united under one head. At present they are in league with the French, who have sent some priests among them ; by whom (if one may credit the Choctaw traders) ten or twelve have been baptized. ; ' 25. Next to these, to the northeast, are the Chicasaws. Their country 50 _ REV. J. WESLEY'S JOURNAL. Dec. W727. is flat, full of meadows, springs, and rivers. In their fields, though six or seven hundred miles from the sea, are found sea shells in great numbers. 'They have about nine huadred fighting men, ten towns, and one meeko, at least, in every one. They are eminently gluttons, eating, drinking, and smoking all day, and almost all night. They are extremely indolent and lazy, except in war; then they are the most indefatigable, and the most valiant of all the Indians: but they are equally cruel with the rest, torturing and burning all their prisoners, whether Indian or European. 26. East of them, in the latitude of 35° and 36°, about three or four hundred miles from Savannah, lie the Cherokees. Their country is very mountainous, fruitful, and pleasant. They have fifty-two towns, and above three thousand fighting men. In each town are three or more headmen, who keep up a sort of shadow of government, having power to set the rest to work, and to punish such as will not join in the common labour. They are civil to strangers, and will do any thing for them, for pay; being always willing, for a small piece of money, to carry a message for fifty or sixty miles, and, if required, a heavy burden too: but they are equally cruel to prisoners with the Chicasaws, though not equally valiant. They are seldom intemperate in drinking, but when they can be so on free cost. Otherwise love of drink yields to covetousness : a vice scarcely to be found in any Indian but a Cherokee.

27. The Uchees have only one small town left, (near two hundred miles from Savannah,) and about forty nghting men. The Creeks have 'been many times on the point of cutting them off. They are indeed hated by most, and despised by all the other nations, as well for their 'cowardice, as their superlative diligence in thieving, and for out-lying all the Indians upon the continent. 28. The Creek Indians are about four hundred miles from Savannah. They are said to be bounded on the west by the Choctaws, to the north by the Chicasaws, to the east by the Cherokees, and to the south by the Alatamahaw river. They have many towns, a plain, well-watered country, and fifteen hundred fighting men. They have often three or four meekos ina town; but without so much as the shadow of authority, only to give advice, which every one is at liberty to take or leave. But age and reputation for valour and wisdom have given Chicali, a meeko of the Coweta town, a more than ordinary influence over the nation ; though not even the show of regal power. Yet neither age, wisdom, nor reputation, can restrain him from drunkenness. Indeed al the Creeks, having been most conversant with white men, are most infected with insatiate love of drink, as well as other European vices. They are more exquisite dissemblers than the rest of their countrymen. They know not what friendship or gratitude means. They show no inclination to learn any thing; but least of all, Christianity; being full as opinionated of their own parts and wisdom, as either modern Chinese, or ancient Romans. Sat. Dec. 3. We came to Purrysburg early in the morning, and endeavoured to procure a guide to Port Royal. But none being to be had, we set out without one, an hour before sunrise. After walking two or three hours, we met with an old man, who led us into a small oath, near which was a line of blazed trees, (that is, marked by cutting Dec. 1737. 3 REV. J. WESLEY'S JOURNAL. 51 off part of the bark,) by following which he said we might easily come to Port Royal in five or six hours. : 5

Sun. Jan. 1, 1738. All in the ship (except the captain and steersman) were present both at the Morning and Evening service, and appeared as deeply attentive, as even the poor people of Frederica did, while the word of God was new to their ears. And it may be, one or two among these likewise, may " bring forth fruit with patience." The same desires which they cherished on earth, remain in the: world of spirits. Jan. 1738. REV. J. WESLEY'S JOURNAL. 53 Mon, 2. Being sorrowful and very heavy, (though I could give no particular reason for it,) and utterly unwilling to speak close to any of my little flock, (about twenty persons,) I was in doubt whether my neglect of them was not one cause of my own heaviness. In the evening, therefore, I began instructing the cabin boy; after which I was much easier. I went several times the following days, with a design to speak to the sailors, but could not. I mean, I was quite averse from speaking ;' I could not see how to make an occasion, and it seemed quite absurd to speak without. Is not this what men commonly mean by, "I could not speak ?"" And is this a sufficient cause of silence, or no? Is ita prohibition from the good Spirit? or a temptation from nature, or the evil one? I ended the "' Abridgment of Mr. de Renty's Life." O that such a life should be related by such an historian! who, by inserting all, if not more than all, the weak things that holy men ever said or did, by his commendation of almost every action or word which either deserved or needed it not, and by his injudicious manner of relating many others which were indeed highly commendable, has cast the shade of superstition and folly over one of the brightest patterns of heavenly wisdom. Sat. '7. I began to read and explain some passages of the Bible to the young negro. The next morning, another negro who was on board desired to be a hearer too. From them I went to the poor Frenchman, who, understanding no English, had none else in the ship with whom he could converse. And from this time, I read and explained to him a chapter in the Testament every morning.

In the fulness of my heart, I wrote the following words :- '« By the most infallible of proofs, inward feeling, I am convinced, "1. Of unbelief; having no such faith in Christ as will prevent my heart from being troubled; which it could not be, if I believed in God, and rightly believed also in him: "©2. Of pride, throughout my life past; inasmuch as I thought I had what I find I have not : "¢3. Of gross irrecollection; inasmuch as in a storm I cry to God every moment; in a calm, not: "¢4, Of levity and luxuriancy of spirit, recurring whenever the pressure is taken off, and appearing by my speaking words not tending to edify ; but most, by my manner of speaking of my enemies. '' Lord save, or perish! Save me, "1. By such a faith as implies peace in life and in death: "©2. By such humility, as may fill my heart from this hour for ever, with a piercing uninterrupted sense, JVihil est quod hactenus fect ; (I have done nothing hitherto ;) having evidently built without a foundation : "3, By such a recollection as may cry to thee every moment, especially when all is calm: Give me faith or I die; give me a lowly spirit; otherwise, mihi non sit suave vivere: (let lite be a burden to me : 4, By steadiness, seriousness, dguvolns, sobriety of spirit; avoiding, as fire, every word that tendeth not to edifying ; and never speak b4 ; REV. J. WESLEY'S JOURNAL. Jan. 1738 ing of any who oppose me, or sin against God, without all my own sins set in array before my face." This morning, after explaining these words of St. Paul, "I beseech you brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God," I exhorted my fellow travellers with all my might, to comply with the apostle's direction. But "leaving them afterward to themselves," the seriousness they showed at first, soon vanished away. On Monday, 9, and the following days, I reflected much on that vain desire, which had pursued me for so many years, of being in solitude, in order to be a Christian. I have now, thought I, solitude enough.

I think, verily, if the Gospel be true, I am safe: for I not omy have given, and do give, all my goods to feed the poor; I not only give my body to be burned, drowned, or whatever God shall appoint for me; but I follow after charity, (though not as I ought, yet as I can,) f haply I may attain it. I now believe the Gospel is true. 'I show my faith by my works,' by staking my all upon it. I would do so again and again a thousand times, if the choice were still to make. Whoever sees me, sees I would be a Christian. Therefore 'are my ways not like other men's ways.' Therefore I have been, I am, I am content to be, 'a by-word, a proverb of reproach.' But in a storm I think, ' What if the Gospel be not true? Then thou art of all men most foolish. For what hast thou given thy goods, thy ease, thy friends, thy reputation, thy country, thy life? For what art thou wandering over the face of the earth? A dream, 'a cunningly devised fable !" ' O! who will deliver me from this fear of death? What shall I do? Where shall I fly from it? Should I fight against it by thinking, or by not thinking of it? A wise man advised me some time since, ' Be still and go on.' Perhaps this is best, to look upon it as my cross; when it comes, to let it humble me, and quicken all my good resolutions, especially that of praying without ceasing; and at other times, to take no thought about it, but quietly to go on 'in the work of the Lord.' " We went on with a small, fair wind, till Thursday in the afternoon ; and then sounding, found a whitish sand at seventy-five fathom: but having had no observation for several days, the captain began to be uneasy, fearing we might either get unawares into the Bristol Channel, or strike in the night on the rocks of Scilly.

Are they read in philosophy? So was I. In ancient or modern tongues? So was I also. Are they versed in the science of divinity ? too have studied it many years. Can they talk fluently upon spiritual things? The very same could I do. Are they plenteous in alms? Behold, I gave all my goods to feed the poor. Do they give of their labour as well as of their substance? I have laboured more abundantly than they all. Are they willing to suffer for their brethren? I have thrown up my friends, reputation, ease, country ; I have put my life in my hand, wandering into strange lands; I have given my body to be devoured by the deep, parched up with heat, consumed by toil and weariness, or whatsoever God should please to bring upon me. But does all this (be it more or less, it matters not) make me acceptable to God? Does all I ever did or can know, say, give, do, or suffer, justify me in his sight? Yea, or the constant use of all the means of grace ! (which, nevertheless, is meet, right, and our bounden duty.) Or that I know nothing of myself; that I am, as touching outward, moral righteousness, blameless? Or (to come closer yet) the having a rational conviction of all the truths of Christianity? Does all this give me a claim to the holy, heavenly, divine character of a Christian? By no means. If the Oracles of God are true, if we are still to abide by " the law and ' the testimony ;" all these things, though, when ennobled by faith in Christ, they are holy and just and good, yet without it are " dung and dross," meet only to be purged away by " the fire that never shall be quenched."

1. Tuar men revile me, and say all manner of evil against me; that I am vecome as it were a monster unto many; that the zealous of almost every denomination cry out, " Away with such a fellow from the earth :" this givesme, with regard to myself, no degree of uneasiness. For I know the Scripture must be fulfilled, "If they have called the Master of the house Beelzebub, how much more them of his household ?" But it does give me a concern, with regard to those who, by this artifice of the devil, are prevented from hearing that word which is able to save their souls. 2. For the sake of these, and indeed of all who desire to hear the truth of those things which have been so variously related, I have been induced to publish this further account ; and I doubt not but it will even hence appear, to all candid and impartial judges, that I have hitherto lived in all good conscience toward God. 3. I shall be easily excused by those who cither love or seek the Lord Jesus in sine cerity, for speaking so largely of the Moravian Church ; a city which ought to be set upon a hill: their light hath been too long hid under a bushel: it is high time it should at length break forth, and "so shine before men, that others also may glorify their Father which is in heaven." 4, If any should ask, " But do you think even this Church is perfect, without spot, or wrinkle, or any such thing?" I answer plainly, "No; though I trust it will be, when patience has had its perfect work." But neither do I think it right to entertain the world with the spots of God's children. 5. It has been further asked, whether I imagine God is to be found only among them. I reply, "By no means. I know there is a God in England, and we need not go to seek him yn strange lands." I know that in our own, he is very nigh unto all that call upon him; and therefore I think those unwise (to say no more) who run to inquire after him in Holland or Germany.

6. When I went, the case was widely different. God had not then "made bare his arm" before us as he hath row done; in a manner (I will be bold to say) which had not been known either in Holland or Germany at that time, when He who ordere eth all things wisely, according to " the counsel of his own will," was pleased by me to open the intercourse between the English and the Moravian Church. 7. The particular reason which obliged me to relate so much of the conversation J had with those holy men, is this: In September, 1738, when I returned from Ger many, I exhorted all I could to follow after that great salvation, which is through faith in the blood of Christ ; waiting for it, "in all the ordinances of God," and in "doing good, as they had opportunity, to all men." And many found the beginning of that salvation, being justified freely, having peace with God through Christ, rejoicing in hope of the glory of God, and having his love shed abroad in their hearts. 8. But about September, 1739, while my brother and I were absent, certain men crept in among them unawares, greatly troubling and subverting their souls; telling them, they were in a delusion; that they had deceived themselves, and had no true faith at all. "Wor," said they, "none has any justifying faith, who has ever any doubt or fear, which you know you have; or who has not a clean heart, which you know you have not: nor will you ever have it, till you leave off using the means of grace, (so called;) till you leave off running to church and sacrament, and praying, and singing, and reading either the Bible, or any other book; for you cannot use these things without trusting in them. Therefore, till you leave them off, you can never have true faith ; you can never till then trust in the blood of Christ."

9. And this doctrine, from the beginning to this day, has been taught as the doctrine of the Moravian Church. I think, therefore, it is my bounden duty to clear the Moravians from this aspersion; and the more, because I am perhaps the only person now in England that both can and will do it. And I believe it is the peculiar providence of God that I can: that two years since the most eminent members of that Church should so fully declare both their experience and judgment, touching the very points now in question. 10. The sum of what has been asserted, as from them, is this : "(1.) That a man cannot have any degree of justifying faith, till he is wholly freed from all doubt and fear; and till he has, in the full, proper sense, a new, a clean heart. "(2.) That a man may not use the ordinances of God, the Lord's Supper in particular, before he has such a faith as excludes all doubt and fear, and implies a new, a clean heart." In flat opposition to this, I assert, (1.) That aman may have a degree of justifying faith, before he is wholly freed from all doubt and fear; and before he has, in the full, proper sense, a new, a clean heart. "(2.) That a man may use the ordinances of God, the Lord's Supper in particular before he has such a faith as excludes all doubt and fear, and implies a new, a clean heart." I further assert, " This I learned (not only from the English, but also) from the Moravian Church." And I hereby openly and earnestly call upon that Church, (and upon Count Zinzendorf in particular, who, I trust, is not ashamed or afraid to avow any part of the Gospel of Christ,) to correct me, and explain themselves, if I have misunderstood or misrepresented them. Joun WESLEY. Lonpon, Sept. 29, 1740. JOURNAL. No. II. Wepnespay, Feb. 1, 1738. After reading prayers and explaining a portion of Scripture to a large company at the inn, I left Deal, and came in the evening to Feversham. I here read prayers, and explained the Second lesson to a few of those who were called Christians, but were indeed more savage in their behaviour than the wildest Indians I have yet met with.

I came to Mr. Delamotte's, at Blendon, where I expected a cold reception. But God had prepared the way before me: and I no sooner mentioned my name, than I was welcomed in such a manner, as constrained me to say, " Surely God is in this place, and I knew it not! Blessed be ye of the Lord! Ye have shown more kindness in the latter end than in the beginning." In the evening I came once more to London, whence I had been absent two years and near four months. Many reasons I have to bless God, though the design I went upon did not take effect, for my having been carried into that strange land, contrary to all my preceding resolutions. Hereby I trust he hath in some measure " humbled me and proved me, and shown me what was in my heart." Hereby I have been taught to "beware of men." Hereby I am come to know assuredly, that if " in all our ways we acknowledge God," he will, where reason fails, 'direct our path," by lot or by the other means which he knoweth. Hereby I am delivered from the fear of the sea, which I had both dreaded and abhorred from my youth. Hereby God has given me to know many of his servants ; particularly those of the Church of Hernhuth. Hereby my passage is opened to the writings of holy men in the German, Spanish, and Italian tongues. I hope too some good may come to others hereby. All in Georgia have heard the word of God. Some have believed, and began to run well. A few steps have been taken toward publishing the glad tidings both to the African and American Heathens. Many children have learned " how they ought to serve God," and to be useful to their neighbour. And those whom it most concerns have an opportunity of knowing the true state of their infant colony, and laying a firmer foundation of peace and happiness to many generations. I told my friends some of the reasons which a little hastened my return to England. They all agreed it would be proper to relate them to the Trustees of Georgia.

Accordingly, the next morning I waited on Mr. Oglethorpe, but had rot time to speak on that head. In the afternoon I was desired to preach at St. John the Evangelist's. I did so on those strong words, "If any man be in Christ, he is a new creature." I was afterward informed, many of the best in the parish were so offended, that I was aot to preach there any more. feb. 1738. REV. J. WESLLY'S JOURNAL R 61 I visited many of my old friends, as wel) as most of my relations. I find the time is not yet come when I am to be "hated of all men." O may I be prepared for that day ! Tues. '7. (A day much to be remembered.) At the house of Mr. Weinantz, a Dutch merchant, I met Peter Béhler, Schulius Richter, and Wensel Neiser, just then landed from Germany. Finding they had no acquaintance in England, I offered to procure them a lodging, and did so, near Mr. Hutton's, where I then was. And from this time x did not willingly lose any opportunity of conversing with them, while I stayed in London. I went to Mr. Oglethorpe again, but had no opportunity of speaking as I designed. Afterward I waited on the Board of Trustees, and gave them a short but plain account of the state of the colony: an account, I fear, not a little differing from those which they had frequently received before: and for which I have reasonto believe some of them have not forgiven me to this day. I preached at St. Andrew's, Holborn, on, " Though I give all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing." O hard sayings! Who can hear them? Here. too, it seems, I am to preach no more. I waited on the Trustees again, and gave them in writing the substance of what I had said at the last Board. Whatsoever further questions they asked concerning the state of the province, I likewise answered to the best of my knowledge.

I set out for Oxford with Peter Bohler, where we were kindly received by Mr. Sarney, the only one now remaining here, of many who, at our embarking for America, were used to " take sweet counsei together," and rejoice in " bearing the reproach of Christ." We went to Stanton Harcourt, to Mr. Gambold, and found my old friend recovered from his mystic delusion, and convinced that St. Paul was a better writer than either T'auler or Jacob Behmen. The next day I preached once more at the castle (in Oxford) to a numerous and serious congregation. All this time I conversed much with Peter Bohler, but I understood him not; and least of all when he said, Mi frater, mi frater, excoquenda est ista tua philosophia. ' My brother, my brother, that philosophy of yours must be purged away." I returned to London. On Tuesday I preached at Great St. Helen's, on, " It any man will come after me, let him deny himself, and take up his cross daily, and follow me." I was with the Trustees again, to whom I then gave a short account (and afterward delivered it to them in writing) of the reasons why I left Georgia. I preached at six, at St. Lawrence's ; at ten, in St. Katherine Cree's church; and in the afternoon, at St. John's, Wapping. I believe it pleased God to bless the first sermon most, because it gave most offence ; being indeed an open defiance of that mystery of iniquity which the world calls prudence ; grounded on those words of St. Paul to the Galatians, ' As many as desire to make a fair show in the flesh, they constrain you to be circumcised ; only lest they should suffer persecution for the croys of Christ." Journal I. 5 62 REV. J. WESLEY'S JOURNAL. March, 1738 '7. I tcok coach for Salisbury, and had several opportunities of conversing seriously with my fellow travellers. But endeavouring to mend the wisdom of God by the worldly wisdom of prefacing serious with light conversation, and afterward following that advice of the Mystics, " Leave them to themselves," all I had said was written on the sand. ' Lord, lay not this sin to" my " charge !"

Being faint in the evening, called at Altringham, and there lit upon a Quaker, well skilled in, and therefore (as I soon found) sufficiently fond of, controversy. After an hour spent therein, (perhaps not in vain,) I advised him to dispute as little as possible; but rather follow after holiness ; and walk humbly with his God. Late at night we reached Manchester. Friday, the 17th, we spent entirely with Mr. Clayton, by whom, and the rest of our friends here, we were much refreshed and strengthened. Mr. Hoole, the rector of St. Ann's church, being taken ill the next day, on Sunday, 19, Mr. Kinchin and I officiated at Salford chapel in the morning, by which means Mr. Clayton was at liberty to perform the service of St. Ann's ; and in the afternoon I preached there on those words of St. Paul, «It any man be in Christ, he is a new creature." Early in the morning we left Manchester, taking with us Mr. Kiv 64 REV. J. WESLEY'S JOURNAL. Marcn, 1738 chin's brother, for whom we came, to be entered at Oxford. We were fully determined to lose no opportunity of awakening, instructing, or exhorting, any whom we might meet with in our journey. At Knutsford, where we fist stopped, all we spake to thankfully received the word of exhortation. But at Talk-on-the-Hill, where we dined, she with whom we were, was so much of a gentlewoman, that for near an hour our labour seemed to be in vain. However, we spoke on. Upona sudden, she looked as one just awaked out of asleep. Every word sunk into her heart. Nor have I seen so entire a change both in the eyes, face, and manner of speaking, of any one in so short a time.

This evening our little society began, which afterward met in Fetter lane. Our fundamental rules were as follow : In obedience to the command of God by St. James, and by the advice of Peter Boéhler, it is agreed by us, 1. That we will meet together once a week to " confess our faults one to another, and pray one for another, that we may be healed." 2. That the persons so meeting be divided into several bands, or little companies, none of them consisting of fewer than five, or more than te1 persons. 3. That every one in order speak as freely, plainly, and concisely as he can, the real state of his heart, with his several temptations and deliver ances, since the last time of meeting. May, 1738. REV. J. WESLEY'S JOURNAL. 67 4. That all the bands have a conference at eight every Wednesdav evening, begun and ended with singing and prayer. ; 5. That any who desire to be admitted into this society be asked, "What are your reasons for desiring this? Will you be entirely open; using no kind of reserve ? Have you any objection to any of our orders?" (which may then be read.) 6. That when any new member is proposed, every one present speak clearly and freely whatever objection he has to him. 7. That those against whom no reasonable objection appears, be in order for their trial, formed into one or more distinct bands, and some person agreed on to assist them. 8. That after two months' trial, if no objection then appear, they may be admitted into the society. 9. That every fourth Saturday be observed as a day of general intercession. 10. That on the Sunday seven-night following be a general love-feast, from seven till ten in the evening. 11. That no particular member be allowed to act in any thing contrary to any order of the society: and that if any persons, after being thrice admonished, do not conform thereto, they be not any longer esteemed as members. My brother had a long aud particular conversation with Peter Béhler. And it now pleased God to open his eyes ; so that he also saw clearly what was the nature of that one true living faith, whereby alone, " through grace, we are saved."

Peter Bohler left London, in order to embark for Caro lina. O what a work hath God begun, since his coming into England! Such a one as shall never come to an end, till heaven and earth pass away. Friday and Saturday I was at Blendon. 'They now "believed our report." O may "the arm of the Lord" be speedily "revealed unto them !" Sun. '7. I preached at St. Lawrence's in the morning ; and afterward at St. Katherine Cree's church. I was enabled to speak strong words at both; and was, therefore, the less surprised at being informed, I was not to preach any more in either of those churches. I preached at Great St. Helen's, to a very numerous congregation, on, " He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things ?" My heart was now so enlarged, to declare the love of God, to all that were oppressed by the devil, that I did not wonder in the least, when I was afterward told, " Sir, you must preach here no more." Wed 10. Mr. Stonehouse, vicar of Islington, was convinced ot «" the truth as it is in Jesus." From this time till Saturday, 13, I was sorrowful and very heavy; being neither able to read, nor meditate, nor sing, nor pray, nor do any thing. Yet I was a little refreshed by Peter Bohler's letter which I insert in his own words : CHARISSIME ET SUAVISSIME FRATER, Intentissimo amore te diigo, multtum tui recordans in itinere meo, optando et precando ut quamprimim viscera misericordie crucifiei Jesu Christi, tui gratia jam ante sex mille annos commota, menti tue appareant: ut gustare et tunc videre possis, quam vehementer te Filius Dei amaverit et hucusque amet, et ut sic confidere possis in eo omna tempore, vitamque ejus in te et in carne tud sentire. Cave trbi a peccato incre dulitatis, et si nondum vicisti illud, fac ut proxumo dee illud vincas, per san 68 REV. J. WESLEY'S JOURNAL. May, 1738.

"But this is not to be wondered at. For all religious people have such a quantity of righteousness, acquired by much painful exercise, and formed at last into current habits; which is their wealth, both for this world and the next. Now all other schemes of religion are either so complaisant as to tell them they are very rich, and have enough to triumph in; or else only a little rough, but friendly in the main, by telling them their riches are not yet sufficient, but by such arts of self denial and men tal refinement they may enlarge the stock. But the doctrine of faith is a downright robber. It takes away all this wealth, and only tells us it is deposited for us with somebody else, upon whose bounty we must live like mere beggars. Indeed, they that are truly beggars, vile and filthy sinners till very lately, may stoop to live in this dependent condition: it suits them well enough. But they who have long distinguished themselves from the herd of vicious wretches, or have even gone beyond moral men; for them to be told that they are either not so well, or but the same needy, impotent, insignificant vessels of mercy with the others : this is more shocking to reason than transubstantiation. For reason had rather resign its pretensions to judge what is bread or flesh than have this honour wrested from it to be the architect of virtue and righteousness. But where am I running? My design was only to give you warning, that wherever you go, this ' foolishness of preaching' will alienate hearts from you, and open mouths against you." My brother had a second return of his pleurisy. A few of us spent Saturday night in prayer. The next day, being Whitsunday, after hearing Dr. Heylyn preach a truly Christian sermon, (on, "They were all filled with the Holy Ghost:" "And so," said he, " may all you be, if it is not your own fault,") and assisting him at the holy communion, (his curate being taken ill in the church,) I received the surprising news that my brother had found rest to his soul. His bodily strength returned also from that hour. " Who is so great a God as our God?"

May, 1738. REV. J. WESLEY'S JOURNAL. 71 both in public and in private, and read, with the Scriptures, several other books of religion, especially comments on the New Testament. Yet I had not all this while so much as a notion of inward holiness; nay, went on habitually and, for the most part, very contentedly, in some or other known sin: indeed, with some intermission and short struggles, especially before and after the holy communion, which I was obliged to receive thrice a year. I cannot well tell what I hoped to be saved by now, when I was continually sinning against that little light I had ; unless by those transient fits of what many divines taught me to call repentance. 4, When I was about twenty-two, my father pressed me to enter into holy orders. At the same time, the providence of God directing me to Kempis's "Christian Pattern," I began to see, that true religion was seated in the heart, and that God's Law extended to all our thoughts as well as words and actions. I was, however, very angry at Kempis, for being too strict ; though I read him only in Dean Stanhope's translation. Yet I had frequently much sensible comfort in reading him, such as was an utter stranger to before: and meeting likewise with a religious friend, which I never had till now, I began to alter the whole form of my conversation, and to set in earnest upon a new life. I set apart an hour or two a day for religious retirement. I communicated every week. I watched.against all sin, whether in word or deed. I began to aim at, and pray for, inward holiness. So that now, ' doing so much, and living so good a life," I doubted not but I was a good Christian.

5. Removing soon after to another college, I executed a resolution which I was before convinced was of the utmost importance, shaking off at once all my trifling acquaintance. I began to see more and more the value of time. I applied myself closer to study. I watched more carefully against actual sins ; I advised others to be religious, according to that scheme of religion by which I modelled my own life. But meeting now with Mr. Law's " Christian Perfection" and " Serious Call," although I was much offended at many parts of both, yet they convinced me more than ever of the exceeding height and breadth and depth of the Law of God. The light flowed in so mightily upon my soul, that every thing appeared in a new view. I cried to God for help, and resolved not to prolong the time of obeying him as I had never done before. And by my continued endeavour to keep his whole Law, inward and outward, to the utmost of my power, I was persuaded that I should be accepted of him, and that I was even then in a state of salvation. 6. In 1730 I began visiting the prisons ; assisting the poor and sick in town ; and doing what other good I could, by my presence, or my little fortune, to the bodies and souls of all men. To this end I abridged myself of all superfluities, and many that are called necessaries of life. I soon became a by-word for so doing, and I rejoiced that my name was cast out as evil. The next spring I began observing the Wednesday and Friday fasts, commonly observed in the ancient Church ; tasting no food till three in the afternoon. And now I knew not how to go any further. I diligently strove against all sin. I omitted no sort of selt denial which I thought lawful: I carefully used, both in public and in private, all the means of grace at all opportunities. I omitted no occasion of doing good: I for that reason suffered evil. And all this I knew to i F2 REV. J. WESLEY'S JOURNAL. May, 1735

9. All the time I was at Savannah I was thus beating the air. Being ignorant of the righteousness of Christ, which, by a living faith in him, bringeth salvation " to every one that believeth," I sought to establish my own righteousness ; and so laboured in the fire all my days. I was now properly " under the Law ;" I knew that " the Law" of God was '' spiritual ; I consented to it, that it was good." Yea, "I delighted in it, after the inner man." Yet was I "carnal, sold under sin." Every day was I constrained to cry out, " What I do, I allow not: for what I would, I do not ; but what I hate that I do. To will is" indeed " present with me ; but how to perform that which is good, I find not. For the good which I would, I do not; but the evil which I would not, that J do. I find a law, that when I would do good, evil is present with me :" Even "the law in my members, warring against the law of my mind," and still bringing me into captivity to the law of sin." 10. In this vile, abject state of bondage to sin, I was indeed fighting continually, but not conquering. Before, I had willingly served sin; now it was unwillingly ; but still I served it. I fell, and rose, and fell again. Sometimes I was overcome, and in heaviness: sometimes I overcame, and was in joy. For as in the former state I had some foretastes of the terrors of the Law, so had I in this, of the comforts of om nae _ May, 1738. REV. J. WESLEY'S JOURNAL. 73

12. When I met Peter Bohler again, he consented to put the dispute upon the issue which I desired, namely, Scripture and experience. I first consulted the Scripture. Butwhen I set aside the glosses of men, and simply considered the words of God, comparing them together, endeavouring to illustrate the obscure by the plainer passages ; I found they all made against me, and was forced to retreat to my last hold, "that experience would never agree with the literal interpretation of those scriptures. Nor could I therefore allow it to be true, till I found some living witnesses of it." He replied, he could show me such at any time ; if I desired it, the next day. And accordingly, the next day he came again with three others, all of whom testified, of their own personal experience, that a true living faith in Christ is inseparable from a sense of pardon for all past, and freedom from all present, sins. They added with one mouth, that this faith was the gift, the free gift of God; and that he would surely bestow it upon every soul who earnestly and perseveringly sought it. Iwas now throughly convinced ; and by the grace of God I resolved to seek it unto the end, 1. By absolutely renouncing all dependence, in whole or in part, upon my own works or righteousness ; on which I had really grounded my hope of salvation, though I knew it not, from my youth up. 2. By adding to the constant use of all the other means of grace, continual prayer for this very thing, justifying saving faith, a full reliance on the blood of Christ shed for saat ie 74 REV. J. WESLEY'S JOURNAL. May, 1738 me; a trust in him, as my Christ, as my sole justification, sanctification, and redemption.

15. I began to pray with all my might for those who had in a more especial manner despitefuliy used me and persecuted me. I then testified openly to all there, what I now first felt in my heart. But it was not long before the enemy suggested, " this cannot be faith; for where is thy joy?" Then was I taught, that peace and victory over sin are essential to faith in the Captain of our salvation: but that, as to the transports of joy that usually attend the beginning of it, especially in those who have mourned deeply, God sometimes giveth, sometimes withholdeth them, according to the counsels of his own will. 16. After my return home, I was much buffeted with temptations , 'but cried out, and they fled away. They returned again and again. J as often lifted up my eyes, and He " sent me help from his holy place." And herein I found the difference between this and my former state chiefly consisted. I was striving, yea, fighting with all my might under the Law, as well as under grace. But then I was sometimes, if not often, conquered ; now, I was always conqueror. 17. The moment I awaked, " Jesus, Master,'"' was in my heart and in my mouth; and I found all my strength lay in keeping my eye fixed upon him, and my soul waiting on him continually. Being again at St. Paul's in the afternoon, I could taste the good word of God in the anthem, which began, " My song shall be always of the loving kindness of the Lord: with my mouth will I ever be showing forth thy truth from one generation to another." Yet the enemy injected a fear, "If thou dost believe, why is there not a more sensible change ?"" I answered, (yet not I,) " That I know not. But this I know, I have 'now peace with God.' AndI sin not to-day, and Jesus my Master has forbid me to take thought for the morrow " May, 1738. REV. J. WESLEY'S JOURNAL. 15

above the level, and paved with a small sort of brick, as smooth and clean as the Mall in St. James's. The walnut trees stand in even rows on either side; so that no walk in a gentleman's garden is pleasanter. About seven we came to Goudart, where we were a little surprised at meeting with a treatment which is not heard of in England. Several inns utterly refused to entertain us; so that it was with difficulty we at last found one, where they did us the favour to take our money for some meat and drink, and the use of two or three bad beds. They pressed us much in the morning to see their church, but were displeased at our pulling off our hats when we went in; telling us, we must not do so; it was not the custom there. It is a large old building, of the Gothic kind, resembling some of our English cathedrals. There is much history painting in the windows, which, they told us, is greatly admired. 'About eight we left Goudart, and in a little more than six hours reached Ysselstein. Here we were at Baron Wattevil's, as athome. We found with him a few German brethren and sisters, and seven or eight of our English acquaintance, who had settled here some time before. They lodged just without the town, in three or four little houses, till one should be built that would contain them all. Saturday, 17, was their Intercession day. In the morning, some of our English brethren desired me to administer the Lord's Supper: the rest of the day we spent with all the brethren and sisters, in hearing the wonderful work which God is beginning to work over all the earth; and in making our requests known unto him, and giving him thanks for the mightiness of his kingdom.

At six inthe morning we took boat. The beautiful gardens lie on both sides the river, for great part of the way to Amsterdam, whither we came about five inthe evening. The exact neatness of all the buildings here, the nice cleanness of the streets, (which, we were informed, were all washed twice a week,) and the canals which run through all the main streets, with rows of trees on either side, make this the pleasantest city which I have ever seen. Here we were entertained, with truly Christian hospitality, by Mr. Decknatel, a minister of the Mennonists, who suffered us to want nothing while we stayed here, which was till the Thursday following. Dr. Barkhausen, (a physician, a Muscovite by nation,) who had been with Mr. Decknatel for some time, showed us likewise all possible kindness. Remember them, O Lord, for good! I was at one of the societies, which lasted an hour and a half. About sixty persons were present. The singing was in Low Dutch ; (Mr. Decknatel having translated into Low Dutch, part of the Hernhuth Hymn-book ;) but the words were so very near the German, that any who understood the original, might understand the translation. The expounding was in High Dutch. I was at another of the societies on Tuesday, where were present about the same number. On Wednesday, one of our company found a sheep that had been lost : his sister, who had lived here for some time with one whom she loved too well, as he did her. But they were now both resolved, by the grace of God, (which they accordingly executed without delay,) "to pluck out the right eye, and cast it from them." Journal . 6 78 REV. J. WESLEY'S JOURNAL. June, 1738. We took boat at eight in the evening, and, landing at four in the morning, walked on to Uutfass, which we left about two, having now another boy added to our number. A little before eight we came to Beurn, a small ill built city, belonging to the prince of Orange. Setting out early in the morning, we came to Nimwegen, the last town in Holland, about two in the afternoon; and, leaving it at four, came before eight to an inn, two hours short of Cleve.

After spending an hour in singing and prayer, we walked . till near noon, before we could meet with any refreshment. The road would have appeared exceeding pleasant, being broad and straight, with tall trees on either side, had not weariness and rain prevented. We hoped to reach Reinberg in the evening, but could not; being obliged to stop two hours short of it, at a little house where many good Lutherans were concluding the Lord's day (as is usual among them) with fiddling and dancing ! We breakfasted at Reinberg ; left it at half an hour past ten, and at four came to Urding. Being much tired, we rested here, so that it was near ten at night before we came to Neus. Having but a few hours' walk from hence to Célen, we went thither easily, and came at five the next evening, into the ugliest, dirtiest city, I ever yet saw with my eyes. We went to the cathedral, which is more heaps upon heaps ; a huge misshapen thing, which has no more of symmetry than of neatness belonging to it. I was a little surprised to observe, that neither in this, nor in any other of the Romish churches where I have been, is there, properly speaking, any such thing as joint worship ; but one prays at one shrine or altar, and another at another, without any regard to, or communication with, one another. As we came out of the church, a procession began on the other side of the church-yard. One of our company scrupling to pull off his hat, a zealous Catholic presently cried out, " Knock down the Lutheran dog." But we prevented any contesi, by retiring into the church. Walking on the side of the Rhine in the afternoon, I saw, to my great surprise, (for I always thought before, no Romanist of any fashion believed any thing of the story,) a fresh painting, done last year at the public expense, on the outside of the city wall, "in memory of the bringing in the heads of the three kings," says the Latin inscription, "through the gate adjoining ;" which, indeed, in reverence, it seems, to them, has been stopped up ever since.

At four we took boat, when I could not but observe the decency of the Papists above us who are called Reformed. As soon as ever we were seated, (and so every morning after,) they all pulled off their hats, and each used by himself a short prayer for our prosperous journey. And this justice I must do to the very boatmen: (who upon the Rhine are generally wicked even to a proverb:) I never heard one of them take the name of God in vain, or saw any one laugh when any thing of religion was mentioned. So that I believe the glory of sporting with sacred things is peculiar to the English nation! We were four nights on the water, by reason of the swiftness of the stream, up which the boat was drawn by horses. The high mountains on each side the river, rising almost perpendicular, and yet covered 2 eee July, 1738. REV. J. WESLEY'S JOURNAL. 79 with vines to the very top, gave us many agreeable prospects ; a religious house, or old castle, every now and then appearing on the brow of one of them. On Sunday evening, July 2, we came to Mentz; and Monday, the 3d, at half an hour past ten, to Frankfort. Faint and weary as we were, we could have no admittance here, having brought no passes with us; which indeed we never imagined would have been required in a time of settled general peace. After waiting an hour at the gates, we procured a messenger, whom we sent to Mr. Bohler ; (Peter Bohler's father ;) who immediately came, procured us entrance into the city, and entertained us in the most friendly manner. We set out early in the morning on Tuesday, the fourth, and about one came to Marienborn. But I was so ill, that, after talking a little with Count Zinzendorf, I was forced to lie down the rest of the day. : The family at Marienborn consists of about ninety persons, gathered out of many nations. They live for the present in a large house hired by the Count, which is capable of receiving a far greater number; but are building one, about three English miles off, on the top of a fruitful hill. ' O how pleasant a thing it is for brethren to dwell together in unity !?

We breakfasted at Gehlenhausen, an old, unhandsome town, dined ° at Offenau, (where is a strange instance of moderation, a church used every Sunday both by the Papists and the Lutherans alternately,) and, notwithstanding some sharp showers of rain, in the evening reached Steinau. Thursday, 20, we dined at Braunsal, and passing through Fulda in the afternoon, (where the duke has a pleasant palace,) travelled through a delightful country of hills and vales ; and in the evening came to Rickhersch. The next night, (after having had the most beautiful prospect which I think I ever saw, from the top of a high hill, commanding a vast extent of various land on every side,) we, with some difficulty, and many words, procured a poor accommodation at an inn in Markful. Saturday, 22, having passed through Eisenach in the morning, we came through a more level open country, to Saxe-Gotha in the afternoon, a neat and pleasant city, in which the Prince's palace is indeed a fine building. We stopped an hour here with a friendly man, and in the evening came to Ditleben; and thence in the morning to Erfurt, where we were kindly entertained by Mr. Reinhart, to whom 'we were directed by some of the brethren at Marienborn. In the afternoon we came to Weymar, where we had more difficulty to get through the city than is usual, even in Germany: being not only detained a considerable time at the gate, but also carried before I know not what great man (I believe the duke) in the Square ; who, after many other questions, asked, what we were going so far as Hernhuth for: I answered, "to see the place where the Christians live." He looked hard, and Jet us go. We came early to Jena, which lies at the bottom of several high, steep, barren hills. The students here are distinguished from the townsmen by their swords. They do not live together in colleges, (nor indeed in any of the German universities,) as we do in Oxford and Cambridge ; but are scattered up and down the town, in lodging or boarding houses. Those of them to whom we were recommended, behaved as brethren indeed. © may brotherly kindness, and every good word and work, abound in them more and more! At Jena, the stone pillars begin; set up by the elector of Saxony Oar whe

a Eee ee Jaly, 1738. REV. J. WESLEY'S JOURNAL. 81 and marking out every quarter of a German mile, to the end of his electorate. Every mile is a large pillar, with the names of the neighbouring towns, and their distances inscribed. It were much to be wished, that the same care were taken in England, and indeed in all countries. We left Jena early on Tuesday, reached Weisenfeltz in the evening, and Merseberg on Wednesday morning. Having a desire to see Halle, (two German miles off,) we set out after breakfast, and came thither at two in the afternoon. But we could not be admitted into the town, when we came. The king of Prussia's tall men, who kept the gates, sent us backward and forward, from one gate to another, for near two Lours. I then thought of sending in a note to Professor Francke, the son of that August Herman Francke whose name is indeed as precious ointment. O may I follow him, as he did Christ! And " by manifestation of the truth commend myself to every man's conscience in the sight of God!" He was not in town. However, we were at length admitted into the Orphan house ; that amazing proof, that "all things are" still " possible to him that believeth." There is now a large yearly revenue for its support, beside what is continually brought in by the printing office, the books sold there, and the apothecary's shop, which is furnished with all sorts of medicines. The building reaches backward from the front in two wings, for, I believe, a hundred and fifty yards. The lodging chambers for the children, their dining room, their chapel, and all the adjoining apartments, are so conveniently contrived, and so exactly clean, as I have never seen any before. Six hundred and fifty children, we were informed, are wholly maintained there; and three thousand, if I mistake not, taught. Surely, such a thing neither we nor our fathers have known, as this great thing which God has done here! '7. -We returned to Merseberg, and at five in the evening came to the gates of Leipsig. After we had sent in our pass, and waited an hour and a half, we were suffered to go to a bad inn in the town.

We found out Mr. Merschall, and the other gentlemen ot the university, to whom we were directed. They were not wanting in any good office while we stayed, and in the afternoon went with us an hour forward in our journey. After a pleasant walk on Saturday, on Sunday, 30, about seven in the morning, we came to Meissen. In Meissen castle, the German chinaware is made, which is full as dear as that imported from the Indies ; and as finely shaped, and beautifully coloured, as any I have ever seen. After breakfast we went to church. I was greatly surprised at all I saw there: at the costliness of apparel in many, and the gaudiness of it, in more; at the huge fur caps worn by the women, of the same shape with a Turkish turban ; which generally had one or more ribands hanging down a great length behind. The minister's habit was adorned with gold and scarlet, and a vast cross both behind and before. Most of the congregation sat, (the men generally with their hats on, at the prayers as well as sermon,) and all of them stayed during the holy communfon, though but very few received. Alas, alas! what a Reformed country is this! At two in the afternoon we came to Dresden, the chief city of Saxony. Here also we were carried for above two hours from one magistrate or 82 REV. J. WESLEY'S JOURNAL. Aug. 1738. officer to another, with the usual impertinent solemnity, before we were suffered to go to our inn. I greatly wonder that common sense and common humanity (for these, doubtless, subsist in Germany as well as England) do not put an end to this senseless, inhuman usage of strangers, which we met with at almost every German city, though - more particularly at Frankfort, Weimar, Halle, Leipsig and Dresden. I know nothing that can reasonably be said in its defence, in a time of full peace, being a breach of all the common, even Heathen laws of hospitality. If it be a custom, so much the worse; the more is the pity and the shame.

In the evening we saw the palace the late elector was building when God called him away. The stone work he had very near finished, and some of the apartments within. It is a beautiful and magnificent design ; but all is now swiftly running to ruin. The new church on the outside resembles a theatre. It is eight square, built of fine freestone. We were desired also to take notice of the great bridge which joins the new with the old town; of the large, brass crucifix upon it, generally admired for the workmanship ; and of the late King Augus- 'tus's statue on horseback, which is at a small distance from it. Alas! 'where will all these things appear, when the earth and the works thereo 'shall be burned up? Between five and six the next evening, (having left Mr. Hauptman with his relations in Dresden,) we came to Neustadt; but could not 'procure any lodging in the city. After walking half an hour, we came to another little town, and fcund a sort of an inn there: but they told us plainly, we should have no lodging with them ; for they did not like our looks. About eight we were received at a little house in another village, where God gave us sweet rest. Tues. Aug. 1. At three in the afternoon I came to Hernhuth, about thirty English miles from Dresden. It lies in Upper Lusatia, on the border of Bohemia, and contains about a hundred houses, built on a rising ground, with evergreen woods on two sides, gardens and cornfields on the others, and high hills at a small distance. It has one long street, through which the great road from Zittau to Lébau goes. Fronting the middle of this street is the Orphan house ; in the lower part of which is the apothecary's shop, in the upper, the chapel, capable of containing six or seven hundred people. Another row of houses runs at a small distance from either end of the Orphan house, which accord- _ ingly divides the rest of the town (besides the long street) into two squares. At the east end of it is the count's house; a small, plain building like the rest: having a large garden behind it, well laid out, not for show but for the use of the community.

We had a convenient lodging assigned us in the house appointed for strangers: and I had now abundant opportunity of observing whether what I had heard was enlarged by the relators, or was neither more nor less than the naked truth. I rejoiced to find Mr. Hermsdorf here, whom I had so often conversed with in Georgia. And there was nothing in his power which he did not do, to make our stay here useful anc agreeable. About eight we went to the public service, at which they frequentlv use other instru = ee ae see 4 Aug. 1738. REV. J. WESLEY'S JOURNAL. ; 83 ments with their organ. They began (as usual) with singing. Then followed the expounding, closed by a second hymn: prayer followed this ; and then a few verses of a third hymn; which concluded the service. At four in the afternoon was a love-feast of the married men, taking their food with gladness and singleness of heart, and with the voice of praise and thanksgiving. , (and so every day at eleven,) I was at the Bible Conference, wherein Mr. Muller, (late master of a great school in Zittau, til he left all to follow Christ,) and several others, read together, as usual, a portion of Scripture in the original. At five was the conference for strangers, when several questions concerning justification were resolyed. 'This evening Christian David came hither. O may God make him a messenger of glad tidings ! On Friday and Saturday (and so every day in the following week) I had much conversation with the most experienced of the brethren, concerning the great work which God had wrought in their souls, purifying them by faith: and with Martin Dober, and the other teachers and elders of the church, concerning the discipline used therein. We went to church at Bertholdsdorf, a Lutheran village about an English mile from Hernhuth. Two large candles stood lighted upon the altar: the Last Supper was painted behind it; the pulpit was placed over it ; and over that a brass image of Christ on the cross.

The minister had on a sort of pudding sleeve gown, which covered him all round. At nine began a long voluntary on the organ, closed with a hymn, which was sung by all the people sitting ; in which posture, as is the German custom, they sung all that followed. Then the minister walked up to the altar, bowed, sung these Latin words, " Gloria in excelsis Deo ;" bowed again, and went away. This was followed by another hymn, sung, as before, to the organ, by all the people. Then the minister went to the altar again, bowed, sung a prayer, read the epistle, and went away. After a third hymn was sung, he went a third time to the altar, sung a versicle, (to which all the people sung a response,) read the third chapter to the Romans, and went away. The people having then sung the creed in rhyme, he came and read the Gospel, ail standing. Another hymn followed, which being ended, the minister in the pulpit used a long extemporary prayer, and afterward preached an hour and a quarter on a verse of the Gospel. Then he read a long intercession and general thanksgiving, which before twelve concluded the service. After the Evening service at Hernhuth was ended, all the unmarried men (as is their custom) walked quite round the town, singing praise with instruments of music; and then on a small hill, at a little distance from it, casting themselves into a ring, joined in prayer. Thence they returned into the great Square, and a little after eleven, commended each other to God. : A child was buried. The burying ground (called by them Gottes Acker, that is, God's ground) hes a few hurdred yards out of the town, under the side of a little wood. There are distinct squares in it for married men and unmarried; for married and unmarried women; for male and female children, and for widows. The corpse 84 : REV. J. WESLEY'S JOURNAL. Aug. 1738.

" But soon after this a new doubt arose, Are the New Testament prophecies fulfilled? This I next set myself to examine. I read them carefully over, and could not but see every event answered the prediction; so that the more I compared the one with the other, the more fully I was convinced that 'all Scripture was given by inspiration of God.' a a Aug. 1738. REV. J. WESLEY'S JOURNAL. 87 " Yet still my soul was not in peace; nor indeed did I expect it, till I should have openly renounced the errors of Popery ; which accordingly I did at Berlin. I now also led a very strict life. Iread much, and prayed much. I did all I could to conquer sin; yet it profited not: I was still conquered by it. Neither found I any more rest among the Lutherans, than I did before among the Papists. At length, not knowing what to do, I listed myseif a soldier. Now ! thought I should have more time to pray and reed, having with me a New Testament and a hymnbook. But in one day both my books were stole. This almost broke my heart. Finding also in this way of life all the inconveniences which I thought to avoid by it, after six months I returned to my trade, and followed it two years. Removing then to Gorlitz, in Saxony, I fell into a dangerous illness. I could not stir hand or foot for twenty weeks. Pastor Sleder came to me every day. And from him it was that the Gospel of Christ came first with power to my soul. " Here I found the peace I had long sought in vain; for I was assured 'my sins were forgiven. Notindeed all at once, but by degrees; not in one

"The Count observing this, desired me to go toa neighbouring minister, Pastor Steinmetz, and talk with him fully on that head, ' Whether Christ died for all?' I did so, and by him God fully convinced me of that important truth. And not long after, the Count desired we might all meet together, and consider these things throughly. We met, accordingly, at his house, and parted not for three days. We opened the Scriptures, and considered the account which is given therein of the whole economy of God with man, from the creation to the consummation of all things; and by the blessing of God we came all to one mind; particularly in that fundamental point, that 'he willeth all men to be saved, and to come to the knowledge of the truth.' "Some time after the Jesuits told the Emperor, that the Count was gathering together all the Moravians and Bohemians, forming them into one body, and making a new religion. Commissioners were immediately sent to Hernhuth, to examine the truth of this. The substance of the final answer returned through them to the Emperor was as follows : - "© An extract of the public instrument signed at Hernhuth, m August, 1729. "© 1. We believe the Church of the Bohemian and Moravian brethren, from whom we are descended, to have been a holy and undefiled Church, as is owned by Luther and all other Protestant divines; who own also that our doctrine agrees with theirs. But our discipline they have not. «°¢2. But we do not rest upon the holiness of our ancestors; it being our continual care to show that we are passed from death unto life, by worshipping God in spirit and in truth. Nor do we account any man a brother, unless he has either preserved inviolate the covenant he made with God in baptism, or, if he has broken it, been born again of God. "3. On the other side, whosoever they are, who, being sprinkled by the blood of Christ, are sanctified through faith, we receive them as brethren, although in some points they may differ from us. Not that we can renounce or give up any doctrine of God, contained in Holy Writ ; the least part of which is dearer unto us than thousands of gold and silver.

«4, It was in the year 1715 that a soldier of the emperor's, lately discharged, came to Sehl, a village of which the Jesuits are lords, and began to talk with Augustin Neusser and his brother. He sharply reproved their hypocrisy, in pretending to be Romanists, and dissembling the true faith. Yet they conferred with flesh and blood, till the year 1722, when at length they forsook all and retired into Upper Lusatia. They left three brothers behind them, who were soon after cast into prison, and grievously persecuted by the Papists; so that as soon as ever a door was opened, they also left all, and followed their brothers into Lusatia. The same did many others soon after, as finding no safety either for body or soul in their own country ; whence, about the same time, Michael and Martin Linner, and the Haberlands, were driven out, with their families, after having suffered the loss of all things, for not conforming to the Romish worship, and for receiving those they called heretics into their houses. «¢°5, But the brethren at Kuhnewald were treated with still greater ° severity. Ali their books were taken away; they were compelled, by the most exquisite torments, to conform to the Popish superstitions and idolatries ; and, in the end, cast into, and kept in, the most loathsome prisons, whereby David Schneider, the Nitschmans, and many others, were constrained also to leave their country, and all that they had. These eT 90 REV. J. WESLEY'S JOURNAL. Aug. 1738. are the plain reasons of our leaving Moravia, of which your excellency desired an account from us.' "In the mean time we found a great remissness of behaviour had crept in among us. And indeed the same was to be found in most of those round about us, whether Lutherans or Calvinists; so insisting on faith, as to forget, at least in practice, both holiness and good works.

" Observing this terrible abuse of preaching Christ given for us, we began to insist more than ever on Christ wing in us. All our exhortations and preaching turned on this: we spoke, we writ, of nothing else. Our constant inquiries were, ' Is Christ formed im you? Have you a new heart? Is your soul renewed in the image of God? Is the whole body of sin destroyed in you? Are you fully assured, beyond all doubt or fear, that you are a child of God? In what manner, and at what moment did you receive that full assurance?' Ifa man could not answer all these questions, we judged he had no true faith. Nor would we permit any to receive the Lord's Supper among us till he could. "Tn this persuasion we were, when I went to Greenland, five years ago. There I had a correspondence by letter with a Danish minister on the head of justification. And it pleased God to show me by him, (though he was by no means a holy man, but openly guilty of gross sins,) that we had now leaned too much to this hand, and were run into another extreme: that Christ im us and Christ for us, ought, indeed, to be both insisted on; but first and principally Christ for us, as being the ground ot all. I now clearly saw, we ought not to insist on any thing we feel any more than any thing we do, as if it were necessary previous to justification, or the remission of sins. I saw that least of all ought we so to insist on the full assurance of faith, or the destruction of the body of sin, and the extinction of all its motions, as to exclude those who had not attained this from the Lord's table, or to deny that they had any faith at all. I plainly perceived, this full assurance was a distinct gift from justifying faith, and often not given till long after it; and that justification does not imply that sin should not sé in us, but only that it should not conquer.

"The Church of Moravia was oncea glorious Church. But it is now covered with thick darkness. It is about sixteen years ago that I began to seek for light. I had a New Testament which I constantly read; upon which I often said to myself, 'This says, I ought to be humble, and meek, and pure in heart. How comes it that Iam not so?' I went to the best men I knew, and asked, 'Is not this the word of God? And if so, ought I not to be such as this requires, both in heart and life? They answered, 'The first Christians were such ; but it was impossible for us to be so perfect.' This answer gave me no satisfaction. I knew God could not mock his creatures, by requiring of them what he saw it was impossible for them to perform. Tasked others, but had still the same answer, which troubled me more and more. About fourteen years ago, I was more than ever convinced that I was wholly different from what God required me to be. I consulted his word again and again; but it spoke nothing but condemnation ; till at last I could not read, nor indeed do any thing else, having no hope and no spirit left in me. I had been in this state for several days, when, being musing by myself, these words came strongly into my mind, 'God so loved the world, that he gave his only-begotten Son, to the end that all who believe in him should not perish but have everlasting life. I thought, ' All? ThenIam one. Then he is given for me. But amasinner. And he came.to save sinners.' Immediately my burden dropped off, and my heart was at rest. " But the full assurance of faith I had not yet; nor for the two years I continued in Moravia. When I was driven out thence by the Jesuits, I retired hither, and was soon after received into the Church. And here after some time it pleased our Lord to manifest himself more clearly to my soul, and give me that full sense of acceptance in him, which excludes all doubt and fear.

"Indeed the leading of the Spirit is different in different souls. His more usual method, I believe, is, to give, in one and the same moment, the forgiveness of sins, and a full assurance of that forgiveness. Yet in many he works as he did in me: giving first the remission of sins, and, after some weeks or months or years, the full assurance of it." This great truth was further confirmed to me the next day by the conversation I had with Davin Nitrscuman, one of the teachers or pastors of the church ; who expressed himself to this effect : "In my childhood I was very serious; but as I grew up, was so careless, that at eighteen years old I had even forgot to read. WhenI found this, I was startled. I soon learned again, and then spent much time in reading and prayer. But I knew nothing of my heart, till about the age of twenty-six, I bought a Bible, and began to read the New Testament. The further I read the more I was condemned. I found a law which I did not, could not keep. I had a will to avoid all sin; but the power I had not. I continually strove; but was continually conquered. The thing which I would, I did not; but what I would not have done, that 1 did. In this bondage I was, when I fell into a fit of sickness; during my recovery from which, I felt a stronger desire than ever to avoid all sin. At the same time I felt the power. And sin no longer reigned over me. "But soon after I fell into grievous temptations, which made me very uneasy. For though I yielded not to them, yet they returned again, and again, as fast as they were conquered. Then it came into my mind, 'I take all this pains to serve God. What, if there be no God? HowdolI know there is?' And on this I mused more and more, till I said in my heart, ' There is no God' 92 REV. J. WESLEY'S JOURNAL. Aug. 1738.

N.B. That is, in the year 1737. Several years before which, he was elected one of the four public teachers of the Church; which office he retains to this dw. Now which of the two consequences will you choose, (for one or the other is unavoidable,) either that a man may preach the Gospel (yea, and with the demonstration of the Spirit) who has no faith: or that a man who has a degree of true faith, may yet have doubts and fears ? Aug. 1738. REV. J. WESLEY'S JOURNAL. 93 more clear to me by the account I received in the afternoon from a student at Hernhuth, Arsinus Turoporus Freprr : "J," said he, "for three years fought against sin with all my might, by fasting and prayer, and all the other means of grace. But notwithstanding all my endeavours, I gained no ground; sin still prevailed over me; till at last, not knowing what to do further, I was on the very brink of despair. Then it was, that, having no other refuge left, I fled to my Saviour as one lost and undone, and that had no hope but in his power and free mercy. In that moment I found my heart at rest, in good hope that my sins were forgiven; of which I had a stronger assurance six weeks after, when I received the Lord's Supper here. But I dare not affirm, Iam a child of God; neither have I the seal of the Spirit. Yet I go on quietly doing my Saviour's will, taking shelter in his wounds, from all trouble and sin, and knowing he will perfect his work in his own time.

"Thus it was with me. I led a good life from a child: and this was the great hinderance to my coming to Christ. For, abounding in good works, and diligently using all the means of grace, 1 persuaded myself for thirteen or fourteen years, that all was well, and I could not fail of salvation. And yet, I cannot say my soul was at rest, even till the time when God showed me clearly, that my heart was as corrupt, notwithstanding all my good works, as that of an adulterer or murderer. Then my self dependence withered away. I wantod a Saviour and fled naked o him. And in him I found true rest to my soul; being fully assured that all my sins were forgiven. Yet I cannot tell the hour or day when first received that full assurance. For it was not given me at first, neither at once; but grew up in me by degrees. But from the time it wag confirmed in me, I never lost it; having never since doubted, no, not for a.moment." What Wensext Neusser said was as follows : " From a child I had many fits of seriousness, and was often uneasy at my sins: this uneasiness was much increased about fifteen years since by the preaching of Journal I. 7 © 94 REV. J. WESLEY'S JOURNAL. Aug. 1738. Christian David. I thought the way to get ease, was, to go and live among the Lutherans, whom I supposed to be all good Christians. But I soon found they, as well as the Papists, were carnal, worldly-minded men. About thirteen years ago I came from among them to Hernhuth ; but was still as uneasy as before: which I do not wonder at now; (though I did then ;) for all this time, though I saw clearly I could not be saved but by the death of Christ, yet I did not trust in that only for salvation ; but depended on my own righteousness also, as the joint condition of my acceptance.

TREES ENT ne ee t f i 96 REV. J. WESLEY'S JOURNAL. TAug. 1738 " When I was about twenty-six, I was pressed in spirit to exhort and mstruct my brethren. Accordingly, many of them met at my house, to read, pray, and sing psalms. They usually came about ten or eleven, and stayed till one or two in the morning. When Christian David came to us, we were much quickened and comforted, and our number greatly increased. We were undisturbed for two years. But then the Papists were informed of our meeting. Immediately search was made. All our books were seized, and we were ordered to appear before the consistory. I was examined many times; was imprisoned, released, and imprisoned again, five times in one year. At last I was adjudged to pay fifty rix-dollars, and suffer a year's imprisonment. But upon a re-hearing, the sentence was changed, and I was ordered to be sent to the galleys. Before this sentence was executed, I escaped out of prison, and came to Sorau in Silesia. Many of our brethren followed me; and here for near ten years I taught the children in the Orphan house. I soon sent for my wife and children. But the magistrates had just then ordered, that the wives and children of all those who had fled should be taken into safe custody. The night before this order was to be executed, she escaped, and came to Sorau. "Soon after, some of my brethren who had been there pressed me much to remove to Hernhuth: Christian David, in particular, by whose continued importunity I was at length brought to resolve upon it. But all my brethren at Sorau were still as strongly against it as I myself had formerly been. For a whole year I was struggling to break from them, or to persuade them to go too. And it cost me more pains to get from Sorau, than it had done to leave Moravia.

At length I broke loose, and came to Hernhuth, which was about three years ago. Finding I could scarce subsist my family here by hard labour, whereas at Sorau all things were provided for me, I grew very uneasy. The more uneasy I was, the more my brethren refrained from my company ;" (this was cruel and unchristian ;) " so that in a short time I was left quite alone. Then I was in deep distress indeed. Sin revived and almost got the mastery over me. I tried all ways, but found no help. In this miserable state I was about a year ago, when the brethren cast lots concerning me, and were thereby directed to admit me to the Lord's table. And from that hour my soul received comfort, and I was more and more assured that I had an Advocate with the Father, and that I was fully reconciled to God by his blood." Curistorn. DemurnH spoke to this effect: '' My father was a pious man from his youth. He carefully instructed all his children. I was about fifteen when he died. A little before he died, having been all his life-time under the law, he received at once remission of sins, and the full witness of the Spirit. He called us to him, and said, 'My dear children, let your whole trust be in the blood of Christ. Seek salvation in this, and in this alone, and he will show you the same mercy he has to me. Yea, and he will show it to many of your relations and acquaintance, when his time is come.' " From this time till I was twenty-seven years old, I was more and more zealous in seeking Christ. I then removed into Silesia, and married. A

"Two days passed, and no man asked me any question ; when, doubting what I ought to do, I went into a neighbouring wood, and, going into a little cave, fell on my face and prayed, ' Lord, thou seest I am ready to do what thou wilt. If it be thy will I should be cast into prison, thy will be done. If it be thy will, that I should leave my wife and children, I am ready. Only show me thy will. Immediately I heard a loud voice saying, Fort, fort, fort, 'Goon, go on.' rose joyful and satisfied ; went home and told my wife, it was God's will I should now leave her; but that I hoped to return in a short time, and take her and my children with me. I went out of the door; and in that moment was filled with peace, and joy, and comfort. "We had above two hundred miles to go, (thirty-five German,) and neither I, nor my friend who went with me, had one kreutzer. But God provided things convenient for us, so that in all the way we wanted nothing. "In AN journey God gave me the full assurance that my sins were forgiven. This was twelve years ago; and ever since it has been confirmed more and more, by my receiving from him every day fresh supplies of strength and comfort. " By comparing my experience with that of others, you may perceive how different ways God leads different souls. But though a man should be led in a way different from that of all other men; yet, if his eye be at all times fixed on his Saviour; if his constant aim be to do his will; if all his desires tend to him; if in all trials he can draw strength from him ; if he fly to him in all troubles, and in all temptations find salvation in his blood; in this there can be no delusion: and whosoever is thus minded, however or whenever it began, is surely reconciled to God through his Son."

after was licensed to preach. But at twenty-two, meeting with Arndt's 'True Christianity,' I found I myself was not a Christian. Immediately I left off preaching, and betook myself wholly to philosophy. This stifled all my convictions for some years; but when I was about twentyseven, they revived, and continued the year after, when I was desired to be domestic tutor to the children of the secretary of state. I now felt I was ' carnal, sold under sin,' and continually struggled to burst the bonds, till (being about thirty-one years old) I was unawares entangled in much worldly business. This cooled me in my pursuit of holiness; yet for a year and a half my. heart was never at peace. Being then in a bookseller's shop, I saw the account of the Church at Hernhuth. I did not think there could be any such place, and asked the bookseller if that was areal account. His answer, 'that it was no more than the plain truth,' threw me into deep thought and fervent prayer, that God would bring me to that place. I went to the secretary and told him I did not design to stay at Upsal, having a desire to travel. He said, he had a desire his son should travel; and was glad of an opportunity to send him with me. I was grieved, but knew not how to refuse any thing to my patron and benefactor. Accordingly we left Upsal together, and, after a year spent in several parts of Germany, went through Holland into France, and so to Paris, where we spent another year. But I was more and more uneasy, till I could be disengaged from my charge, that I might retire to Hernhuth. In our return from France, my pupil's elder brother returning from Italy met us at Leipsig. I immediately writ to his father, and having obtained his consent, delivered him into his hands. April 23, 1738, (N.S.) I came hither. Here I was in another world. I desired nothiug but to be cleansed inwardly and outwardly from sin, by the blood of Jesus Christ. I found all here laying the same foundation. Therefore, though I did not think with them in all points of doctrine, I waived these, and singly pursued reconciliation with God through Christ.

On the 22d of May last, I could think of nothing but, 'He that believeth hath everlasting life.' But I was afraid of deceiving myself, and continually prayed I might not build without a foundation. Yet I hada sweet, settled peace, and for five days this Scripture was always in my thoughts. On the 28th those words of our Lord were strongly impressed upon me, 'If ye, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Ghost to them that ask him?' At the same time I was incessantly carried out to ask, . that he would give me the witness of his Spivt. On the 29th I had what I asked of him, namely, the Anpopopia aisewe which is, " Requies in sanguine Christi. Firma fiducia in Deum, et persuasio de gratia divina ; tranquillitas mentis summa, atque serenitas et pax ; cum sentia onmis desiderit carnalis, et cessatione peccatorum etiam internorum. Verbo, cor quod dniea instar maris turbulenti agitabatur, in summa fuit requie, instar maris serent et tranquillr. "« Repose in the blood of Christ. A firm confidence in God, and persuasion of his favour; serene peace and steadfast tranquillity of mind, with a deliverance from every fleshly desire, and from every outward and inward sin. Ina word, my heart, which before was tossed like a troubled sea, was still and quiet, and in a sweet calm.'" In the present discipline of the Church of Hernhuth, all which is alterable at the discretion of the superiors, may be observed, I. The officers of it. II. The division of the people. Ill. The conferences, lectures, and government of the children. IV. The order of divine service. - Aug. 1738. REV. J. WESLEY'S JOURNAL. 99

I. The officers are, 1. The eldest of the whole Church; beside whom, there is an eldest of every particular branch of it. There is also a distinct eldest over the young men, and another over the boys; a female eldest over the women in general, and another over the unmarried, and another over the girls. 2. The teachers, who are four. 3. The helpers: (or deacons.) 4. The overseers, (or censors,) eleven in number at Hernhuth. 5. The monitors, who are eleven likewise. 6. The almoners, eleven also. '7. The attenders on the sick, seven in number. Lastly, the servants, or deacons of the lowest order. II. The people of Hernhuth are divided, 1. Into five male classes, viz. the little children, the middle children, the big children, the young men, and the married. 'The females are divided in the same manner. 2. Into eleven classes, according to the houses where they live: and in each class is a helper, an overseer, a monitor, an almoner, and a servant. 3. Into about ninety bands, each of which meets twice at least, but most of them three times a week, to ' confess their faults one to another, and pray for one another, that they may be healed.' III. The rulers of the Church, that is, the elders, teachers, helpers have a conference every week, purely concerning the state of souls, and another concerning the institution of youth. Beside which, they have one every day, concerning outward things relating to the Church. The overseers, the monitors, the almoners, the attenders on the sick, the servants, the schoolmasters, the young men, and the children, have likewise each a conference once a week, relating to their several offices and duties. Once a week also is a conference for strangers ; at which any person may be present, and propose any question or doubt which he desires to have resolved. In Hernhuth is taught reading, writing, arithmetic, Latin, Greek, Hebrew, French, English, history, and geography. There is a Latin, French, and an English lecture every day, as well as an historical and geographical one. On Monday, Wednesday, Friday, and Saturday, is the Hebrew lecture; the Greek on Tuesday and Thursday.

In the Orphan house, the larger children rise at five. (The smaller, between five and six.) After a little private prayer they work till seven. Then they are at school till eight, the hour of prayer; at nine, those who are capable of it learn Latin; at ten, French; at eleven, they all walk; at twelve, they dine all together, and walk till one ; at one, they work or learn writing ; at three, arithmetic ; at four, history ; at five, they work; at six, sup and work; at seven, after a time spent in prayer, walk ; at eight the smaller children go to bed, the larger to the public service. When this is ended, they work again till at ten they go to bed. IV. Every morning, at eight, is singing and exposition of Scripture ; and commonly short prayer. At eight in the evening, there is commonly only mental prayer, joined with the singing and expounding. The faithful afterward spend a quarter of an hour in prayer, and conclude with the kiss of peace. This is unscriptural. 100° REV. J. WESLEY'S JOURNAL. Aug. 1738. On Sunday morning the service begins at six; at nine, the public service at Bertholdsdorf; at one, the eldest gives separate exhortations to all the members of the Church, divided into fourteen little classes for that purpose, spending about a quarter of an hour with each class ; at four begins the Evening service at Bertholdsdorf, closed by a conference in the church ; at eight, is the usual service; after which the young men, singing praises round the town, conclude the day. On the first Saturday in the month, the Lord's Supper is administered. From ten in the morning till two, the eldest speaks with each communicant in private, concerning the state of his soul; at two, they dine, then wash one another's feet; after which they sing and pray ; about ten, they receive in silence without any ceremony, and, continue in silence till they part at twelve. On the second Saturday is the solemn prayer day for the children : the third is the day of general intercession and thanksgiving; and on the fourth is the great monthly conference of all the superiors of the Church. For the satisfaction of those who desire a more full account I have added

An Extract of the Constitution of the Church of the Moravian Brethren at Hernhuth, laid before the Theological Order at Wirtemberg, in the Year "J. Tyry have a senior, or eldest, who is to assist the Church by his counsel and prayers, and to determine what shall be done in matters of importance. Of him is required, that he be well experienced in the things of God, and witnessed to by all for holiness of conversation. "°2. They have deacons, or helpers, who are in the private assemblies, to instruct; to take care that outward things be done decently and in order; and to see that every member of the Church grows in grace, and walks suitable to his holy calling. ""3. The pastor, or teacher, is to be an overseer of the whole flock, and every person therein; to baptize the children; diligently to form their minds, and bring them up 'in the nurture and admonition of the Lord ;' when he finds in them a sincere love of the cross, then to receive them into the Church; to administer the Supper of the Lord; to join in marriage those who are already married to Christ; to reprove, admonish, quicken, comfort, as need requires; to declare the whole counsel of God; taking heed, at all times, to speak as the oracles of God, and agreeably to the analogy of faith; to bury those who have died in the Lord, and to keep that safe which is committed to his charge, even the pure ductrine and apostolical discipline which we have received from our forefathers. "4. We have also another sort of deacons, who, take care that nothing be wanting to the Orphan house, the poor, the sick, and the strangers. Others again there are, who are peculiarly to take care of the sick; and others of the poor. And two of these are entrusted with the public stock, and keep accounts of all that is received or expended. "5. There are women who perform each of the above-mentioned offices, among those of their own sex; for none of the men converse with them, beside the eldest, the teacher, and one, or sometimes two, of the deacons.

"6. Toward magistrates, whether of a superior or inferior rank, we bear the greatest reverence. We cheerfully submit to their laws; and even when many of us have been spoiled of their goods, driven out of their houses, and every way oppressed by them, yet they resisted them not, neither opening their mouths, nor lifting up their hands, against them. n all things which do not immediately concern the inward, spiritual king- Aug. 1738. REV. J. WESLEY'S JOURNAL. 101 dom of Christ, we simply, and without contradicting, obey the higher powers. But with regard to conscience, the liberty of this we cannot suffer to be any way limited or infringed. And to this head we refer whatever directly or in itself tends to hinder the salvation of souls; or, whatsoever things Christ and his holy Apostles (who, we know, meddled not with outward wordly things) took charge of, and performed, as necessary for the constituting and well ordering of his church. In these things we acknowledge no head but Christ; and are determined, God being our helper, to give up, not only our goods, (as we did before,) but life itself, rather than this liberty which God hath given us. "7. As it behoves all Christians not to be slothful in business, but diligently to atteud the works of their calling; there are persons chosen by the Church to superintend all those who are employed in outward business. And by this means also, many things are prevented which might otherwise be an occasion of offence. "8. We have also censors and monitors. In those, experience and perspicacity ; in these, wisdom and modesty are chiefly required. The censors signify what they observe (and they observe the smallest things) either to the deacons or monitors. Some monitors there are whom all know to be such; others who are secretly appointed; and who, if need leah may freely admonish, in the love of Christ, even the rulers of the ureh.

"9, The Church is so divided, that first the husbands, then the wives, then the widows, then the maids, then the young men, then the boys, then the girls, and lastly the little children, are in so many distinct classes ; each of wnich is daily visited, the married men by a married man, the wives by a wife, and so of the rest. These larger are also (now) divided into near ninety smaller classes or bands, over each of which one presides who is of the greatest experience. All these leaders meet the senior every week, and lay open to him and to the Lord, whatsoever hinders or furthers the work of God, in the souls committed to their charge. "10. In the year 1727, four-and-twenty men, and as many women, agreed that each of them would spend an hour in every day, in praying to God for his blessing on his people: and for this purpose both the men and the women chose a place where any of their own sex, who were in distress, might be present with them. 'The same number of unmarried women, of unmarried men, of boys, and of girls, were afterward, at their desire, added to them; who pour out their souls before God, not only for their own brethren, but also for other churches and persons, that have desired to be mentioned in their prayers. And this perpetual intercession has never ceased day or night since its first beginning. "11. And as the members of the Church are divided according to their respective states and sexes, so they are also with regard to their proficiency in the knowledge of God. Some are dead, some quickened by the Spirit of God: of these, some again are untractable, some diligent, some zealous, burning with their first love: some babes, and some young men. Those who are still dead, are visited every day. And of the babes in Christ especial care is taken also; that they may be daily inspected, and assisted to grow in grace, and in the knowledge of our Lord Jesus.

"12. In the Orphan house, about seventy children are brought up separate, according to their sex: beside which, several experienced persons are appointed to consult with the parents, touching the education of the other children. In teaching them Christianity, we make use of Luther's Catechism, and study the amending their wills as well as their This work all the married brethren and sisters, as well as all the unmarried, gerform in their turns. 102 REV. J. WESLEY'S JOURNAL. Aug. 1738 understanding; finding by experience, that when their will is moved, they often learn more in a few hours, than otherwise in many months. Our little children we instruct chiefly by hymns; whereby we find the most important truths most successfully insinuated into their minds. "13. We highly reverence marriage, as greatly conducive to the kingdom of Christ. But neither our young men nor women enter into it till they assuredly know they are married to Christ. When any knowitis _ the will of God that they should change their state, both the man and woman are placed, for a time, with some married persons, who instruct them how to behave, so that their married life may be pleasing to God. Then their design is laid before the whole Church, and after about fourteen days they are solemnly joined, though not otherwise habited than they are at other times. Ifthey make any entertainment (which is not always,) they invite only a few intimate friends, by whose faithful admonitions they may be the better prepared to bear their cross and fight the good fight of faith. Ifany woman is with child, not ony especial mention is made of her in the public prayers, but she is also exhorted in private wholly to give herself up into the hands of her faithful Creator. As soon as a child is born, prayer is made for it; and if it may be, it is baptized in the presence of the whole Church. Before it is weaned, it is brought into the assembly on the Lord's days.

"14. Whoever either of the male or female children, seek God with their whole heart, need not be much incited to come to the Lord's Supper. Before they receive, they are examined both in private by the pastor, and also in public: and then, after an exhortation by the senior, are by him, through laying on of hands, added to the Church and confirmed. The same method is used with those who renounce the Papal superstitions, or who are turned from the service of Satan to God; and that, if they desire it, although they are not young; yea, though they are well stricken in years. "15. Once or twice a month, either at Bertholdsdorf, or if it may be, at Hernhuth, all the Church receives the Lord's Supper. It cannot be expressed how great the power of God is then present among us. A general confession of sins is made by one of the brethren in the name of all. Then a few solid questions are asked; which when they have answered, the absolution, or remission of sins, is either pronounced to all in general, or confirmed to every particular person, by the laying on of hands. The seniors first receive; then the rest in order, without any regard had to worldly dignity, in this, any more than in any other of the solemn offices of religion. After receiving, all the men (and so the women) meet together to renew their covenant with God, to seek his face, and exhort one another to the patience of hope and the labour of love. "16. They have a peculiar esteem for lots; and accordingly use them both in public and private, to decide points of importance, when the reasons brought on each side appear to be of equal weight. And they believe this to be then the only way of wholly setting aside their own will, of acquitting themselves of all blame, and clearly knowing what is the will of God.

If this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot over throw it; lest haply ye be found even to fight against God, Acts v, 3€, 39. 1. WuHew at first men began to lay to my charge things which I knew not, I often thought, "Had I but two or three intimate friends who knew what my life and conversation were, they might easily speak what they had seen and heard, and all such aspersions would fall to the ground." But I perceived my mistake as soon as I had two or three who were my friends indeed, not in name only. For a way was easily found to prevent their being of any such use as I once imagined they would be. This was done at a stroke, and that once for all, by giving them and me a new name: a name which, however insignificant in itself, yet had this peculiar effect, utterly to disable me from removing whatever accusation might, for the time to come, be cast upon me, by invalidating all which those who knew me best were able to say in my behalf: nay, which any others could say. For, how notorious is it, that if a man dare to open his mouth in my favour, it needs only be replied, "1 suppose you are a Methodist too," and allhe has said is to pass for nothing! 2. Hence, on the one hand, many who knew what my conversation was, were afraid to declare the truth, lest the same reproach should fall upon them: and those few who broke through this fear, were soon disabled from declaring it with effect, by being immediately ranked with him they defended. What impartial man then can refuse to say, "It is permitted to thee to answer for thyself?" Only do not add, "But thou shalt not persuade me, though thou dost persuade me: I am resolved to think as I did before." Not so, if you are a candid man. You have heard one side already: hear the other: weigh both: allow for human weakness: and then judge ag you desire to be judged.

About the year 1704, Mr. Stoltius, a student at Jena, began to speak of faith in Christ ; which he continued to do, till he took his Master's degree, and read public lectures About twelve or fifteen students were awakened and joined with him in prayer, and building up one another. At this (after various calumnies spread abroad, and divers persecutions occasioned thereby) the consistory was offended, and issued out a commission to examine him. In consequence of the report made to the consistory by these commissioners, he was forbid to read any public lectures, or to hold any meetings with his friends. Not long after an order was given, by which he was excluded from the holy communion. He was also to have been expelled the university: but this he prevented by a voluntary retirement. Yet one of the commissioners, who had been sent by the duke of Weimar, (one of the lords of Jena,) informed the duke, that according to his judgment Stoltius was an innocent and holy man. On this the duke sent for him to Weimar, and fixed him in a living there. There likewise he awakened many, and met with them to pray and read the Scriptures together. But it was not long that the city could bearhim. For he boldly rebuked all vice, and that in all persons, neither sparing the courtiers, nor the duke himself. Consequently, his enemies every where increased, and many persecutions followed. In fine, he was forbid to have any private meetings, and was to have been deposed from the ministry; when God calling him to himself, took him away from the evil to come.

Before Stoltius left Jena, Buddzus also began to preach the real Gospel, as did Christius svon after; whereby some awakening continued till the year 1724. A few of the townsmen then agreed to maintain a student, to be a schoolmaster for some poor children. They afterward kept several schoolmasters: but about 1728, all of them going away, the school was broke up, and the children quite neglected. Professor Buddeus being informed of this, earnestly recommended the consideration of it to the students in his house: and about ten of them, among whom was Mr. Spangenberg, took upon themselves the care of those children. Their number soon increased, which gave great offence to the other schoolmasters in the town ; and not long after to the magistrates of the town, and to the senate of the university. The offence soon spread to the pastors, the professors, the consistory, and the princes who are lords of Jena. But it pleased God to move one of them, the prince of Eisenach, who had the chief power there, to stop the open persecution, by forbidding either the senate or consistory to molest them. He likewise wholly exempted them from the jurisdiction of both, ordering that all complaints against them for the time to come should be cognizable only by himself. But during the persecution, the number of schools was increased from one to three, (one in each suburb of the city,) the number of teachers to above thirty, and of children to above three hundred. There are now thirty constant teachers, ten in each school, and three or four supernumerary, to supply accidental defects. Four of the masters are appointed to punish, who are affixed to no one school. Each of the schools being divided into two classes, and taught five hours a day, every one of the thirty masters has one hour in a day to teach. All the masters have a conference about the schools every Monday. They havea second meeting on Thursday, chiefly for prayer: and a third every Saturday. Once in half a year they meet to fill up the places of those masters who are gone away. And the number has never decreased ; fresh ones still offering themselves, as the former leave the university. The present method wherein they teach is this : Baal f GMS Wot oe ee 108 REV. J. WESLEY'S JOURNAL. ' Aug. 1738

There are always two classes in each school. In the lower, childrer from six to ten or twelve years old are taught to read. They are then removed to the other class, in which are taught the Holy Scriptures, arithmetic, and whatever else it may be useful for children to learn. In the morning, from eight to nine, they are all catechised, and instructed in the first principles of Christianity, either from Luther's smaller Catechism, or from some texts of Holy Scripture. From nine to ten the smaller children are taught their letters and syllables; and the larger read the Bible. From ten to eleven those in the lower class learn and repeat some select verses of Holy Scripture, chiefly relating to the foundation of the faith. Meanwhile those in the upper learn arithmetic. In the afternoon from one to two all the children are employed as from nine to ten in the morning. From two to three, the smaller children learn and repeat Luther's smaller Catechism, while the larger are taught to write. Every Sunday there is a public catechising on some text of Scripture; at which all persons who desire it may be present. In the afternoon we left Jena, several of the brethren accompanying us out of town. At five, having just passed through Weimar, we met Mr. Ingham going for Hernhuth. We all turned aside to a neighbouring village, where having spent a comfortable evening together, in the morning we commended each other to the grace of God, and went on our several ways. We breakfasted at Erfurt with Mr. Reinhart, spent the evening with some brethren at Saxe-Gotha, and by long journeys came to Marienborn on Friday, August 25. : I took my leave of the Countess, (the Count being gone to Jena,) and setting out early the next morning, came about three in the afternoon to Frankfort. From Mr. Bohler's we went to the society, where one of the brethren from Marienborn offered free redemption, through the blood of Christ, to sixty or seventy persons.

In the afternoon we came io Mentz, and agreed for our passage to Célen, by water, for a florin per head ; which was but half what we gave before, though, it seems, twice as much as we ought to have given. We spent half an hour in the great church, a huge heap of irregular building ; full of altars, adorned (or loaded rather) with abundance of gold and silver. In going out we observed a paper on the door, which was of so extraordinary a nature, that I ' thought it would not be labour lost to transcribe it. The words were as follow : Vollkommener Ablass fur die arme Seelen im Feg-feur. Seine Pabliche Heiligkeit, Clemens der XIIte, haben in diesem jahr 1738, den 7 Augusti, die pfarr kirche des Sanctt Christophori in Mentz gnddigsten privilegirt, dass ein jeder Priester, so wohl secular als regularischen stands, der am aller seelen-tag, wie auch an einem jedem tag in derselben octaw; so dann am zwiein vom ordinario tdgen einer jeden woch das jahr hindurch, fur die seel eine Christglaubigen verstorbenen an zum altar mess lessen wird, jedesmahl eine seel aus dem fegfeur erlosen konne. "A full Release for the poor Souls in Purgatory. "' His Papal Holiness, Clement the XIIth, hath this year, 1738, on the 7th of August, most graciously privileged the cathedral church of St. Christopher, in Mentz; so that every priest, as well secular as regular. who will read mass at an altar for the soul of a Christian ete "Sept. 1738. REV. J. WESLEY'S JOURNAL. 109 departed, on any holiday, or on any day within the octave thereof, or on two extraordinary days, to be appointed by the ordinary, of any week in the year, may each time deliver a soul out of the fire of Purgatory."

Now I desire to know, whether any Romanist of common sense can either defend or approve of this? At eight we took boat; and on Saturday, September 2, about eleven, came to Colen; which we left at one, and between seven and eight reached a village, an hour short of Neus. Here we overtook a large number of Switzers, men, women, and children, singing, dancing, and making merry, being all going to make their fortunes in Georgia. Looking upon them as delivered into my hands by God, I plainly told them what manner of place it was. Jf they now leap into the fire with open eyes, their blood is on their own head. Before noon we came to Cleve, and to Nimwegen in the evening. The next night we lay at a little village near Tiel; which leaving early in the morning, we walked by the side of many pleasant orchards, and in the afternoon came to Ysselstein. We stayed only one night with the brethren, (in the new house, called Herndyke, an English mile from the town,) and hasting forward, came the next afternoon to Dr. Koker's at Rotterdam. I cannot but acknowledge the civility of this friendly man, all the time we stayed in his house. In the morning, Friday, the 8th, we went to the English Episcopal church, which is a large, handsome, convenient building. The minister read prayers seriously and distinctly, to a small, well behaved congregation. Being informed our ship was to sail the next day, (Saturday,) we took leave of our gonerous friend, and went to an inn close to the quay, that we might be ready when called to go aboard. Having waited till past four in the afternoon, we stepped into the Jews' synagogue, which lies near the water side. I do not wonder that so many Jews (especially those who have any reflection) utterly abjure all religion. My spirit was moved within me, at that horrid, senseless pageantry, that mockery of God, which they called public worship. Lord, do not thou yet " cast off thy people!" But in Abraham's " Seed" let them also " be blessed !"

On Saturday, 23, I was enabled to speak strong words both at Newgate and at Mr. E.'s society ; and the next day at St. Anne's, and twice at St. John's, Clerkenwell; so that I fear they will bear me there no longer. Twes. 26. I declared the gospel of peace to a small company at Windsor. The next evening Mr. H. preached to the societies at Bow; but not "the truth as it is in Jesus." I was afraid lest » the lame" should "be turned out of the way ;" but God answered the taoughts of my heart, and took away my fear, in a manner I did not expect, even by the words of Thomas Sternhold. They were these : (Sung immediately after the sermon : ) ae mercy is above all things, God; it doth excel; In trust whereof, as in thy wings, The sons of men shall dwell. Within thy house they shall be fed With plenty at their will: Of all delights they shall be sped, And take thereof their All. Because the well of life most pure Doth ever flow from thee; And in thy light we are most sure Eternal light to see. From such as thee desire to know Let not thy grace depart: Thy righteousness declare and show To men of upright heart. One who had been a zealous opposer of " this way," sent and desired to speak with me immediately. He had all the signs of settled despair, both in his countenance and behaviour. He said, he had been enslaved to sin many years, especially to drunkenness ;_ that he had long used all the means of grace, had constantly gone to church and sacrament, had read the Scripture, and used much private prayer, and yet was nvsthing profited. I desired we might join in prayer. After a short space he rose, and his countenance was no longer sad. He said, "Now I know God loveth me, and has forgiven my sins. And sin shall not have dominion over me; for Christ hath set me free." And, according to his faith it was unto him.

condemned malefactors. It was the most glorious instance I ever saw of faith triumphing over sin and death. One observing the tears run fast down the cheeks of one of them in particular, while his eyes were steadily fixed upward, a few moments before he died, asked, " How do you feel your heart now?" He calmly replied, "I feel a peace which I could not have believed to be possible. And I know it is the peace of God, which passeth all understanding." My brother took that occasion of declaring the Gospel of peace to a large assembly of publicans and sinners. O Lord God of my fathers, accept even me among them, and cast me not out from among thy children! In the evening I proclaimed mercy to my fellow sinners at Basingshaw church; and the next morning, at St. Antholin's. Friday, 10, I set out, and Saturday, 11, spent the evening with a little company at Oxford. I was grieved to find prudence had made them leave off singing psalms. I fear it will not stop here. God deliver me, and all that seek him in sincerity, from what the world calls Christian prudence ! I preached twice at the Castle. In the following week, I began more narrowly to inquire what the doctrine of the Church of England is, concerning the much controverted point of justification by faith ; and the sum of what I found in the Homilies, J extracted and printed for the use of others.

"TIT. Are my desires new? Not all. Some are new, some old. My desires are like my designs. My great desire is to have 'Christ formed in my heart by faith.' But little desires are daily stealing into my soul. And'so my great hopes and fears have respect to God. But a thousand little ones creep in between them. Again, my desires, passions, and inclinations in general are mixed: having something of Christ, and some thing of earth. I love you, for instance. But my love is only partly spiritual, and partly natural. Something of my own cleaves to that which is of God. Nor canI divide the earthly part from the heavenly." I preached in the afternoon at Islington: in the evening at St. Swithin's, for the last time. Sunday, 24, I preached at Great St. Bartholomew's in the morning, and at Islington in the afternoon; where we had the blessed sacrament every day this week, and were comforted on every side. '7. I preached at Basingshaw church; Sunday, 31, to many thousands, in St. George's, Spitalfields. And toa yet more crowded congregation at Whitechapel, in the afternoon, I declared those glad tidings, (O that they would know the things which make for their peace !) "I will heal their backsliding : I will love them freely." Mon. Jan. 1, 1739. Mr. Hall, Kinchin, Ingham, Whitefield, Hutchins, and my brother Charles, were present at our love-feast in Fetter-lane, with about sixty of our brethren. About three in the morning, as we were continuing instant in prayer, the power of God came mightily upon us, insomuch that many cried out for exceeding joy, and many fell to the ground. As soon as we were recovered a little from that awe and amazement at the presence of his Majesty, we broke out with one voice, ' We praise thee, O God; we acknowledge thee to be the Lord." One who had had the form of godliness many years, wrote the following reflections :

"Yet again; I have not 'the peace of God ;' that peace, peculiarly so called. The peace I have may be accounted for on natural principles. I have health, strength, friends, a competent fortune, and a composed, cheerful temper. Who would not have a sort of peace in such circumstances? But I have none which can with any propriety be called, a 'peace which passeth all understanding.' From hence I conclude, (and let all the saints of the world hear, that whereinsoever they boast, they may be found even as I,) though I have given, and do give all my goods to feed the poor, Iam not a Christian. Though I have endured hardship, though I have in all things denied myself and taken up my cross, I am _ nota Christian. My works are nothing, my sufferings are nothing; I have not the fruits of the Spirit of Christ. Though I have constantly used all the means of grace for twenty years, I am nota Christian." I preached at Basingshaw church. Saturday, 13, I expounded to a large company at Beach Lane. Sunday, 14, after preaching at Islington, I expounded twice at Mr. Sims's, in the Minories. I was with two persons, whe I doubt are properly enthusiasts. For, first, they think to attain the end without the means ; which is enthusiam, properly so called. Again, they think themselves inspired by God, and are not. But false, imaginary inspiration is enthusiasm. That theirs is only imaginary inspiration appears hence, it contradicts the Law and the Testimony.

Fri. March 2. It was the advice of all our brethren, that I should spend a few days at Oxford, whither I accordingly went on Saturday, 3d. A few names I found here also, who had not denied the faith, neither been ashamed of their Lord, even in the midst of a perverse generation. And every day we were together, we had convincing proof, such as it had not before entered into our hearts to conceive, that "He is able to save unto the uttermost all that come to God through him." One of the most surprising instances of his power which I ever remember to have seen, was on the Tuesday following ; when I visited one who was above measure enraged at this new way, and zealous in opposing it. Finding argument to be of no other effect, than to inflame her more and more, I broke off the dispute, and desired we might join in prayer, which she so far consented to as to kneel dowr. In a few minutes she fell into an extreme agony, both of body and soul ; and soon after cried out with the utmost earnestness, '"« Now I know I am forgiven for Christ's sake."" Many other words she uttered to the same effect, witnessing a hope full of immortality. And from that hour, God hath set her face as a flint to declare the faith which before she persecuted.

such a one as me, to follow with all possible care and vigilance that wise advice of Mr. Herbert : Still let thy mind be bent ; still plotting how, And when, and where, the business may be done. And this, I bless God, I can in some measure do, while I avoid that bane of all religion, the company of good sort of men, as they are called ; persons who have a king to, but no sense of religion. But these insensibly undermine all my resolution, and steal away what little zeal I have. So that I never come from among these saints of the world (as John Valdesso terms them) faint, dissipated, and shorn of all my strength, but T say, 'God deliver me from a half Christian.' "9. Freedom from care is yet another invaluable blessing. And where could I enjoy thisasI do now? I hear of such a thing as the cares of the world; but I feel them not. My income is ready for me on so many stated days: all I have to do is to carry it home. The grand article of my expense is food. And this too, is provided without any care of mine. The servants I employ are always ready at quarter day; so I have no trouble on their account. And what I occasionally need to buy, I ean mmediately have without any expense of thought. Here, therefore, I can be 'without carefulness.' I can 'attend upon the Lord without distraction.' And I know what a help this is to the being holy both in body and spirit.

"10. To quicken me in making a diligent and thankful use of these peculiar advantages, I have the opportunity of communicating weekly, and of public prayer twice a day. It would be easy to mention many mcre, as well as to show many disadvantages, which one of greater courage and skill than me, could scarce separate from the way of life you speak of. But whatever others could do, I could not. I could not stand my ground one month against intemperance in sleep, self indulgence in food, irregularity in study; against a general lukewarmness in my affections, and remissness in my actions; against a softness directly opposite to the character of a good soldier of Jesus Christ. And then when my spirit was thus dissolved, I should be an easy prey to every temptation. Then might the cares of the world, and the desire of other things, roll back with a full tide upon me: and it would be no wonder, if while I preached to others, I myself should be a castaway. cannot, therefore, but observe, that the question does not relate barely to the degrees of noliness, but to the very being of i: Agitur de vita et sanguine Turni: Life is at stake : "The point is, whether I shall or shall not work out my salvation: whether I shall serve Christ or Belial. "11. What still heightens my fear of this untried state is, that when I am once entered into it, I am entered irrecoverably, once for all : Vestigia nulla retrorsum: There is no going back. If I should ever be weary of the way of life I am now in, I have frequent opportunities of quitting it: but whatever difficulties occur in that, foreseen or unforeseen, there is no return, any more than from the grave. When I have once launched out into the unknown sea, there is no recovering my harbour. I must go on, through whatever whirlpools, or rocka, or sands, though all the waves and storms go over me.

"12. Thus much as to myself. But I cannot deny that 'we are not to consider ourselves alone; seeing God made us all for a social life, to which academical studies are only preparatory.' I allow too, that 'He will take an exact account of every talent which he has lent us, not to bury them, but to employ every mite we have received according to his will, whose stewards we are.' I own also, that ' every follower of Christ 1s, in his proportion, the light of the world; that whosoever is such, can no more be concealed than the sun in the midst of heaven; that if he is 124 REV. J. WESLEY'S JOURNAL. March, 1739 i 9 "set as a light in a dark place, his shining must be the more conspicuous; 'that to this very end was his light given, even to shine on all around him ;' and, indeed, that ' there is only one way to hide it, which is, to put it out.' Iam obliged likewise, unless I will lie against the truth, to grant, that 'there is not a more contemptible animal upon earth, than one that drones away life, without ever labouring to promote either the glory of God or the good of man; and that, whether he be young ar old, learned or unlearned, in a college, or out of it;? yet granting ' the superlative degree of contempt to be on all accounts due to a college drone;' a wretch who has received ten talents and employs none; that is not only promised a reward hereafter, but is also paid before hand for his work, and yet works not at all. But allowing all this, and whatever else you can say (for I own you can never say enough) against the drowsy ingratitude, the lazy perjury of those who are commonly called harmless men, a fair proportion of whom I must, to our shame, confess are to be found in colleges: allowing this, I say, I do not apprehend it concludes against a college life in general. For the abuse of it does not destroy the use. Though there are some here who are the mere lumber of the creation, it does not follow that others may not be of more service to the world in this station, than they could be in any other.

15. I need but just glance on several other reasons why I am more sikely to be useful here than elsewhere; as, because I have the advice of many friends in any difficulty, and their encouragement in any danger: because we have the eyes of multitudes upon us, who, even without designing it, perform the most substantial office of friendship ; apprizing us, if we have already done any thing wrong, and guarding us against doing so again: lastly, because we have a constant fund to supply the bodily wants of the poor, and thereby open a way for their souls to receive instruction. 16. If you say, ' the love of the people of Epworth to me may balance these advantages ;' I ask, How long will it last? Only till I come to tel i Marcn, 1739. REV. J. WESLEY'S JOURNAL. 125° 6 'them plainly that their deeds are evil; and particularly to apply the. LAY Ks general sentence, to say to each, 'Thou art the man!' Alas, sir, do not I2s D, SD = know what love they had to you once? And how have many of them e eS oo os used you since? Why, just as every one will be used, whose business it , : S. is to bring light to them that love darkness. Sa, "17. Notwithstanding, therefore, their present prejudice in my favour, . I cannot see that I am likely to do that good, either at Epworth or any other place which I may hope to do in Oxford. And yet one terrible objection lies in the way: 'Have you found it so in fact? What have you done there in fourteen years? Have not your very attempts to do good there, for want either of a particular turn of mind for the business you engaged in, or of prudence to direct you in the right method of doing it, been always unsuccessful ? Nay, and brought such contempt upon you, as has, in some measure, disqualified you for any future success? And are there not men in Oxford, who are not only better and holier than you, but who, having preserved their reputation, and being universally esteemed, are every way fitter to promote the glory of God in that place?'

"19. With regard to contempt, then, (under which word I include ali the passions that border upon it, as hate, envy, c; and all the fruits that spring from it, such as calumny and persecution in all its forms,) my first position, in defiance of worldly wisdom, is, every true Christian is contemned, wherever he lives, by those who are not so, and who know him to be such; that is, in effect, by all with whom he converses ; since it is impossible for light not to shine. This position I prove, both from the example of our Lord, and from his express assertion. First, from his example: If 'the disciple is not above his master, nor the servant above his lord,' then as our Master was 'despised and rejected of men,' so will every one of his true disciples. But ' the disciple is not above his master, nor the servant above his Lord: therefore, the consequence will not fail him a hair's breadth. I prove this secondly, from his own express assertion of this consequence: 'If they have called the master of the house Beelzebub, how much more them of his household? Remember' (ye that would fain forget or evade this) 'the word which I said unto you, The servant is not greater than his Lord: If they have persecuted me, they will also persecute you.' And as for that vain hope, that this belongs only to the first followers of Christ, hear ye him: ' All these things they will do unto you, because they know not him that sent me.' And again, ' Because ye are not of the world, therefore the world hateth you.' Both the persons who are hated, the persons who hate them, and the cause of their hating them, are here set down. The hated are all that are not of the world, that know and love God: the haters are all that are of the world, that knew not, love not God: the cause of their hatred is the entive, irreconcilable difference between their designs, judgments, and affections; because these know not God, and those are determined to know and pursue nothing beside him: these esteem and love the world 5 and those count it dung and dross, and singly desire the love of Christ.

. wise? Where is the disputer of this world?' Where is the replier against God with his sage maxims, ' He that is despised can do no good in the world? To be useful a man must be esteemed: to advance the glory of God, you must have a fair reputation.' Saith the world so? Well, what saith the Scripture? Why, that God 'hath laughed' all this heathen wisdom 'to scorn.' It saith that twelve despised foliowers of a despised Master, all of whom were esteemed 'as the filth and off-scouring of the world,' did more good init, than all the twelve tribes of Israel. It saith, that their despised Master left an express declaration to us, and to our children, ' Blessed are ye' (not accursed with the heavy curse of doing no good, of being useless in the world) 'when men shall revile you, and persecute you, and say all manner of evil of you falsely for my name's sake. Rejoice and be exceeding glad ; for great is your reward in heaven.' "22. These are a part of my reasons for choosing to abide as yet in the station wherein now am. As to the flock committed to your care, whom you have many years fed with the sincere milk of the word, I trust in God, your labour shall not be in vain. Some of them you have seen gathered into the garner. And, for yourself, I doubt not, when 'your warfare is accomplished,' when you are 'made perfect through sufferings,' you shall follow the children whom God hath given you, full of years and victories. And he that took care of those poor sheep before you was born, will not forget them when you are dead." TI left London, and in the evening expounded to a small company at Basingstoke. Saturday, 31. In the evening reached Bristol, and met Mr. Whitefield there. I could scarce reconcile myself at first to this strange way of preaching in the fields, of which he set me an example on Sunday ; having been all my life (till very lately) , so tenacious of every point relating to decency and order, that I should have thought the saving of souls almost a sin, if it had not been done in a church.

all things?" At that hour it was, that one who had long continued in sin, from a despair of finding mercy, received a full, clear sense of his pardoning love, and power to sin no more. I then went to Clifton, a mile from Bristol, at the minister's desire, who was dangerously ill, and thence returned to a little plain, near Hannam Mount, where about three thousand were present. After dinner I went to Clifton again. The church was quite full at the prayers and sermon, as was the church yard at the burial which followed. From Clifton we went to Rose Green, where were, by computation, near seven thousand, and thence to Gloucester-lane society. After which was our first love-feast in Balawin-street. O how has God renewed my strength! who used ten years ago to be so faint and weary, with preaching fwice in one day ! 130 REV. J. WESLEY'S JOURNAL. May, 1739. We understood that many were offended at the cries of those on whom the power of God came: among whom was a physician, who was much afraid, there might be fraud or imposture in the case. . To-day one whom he had known many years, was the first (while I was preaching in Newgate) who broke out "into strong cries and tears." He could hardly believe his own eyes and ears. He went and stood close to her, and observed every symptom, till gseat drops of sweat ran down her face, and all her bones shook. He then knew not what to think, being clearly convinced, it was not fraud, nor yet any natural disorder. But when both her soul and body were healed in a moment, he acknowledged the finger of God.

I did not mention one J n H n, a weaver, who was at Baldwinstreet the night before. He was (I understood) a man of a regular life and conversation, one that constantly attended the public prayers and sacrament, and was zealous for the Church, and against dissenters of every denomination. Being informed that people fell into strange fits at the societies, he came to see and judge for himself. But he was less satisfied than before; insomuch that he went about to his acquaintance, one after another, till one in the morning, and laboured above measure to convince them it was a delusion of the devil. We were going home, when one met us in the street and informed us, that J. n H was fallen raving mad. It seems he had sat down to dinner, but had a mind first to end a sermon he had borrowed on "Sal- vation by Faith." In reading the last page, he changed colour, fell off a May, 1739. REV. J. WESLEY'S JOURNAL. 131 his chair, and began screaming terribly, and beating himself against the ground. The neighbours were alarmed, and flocked together to the house. Between one and two I came in, and found him on the floor, the room being full of people, whom his wife would have kept without ; but he cried aloud, " No; let them all come, let all the world see the just judgment of God." Two or three men were holding him as well as they could. He immediately fixed his eyes upon me, and, stretching out his hand, cried, " Ay, this is he, who I said was a deceiver of the people. But God has overtaken me. I said, it was all a delusion, but this is no delusion." He then roared out, "O thou devil! Thou cursed devil! Yea, thou legion of devils! Thou canst not stay. Christ will cast thee out. I know his work is begun. Tear me to pieces, if thou wilt; but thou canst not hurt me." He then beat himself against the ground again ; his breast heaving at the same time, as in the pangs of death, and great drops of sweat trickling down his face. We all betook ourselves to prayer. His pangs ceased, and both his body and soul were set at liberty.

132 REV. J« WESLEY'S JOURNAL. May, 1739 Saturday, 12, the first stone was laid, with the voice of praise and thanksgiving. 'Thad not at first the least apprehension or design of being personally engaged, either in the expense of this work, or in the direction of it : having appointed eleven feoffees, on whom I supposed these burdens would fall of course. But I quickly found my mistake; first with regard to the expense: for the whole undertaking must have stood still, had not I immediately taken upon myself the payment of all the work men; so that before I knew where I was, I had contracted a debt of more than a hundred and fifty pounds. And.this I was to discharge how I could; the subscriptions of both societies not amounting to one quarter of the sum. And as to the direction of the work, I presently received letters from my friends in London, Mr. Whitefield in particular, backed with a message by one just come from thence, that neither he nor they would have any thing to do with the building, neither contribute any thing toward it, unless I would instantly discharge all feoffees, and do every thing in my own name. Many reasons they gave for this; but one was enough, viz. 'that such feoffees always would have it in their power to control me ; and if I preached not as they liked, to turn me out of the room I had built." I accordingly yielded to their advice, and calling all the feoffees together, cancelled (no man opposing) the instrument made before, and took the whole management into my own hands. Money, it is true, I had not, nor any human prospect or probability of procuring it: but I knew "the earth is the Lord's, and the fulness thereof'? and in his name set out, nothing doubting. In the evening, while I was declaring that Jesus Christ had " given himself a ransom for all," three persons, almost at once, sunk down as dead, having all their sins set in array before them. But in a short time they were raised up, and knew that " the Lamb of God who taketh away the sin of the world," had taken away their sins.

I began expounding in the morning the thirteenth chapter of the first Epistle to the Corinthians. At Hannam, I further explained the promise given by faith; as I did also at Rose Green. At Clifton it pleased God to assist me greatly in speaking on those words, " He that drinketh of this water shall thirst again ; but whosoever drinketh of the water that I shall give him shall never thirst: but the water that shall give him shall be in him a well of water, springing up into everlasting life." My ordinary employment, in public, was now as follows : Every morning I read prayers and preached at Newgate. Every evening I expounded a portion of Scripture at one or more of the societies. On Monday, in the afternoon, I preached abroad. near Bristol ; on Tuesday, at Bath and Two-Mile-Hill alternately ; on Wedvesday, at Baptist Mills ; every other Thursday, near Pensfcad ; every other Friday, in another part of Kingswood; on Saturday, in the afternoon, and Sunday morning, in the Bowling-green ; (which lies near the middle of the city ;) on Sunday, at eleven, near Hannam Mount ; at two, at Clifton; and at five on Rose Green: and hitherto, as my days, so my strength hath been. As I was expoundirg in the Back-lane, on the righteousness of the Scribes and Pharisees, many who had before been righteous wn their own eyes, abhorred themselves as in dust and ashes. But two, ooal i tN i a . May, 1739. REV. J. WESLEY'S JOURNAL. 133 whvu seemed to be more deeply convinced than the rest, did not long sorrow as men without hope; but found in that hour, that they had "an Advocate with the Father, Jesus Christ the righteous :" as did three others in Gloucester-lane the evening before, and three at Baldwin-street this evening. About ten, two who after seeing a great light, had again reasoned themselves into darkness, came to us, heavy laden. We cried to God, and they were again " filled with peace and joy in believing." -

While I was declaring at Baptist Mills, «He was wounded for our transgressions," a middle-aged man began violently beating his breast, and crying to Him, "by whose stripes we are healed." During our prayer God put a new song in his mouth. Some mocked, and others owned the hand of God: particularly a woman of Baptist Mills, who was now convinced of her own want of an Advocate with God, and went home full of anguish ; but was in a few hours filled with joy, knowing he had "blotted out" all her " transgressions." The scripture which came in turn at Newgate to-day, was the seventh of St. John. The words which I chiefly insisted on as applicable to every minister of Christ, who in any wise follows the steps of his Master, were these: " The world cannot hate you; but me it hateth, because I testify of it, that its deeds are evil. 'There was a murmuring, therefore, concerning him among the multitude ; for some said, He is a good man: others said, Nay, but he deceiveth the people." After sermon I was informed the sheriffs had ordered, I should preach here, for the future, but once a week. Yea, and this is once too often, if "he deceiveth the people :" but if otherwise, why not once a day? At Weaver's Hall, a woman first, and then a boy about fourteen years of age, was overwhelmed with sin, and sorrrow, and fear. But we cried to God, and their souls were delivered. Seeing many of the rich at Clifton church, my heart was much pained for them, and I was earnestly desirous that some even of them might 'enter into the kingdom of heaven." But full as I was, I knew not where to begin in warning them to flee from the wrath to come, till my Testament opened on these words: "I came not to call the righteous, but sinners to repentance:" In applying which, my soul was so enlarged, that methought I could have cried out, (in another sense than poor vain Archimedes,) 'Give me where to stand, and I will shake the earth." God's sending forth lightning with the rain, did not hinder about fifteen hundred from staying at Rose Green. Our

In the evening I was interrupted at Nicholas-stree., almost as soon as I had begun to speak, by the cries of one who was " pricked at the heart," and strongly groaned for pardon and peace. Yet I went on to declare what God had already done, in proof of that important truth, that he is "not willing any should perish, but that all should come to _ af x a. ras June, 1739. REV. J. WESLEY'S JOURNAL. 135. repentance." Another person dropped down, close to one who was a strong assertor of the contrary doctrine. While he stood astonished at the sight, a little boy near him was seized in the same manner. A young man who stood up behind, fixed his eyes on him, and sunk down himself as one dead ; but soon began to roar out, and beat himself against the ground, so that six men could scarcely hold him. 'His name was Thomas Maxfield. Except J n H. n, I never saw one so torn of the evil one. Meanwhile many others began to cry out to the " Saviour of all," that he would come and help them, insomuch that all the house (and indeed all the street for some space) was in an uproar. But we continued in prayer ; and before ten the, greater part found rest to their souls. I was called from supper to one who, feeling in herself such a conviction as she never had known before, had run out of the society in all haste that she might not expose herself. But the hand of God followed her still; so that after going a few steps, she was forced to be carried home ; and, when she was there, grew worse and worse. She was in a violent agony when we came. We called upon God, and her soul found rest. About twelve I was greatly importuned to go and visit one person more. She had only one struggle after I came, and was then filled with peace and joy. I think twenty-nine in all had their heaviness turned into joy this day.

You say, you cannot reconcile some parts of my behaviour with the character I have long supported. No, nor ever will. Therefore I have disclaimed that character on every possible occasion. I told all in our ship, all at Savannah, all at Frederica, and that over and over, in express terms, 'I am not a Christian; I only follow after, if haply I may attain it. When they urged my works and self denial, I answered short, 'Though I give all my goods to feed the poor, and my body to be burned, Iam nothing: for I have not charity ; I do not love God with all my heart.' If they added, 'Nay, but you could not preach as you do, if you was not a Christian ;' I again confronted them with St. Paul; ' Though I speak with the tongue of men and angels, and have not charity, I am nothing.' Most earnestly, therefore, both in public and private, did I inculeate this: 'Be not ye shaken, however I may fall; for the foundation standeth sure.' "Tf you ask on what principle, then, I acted: it was this: ' A desire to be a Christian ; and a conviction that whatever I judge conducive thereto, that I am bound to do; wherever I judge I can best answer this end, thither it is my duty to go.' On this principle I set out for America; on this, I visited the Moravian Church; and on the same am I ready now (God being my helper) to go to Abyssinia or China, or whithersoever it shall please God, by this convicticn, to call me. ' As to your advice that I should settle in college, I have no business orm 138 REV. J. WESLEY'S JOURNAL. June, 1739. there, having now no office, and no pupils. And whether the other branch of your proposal be expedient for me, viz. 'To accept of a cure of souls,' it will be time enough to consider, when one is offered to me.

" But, in the mean time, you think I ought to sit still; because otherwise I should invade another's office, if I interfered with other people's business, and intermeddled with souls that did not belong to me. You accordingly ask, ' How is it that I assemble Christians who are none of my charge, to sing psalms, and pray, and hear the Scriptures expounded ; and think it hard to justify doing this in other men's parishes, upon catholic principles ?' "Permit me to speak plainly. If by catholic principles, you mean any other than scriptural, they weigh nothing with me: I allow no other rule, whether of faith or practice, than the Holy Scriptures: but on scriptural principles, I do not think it hard to justify whatever I do. God in Scripture commands me, according to my power, to instruct the ignorant, reform the wicked, confirm the virtuous. Man forbids me to do this in another's parish; that is, in effect, to do it at all; seeing I have now no parish of my own, nor probably ever shall. Whom then shall I hear, God or man? 'If it be just to obey man rather than God, judge you. A dispensation of the Gospel is committed to me; and wo is me, if J preach not the Gospel.' But where shall I preach it upon the principies you mention? Why, not in Europe, Asia, Africa, or America; not in any of the Christian parts, at least, of the habitable earth. For all these are, after a sort, divided into parishes. If it be said, 'Go back, then, to the Heathens from whence you came:' nay, but neither could I now (on your principles) preach to them: for all the Heathens in Creorgia belong to the parish either of Savannah or Frederica.

' Suffer me now to tell you my principles in this matter. I look upon all the world as my parish; thus far I mean, that, in whatever part of it I am, I judge it meet, right, and my bounden duty, to declare unto all that are willing to hear, the glad tidings of salvation. This is the work which I know God has called me to; and sure I am that his blessing attends it. Great encouragement have I, therefore, to be faithful in fulfilling the work he hath given me todo. His servant I am, and, as such, am employed according to the plain direction of his word, 'As I have opportunity, doing good unto all men:' and his providence clearly concurs with his word; which has disengaged me from all things else, that I might singly attend on this very thing, 'and go about doing good.'

I preached, at seven, in Upper Moorfields, to (I believe) six or seven thousand people, on, '"' Ho! every one that thirsteth, come -ye to the waters." In the afternoon I saw poor R. dT n, who had left our society and the Church. We did not dispute, but pray ; and in a short space the scales fell off from his eyes. He gladly - returned to the Church, and was in the evening re-admitted into our society. At five I preached on Kennington Common, to about fifteen thousand people, on those words, " Look unto me, and be ye saved, all ye ends of the earth." I left London early in the morning, and the next evening reached Bristol, and preached (as I had appointed, if God should permit) toa numerous congregation. My text now also was, '" Look unto me, and be ye saved, all ye ends of the earth." Howel Harris called upon me an hour or two after. He said, he had been much dissuaded from either hearing or seeing me, by many who said all manner of evil of me. '" But," said he, "as soon as I heard you preach, I quickly found what spirit you was of. And before you had done, I was so overpowered with joy and love, that I had much ado to walk home." It is scarce credible what advantage Satan had gained during my absence of only eight days. Disputes had crept into our little society so that the love of many was already waxed cold. I showed them the June, 1739. REV. J. WESLEY'S JUURNAL. 141 state they were in the next day, (both at Newgate and at Baptist Mills,) from those words, " Simon, Simon, behold Satan hath desired to have you, that he may sift you as wheat." And when we met in the evening, instead of reviving the dispute, we all betook ourselves to prayer. Our Lord was with us. Our divisions were healed: misunderstandings vanished away: and all our hearts were sweetly drawn together, and united as at the first.

"All the outward appearances of people's being affected among us, may be reduced to these two sorts : One is, hearing with a close, silent attention, with gravity and greediness, discovered by fixed looks, weeping eyes, and sorrowful or joyful countenances. Another sort is, when they lift up their voice aloud, some more depressedly, and others more highly ; and at times the whole multitude in a flood of tears, all as it were crying out at once, till their voice be ready to drown the minister's, that he can scarce be heard for the weeping noise that surrounds him. The influence on some of these, like a land flood dries up; we hear of no change wrought: but in others it appears in the fruits of righteousness, and the tract of a holy conversation. "May the Lord strengthen you to go on in his work, and in praying for the coming of his kingdom with you and us; and I hope you shall not be forgotten among us, in our joint applications to tne throne of grace. "Tam, reverend and dear Sir, "Your very affectionate Brother and Servant in Christ, "Raupy Ersxine." Sun. July 1. I preached to about five thousand, on the favourite advice of the infidel in Ecclesiastes, (so zealously enforced by his brethren now,) " Be not righteous overmuch." At Hannam and at Rose Green I explained the latter part of the seventh of St. Luke ; that verse especially, "' When they had nothing to pay, he frankly forgave them both." A young woman sunk down at Rose Green in a violent agony both of body and mind: as did five or six persons in the evening at the new room, at whose cries many were greatly offended. The same offence was given in the morning by one at Weaver's Hall, and by eight or nine others at Gloucester-lane in the evening. The first that was deeply touched was L W. ; whose mother had been not a little displeased a day or two before, when she was told how her daughter had exposed herself before all the congregation. The mother herself was the next who dropped down, and lost her senses in a moucnt; but went home with her daughter, full of joy ; as did most of those that had been in pain.

opportunity of informing himself better': for no sooner had he begun (in the application of his sermon) to invite all sinners to believe in Christ, than four persons sunk down close to him, almost in the same moment. One of them lay without either sense or motion. A second trembled exceedingly. The third had strong convulsions all over his body, but made no noise, unless by groans. The fourth, equally con- vulsed, called upon God, with strong cries and tears. From this time, I trust, we shall all suffer God'to carry on his own work in the way that pleaseth him. ; I went to a gentleman who is much troubled with what they call lowness of spirits. Many such have I been with before ; but in several of them, it was no bodily distemper. 'They wanted something, they knew not what; and were, therefore, heavy, uneasy, and dissatisfied with every thing. The plain truth is, they wanted God, they wanted Christ, they wanted faith: and God convinced them of their want, in a way their physicians no more understood than themselves. Accordingly nothing availed till the Great Physician came. For in spite of all natural means, He who made them for himself, would not suffer them to rest, till they rested in him. On Friday, in the afternoon, I left Bristol with Mr. Whitefield, in the midst of heavy rain. But the clouds soon dispersed, so that we had a fair, calm evening, and a serious congregation at Thornbury. In the morning we breaktasted with a Quaker who had been brought up in the Church of England: but being under strong convictions of inward sin, and applying to several persons for advice, they all judged him to be under a disorder of body, and gave advice accordingly. Some Quakers with whom he met about the same time, told hizs it was the hand of God upon his soul; and advised him to seek another sort of relief than those miserable comforters had recommended. "'Wo unto you, ye blind leaders of the blind !" How long will ye per duly, 1739.) REV. J. WESLEY'S JOURNAL. 145

I preached at Bradford to above two thousand, many of whom were of the better rank, on, " What must I do to be saved?" They all behaved with decency; and none went away till the service was ended. While I was preaching at Bath, in my return, some of the audience did not behave so well; being, I fear, a little too nearly concermed, when I came to the application of those words, " Not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, whom all Asia and the world worshippeth." Having " A Caution against Religious Deiusion" put into my hands about this time, I thought it my duty to write to the author of it; which I accordingly did, in the following terms : " Reverend Siz, l. You charge me (for I am called a Methodist, and consequently included within your charge) with ' vain and confident boastings; rash, uncharitable censures; damning all who do not feel what I feel; not allowing men to be in a salvable state unless they have experienced some sudden operation, which may be distinguished as the hand of God upon them, overpowering, as it were, the soul; with denying men the use of God's creatures, which he hath appointed to be received with thanksgiving, and encouraging abstinence, prayer, and other religious exercises, to the neglect of the duties of our station.' O sir, can you prove this charge upon me? The Lord shall judge in that day! "2. I do, indeed, go out into the highways and hedges, to call poor sinners to Christ; but not in a tumultuous manner; not to the disturbance of the public peace, or the prejudice of families. Neither herein do I break any law which I know; much less set at nought all rule and authority. Nor can I be said to intrude into the labours of those who do not labour at all, but suffer thousands of those for whom Christ died to 'perish for lack of knowledge.' " 3. They perish for want of knowing that we, as well as the Heathens, duly, 1739. REV. J. WHSLEY'S JOURNAL. 147

'are alienated from the life of God; that 'every one of us,' by the corruption of our inmost nature, 'is very far gone from original righteousness;' so far, that 'every person born into the world, deserveth God's wrath and damnation ;' that we have by nature no power either to help ourselves, or even to call upon God to help us: all our tempers and works, in our natural state, being only evil continually. So that our coming to Christ, as well as theu's, must infer a great and mighty change. It must infer not only an outward change, from stealing, lying, and all corrupt communication; but a thorough change of heart, an inward renewal in the spirit of our mind. Accordingly, ' the old man' implies infinitely more than outward evil conversation, even 'an evil heart of unbelief,' corrupted by pride and a thousand deceitful lusts. Of consequence, the 'new man' must imply infinitely more than outward good conversation, even 'a good heart, which after God is created in righteousness and true holiness; a heart full of that faith which, working by love, produces all holiness of conversation. "4. The change from the former of these states to the latter, is what I call The New Birth. But you say, I am not content with this plain and easy notion of it; but fill myself and others with fantastical conceits about it. Alas, sir, how can you prove this? And if you cannot prove it, what - amends can you make, either to God, or to me, or to the world, for pub- licly asserting a gross falsehood?

" 3. Not to censure any professed members of our Church, who live good lives, for resorting to religious assemblies in private houses, to perform in society acts of divine worship; when the same seems to have been practised by the primitive Christians; and when, alas! there are so many parishes, where a person piously disposed has no opportunity of joining in the public service of our Church more than one hour and half inaweek. ; "4, Not to condemn those who are constant attendants on the communion and service of our Church, if they sometimes use other prayers in private assemblies; since the best divines of our Church have composed and published many prayers that have not the sanction of public authority; which implies a general consent that our Church has not made provision for every private occasion. 5. Not to establish the power of working miracles as the great criterion of adivine mission; when Scripture teaches us that the agreement of doctrines with truth, as taught in those Scriptures, is the only infallible rule. " 6. Not to drive any away from our Church, by opprobriously calling them Dissenters, or treating them as such, so long as they keep to her communion. "7, Not lightly to take up with silly stories that may be propagated, to the discredit of persons of a general good character. "I do not lay down," says he, " these negative rules, so much for the sake of any persons whom the unobservance of them would immediately injure; as of our Church and her professed defenders: for churchmen, however well meaning, would lay themselves open to censure, and might do her irretrievable damage, by a behaviour contrary to them." Friday, August 3. I met with one who " did run well," but Satan had "hindered" her. I was surprised at her ingenuous acknowledgment of the fear of man. O "how hardly shall" even " they whe have rich" acquaintance, "enter into the kingdom of heaven!" Six persons at the new room were deeply convinced of sin; three of whom 'vere a little comforted by prayer; but not yet convinced of righteousness.

Having frequently been ated to Wells, particularly by Mr. who begged me to make his house my home, on Thursday, the 9th, I went thither, and wrote him word the night before ; upon which he presently went to one of his friends, and desired a messenger might be sent to meet me, and beg me to turn back: " Otherwise," said he, 'we shall ii a ai Aug 1739. REV. J. WESLEY'S JOURNAL. 149 lose all our trade." But this consideration did not weigh with him, so that he invited me to his own house; and at eleven I preached in his ground, on" Christ our wisdom, righteousness, sanctification, and redemption," to about two thousand persons. Some of them mocked at first, whom I reproved before all ; and those of them who stayed were more serious. Several spoke to me after, who were, for the present, much affected. O let it not pass away as the morning dew! I had the satisfaction of conversing with a Quaker, and afterward with an Anabaptist; who, I trust, have had a large measure of the love of God shed abroad in their hearts. O may those, in every _ persuasion, who are of this spirit, increase a thousand-fold, how many soever they be! In the evening, two were seized with strong pangs, as were four the next evening, and the same number at Gloucester-lane, on Monday; one df whom was greatly comforted. I preached at Bradford, to about three thousand, on, " One thing is needful." Returning through Bath, I preached to a small congregation, suddenly gathered together at a little distance from the town, (not being permitted to be in R Merchant's ground any more,) on, "« The just shall live by faith." Three at the new room, this evening, were cut to the heart; but their wound was not as yet healed.

I endeavoured to guard those who were in their first love, from falling into inordinate affection, by explaining those strange words at Baptist Mills, "« Henceforth know we no man after the flesh." Many of our society met, as we had appoirted, at one in the afternoon ; and agreed that all the members of our society should obey the Church to which we belong, by observing, all Fridays in the year, as days of fasting or abstinence. We likewise agreed that as many as had opportunity should then meet, to spend an hour together in prayer. I preached on those words, to a much larger congregation than usual, '" Oughtest not thou to have compassion on thy fellow servant, as I had pity on thee?" I was with many that were in heaviness ; two of whom were soon filled with peace and joy. In the afternoon, I endeavoured to guard the weak against what too often occasions heaviness, levity of temper or behaviour, from "T said of laughter, It is mad; and of mirth, What doeth it ?" For two hours I took up my cross, in arguing with a zealous man, and labouring to convince him that I was not an enemy to the Church of England. He allowed, I taught no other doctrines than those of the Church; but could not forgive my teaching them out of the church walls. He allowed, too, (which none indeed can deny, who has either any regard to truth, or sense of shame,) that " by this teaching, many souls who, till that time, were 'perishing for lack of knowledge,' have been, and are brought, 'from darkness to light, and from the power of Satan unto God:'" But he added, " No one cau tell what may be hereafter ; and therefore I say these things ought not to be suffered." Indeed the report now current in Bristol was, that I was a Papist, if not a Jesuit. Some added, that I was born and bred at Rome; which many cordially believed. O ye fools, when will ye understand that the preaching of justification by faith alone ; the allowing no meritorious wise of justification, but the death and righteousness of Christ ; and 150 REV. J. WESLEY'S JOURNAL. Aug. 1739.

no conditional or instrumental cause, but faith; is overturning Popery from the foundation ? When will ye understand, that the most destructive of all those errors which Rome, the mother of abominations, hath brought forth, (compared to which transubstantiation, and a hundred more, are " trifles light as air,'') is "' That we are justified by works ;" or, (to express the same thing a little more decently,) by faith and works. Now, dol preach this? I did for ten years: I was (fundamentally) a Papist, and knew it not. But I do now testify to all, and it is the very point for asserting which J have, to this day, been called in question,) that 'no good works can be done before justification; none which have not in them the nature of sin." I have often inquired who are the authors of this report; and have generally found they were either bigoted Dissenters, or (I speak without fear or favour) ministers of our own Church. I have also frequently' considered, what possible ground or motive they could have thus to speak ; seeing few men in the world have had occasion so clearly and openly to declare their principles as I have done, both by preaching, printing, and conversation, for several years last past: and I can no otherwise think, than that either they spoke thus (to put the most favourable construction upon it) from gross ignorance ; they knew not what Popery was ; they knew not what doctrines those are which the Papists teach; or they wilfully spoke what they knew to be fulse ; probably ' thinking" thereby "to do God service." Now take this to yourselves, whosoever ye are, high or low, Dissenters or Churchmen, clergy or laity, who have advanced this shameless charge ; and digest it how you can.

But how have ye not been afraid, if ye believe there is a God, and that he knoweth the secrets of your hearts, (I speak now to you, preachers, more especially, of whatever denomination,) to declare so gross, palpable a lie, in the name of the God of truth? I cite you all, before the Judge of all the earth, either publicly to prove your charge ; or, by publicly retracting it, to make the best amends you can, to God, to me, and to the world. For the full satisfaction of those who have been abused by these shameless men, and almost brought to believe a lie, I will here add my serious judgment concerning the Church of Rome, wrote some time since, to a priest of that communion : 'Srr, I return you thanks both for the favour of your letter, and for your recommending my father's proposals to the Sorbonne. "J have neither time nor inclination for controversy with any; but least. of all with the Romanists. And that, both because I cannot trust any of their quotations, without consulting every sentence they quote in the originals: and because the originals themselves can very hardly be trusted, in any of the points controverted between them and us. I am no stranger to their skill in mending those authors, who did not at first speak home to their purpose; as also in purging them from those passages which contradicted their emendations. And as they have not wanted opportunity to do this, so doubtless they have carefully used it with regard to a point that so nearly concerned them as the supremacy of the Bishop of Rome. I am not therefore surprised, if the works of St. Cyprian (as they are called) do strenuously maintain it: but I am, that they have not been better corrected; for they still contain passages that absolutely overthrow it. What gross negligence was it to leave his seventy-fourth Epistle (to Pompeianus) out of the Index Expurgatorius, sl aaa a ely oe Aug. 1739. REV. J. WESLEY'S JOURNAL. 151 wherein Pope Cyprian so flatly charges Pope Stephen with pride and obstinacy, and with being a defender of the cause of heretics, and that against Christians and the very Church of God? He that can reconcile this with his believing Stephen the infallible head of the Church, may reconcile the Gospel with the Koran.

"Yet I can by no means approve the scurrility and contempt with which the Romanists have often been treated. I dare not rail at, or despise, any man: much less those who profess to believe in the same Master. But I pity them much; having the same assurance, that Jesus is the Christ, and that no Romanist can expect to be saved, according to the terms of his covenant. For thus saith our Lord, ' Whosoever shall break one of the least of these commandments, and shall teach men so, he shall be called the least in the kingdom of heaven.' And, 'If any man shall add unto these things, God shall add unto him the plagues that are written in this book.' But all Romanists, as such, do both. Ergo, 'The minor I prove, not from Protestant authors, or even from particular writers of their own communion: but from the public, authentic records of the Church of Rome. Such are the canons and decrees of the Council of Trent. And the edition I use was printed at Célen, and approved by authority. And, First, all Romanists, as such, do break, and teach men to break, one (and not the least) of those commandments; the words of which, concerning images, are these, mn ainnwn xb Now nnw (as every smatterer in Hebrew knows) is incurvare se, procumbere, honoris exhibendi causa : (and is accordingly rendered by the Seventy in this very place, by a Greek word of the very same import, mpocxvvew :) but the Council of Trent (and consequently all Romanisis, as such, all who allow the authority of that Council) teaches, (section 25, paragraph 2,) that it is legitimus amaginum usus, eis honorem exhibere, procumbendo coram ets.t "Secondly, All Romanists, as such, do add to those things which are written in the Book of Life. For in the bull of Pius IV, subjoined to those canons and decrees, I find all the additions following : "1, Seven sacraments; 2. Transubstantiation; 3. Communion in one kind only; 4. Purgatory, and praying for the dead therein; 5. Praying to saints; 6. Veneration of relics; 7. Worship of images ; 8. Indulgences; 9. The priority and universality of the Roman Church; 10. The supremacy of the Bishop of Rome. Ali these things therefore do the Romanists add to those which are written in the Book of Life. "Tam, 3

1 left Bristol, and reached London about eight on Sunday morning. In the afternoon I heard a sermon wherein it was asserted, that our repentance was not sincere, but feigned and hypocritical , 1. If we relapsed into sin soon after repenting: especially, if, 2. We did not avoid all the occasions of sin; or if, 3. We relapsed frequently ; and most of all, if, 4. Our hearts were hardened thereby. O what a hypocrite was I, (if this be so,) for near twice ten years! But I know it is not so. I know every one under the Law is even as I was. Every one when he begins to see his fallen state, and to feel the wrath of God abiding on him, relapses into the sin that most easily besets him, soon after repenting of it. Sometimes he avoids, and at many other times cannot persuade himself to avoid, the occasions of it. Hence his' relapses are frequent, and of consequence his heart is hardened more and more. And yet all this time he is sincerely striving against sin. He can say unfeignedly, without hypocrisy, " The thing which I do, I approve not; the evil which I would not, that I do." "To will is" even then "present with" him; 'but how to perform that which is good" he "finds not." Nor can he, with all his sincerity, avoid any one of these four marks of hypocrisy, till, "' being justified by faith," he hath "peace with God, through Jesus Christ our Lord." This helpless state I took. occasion to describe at Kennington, to eight or ten thousand people, from those words of the psalmist, " Innumerable troubles are come about me; my sins have taken such hold upon me, that I am not able to look up: yea, they are more in number than the hairs of my head, and my heart hath failed me."

Mon. Sept. 3. I talked largely with my mother, who told me, that, till a short time since, she had scarce heard such a thing mentioned, as the having forgiveness of sins now, or God's Spirit bearing witness with our spirit: much less did she imagine that this was the common privilege of all true believers. ' Therefore," said she, " I never durst ask for it myself. But two or three weeks ago, while my son Hall was pronouncing those words, in delivering the cup to me, ' The blood of our Lord Jesus Christ, which was given for thee ;? the words struck through my heart, and 1 knew God for Christ's sake had forgiven me all my sins." I asked, whether her father (Dr. Annesley) had not the same faith and, whether she had not heard him preachit to others. She answered, he had it himself; and declared, a little before his death, that for more than forty years he had no darkness, no fear, no doubt at all of his being " accepted in the Beloved." But that, nevertheless, she did not remember to have heard him preach, no not once, explicitly upon it: whence she supposed he also looked upon it as the peculiar blessing of a few; not as promised to all the people of God. Both at Mr. B 's at six, and at Dowgate Hill at eight, were many more than the houses could contain. Several persons who were then convinced of sin came to me the next morning. One came also, who had been mourning long, and earnestly desired us to pray with her. We had scarce begun, when the enemy began to tear her, so that she screamed out, as in the pangs of death: but his time was short; for within a quarter of an hour she was full of the " peace that passeth all understanding." Sept. 1739. REV. J. WESLEY'S JOURNAL. 153

I accepted a pressing invitation to go to Plaistow. At five in the evening I expounded there, and at eight again. But most of the hearers were very quiet and unconcerned. In the morning, therefore, I spoke stronger words. But it is only the voice of the Son of God which is able to wake the dead. In the evening, at Fetter-lane, I described the life of faith; and many who had fancied themselves strong therein, found they were no more than new-born babes. At eight I exhorted our brethren to keep close to the Church, and to all the ordinances of God; and to aim only at living "a quiet and peaceable life, in all godliness and honesty." A serious clergyman desired to know, in what points we differed from the Church of England. I answered, "'To the best of my knowledge, in none. The doctrines we preach are the doctrines of the Church of England ; indeed, the fundamental doctrines of the Church, clearly laid down, both in her Prayers, Articles, and Homilies." He asked, "In what points, then, do you differ from the other clergy of the Church of England?" J answered, "In none from that part of the clergy who adhere to the doctrines of the Church ; but from that part of the clergy who dissent from the Church, (though they own it not,) I differ in the points following : " First, They speak of justification, either as the same thing with sanctification, or as something consequent upon it. I believe justification 154 REY. J. WESLEY'S JOURNAL. Sept. 1739 to be wholly distinct from sanctification, and necessarily antecedent to it. "Secondly, They speak of our own holiness, or good works, as the cause of our justification; or, that for the sake of which, on account of which, we are justified before God. I believe, neither our own holiness,. nor good works, are any part of the cause of our justification; but that the death and righteousness of Christ are the whole and sole cause of it; or, that for the sake of which, on account of which, we are justified before God.

I preached at Moorfields to about ten thousand, and at Kennington Common to, I believe, near twenty thousand, on those _words of the calmer Jews to St. Paul, We desire to hear of thee what thou thinkest; for as concerning this sect, we know that every where it is spoken against." At both places I described the real difference between what is generally called Christianity, and the true old Christianity, which, under the new name of Methodism, is now also every where spoken against. I preached again at Plaistow, on, " Blessed are those that mourn." It pleased God to give us, in that hour, two living: instances of that piercing sense both of the guilt and power of sin, that dread of the wrath of God, and that full conviction of man's inability either to remove the power, or atone for the guilt, of sin; (called by the world, despair ;) in which properly consist that poverty of spirit, and mourning, which are the gate of Christian blessedness. A young woman came to us at Islington, in such an agony as I have seldom seen. Her sorrow and fear were too big for utterance ; so that after a few words, her strength as well as her heart failing, she sunk down to the ground. Only her sighs and her greans ee ees ee es Sept. 1739. REV. J. WESLEY'S JOURNAL. 155 - showed she was yet alive. We cried unto God in her behalf. We claimed the promises made to the weary and heavy-laden; and he did not cast out our prayer. She saw her Saviour, as it were, crucified before her eyes. She laid hold on him by faith, and her spirit revived. At Mr. B 's, at six, was enabled earnestly to call all the weary and heavy-laden; and at Mr. C 's, at eight, when many roared aloud; some of whom utterly refused to be comforted, till they should feel their souls at rest in the blood of the Lamb, and have his love shed abroad in their hearts.

About three in the afternoon, I came to Mr. Benjamin Seward's, at Bengeworth, near Evesham. At five, I expounded in his house, (part of the thirteenth chapter of the First of Corinthians,) and at seven, in the school house; where I invited all who "had nothing to pay,' to come and accept of free forgiveness. In the morning I preached near Mr. Seward's house, to a small serious congregation, on those words, Cae ' Oct. 1739. REV. J. WESLEY'S JOURNAL. 157 "I came not to call the righteous, but sinners to repentance." In the evening, I reached Gloucester. Saturday, 6, at five in the evening, I 2xplained to about a thousand people, the nature, the cause, and the condition, or instrument of justification; from these words, "To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness." Sun. '7. A few, I trust, out of two or three thousand, were awakened by the explanation of those words, " Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, _whereby we cry, Abba, Father." About eleven, I preached at Run- wick, seven miles from Gloucester. The church was much crowded, though a thousand or upward stayed in the church-yard. In the afternoon I explained further the same words, " What must I do to be saved?" I believe some thousands were then present, more than had been in the morning. O what a harvest is here! When will it please our Lord to send more labourers into his harvest? Between five and six, I called on all who were present (about three thousand) at Stanley, on a little green, near the town, to accopt of Christ, as their only " wisdom, righteousness, sanctification, and redemption." I was strengthened to speak as I never did before ; and continued speaking near two hours: the darkness of the night, and a little lightning, not lessening the number, but increasing the seriousness of the hearers. I concluded the day, by expuunding part of our Lord's sermon on the mount, toa small, serious company at Ebly.

evening we called upon God for medicine, to heal those that were 'broken in heart." And five who had long been in the shadow of dwat. knew they were "passed from death unto life." The sharp frost in the morning, Sunday, 14, did not prevent about fifteen hundred frum being at Hannam, to whom I called, in the words of our gracious Master, " Come unto me, all ye that labour and are heavy-laden; and I will give you rest." In the evening we claimed and received the promise, for several who were " weary and heavy-laden." Upon a pressing invitation, some time since received, 1 'set out for Wales. About four in the afternoon I preached on a little green, at the foot of the Devauden, (a high hill, two or three miles beyond Chepstow,) to three or four hundred plain people on, " Christ our wisdom, righteousness, sanctification, and redemption." After sermon, one who I trust is an old disciple of Christ, willingly received us into his house: whither many following, I showed them their need of a Saviour, from these words, " Blessed are the poor in spirit." In the morning I described more fully the way to salvation, Believe in the Lord Jesus, and thou shalt be saved :" and then, taking leave of my friendly host, before two came to Abergavenny. I felt in myself a strong aversion to preaching here. However, I went to Mr. W. » (the person in whose ground Mr. Whitefield preached,) to desire the use of it. He said, with all his heart, if the minister was not willing to let me have the use of the church: after whose refusal, (for I wrote a line to him immediately,) he invited me to his house. Abouta thousand people stood patiently, (though the frost was sharp, it being after sunset,) while, from Acts xxviii, 22, I simply described the plain, old religion of the Church of England, which is now almost every where spoken against, under the new name of Methodism. An hour after, I explained it a little more fully, in a neighbouring house, showing how " God hath exalted Jesus to be a Prince and a Saviour, to give repentance and remission of sins."

5. I magnify the grace of God which is in many among you, enaoung you to love him who hath first loved us; teaching you, in whatsoever state you are, therewith to be content ; causing you to trample under foot the lust of the flesh, the lust of the eye, and the pride of fe ; and, above all, giving you tc love one another in a manner the world knoweth not of. 6. I praise God that he hath delivered, and yet doth deliver, you from those outward sins that overspread the face of the earth. No cursing, no light or false swearing, no profaning the name of God, is heard among you. No robbery or theft, no gluttony or drunkenness, no whoredom or adultery, no quarrelling or brawling, (those scandals of the Christian name,) are found within your gates. No diversions but such as bevome saints, as may be used in the name of the Lord Jesus. You regard not outward adorning, but rather desire the ornament of a serious, meek, and quiet spirit. You are not slothful in business, but labour to eat your own bread; and wisely manage "the mammon of unrighteousness," that ye may have to give to others also, to feed the hungry, and cover the naked with a garment. 7. Llove and esteem you for your excellent discipline, scarce inferior to that of the apostolic age; for your due subordination of officers, every one knowing and keeping his proper rank; for your exact division of the people wnder your charge, so that each may be fed with food convenient for them; for your care that all who are employed in the service of the Church should frequently and freely confer together ; and, in consequence thereof, your exact and seasonable knowledge of the state of every member; and your ready distribution either of spiritual or temporal relief, as every man hath need. 8. Perhaps, then, some of you will say, "If you allow all this, what more can you desire?" 'The following extract will answer you at large, wherein I have first given a naked relation (among other things) of many facts and conversations that passed between us in the scme order of time as they occurred; and then summed up what I cannot approve of yet, that it may be tried by the word of God. é

9. This I have endeavoured to do with a tender hand; relating no more than believed absolutely needful; carefully avoiding all tart and unkind expressions, all that I could foresee would be disobliging to you, or any further offensive than was implied in the very nature of the thing; labouring every where to speak consistently with that deep sense which is settled in my heart, that you are (though I cannot call you Rabbi, infallible) yet far, far better and wiser than me. 10, And if any of you will smite me friendly, and reprove me; if you will show me wherein I have erred, either in the matter or manner of the following relation, or any part thereof, I will, by the grace of God, confess it before angels and men, in whatsoever way you shall require. 5 Meanwhile do not cease to pray for Your weak, but sfill affectionate brother, Joun Wes.er. Lonpon, June 24, 1744. JOURNAL. No. IV. Tuurspay, November 1, 1739. I left Bristol, and, on Saturday, came to London. The first person I met with there, was one whom I had left strong in faith, and zealous of good works ; but she now told me, Mr. Molther had fully convinced her, she never had any faith at all ; and had advised her, till she received faith, to be still, ceasing from outward works ; which she had accordingly done, and did not doubt but in a short time she should find the advantage of it. In the evening Mr. Bray, also, was highly commending the being still before the Lord. He likewise spoke largely of the great danger that attended the doing of outward works, and of the folly of people that keep running about to church and sacrament, "as I," said he, " did till very lately."

the other, the thinking when they were in heaviness, that it was not begun, because they found it was not ended. At eight I exhorted the society to wait upon God in all his ordinances ; and in so doing to be still, and suffer God to carry on his whole work in their souls. In that hour he was pleased to restore his light to many that sat in darkness ; two of whom, till then, thought he had quite " cast out their prayer, and turned his mercy from them." We set out, and on Wednesday, 21, in the afternoon, came to Tiverton. My poor sister was sorrowing almost as one without hope. Yet we could not but rejoice at hearing, from one who had attended my brother in all his weakness, that, several days before he went hence, God had given him a calm and full assurance of his interest in Christ. O may every one who opposes it be thus convinced that this doctrine is of God! We accepted an invitation to Exeter, from one who came thence to comfort my sister in her affliction. And on Sunday, 25, (Mr. D. having desired the pulpit, which was readily granted both for the morning and afternoon,) I preached at St. Mary's, on, " The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." Dr. W told me after sermon, " Sir, you must not preach in the afternoon." "+ Not," said he, " that you preach any false doctrine. I allow, all that you have said is true. And it is the doctrine of the Church of England. But it is not guarded. It is dangerous. It may lead people into enthusiasm or despair."

I did not readily see where the stress of this objection (so frequently started) lay. But upon a little reflection, I saw it plain. The real state of the case is this : Religion is commonly thought to consist of three things, harmlessness, using the means of grace, and doing good, as it is called; that is, helping our neighbours, chiefly by giving alms. Accordingly, by a religious man is commonly meant, one that is honest, just and fair in his dealings ; that is constantly at church and sacrament; and that gives much alms, or (as it is usually termed) does much good. Now, in explaining those words of the Apostle, " The kingdom of God" (or true religion, the consequenve of God's dwelling and reigning in the soul) "'is not meat and drink," I was necessarily led to show, that religion does not properly consist in any or all of these three things ; but that a man might both be harmless, use the means of grace, and do much good, and yet have no true religion at all. And sure it is, had God then impressed this great truth on any who before was ignorant of it, that impression would have occasioned such heaviness in his soul as the world always terms despair. Again, in explaining those words, '" The kingdom of God" (or true religion) "is righteousness, and peace, and joy in the Holy Ghost," I insisted, that every follower of Christ ought to expect and pray for that " peace of God which passeth all understanding," that " rejoicing in hope of the glory of God," which is even now " unspeakable and full of glory ;" and above all, (as being the.very life and soul of religion, without which it is all dead show,) " the love of God, shed abroad in" his " heart by the Holy Ghost given unto him." But all this is enthusiasm from end to. end," to those who have the form of godliness, but not the power. I know indeed there is a way of explaining these _ =e" i asl ai «2 i Tr. ss) 170 REV. J. WESLEY'S JOURNAL. Nov. 1739.

Tues. Dec. 4. I was violently attacked by some who were exceeding angry at those who cried out so; "being sure," they said, " it was all a cheat, and that any one might help crying out, if he would." _J. Bl. was one of those who were sure of this. About eight the next morning, while he was alone in his chamber, at private prayer, so horrible a dread overwhelmed him, that he began crying out with all his might. All the family was alarmed. Several of them came running up into his chamber ; but he cried out so much the more, till his breath was utterly spent. God then rebuked the adversary ; and he is now less wise in his own conceit. I left Bristol, and (after preaching at Malmsbury and Burford in the way) on Saturday, 8, came into my old room at Oxford, from which I went to Georgia. Here, musing on the things that were past, and reflecting, how many that came after me were preferred before me, I opened my Testament on 'those words, (O may I never let them slip !) " What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore ? Because they sought it not by faith, but as it were by the works of the law." I expounded in the evening to a small, but deeply serious company, There is one Mediator between God and men, the man Christ Jesus ;" and exhorted them earnestly, to go straight to him, with all their miseries, follies, and sins. wes. 11. I visited Mrs. - Plat; one who, having long sought death in the error of her life, was brought back to the great Shepherd of her soul, the first time my brother preached faith in Oxford. In the midst of sickness and pain, and the deepest want, she was calmly rejoicing in God. By this faith may I be thus saved! so as in the midst of heaviness, through manifold temptations, without raiment, or food, or health, or friends, to " rejoice with joy unspeakable."

In the afternoon I was informed how many wise and learned men (who cannot, in terms, deny it, because our Articles and Homilies are not yet repealed) explain justification by faith. They say, 1. Justification is two-fold; the first, in this life, the second, at the last day. 2. Both these are by faith alone; that is, by objective faith, or by the merits of Christ, which are the object of our faith. And this, they say, is all that St. Paul and the Church mean by, " We are justified by faith only." But they add, 3. We are not justified by subjective faith alone, that is, by the faith which is in us. But works also must be added to this faith, as a joint condition both of the first and second justification. The sense of which hard words is plainly this: God accepts us both here and hereafter only for the sake of what Christ has done and suffered for us. This alone is the cause of our justification. But the condition thereof is, not faith alone, but faith and works together. In flat opposition to this, I cannot but maintain, (at least, till I have a clearer light,) 1. That the justification which is spoken of by St. Paul to the Romans, and in our Articles, is not two-fold. It is one, and no more. It is the present remission of our sins, or our first acceptance with God. 2. It is true that the merits of Christ are the sole cause of this our justification: but it is not true that this is all which St. Paul and our Church mean by our being justified by faith only ; neither is it true, that either St. Paul or the Church mean by faith the merits ot Christ. But, 3. By our being justified by faith only, both St. Paul and the Church mean, that the condition of our justification is faith alone, and not good works; inasmuch as "all works done before Justification have in them the nature of sin." Lastly, That faith which is the sole condition of justification, is the faith which is in us, by the grace of God. It is "a sure trust which a man hath, that Christ hath loved him, and died for him."

During my short stay here, I received several unpleasing accounts of the state of things in London ; a part of which I have subjoined : - "Many of our sisters are shaken: J y C says that she never had faith. Betty and Esther H are grievously torn by reasonings ; the former, I am told, is going to Germany. On Wednesday night there are but few come to Fetter-lane till near nine o'clock. And then, after the names are called over, they presently depart. It appears plain, our brethren here have neither wisdom enough to guide, nor prudence enough to let it alone. "Mr. B n expounds much, and speaks so slightingly of the means of grace, that many are much grieved to hear him; but others are greatly delighted with him. Ten or fourteen of them meet at our brother Clark's with Mr. Molther; and seem to consult about things, as if they were the whole body. These make a mere jest of going to church, or to the sacra- ee Dec. 17339. REV. J. WESLEY'S JOURNAL. 173 ment. They have much confounded some of our sisters; and mariy of our brothers are 'much grieved." In another letter, which I received a few days after this, were these words : " Dec. 14, 1739. "This day I was told, by one that does not belong to the bands, that the society would be divided. I believe brother Hutton, Clark, Edmonds, and Bray, are determined to go on, according to Mr. Molther's directions, and to raise a church, as they term it; and I suppose above half our brethren are on their side. But they are so very confused, they do not know how to go on; yet are unwilling to be taught, except by the Moravians. "We long to see you; nay, even those would be glad to see you, who will not be directed by you. I believe, indeed, things would be much better if you would come to town." I accordingly came to London, though with a heavy heart. Here I found every day the dreadful effects of our brethren's reasoning and disputing with each other. Scarce one in ten retained his first love ; and most of the rest were in the utmost confusion, biting

I left London, and the next evening came to Oxford: where I spent the two following days, in looking over the letters which I had received for the sixteen or eighteen years last past. How few traces of inward religion are here! I found but one among all my correspondents who declared, (what I well remember, at that time I knew not how to understand,) that God had " shed abroad his love in his heart," and given him the " peace that passeth all understanding." But, who believed his report? Should I conceal a sad truth, or declare it for the profit of others? He was expelled out of his society, as a madman ; and being disowned by his friends, and despised and forsaken of all men, lived obscure and unknown for a few months, and then went to Him whom his soul loved. Mon. '7. I left Oxford. In the evening I preached at Burford ; the next evening at Malmsbury: and on Wednesday, 9, I once more described the " exceeding great and precious promises,"' at Bristol. Sut. 12. I explained the former part of Hebrews vi, and many were "renewed again to repentance." Sunday, 13, while the sacrament was administering at the house of a person that was sick in Kingswood, a woman, who had been before much tempted of the devil, sunk down as dead. One could not perceive by any motion of her breast, that she breathed; and her pulse was hardly discernible. A strange sort of dissimulation this! I would wish those who think it so, only to stop their own breath one hour, and I will then subscribe to their opinion. I began expounding the Scriptures in order, at the new room, at six in the morning; by which means many more attend the college prayers (which immediately follow) than ever before. In the afternoon I preached at Downing, four miles from Bristol, on, "God hath given unto us eternal life, and this life is in his Son :" And on Tuesday, 15, at Sison, five miles from Bristol, on " the blood" which " cleanseth us from all sin." After preaching I visited a young man, dangerously ill, who a day or two after cried out aloud, " Lord Jesus, thou knowest that I love thee! And I have thee, and will never let thee go :" and died immediately.

land, among whom the pure word of God is preached, and the sacraments duly administered. Who then are the worst Dissenters from this Church? 1. Unholy men of all kinds; swearers, Sabbath breakers, drunkards, fighters, whoremongers, liars, revilers, evil speakers ; the passionate, the gay, the lovers of money, the lovers of dress, or of praise, the lovers of pleasure more than lovers of God: all these are Dissenters of the highest sort, continually striking at the root of the Church; and themselves belonging in truth to no Church, but to the synagogue of Men unsound in the faith; those who deny the Scriptures of truth; those who deny the Lord that bought them ; those who deny justification by faith alone, or the present salvation which is by faith; these also are Dissenters of a very high kind: for they likewise strike at the foundation; and were their principles universally to obtain, there could be no true Church upon earth: Lastly, those who unduly administer the sacraments ; who (to instance but in one point) administer the Lord's Supper to such as have neither the power nor the form of godliness. These, too, are gross Dissenters from the Church of England, and should not cast the first stone at others. The young man who was to die the next day, gave me a Taper, part of which was as follows : " As Tam to answer to the God of justice and truth, hefore whom I am to appear naked to-morrow, I came to Bristol with a design to go aproad, either as a surgeon or in any other capacity that was suiting. It was vhere that I unfortunately saw Mr. Ramsey. He told me, after one or two interviews, that he was in the service of Mr. John Wesley; and that he would introduce me to him, which he did. I cannot but say, I was always fond of the doctrine that I heard from him; however, 178 REV. J. WESLEY'S JOURNAL. March, 1740.

I spent another hour with one I had twice conversed with before ; and with much the same effect. He asked wherein the doctrine I preached differed from the doctrine preached by other ministers of the Church. I told him, "I hope not at all from that which is preached by many other ministers. _ But from that which is preached by some, it differs thus: I preach the doctrine of the Church, and they do not." After he had long and zealously laboured to prove, that all ministers preached as I did, and there was no difference of doctrine at all; I was obliged to leave him abruptly ; and should indeed have feared, that my time had been spent to small purpose, but for one piece of history which I then learned, viz. that he had gone to the bishop, before his lordship left Bristol, and informed him that I said in the public congregation, I had had a conference with the bishop and twelve clergymen, and had put them all to silence. Was his lordship so informed? And could ne believe even this? O Joseph Chandler, Joseph Chandler ! I think it was about this time that the soldier was executed. For some time I had visited him every day. But when the love of God was shed abroad in his heart, I told him, " Do not expect to see me any more. He who has now begun a good work in your soul, will, I aS Orie Bel Dee 4: aS 180 REV. J. WESLEY'S JOURNAL. Apni, 1740. doubt not, preserve you to the end. But I believe Satan will separate us for a season." Accordingly, the next day, I was informed that the commanding officer had given strict orde.'s, neither Mr. Wesley, nor any of his people, should be admitted ; for they were all Atheists. But did that man die like an Atheist? Let my last end be like his!

Tues. April 1. While I was expounding the former part of the twenty-third chapter of the Acts, (how wonderfully suited to the occasion! though not by my choice,) the floods began to lift up their voice. Some or other of the children of Belial had laboured to disturb us several nights before: but now it seemed as if all the host of the aliens were come together with one consent. Not only the court and the alleys, but all the street, upward and downward, was filled with people, shouting, cursing, and swearing, and ready to swallow the ground with fierceness and rage. The mayor sent order, that they should disperse. But they set him at nought. The chief constable came next in person, who was, till then, sufficiently prejudiced against us. But they insulted him also in so gross a manner, as, I believe, fully opened his eyes. At length the mayor sent several of his officers, who took the ringleaders into custody, and did not go till all the rest were dispersed. Surely he hath been to us " the minister of God for good." The rioters were brought up to the court, the quarter sessions being held that day. They began to excuse themselves by saying many things of me. But the mayor cut them all short, saying, "What Mr. Wesley is, is nothing to you. I will keep the peace: I will have no rioting in this city." Calling at Newgate in the afternoon, I was informed that the poor wretches under sentence of death were earnestly desirous to speak with me; but that it could not be; Alderman Beecher having just then sent an express order that they should not. I cite Alderman Beecher to answer for these souls at the judgment seat of Christ.

I went into the room, weak and faint. The scripture that came in course, was, " After the way which they call heresy, so worship I the God of my fathers." I know not, whether God hath been so with us from the beginning hitherto: he proclaimed, as it were, a general deliverance to the captives. The chains fell off: they arose and followed him. The cries of desire, joy, and love, were on every side. Fear, sorrow, and doubt, fled away. Verily thou hast "sent a gracious rain upon thine inheritance, and refreshed it when it was weary." On Good Friday I was much comforted by Mr. T 'S. sermon at All Saints, which was according to the truth of the Gospel; as well as by the affectionate seriousness wherewith he delivered the holy bread to a very large congregation. May the good Lord fill him with all the life of love, and with all " spiritual blessings in Christ Jesus." At five, preaching on John xix, 34, " A soldier pierced his side, and there came forth blood and water ;"" I was enabled to speak strong words, both concerning the atoning blood, and the living sanctifying water. Many were deeply convinced of their want of both; and others filled with strong consolation. At the pressing instance of Howel Harris, I again set out for Wales. In the evening I preached "repentance and remission of sins," at Lanvachas, three miles from the New Passage. Tuesday, 8. aie: as i ch. ease April, 1'740. - REV. J. WESLEY'S JOURNAL. 181 preached at Pont-y-Pool, on, " By grace ye are saved, through faith :" and in the evening at Lanhithel, three miles from thence, on, "I know that in me dwelleth no good thing." After reading prayers in Lanhithel church, I preached on those words, "I will heal their backsliding, I will love them freely." In the afternoon Howel Harris told me how earnestly many had laboured to prejudice him against me ; especially those who had gleaned up all the idle stories at Bristol, and retailed them in their own country. And yet these are good Chris - tians! These whisperers, tale bearers, back biters, evil speakers! Just

such Christians as murderers or adulterers. 'Except ye repent ye shall all likewise perish." In the evening I expounded, at Cardiff, the story of the Pharisee and Publican. The next day, Thursday, 10, after preaching thrice, I rode to Watford, five miles from Cardiff, where a few of us joined together in prayer, and in provoking one another to love and to good works. I preached in Lantarnum church, on, " By grace ye are saved, through faith." In the afternoon I preached at Penreul, near Pont-y-Pool. A few were cut to the heart, particularly Mrs. A d, who had some time before given me up for a Papist; Mr. E s, the curate, having averred me to be such, upon his personal knowledge, at her house in Pont-y-Pool. I afterward called, '«O ye dry bones, hear the word of the Lord:" and there was a shaking indeed. Three or four came to me in such mourning as I had scarcely seen; as did a poor drunkard, between eleven and twelve, who was convinced by the word spoken on Tuesday. After preaching at Lanvachas in the way, in the afternoon I came to Bristol, and heard the melancholy news, that , one of the chief of those who came to make the disturbance on the 1st instant, had hanged himself. He was cut down, it seems, alive; but died in less than an hour. A second of them had been for some days in strong pain; and had many times sent to desire our prayers. A third came to me himself, and confessed he was hired that night, and made drunk on purpose ; but when he came to the door, he knew not what was the matter, he could not stir, nor open his mouth. I was explaining the "liberty" we have "to enter into the holiest by the blood of Jesus," when one cried out, as in an agony, «: Thou art a hypocrite, a devil, an enemy to the Church. This is false doctrine. Itis not the doctrine of the Church. Itis damnable doctrine. It is the doctrine of devils." I did not perceive that any were uurt thereby ; but rather strengthened, by having such an opportunity of confirming their love toward him, and returning good for evil. I received the following note :

" Sir, This is to let you understand, that the man which made the noise last night is named John Beon. He now goes by the name of John . Darsy. He is a Romish priest. We have people enough here in Bristol that know him." I received a letter from Mr.. Simpson, and another from Mr. William Oxlee, informing me that our poor brethren in Fetter-lane were again in great confusion ; and earnestly desiring that, if it were possible, I would come to London without delay. 1 set out, and the next evening reached London. Wednesday, 23, I went ia SE 182 REV. J. WESLEY'S JOURNAL. April, 1740. to Mr. Simpson. He told me, all the confusion was owing to my brother, who would preach up the ordinances: " Whereas believers," said he, 'are not subject to ordinances ; and unbelievers having nothing to do with them: they ought to be still; otherwise, they will be unbelievers all the days of their life." After a fruitless dispute of about two hours, I returned home with a heavy heart. Mr. Molther was taken ill thisday. I believe it was the hand of God that was upon him. In the evening our society met ; but 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; yea, as if a voice were sounding in their ears, "Take ye heed every one of his neighbour : trust ye not in any brother: for every brother will utterly supplant, and every neighbour will walk with slanders." I think not so few as thirty persons spoke to me in these two days, who had been strongly solicited, 1. To deny what God had done for their souls; to own they never had living faith. 2. To be still till they had it; to leave off all the means of grace ; not to go to church ; not to communicate ; not to search the Scripture; not to use private prayer; at least, not so much, or not vocally, or not at any stated times.

May, 1740. REV. J. WESLEY'S JOURNAL. 183 «¢No; my heart is desperately wicked: but I have no doubt or fear. I know my Saviour loves me; and I love him: I feel it every moment." I tLen plainly told her master, " Here is an end of your reasoning. This is the state, the existence of which you deny." Thence I went to the little society here, which had stood untainted from the beginning. But the plague was now spread to them also. One of them, who had been long full of joy in believing, now denied she had any faith at all; and said, till she had, she would communicate no more. Another, who said, she had the " faith that overcometh the world," added, she had not communicated for some weeks ; and it was all one to her whether she did or no; for a believer was not subject to ordinances. In the evening, one of the first things started at Fetterlane was, the question concerning the ordinances. But I entreated we might not be always disputing; but rather give ourselves unto prayer. I endeavoured all this time, both by explaining in public those scriptures which had been misunderstood, and by private conversation, to bring back those who had been led out of the way ; and having now delivered my own soul, on Friday, May 2, I left London ; and lying at Hungerford that night, the next evening came to Bristol.

I preached in the morning at the school, and in the after noon at Rose Green, on, "I determined not to know any thing among you, save Jesus Christ, and him crucified." I expounded those words, "I write unto you, little children, because your sins are forgiven you :" and described the state of those who have forgiveness of sins, but have not yet a clean heart. Wed. '7. I prayed with a poor helpless sinner, who had been "all his lifetime subject to bondage." But our Lord now proclaimed deliverance to the captive, and he rejoiced with joy unspeakable. All the next day his mouth was filled with praise, and on Friday he fell asleep. I was greatly refreshed by conversing with several, who were indeed as little children, not artful, not wise in their own eyes, not doting on controversy and " strife of words," but truly " determined to know nothing save Jesus Christ, and him crucified." I was a little surprised at some, who were buffeted of Satan in an unusual manner, by such a spirit of laughter as they could in no wise resist, though it was pain and grief unto them. I could scarce have believed the account they gave me, had I not known the same thing ten or eleven years ago. Part of Sunday my brother and I then used to spend in walking in the meadows and singing psalms. But one day, just as we were beginning to sing, he burst out into a loud laughter. I asked him, if he was distracted; and began to be very angry, and presently after to laugh as loud as he. Nor could we possibly refrain, though we were ready to tear ourselves in pieces, but we were forced to go home without singing another line. In the evening I went to Upton, a little town five or six miles from Bristol, and offered to all those who had ears to hear, " repentance and remission of sins." The devil knew his kingdom shook, and therefore stirred up his servants to ring bells, and make all the noise they could. But my voice prevailed, so that most of those that were present heard "the word which is able to save their souls." I visited one of cur colliers, who was ill of the small pox.

184 REV J. WESLEY'S JOURNAL. June, 1740. His soul was full of peace, and a day or two after, returned to God that gave it. '7. I found more and more undeniable proofs, that the Christian state is a continual warfare ; and that we have need every moment to "watch and pray, lest we enter into temptation." Outward trials indeed were now removed, and peace was in all our borders. But so much the more did inward trials abound ; and " if one member suffered al. the members suffered with it." So strange a sympathy did I never observe before: whatever considerable temptation fell on any one, unaccountably spreading itself to the rest, so that exceeding few were ' able to escape it. I endeavoured to explain those important words of St. Peter, '" Beloved, think it not strange concerning the fiery trial which is to try you, as if some strange thing happened unto you." My genfsode on ev 'uma wupwoe wpos wEipacwov 'uusy yivowevn: Literally, "¢ Marvel not at the burning in you which is for your trial." In the evening such a spirit of laughter was among us, that many were much offended. But the attention of all was fixed on poor L aS , whom we all knew to be no dissembler. One so violently and variously torn of the evil one did I never see before. Sometimes she laughed till almost strangled ; then broke out into cursing and blaspheming ; then stamped and struggled with incredible strength, so that four or five could scarce hold her: then cried out, "O eternity, eternity! O that I had no soul! O that I had never been born!" At last she faintly called on Christ to help her. And the violence of her pangs ceased.

once again, to try if we could yet come to any agreement: but O, what an interview was there! He seriously told me he was going to sell his living ; only the purchaser did not seem quite willing to come up to his price. He would fain have proved to me the lawfulness of doing this; and in order thereto he averred roundly, 1. That no honest man can officiate as minister in the Church of England. 2. That no man can, with a good conscience, join in the prayers of the Church; "because," said he '"' they are all full of horrid lies." A woman came to me from Deptford, sent (as she said) from God. I gave her the hearing : and she spoke great words and true. But I remembered, " Judge nothing before the time." I went with Mr. Ingham to Islington, purposely to talk with Mr. Molther. But they said, he was so ill, he could not be spoken to. In the evening I went to Fetter-lane, and plainly told our poor, confused, shattered society, wherein they had erred from the faith. It was as I feared: they could not receive my saying. However, I am clear from the blood of these men. A great part of our society joined with us in prayer, and kept, I trust, an acceptable fast unto the Lord. My brother set out for Bristol. At six I preached in Mary-le-bone Fields, (much against my will, but I believed it was the will of God,) "repentance and remission of sins." All were quiet, and the far greater part of the hearers seemed deeply attentive. Thence went to our own society of Fetter-lane : before whom Mr. Ingham (being to leave London on the morrow) bore a noble testimony for the ordinances of God, and the reality of weak faith. But the short answer was, ' You are blind, and speak of the things you know not." We discovered another snare of the devil. The woman of Deptford had spoke plain to Mr. Humphreys, ordering him not to preach, to leave off doing good, and, in a word, to be still. We talked largely with her, and she was humbled in the dust, under a deep sense of the advantage Satan had gained over her.

In the evening Mr. Acourt complained, that Mr. Nowers had hindered his going into our society. Mr. Nowers answered, "It was by Mr. C. Wesley's order." 'What," said Mr. Acourt, 'do you refuse admitting a person into your society, only because he differs from you in opinion?" I answered, " No; but what opinion do you mean?" He said, " That of election. I hold, a certain number is elected from eternity. And these must and shall be saved. And the rest of mankind must and shall be damned. And many of your society hold the same." I replied, 'I never asked whether they hold it orno. Only iet them not trouble others by disputing about it." He said, « Nay, but I will dispute about it." 'What, wherever you come?" "Yes, wherever come." ' Why then would you come among us, who you know are of another mind?" ' Because you are all wrong, and I am resolved to set you all right." "I fear your coming with this view, would neither profit you nor us." He concluded, " Then I will go and tell all the world, that you and your brother are false prophets. And I tell you, in one fortnight, you will all be in confusion." Fri, 20. I mentioned this to our society, and, without entering into the controversy, besought all of them who were weak in the faith. not 186 _ REY. J. WESLEY'S JOURNAL. June, 1740 to "receive one another to doubtful disputations ;" but simply to follow after holiness, and the things that make for peace. Finding there was no time to delay, without utterly destroying the cause of God, I began to execute what I had long designed. to strike at the root of the grand delusion. Accordingly, from those words of Jeremiah, "Stand ye in the way, ask for the old paths," I took occasion to give a plain account, both of the work which God had begun among us, and of the manner wherein the enemy had sown his tares among the good seed, to this effect :

' After we had wandered many years in the new path, of salvation by faith and works ; about two years ago it pleased God to show us the old way, of salvation by faith only. And many soon tasted of this salvation, 'being justified freely, having peace with God, rejoicing in hope of the glory of God,' and having his 'love shed abroad in their hearts.' These now ran the way of his commandments: they performed all their duty to God and man. They walked in all the ordinances of the Lord ; and through these means which he had appointed for that end, received daily grace to help in time of need, and went on from faith to faith. But, eight or nine months ago, certain men arose, speaking contrary to the doctrines we had received. They affirmed that we were all ina wrong way still; that we had no faith at all; that faith admits of no degrees, and consequently weak faith is no faith; that none is justified till he has a clean heart, and is incapable of any doubt or fear. "They affirmed also, that there is no commandment in the New Testament, but ' to believe;' that no other duty lies upon us; and that when a man does believe, he is not bound or obliged to do any thing which is commanded there: in particular, that he is not subject to ordinances, that is, (as they explained it,) is not bound or obliged to pray, to communicate, to read or hear the Scriptures; but may or may not use any of these things, (being in no bondage,) according as he finds his heart free to it. "They further affirmed, that a believer cannot use any of these as a means of grace; that indeed there is no such thing as any means of grace, this expression having no foundation in Scripture; and that an unbeliever, or one who has not a clean heart, ought not to use them at all; ought not to pray, or search the Scriptures, or communicate, but to ' be still,' that is, leave off these ' works of the law;' and then he will surely receive faith, which, till he is still, he cannot have. All these assertions I propose to consider. The first was, that weak faith is no faith.

I showed, concerning the Holy Scriptures, 1. That to search (that is, read and hear) them, is a command of God. 2. That this command is given to all, believers or unbelievers. 3. That this 1s commanded or ordained as a means of grace, a means of conveying the grace of God to all, whether unbelievers (such as those to whom he first gave this command, and those to whom faith cometh by hearing) or believers, who by experience know, that "all Scripture is profitable," or a means to this end, "that the man of God may be perfect, throughly furnished to all good works." '7. I preached on, " Do this in remembrance of me." "In the ancient Church, every one who was baptized communicated daily. Soin the Acts we read, they 'all continued daily in the breaking of bread, and in prayer.' " But in latter times, many have affirmed, that the Lord's Supper is not a converting, but a confirming ordinance. " And among us it has been diligently taught, that none but those who are converted, who, have received the Holy Ghost, who are believers in the full sense, ought to communicate. "But experience shows the gross falsehood of that assertion, that the Lora's Supper is not a converting ordinance. Ye are the witnesses For many now present know, the very beginning of your conversion to July, 1740. REV. J. WESLEY'S JOURNAL 189 God (perhaps, in some, the first deep conviction) was wrought at the Lord's Supper. Now, one single instance of this kind overthrows the whole assertion. "The falsehood of the other assertion appears both from Scripture precept and example. Our Lord commanded those very men who were then unconverted, who had not yet received the Holy Ghost, who (in the full sense of the word) were not believers, to do this 'in remembrance of? him. Here the precept is clear. And to these he delivered the elements with his own hands. Here is example equally indisputable."

Wed. July 2. I went to the society ; but I found their hearts were quite estranged. Friday, 4. I met a little handful of them, who still stand in the old paths; but how long they may stand God knoweth the rest being continually pressing upon them. Wednesday, 9. I came to an explanation once more with them all together ; but with no effect at all. Tuesday, 15. We had yet another conference at large, but in vain; for all continued in their own opinions. One desired me to look into an old book, and give her my judgment of it : particularly of what was added at the latter end. This, I found, was, "The Mystic Divinity of Dionysius ;" and several extracts nearly allied thereto, full of the same " super-essential darkness." I borrowed the book, and going in the evening to Fetter-lane, read one of those extracts, to this effect : "The Scriptures are good; prayer is good; communicating is good ; relieving our neighbour is good; but to one who is not born of God, none of these is good, but all very evil. For him to read the Scriptures, or to pray, or to communicate, or to do any outward work, is deadly poison. Journal I. 13 , 190 REV. J. WESLEY'S JOURNAL. _ (July, 1740 First, let him be born of God. Till then let him not do any of these things. For if he does he destroys himself."

After reading this twice or thrice over, as distinctly as I could, I asked, "My brethren, is this right, or is it wrong?" Mr. Bell answered immediately, "It is right; itis all right. It is the truth. Too this we must all come, or we never can come to Christ." Mr. Bray said, "I believe our brother Bell did not hear what you read, or did not rightly understand." But Mr. Bell replied short, " Yes, I heard every word; and I understand it well. I say, it is the truth ; it is the very truth; it is the inward truth." Many then laboured to prove, that my brother and I laid too much stress upon the ordinances. To put this matter beyond dispute, "1," said Mr. Bowes, "used the ordinances twenty years ; yet I found not Christ. But I left them off only for a few weeks, and I found him then. And I am now as close united to him as my arm is to my body." One asked, whether they would suffer Mr. Wesley to preach at Fetter-lane. After a short debate, it was answered, " No: this place is taken for the Germans." Some asked, whether the Germans had converted any soul in England: whether they had not done us muck. hurt, instead of good ; raising a division of which we could see no end: and whether God did not many times use Mr. Wesley for the healing our divisions, when we were all in confusion. Several roundly replied, "Confusion! What do you mean? We were never in any confusion at all." I said, " Brother Edmonds, you ought not to say so ; because I have your letters now in my hands." Mr. Edmonds replied, ' 'That is not the first time I have put darkness for light, and light for darkness." We continued in useless debate till about. eleven. I then gave them up to God. A few of us joined with my mother in the great sacrifice of thanksgiving ; and then consulted how to proceed with regard to our poor brethren of Fetter-lane: we all saw the thing was now come to a crisis, and were therefore unanimously agreed what to do.

I met the bands in Kingswood, and warned them, with all authority, to beware of being wise above that is written, and to desire to know nothing but Christ crucified. We set out early in the morning, and the next evening came to London. Wednesday, 10. I visited one that was in violent pain, and consumed away with pining sickness ; but in "every thing giving thanks," and greatly " rejoicing in hope of the glory of God." From her we went to another, dangerously ill of the small pox, but desiring neither life nor ease, but onl the holy will of God. If these are unbelievers, (as some of the still brethren have lately told them,) I am content to be an unbeliever all my days. I visited a poor woman, who, lying ill between her two sick children, without either physic, or food convenient for her, was mightily praising God her Saviour, and testifying, as often as she could speak, her desire to be dissolved and to be with Christ. As I returned home in the evening, I had no sooner stepped out of the coach, than the mob, who were gathered in great numbers about my door, quite closed me in. I rejoiced and blessed God, knowing this was the time I had long been looking for; and immediately spake to those that were next me, of " righteousness, and judgment to come." At first not many heard, the noise round about us being exceeding great. But the silence spread further and further, till I had a quiet, attentive congregation: and when I left them, they all showed much love, and dismissed me with many blessings. Many more, who came in among us as lions, in a short space became as lambs ; the tears trickling apace down their cheeks, who at first most loudly contradicted and blasphemed. I wonder the devil has not wisdom enough to discern that he is destroying his own kingdom. I believe he has never yet, any one time, caused this open opposition to the truth of God, without losing one, or more, of his servants, who were found of God, while they sought him not.

The prince of the air made another attempt in defence of his tottering kingdom. A great number of men having got into the middle of the foundery began to speak big, swelling words; so that my voice could hardly be heard, while I was reading the eleventh chapter of the Acts. But immediately after, the hammer of the word brake the rocks in pieces: all quietly heard the glad tidings of salvation; and some, I trust, not in vain. Wanting a little time for retirement, which it was almost impossible for me to have in London, I went to Mr. Piers's, at Bexley ; where, in the mornings and evenings, I expounded the sermon on the mount ; and had leisure during the rest of the day for business of other kinds. On Saturday, 27, I returned. I began expounding the same scripture at London. In the afternoon I described to a numerous congregation at Kennington, the life of God in the soul. One person who stood on the mount made a little noise at first ; but a gentleman, whom I knew not, walked up to him, and, without saying one word, mildly took him by the hand and led him down. From that time he was quiet till he went away. When I came home, I found an innumerable mob round the door, who opened all their throats the moment they saw me. I desired my friends co go into the house; and then walking into the midst of the people, proclaimed " the name of the Lord, gracious and merciful, and repenting him of the evil."" They stood staring one at another. I told them, they could not flee from the face of this great God: and therefore besought them, that we might all join together in crying to him for mercy. To this they readily agreed: I then commended them to his Zrace, and went undisturbed to the little company within.

As I was expounding the twelfth of the Acts, a young man, with sume others, rushed in, cursing and swearing vehemently ; and so disturbed all near him, that, after a time, they put him out. I observed it, and called to let him come in, that our Lord might bid his chains fall off. As soon as the sermon was over, he came and declared before us all that he was a smuggler, then going on that work ; as his disguise, and the great bag he had with him, showed. But he said, he must never do this more: for he was now resolved to have the Lord for his God. Sun. Oct. 5. I explained the difference between being called a Christian, and being so: and God overruled the madness of the people, so that after I had spoke a few words, they were quiet and attentive to the end. While I was preaching at Islington, and rebuking sharply those that had made shipwreck of the faith, a woman dropped 196 REV. J. WESLEY'S JOURNAL. Nov. 1740_ down, struck, as was supposed, with death, having the use of all her limbs quite taken from her: but she knew the next day, she should 'not die, but live, and declare the loving kindness of the Lord."

I met with a person who was to be pitied indeed. He was once a zealous Papist; but, being convinced he was wrong, cast off Popery and Christianity together. He told me at once, "Sir, I scorn to deceive you, or any man living: don't tell me of your Bible : T value it not: I do not believe a word of it." I asked, "Do yeu believe there is a God? And what do you believe concerning him ?" He replied, "I know there is a God; and I believe him to be the sou! of all, the Anima Mundi: if he be not rather, as I sometimes think is more probable, the To Ilav, the whole compages of body and spirit, every where diffused. But further than this, I know not: all is dark; my thought is lost. Whence I come, I. know not; nor what or why am; nor whither I am going: but this I know, I am unhappy: I am weary of life: I wish it were at an end." I told him, I would pray to the God in whom I believed, to show him more light before he went hence; and to convince him, how much advantage every way a believer in Christ had over an infidel. _ I found one who was a fresh instance of that strange truth, The servants of God suffer nothing." His body was well nigh torn asunder with pain :- but God made all his bed in his sickness: so that he was continually giving thanks to God, and making his boast ot his praise. At five, I besought all that were present, to " be followers of God, as dear children; and to walk in love as Christ also loved us, and gave himself for us."" Many who were gathered together for that purpose, endeavoured by shouting to drown my voice: but I turned upon them immediately, and, offered them deliverance from their hard master. 'The word sunk deep into them, and they opened not their mouth. Satan, thy kingdom hath suffered loss. Thou fool! How long wilt thou contend with Him that is mightier than thou?

A gentleman came to me full of good will, to exhort me not to leave the Church ; or (which was the same thing in his account) to use extemporary prayer; which, said he, "TI will prove to a demonstration to be no prayer at all. For you cannot do two things at once. But thinking how to pray, and praying, are two things. Ergo, you cannot both think and pray at once." Now, may it not be proved by the self-same demonstration, that praying by a form is no prayer at all? e. g. "You cannot do two things at once. But reading and praying are two things. Ergo, you cannot both read and pray at once." Q. E. D. In the afternoon I was with one of our sisters, who, for two days, was believed to be in the agonies of death, being then in travail with her first child: but the pain, she declared, was as nothing to her ; her soul being filled, all that time, with "joy unspeakable." a a ' = Sai ' d Saat : 198 REV. J. WESLEY'S JOURNAL. Dec. 1740. Mon. Dec. 1. Finding many of our brethren and sisters offended at each other, I appointed the several accusers to come and speak face to face with the accused. Some of them came almost every day this week. And most of the offences vanished away. Where any doubt remained, I could only advise them each to look to his own heart; and to suspend their judgments of each other, till God should " bring to light the hidden things of darkness." Having received many unpleasing accounts concerning our little society in Kingswood I left London, and after some difficulty and danger, by reason of much ice on the road, on Saturday evening came to my brother at Bristol, who confirmed to me what I did not desire to hear.

our brethren at the Foundery. I began expounding where my brother had left off, viz. at the fourth chapter of the First Epistle of St.John. He had not preached the morning before ; nor intended to dit any more. 'The Philistines are upon thee, Samson." But the Lord is not " departed from thee." He shall strengthen thee yet again, and thou shalt be " avenged of them for the loss of thy eyes." I enforced that great command, " As we have opportunity, let us do good unto all men:" and in the evening, those solemn words, " Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God." Our old friends, Mr. Gambold and Mr. Hall, came to see my brother and me. The conversation turned wholly on silent prayer, and quiet waiting for God; which, they said, was the only possible way te attain living, saving faith. Sirenum voces, et Circes pocula nésti ? (Know'st thou the' enchanted cup, and Siren's song?) . Was there ever so pleasing a scheme? But where is it written? Not in any of those books which I account the Oracles of God. 1 allow, if there is a better way to God than the scriptural way, this is it. But the prejudice of education so hangs upon me, that I cannot think there is. I must therefore still wait in the Bible-way, from which this differs as light from darkness. I preached in the morning, on, "Then shall they fast in those days ;" and in the afternoon spent a sweet hour in prayer with some hundreds of our society. Sun. Feb. 1. A private letter, wrote to me by Mr. Whitefield, having been printed without either his leave or mine, great numbers ot copies were given to our people, both at the door and in the Foundery itself. Having procured one of them, I related (after preaching) the naked fact to the congregation, and told them, "I will do just what I believe Mr. Whitefield would, were he here himself." Upon which I ore it in pieces before them all. Every one who had received it, did the same. So that in two minutes there was not a whole covv left. Ah! poor Ahithophel ! Ibi omnis effusus labor ! (So all the labour's lost !)

-While I was preaching in Tees the host of the aliens gathered together: and one large stone (many of which they threw) went just over my shoulder. But no one was hurt in any degree: for thy "kingdom ruleth over all." All things now being settled according to my wish, on Tuesday, 17, I left London. In the afternoon, I reached Oxford, and leaving my horse there, set out on foot for Stanton Harcourt. The night overtook me in about an hour, accompanied with heavy rain. Being wet and weary, and not well knowing my way, I could not help saying in my heart, (though ashamed of my want of resignation to God's will,) O that thou wouldest " stay the bottles of heaven ;" or, at least, give me light, or an honest guide, or some help in the manner thou knowest! Presently the rain ceased ; the moon broke out, and a friendly man overtook me, who set me upon his own horse, and walked by my side, till we came to Mr. Gambold's door. I walked on to Burford; on Thursday to Malmsbury ; and the next day to Bristol. Saturday, 21. I inquired, as fully as I could, concerning the divisions and offences which, notwithstanding the earnest cautions I had given, began afresh to break out in Kingswood. In the afternoon I met a few of the bands there ; but it was a cold uncomfortable meeting. Sunday, 22. I endeavoured to show them the ground of many of their mistakes, from those words, ' Ye need not that any man teach you, but as that same anointing teacheth you ;" a text which had been frequently brought in support of the rankest enthusiasm. Mr. Cennick, and fifteen or twenty others, came up to me after sermon. I told them they had not done right in speaking » against me behind my back. Mr. C , Ann A , and Thomas Bissicks, as the mouth of the rest, replied, they had saic no more of me behind my back than they would say to my face; which was, tha. I did preach up man's faithfulness, and not the faithfulness of God.

"JT sit solitary, like Eli, waiting what will become of the ark. And while I wait, and fear the carrying of it away from among my people, my trouble increases daily. How glorious did the Gospel seem once to flourish in Kingswood ! I spake of the everlasting love of Christ with sweet power. But now Brother Charles is suffered to open his mouth against this truth, while the frighted sheep gaze and fly, as if no shepherd was among them. It is just as though Satan was now making war with the saints in a more than common way. O pray for the distressed lambs yet left in this place, that they faint not! Surely they would, if preaching would doit: for they have nothing whereon to rest, (who now attend on the sermons,) but their own faithfulness. "With Universal Redemption, Brother Charles pleases the world: Brother John follows him in every thing. I believe no Atheist can more preach against predestination than they: and all who believe election are counted enemies to God, and called so. Fly, dear brother. I am as alone: I am in the midst of the plague. If God gives thee leave make haste." Mr. C stood up and said, '" That letter is mine: I sent it to Mr. Whitefield ; and I do not retract any thing in it, nor blame myself for sending it." Perceiving some of our brethren began to speak with warmth, I desired he would meet me at Kingswood on Saturday, where each of us could speak more freely, and that all things might sleep till then. The bands meeting at Bristol, I read over the names of the United Society, being determined that no disorderly walker should remain therein. Accordingly, I took an account of every person, 1. To whom any reasonable objection was made. 2. Who was not known to and recommended by some, on whose veracity I could depend. To those who were sufficiently recommended, tickets were given on the following days. Most of the rest I had face to face with their accusers, and such as either appeared to be innocent, or confessed their faults and promised better behaviour, were then received into the society. The others were put upon trial again, unless they voluntarily 204 REV. J. WESLEY'S JOURNAL. March, 1741,

Being still fearful of doing any thing rashly, or contrary to the great law of love, I consulted again with many of our brethren, concerning the further steps I should take. In consequence of which, on Saturday, 7, all who could of the society being met together, I told them, open dealing was best; and I would therefore tell them plainiy what I thought (setting all opinions aside) had been wrong in many of them, viz. "1, Their despising the ministers of God, and slighting his ordinances: 2. Their not speaking or praying when met together, till they were sensibly moved thereto: and, 3. Their dividing themselves from the-r brethren, and forming a separate society. That we could not approve of delaying this matter, because the confusion that was already, increased daily. That, upon the whole, we believed the only way to put a stop to these growing evils was, for every one now to take his choice, and quit one society or the other." T B replied, "It is our holding election is the true cause of your separating from us." I answered, " You know in your own conscience it is not. There are several Predestinarians in our societies both at London and Bristol; nor did I ever yet put any one out of either because he held that opinion." He said, " Well, we will break up our society, on condition you will receive and employ Mr C - as you did before." I replied, " My brother has wronged me much. But he doth not say, 'I repent.'"" Mr. C said, " Unless in not speaking in your defence, I do not know that I have wronged one, - March, 1741. REV. J. WESLEY'S JOURNAL. 205 you at all." T rejoined, "It seems then nothing remains, but for each to choose which society he pleases." Then, after a short time spent in prayer, Mr. C - went out, and about half of those who were present, with him.

'77. From these words, " Shall not the Judge of all the earth do right?" I preached a sermon (which I have not done before in Kingswood school since it was built) directly on predestination. On. Wednesday (and so every Wednesday and Thursday) I saw the sick in Bristol ; many of whom I found were blessing God for his seasonable visitation. In the evening I put those of the women who were grown slack, into distinct bands by themselves ; and sharply repivved many for their unfaithfulness to the grace of God: who bore witness to his word, by pouring upon us all the spirit of mourning and supplication. I visited many of the sick, and among the rest, J Ww » who was in grievous pain both of body and mind. After a short time spent in prayer, we left her. But her pain was gone: her soul being in full peace, and her body also so strengthened, that she immediately rose, and the next day went abroad. I explained, in the evening, the thirty-third chapter of Ezekiel: in applying which, I was suddenly seized with such a pain in my side, that I could not speak. 1 knew my remedy, and immediately kneeled down. In a moment the pain was gone: and the voice of the Lord cried aloud to the sinners, '"' Why will ye die, O house of Israel??? I visited the sick in Kingswood: one of whom surprised me much. Her husband died of the fever some days before. She was seized immediately after his death; then her eldest daughter ; then another and another of her children, six of whom were now sick round about her, without either physic, money, food, or any visible means of procuring it. Who but a Christian can at such a time say from the heart, ' Blessed be the name of the Lord?" Finding all things now, both at Kingswood and Bristol, far more settled than I expected, I complied with my brother's request, and setting out on Wednesday, 25, the next day came to London.

Having heard much of Mr. Whitefield's unkind behaviour, since his return from Georgia, I went to him to hear him speak for himself, that 1 might know how to judge. I much approved of his plainness of speech. He told me, he and I preached two different gospels, and therefore he not only would not join with, or give me the right hand of fellowship, but was resolved publicly to preach against me and my brother, wheresoever he preached at all. Mr. Hall (who went with me) put him in mind of the promise he had made but a few days before, that, whatever his private opinion was, he would never publicly preach against us. He said, that promise was only an effect of human weakness, and he was now of another mind. I fixed an hour every day for speaking with each of the bands, that no disorderly walker might remain among them, nor any of a careless or contentious spirit. And the hours from ten to two, or every day but Saturday, I set apart for speaking with any who should desire it. Wed. April 1. At his earnest and repeated request, I went to see one under sentence of death in the new prison. But the keeper told me, Mr. Wilson (the curate of the parish) had given charge I should not speak with him. I am clear from the blood of this man. Let April, 1741. REV. J. WESLEY'S JOURNAL. 207 Mr. Wilson answer for it to God. lI believed both love and iustice required that I should speak my sentiments freely to Mr.

Wh » concerning the letter he had published, said to be in answer to my sermon on free grace. The sum of what I observed to him was this, 1. That it was quite imprudent to publish it at all, as being only the putting of weapons into their hands, who loved neither the one nor the other. 2. That if he was constrained to bear his testimony (as he termed it) against the error I was in, he might have done it by publishing a treatise on this head, without ever calling my name in question. 3. That what he had published was a mere burlesque upon an answer, leaving four of my eight arguments untoucked, and handling the other four in so gentle a manner, as if he was afraid they would burn his fingers: however, that, 4, he had said enough of what was wholly foreign to the question, to make an open (and probably, irreparable) breach between him and me: seeing " for a treacherous wound, and for the bewraying of secrets, every friend will depart." I had a long conversation with Peter Bohler. I marvel how I refrain from joining these men. I scarce ever see any of them but my heart burns within me. I long to be with them; and yet am kept from them. Tues. '7. I dined with one who had been a professed Atheist for upward of twenty years. But coming some months since to make sport with the word of God, it cut him to the heart. And he could have no rest day nor night, till the God whom he had denied spoke peace to his soul. In the evening, having desired all the bands to meet, I read over the names of the United Society ; and marked those who were of a doubtful character, that full inquiry might be made concerning them. On Thursday, at the meeting of that society, I read over the names of these, and desired to speak with each of them the next day, as soon as they had opportunity. Many of them afterward gave sufficient proof, that they were seeking Christ in sincerity. The rest I determined to keep on trial, till the doubts concerning them were removed.

I asked him, " Is there still an old man in you?" He said, Yes; and will be as long as I live." I said, "Is there then corruption in your heart?" He replied, "In the heart of my old man there is: but not in.the heart of my new man." I asked, "' Does the experience of your brethren agree with yours?" He answered, " I know what I have now spoken is the experience of all the brethren and sisters throughout our Church." A few of our brethren and sisters sitting by, then spoke what they experienced. He told them, (with great emotion, his hand a? aa May, 1741. REV. J. WESLEY'S JOURNAL. 209 trembling much,) " You all deceive your own souls. There 3 no higher state than that I have described. You are in a very dangerous error. You know not your own hearts. You fancy your corruptions are taken away, whereas they are only covered. Inward corruption never can be taken away, till our bodies are in the dust." Was there inward corruption in our Lord? Or, cannot the servant be as his Master? I gave the scriptural account of one who is "in Christ a new creature," from whom old things are passed away," and in whom 'all things are become new." In the afternoon I explained at Maryle-bone Fields, to a vast multitude of people, " He hath showed thee, O man, what is good. And what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" The devil's children fought valiantly for their master, that. his kingdom should not be destroyed. And many stones fell on my right hand and on my left. But when I began to examine them closely, what reward they were to have for their labour, they vanished away like smoke.

, was a day on which we agreed to meet for prayer and humbling our souls before God, if haply he might show us his will concerning our re-union with our brethren of Fetter-lane. And to this intent all the men and women bands met at one in the afternoon. Nor did our Lord cast out our prayer, or leave himself without witness among us. But it was clear to all, even those who were before the most eagerly desirous of it, that the time was not come. 1. Because they had not given up their most essentially erroneous doctrines ; and, 2. Because many of us had found so much guile in their words, that we could scarce tell what they really held, and what not. Thur. '7. I reminded the United Society, that many of our brethren and sisters had not needful food; many were destitute of convenient clothing ; many were out of business, and that without their own fault; and many sick and ready to perish: that I had done what in me lay to feed the hungry, to clothe the naked, to employ the poor, and to visit the sick; but was not, alone, sufficient for these things ; and therefore desired all whose hearts were as my heart, 1. To bring what clothes each could spare, to be distributed among those that wanted most. 2. To give weekly a penny, or what they could afford, for the relief of the poor and sick. My design, I told them, is to employ, for the present, all the women who were out of business, and desire it, in knitting. To these we will first give the common price for that work they do; and then add, according as they need. Twelve persons are appointed to inspect these, and to visit and provide things needful for the sick. Each of these is to visit all the sick within their district, every other day : and to meet on Tuesday evening, to give an account of what thev have done, and consult what can be done further. This week the Lord of the harvest began to put in his sickle among us. On Tuesday our brother Price, our sister Bowes on Wednesdav. to-day our sister Hawthorn, died. They all went in full and certarr. hope, to Him whom their soul loved.

I called again. She was saying as I came in, " My Beloved is mine; and he hath cleansed me from all sin. O how far is the heaven above the earth! So far hath he set my sins from me. O how did he rejoice, when 'he was heard 1n that he feared!' He was heard, and he gained a possibility of salvation for me and all mankind. It is finished : his grace is free for all: I am a witness: I was the chief of sinners, a backsliding sinner, a sinner against light and love: but I am washed: I am cleansed." I asked, " Do you expect to die now?" She said, "It is not shown me that I shall. But life or death is all one tome. J shall not change my company. Yet I shall more abundantly rejoice when we stand before the Lord; you and I, and all the other children which he hath given you." In the evening I called upon her again, and fourid her weaker, and her speech much altered. I asked her, " Do you now believe? Do not you find your soul in temptation?" She answered, smiling and looking up, " There is the Lamb: and where he is, what is temptation ? I have no darkness, no cloud. The enemy may come; but he hath no part in me." I said, " But does not your sickness hinder you 2" She replied, " Nothing hinders me. It is the Spirit of my Father that worketh in me: and nothing hinders that Spirit. My body indeed is weak and in pain: but my soul is all joy and praise."

Sun. '7. I preached in Charles' Square, on " The hour is coming, and now is, when the dead shall hear the voice of the Son of God; and they. that hear shall live." A violent storm began about the middle of the sermon: but these things move not those who seek the Lord. So much the more was his power present to heal ; insomuch that many of our hearts danced for joy, praising "the glorious God that maketh the thunder." Jon. 8. I set out from Enfield Chase for Leicestershire. Inthe evening we came to Northampton: and the next afternoon to Mr. Ellis's at Markfield, five or six miles beyond Leicester. For these two days, I had made an experiment which I had been so often and earnestly pressed to do : Speaking to none concerning 212 REV. J. WESLEY'S JOURNAL. - June, 1741. , the things of God, unless my heart was free to it. And what was the event ? Why, 1. That I spoke to none at all for fourscore miles together: No, not even to him that travelled with me in the chaise, unless a few words at first setting out. 2. That I had no cross either to bear or to take up, and commonly in an hour or two fell fast asleep. 3. That I had much respect shown me wherever I came; every one behaving to me, as to a civil, good-natured gentleman. O how pleasing is all this to flesh and blood! Need ye ''compass sea and land," to make '"proselytes" to this!

I preached in the morning, on the inward kingdom of God. And many, I trust, found they were Heathens in heart, and Christians in name only. In the afternoon we came to J C n's; about ten miles beyond Markfield ; a plain, open-hearted man, desireus to know and do the will of God. I was a little surprised at what he said: 'A few months since there was a great awakening all round us: But since Mr. S came, three parts in four are fallen as fast asleep as ever." I spoke to him of drawing people from the Church, and advising them to leave off prayer. He said, there was no Church ot England left; and that there was no Scripture for family prayer, nor for praying in private at any other particular times ; which a believer need not do. I asked, what our Saviour then meant by saying, " Enter into thy closet and pray." He said, " Oh! that means, Enter into the closet of your heart." Between five and six we came to Ogbrook, where Mr. S n then was. I asked Mr. Greaves, what doctrine he taught here. He said, "The sum of all is this: 'If you will believe, be stil. Do not pretend to do good; (which you cannot do till you believe ;) and leave oft what you call the means of grace; such as prayer and running to church and sacrament.'" About eight, Mr. Greaves offering me the use of his church, I explained the true Gospel stillness; and in the morning, Thursday, 11, to a large congregation, " By grace are ye saved through faith." In the afternoon we went on to Nottingham, where Mr. Howe received us gladly. At eight the society met as usual. I could not but observe, 1. That the room was not half full, which used, till very

_ lately, to be crowded within and without. 2. That not one person who came in used any prayer at all; but every one immediately sat down, and began either talking to his neighbour, or looking about to see who was there. 3. That when I began to pray, there appeared a general surprise, none once offering to kneel down, and those who- stood, choosing the most easy, indolent posture which they conveniently could. I afterward looked for one of our hymnbooks upon the desk ; (which I knew Mr. Howe had brought from London ;) but both that and the Bible were vanished away ; and in the room lay the Moravian hymns and the Count's sermons. I expounded, (but with a heavy heart,) Believe in the Lord Jesus, and thou shalt be saved ;" and the next morning described (if haply some of the secure ones might awake from the sleep of death) the fruits of true faith, " righteousness, and peace, and joy in the Holy host." In the evening we came to Markfield again, where the church was quite full, while I explained, " All we like sheep have ao June, 1741. REV. J. WESLEY'S JOURNAL. 213 gone astray; and the Lord hath laid on him the iniquity of us all." In the morning I preached on those words, "'To him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness." We then set out for Melbourn, where, finding the house too small to contain those who were come together, I stood under a large tree, and declared Him whom God hath exalted to be a Prince and a Saviour, to give repentance unto Israel, and remission of sins." Thence I went to Hemmington, where also, the house not being large enough to contain the people, they _ stood about the door, and at both the windows, while I showed " what'

we "must do to be saved." One of our company seemed a little offended when I had done, at "a vile fellow, notorious all over the country, for cursing, swearing, and drunkenness ; though he was now grey-headed, being near four-score years of age." He came to me, and catching me hold by the hands, said, " Whether thou art a good or a bad man, I know not; but I know the words thou speakest are good. I never heard the like in all my life. O that God would set them home "pon my poor soul!' He then burst into tears, so that he could speak no more. I rode to Nottingham again, and at eight preached at the market-place, to an immense multitude of people, on, "' The dead shall hear the voice of the Son of God; and they that hear shall live." I saw only one or two who behaved lightly, whom I immediately spoke to; and they stood reproved. Yet, soon after, a man behind me began aloud to contradict and blaspheme ; but upon my turning to him, he stepped behind a pillar, and in a few minutes diappeared. In the afternocn we returned to Markfield. The church was so excessive hot, (being crowded in every corner,) that I could not, without difficulty, read the Evening service. Being afterward informed that abundance of people were still without, who could not possibly get into the church, I went out to them, and explained that great promise of our Lord, "1 will heal their backslidings : I will love them freely." In the evening expounded in the church, on her who " loved much, because she had much forgiven."

those who are, without controversy, of all men living the wisest in their generation, induce her either to deny the faith she had received, or to use less plainness of speech, or to be less zealous in recommend- _. ing and careful in practising good works. Insomuch that many times, when she had been employed in the labour of love till eight or nine in the evening, she then sat down and wrought with her hands till twelve or one in the morning ; not that she wanted any thing herself, but that she might have to give to others for necessary uses. From the time that she was made leader of one or two bands, she was more eminently a pattern to the flock: in self-denial of every kind, in openness of behaviour, in simplicity and godly sincerity, in steadfast faith, in constant attendance on all the public and all the private ordinances of God. And as she had laboured more than they all, so God now called her forth to suffer. She was seized at first with a violent fever, in the beginning of which they removed her to another house. Here she had work to do which she knew not of. The master of the house was one who "cared for none of these things." But he observed her, and was convinced. So that he then began to understand and lay to heart the things that bring a man peace at the last. In a few days the fever abated, or settled, as it seemed, into an inward imposthume; so that she could not breathe without violent pain, which increased day and night. When I came in, she stretched out her hand and said, " Art thou come, thou blessed of the Lord? Praised be the name of my Lord for this." I asked, " Do you faint, now you are chastened of him?' She said, "O no, no, no; I faint not; I murmur not; I rejoice evermore." I said, " But can you in every thing give thanks?" She replied, "Yes; 1 do, I do." I said, " God will make all your bed in your sickness." She cried out, " He does, he does; I have nothing to desire; he is ever with me, and I have nothing to do but to praise him."

Fri. '7. The body of dur sister Muncy being brought to Shorts Gardens, I preached on those words, "' Write, Blessed are the dead ' which die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labours ; and their works do follow them." From thence we went with it to the grave, in St. Giles's church-yard, where I performed the last office, in the presence of such an innumerable multitude of people as I never saw gathered together before. O what a sight it will be when God saith to the grave, " Give back ;" and all the dead, small and great, shall stand before him! I visited one whom God is purifying in the fire, in answer to the prayers of his wife, whom he was just going to beat, (which he frequently did,) when God smote him in a moment, so that his hand dropped, and he fell down upon the ground, having no more strength than a new-born child. He has been confined to his bed ever since; but rejoices in hope of the glory of God. Calling on a person near Grosvenor Square, I found there was but too much reason here for crying out of the increase of Popery ; many converts to it being continually made, by the gentleman who preaches in Swallow-street, three days in every week. Now, why do not the champions who are continually crying out, " Popery, Popery," in Moorfields, come hither, that they may not always be fighting "as one that beateth the air?" Plainly, because they have no mind to fight at all ; but to show their valour without an opponent. And they well know, they may defy Popery at the Foundery, without any danger of contradiction. The scripture which came in turn to be expounded, was the ninth chapter to the Romans. I was then constrained to speak an hour longer than usual; and am persuaded most, if not all who were present, saw that this chapter has no more to do with personal, irrespective predestination, than the ninth of Genesis.

6. Thirdly, As to the way to faith, here are many among us, whom some of your brethren have advised (what it is not to be spposed they would as yet speak to me, or in their public preaching) »ut to use those The brethren answer to this, '' We-believe it much better to discourse out of the newspapers, than to chatter about holy things to no purpose." Perhaps so. But what is this to the point? I believe both the one and the other to be useless, and therefore an abomination to the Lord. 'This objection then stands in full force, the fact alleged being rather defended than denied. 'The joining in worldly diversions in order to do good, (another charge which cannot be denied,) I think would admit of the same defence, viz. "' That there are other things as bad." ""We wear," say the brethren, "neither gold nor silver." You forget. I have seen it with my eyes. "But we judge no body that does." How! Then you must judge both St. Peter and Paul false witnesses before God. "' And because those professions that minister thereto to sin, to what God has flatly forbidden relate to trade, and trade is a thing relating to the magistrate, we, therefore let all these things alone, entirely suspending our judgment concerning them." What miserable work is here! Because trade relates to the magistrate, am I not to consider whether my trade be innocent or sinful? Then, the keeper of a Venetian brothel is clear. The magistrate shall answer for him to God! ¢ This fact also you grant, and defend thus : " The power of reproving relates either to outward things, ur to the heart. Nobody has any right to the former, but the magistrate." (Alas! alas! what casuistry is "his?) " And if one will speak to the heart, he must be first sure that the Saviour has already got hold of it." What then must become of all other men? O how pleasing is all this to flesh and blood! § In the pretace to the second Journal, the Moravian Church is cleared from this mistake. ;

9. And some of our English brethren, who are joined with yours, have said openly, " You will never have faith till you leave running about to church aad sacrament, and societies." Another of them has said, (in his public expounding,) " As many go to hell by praying as by thieving." Another, "I knew one, who, leaning over the back of a chair, received a great gift. But he must kneel down to give God thanks: so he lost it immediately. And I know not whether he will ever have it again." And yet another, " You have lost your first joy: therefore you pray: that is the devil. You read the Bible: that is the devil. You communicate : that is the devil." 10. Let not any of you, my brethren, say, " We are not chargeable with what they speak." Indeed you are: for you can hinder it if you will. Therefore, if you do not, it must be charged upon you. If youdo not use the power which is in your hands, and thereby prevent their speaking thus, you do, in effect, speak thus yourselves. You make their words your own; and are, accordingly, chargeable with every ill consequence which may flow therefrom. 1l. Fourthly, With regard to your Church, you greatly, yea, above measure, exalt yourselves and despise others. I have scarce heard one Moravian brother, in my life, own his Church to be wrong in any thing. have scarce heard any of you (I think not one in England) own himself to be wrong in any thing. Many of you I have heard speak of your Church, as if it were infallible; or, so led by the Spirit, that it was not possible for it to err in any thing. Some of you have set it up (as indeed you ought to do, if it be infallible) as the judge of allthe earth, of all persons (as well as doctrines) therein: and you have accordingly passed sentence

"A religion," you say, "anda Church, are not all one: a religion is an assembly whereir. the Holy Scriptures are aught after a prescribed rule." This is too narrow adefinition. For there are many Pagan (as well as Mohammedan) religions. Rather, a religion is, a method of worshipping God, whether in a right or a wrong manner. «¢The Lord has such a peculiar hand in the several constitutions of religion, that one ought to respect every one of them." I cannot possibly: I cannot respect, either the Jewish (as it is now) or the Romish religion. You add, " A Church (I will no: examine whether there are any in this present age, or whether there is no other beside ours) is a congregat'wn of sinners who have obtained forgiveness ofsins. That such a congregation should be in an error, cannot easily happen." _I find no reason, therefore, to retract any thing which is advanced on this or any of the following heads. sept. 1741. REV. J. WESLEY'S JOURNAL. 225 upvn them at once, by their agreement or disagreement with your Church. Some of you have said, that there is no true Church on earth but yours; yea, that there are no true Christians out of it. And your own members you require to have implicit faith in her decisions, and to pay implicit obedience to her directions. 12. Fifthly, You receive not the ancient, but. the modern Mystics, as the best interpreters of Scripture: and in conformity to these, you mix much of man's wisdom with the wisdom of God: you greatly refine the plain religion taught by the letter of Holy Writ, and philosophize on almost every part of it, to accommodate it to the Mystic theory. Hence you talk much, in a manner wholly unsupported by Scripture, against mixing nature with grace, against imagination, and concerning the animal spirits, mimicking the power of the Holy Ghest. Hence your , brethren zealously caution us against animal joy, against natural love of one another, and against selfish love of God; against which (or any of them) there is no one caution in all the Bible. And they have, in truth, greatly lessened, and had well nigh destroyed, brotherly love from among us.

Thus have I declared, and in the plainest manner I can, the real controversy between us and the Moravian brethren: an unpleasing task, which I have delayed, at least, as long as I could with a clear conscience. But I am constrained at length nakedly to speak the thing as it is, that I may not hinder the work of God. I am very sensible of the objection which has so often been made, viz. " You are inconsistent with yourself. You did tenderly love, highly esteem, and zealously recommend these very men: and now you do not love or esteem them at all You not only do not recommend them, but are bitter against them , nay, and rail at them, before all the world." This is partly true and partly false. That the whole case may be better understood, it will be needful to give a short account of what has occurred between us from the beginning. 226 REV J. WESLEY'S JOURNAL. Sept. 1741. My first acquaintance with the Moravian brethren began in my voyage to Georgia. Being then with many of them in the same ship, I narrowly observed their whole behaviour. And I greatly approved of all I saw. Therefore'I unbosomed myself to them without reserve. From February 14, 1735, to December 2, 1737, being with them (except when I went to Frederica or Carolina) twice or thrice every day, I loved and esteemed them more and more. Yet a few things I could not approve of. These I mentioned to them from time to time, and then commended the cause to God. In February following I met with Peter Bohler. My heart clave to him as soon as he spoke. And the more we conversed, so much the more did I esteem both him and all the Moravian Church : so that I had no rest in my spirit till I executed the design which I had formed long before: till, after a short stay in Holland, I hastened forward, first to Marienborn, and then to Hernhuth. In September, 1738, soon after my return to England, I began the following letter to the Moravian Church. But being fearful of trusting my own judgment, I determined to wait yet a little longer, and so laid it by unfinished : "My pear Breruren,

T cannot but rejoice in your steadfast faith, in your love to our blessed Redeemer, your deadness to the world; your meekness, temperance, chastity, and love of one another. I greatly approve of your conferences and bands; of your method of instructing children; and, in general, of your great care of the souls committed to your charge. But of some other things I stand in doubt, which I will mention in love and meekness. And I wish that, in order to remove those doubts, you would on each of those heads, First, Plainly answer, whether the fact be as I suppose; and, if so, Secondly, Consider whether it be right. "Do you not wholly neglect joint fasting? Is not the Count all in all? Are not the rest mere shadows; calling him Rabbi; almost implicitly both believing and obeying him? Is there not something of levity in your behaviour? Are you, in general, serious enough? Are you zealous and watchful to redeem timer Do you not sometimes fall into trifling conversation? Do you not magnify your own Church too much? Do you believe any who are not of it to be in gospel liberty? Are you not straitened in your love? Do you love your enemies and wicked men as yourselves? Do you not mix human wisdom with divine; joining worldly prudence to heavenly? Do you not use cunning, guile, or dissimulation in many cases? Are you not of a close, dark, reserved temper and behaviour? Is not the spirit of secresy the spirit of your community? Have you that child-like openness, frankness, and plainness of speech, so manifest to all in the Apostles and first Christians?"

In this spirit, my brethren, I have read, and endeavoured to consider, all the books you have published in England, that I might inform myself whetaer, on further consideration, you had retracted the errors which were advanced before. But it does by no means appear that you have retracted any of them: for, waiving the odd and affected phrases therein; the weak, mean, silly, childish expressions; the crude, confused, and indigested notions ; the whims, unsupported either by Scripture or sound reason ; yea, waiving those assertions which, though contrary to Scripture and matter of fact, are, however, of no importance; those three grand errors run through almost all those books, viz. Universal Salvation, Antinomianism, and a kind of new-reformed Quietism. 1. Can Universal Salvation ke more explicitly asserted than it is in these words ? " By this his name all can and shall obtain life and salvation."" (Sixteen Discourses, p. 30.) This must include all men, at least; and may include all devils too. Again, "The name of the wicked will not be so much as mentioned on the great day." (Seven Discourses, p. 22.) And if they are not so much as mentioned, they cannot be condemned. 2. How can Antinomianism, (N. B. I speak of Antinomian doctrine, abstracted from practice, good or bad,) that is, making void the law through faith, be more expressly taught than it is in these words ? "'T'o believe certainly, that Christ suffered death for us: this is the true means to be saved at once: we want no more. For the history of Jesus coming into the world, 'is the power of God unto salvation to every one that believeth ;' the bare historical knowledge of this." (Sixteen Discourses, p. 57.) "There is but one duty, which is that ot believing." (Ibid. p. 193.) From any demand of the law, no man is obliged now to go one step, to give away one farthing, to eat or omit one morsel." (Seven Discourses, p. 11.) "What did our Lord do with the law? He abolished it." (Ibid. p. 33.) ' Here one may think, - This is a fine sort of Christianity, where nothing good is commanded, and nothing bad is forbid. But thus it is." (Ibid. p. 34.) 'So one ought to speak now. All commands and prohibitions are unfit for our times." (Ibid.)

Three things, above all, permit me, even me, to press upon you, with all the earnestness of love First, With regard to your doctrine, that ye purge out from among you, the leaven of Antinomianism, wherewith you are so deeply infected, and no longer " make void the Law through faith." Secondly, With regard to your discipline, that ye " call no man Rabbi, Master," Lord of your faith, " upon earth." Subordination, I know, is needful; and I can show you such a subordination, as in fact answers all Christian purposes, and is yet as widely distant from that among you, as the heavens are from the earth. Thirdly, » With regard to your practice, that ye renounce all craft, cunning, subtlety, dissimulation ; wisdom, falsely so called ; that ye put away all disguise, all guile out of your mouth; that in all " simplicity and godly sincerity" ye "have your conversation in this world;" that ye use " oreat plainness of speech" to all, whatever ye suffer thereby ; seeking only, "by manifestation of the truth," to " commend" yourselves « to every man's conscience in the sight of God." Sune 24, 1744. JOURNAL. No. V. Sunpay, September 6, 1741. -Observing some who were beginning to use their liberty as a cloak for licentiousness, I enforced, in the morning, those words of St. Paul, (worthy to be written in the heart of every believer,) " All things are lawful for me; but all things are not expedient ;" and, in the evening, that necessary advice of our Lord, «That men ought always to pray, and not to faint." Mon. '7. I visited a young man in St. Thomas's Hospital, who, in strong pain, was praising God continually. At the desire of many of the patients, I spent a short time with them in exhortation and prayer. O what a harvest might there be, if any lover of souls, who has time upon his hands, would constantly attend these places of distress, and, with tenderness and meekness of wisdom, instruct and exhort those on whom God has laid his hands, to know and improve the day of their visitation ! I expounded in Greyhound-lane, Whitechapel, part of the one hundred and seventh psalm. And they did rejoice whom "the Lord had redeemed, and delivered from the hand of the enemy."

His journey being deferred till Monday, H. Harris came to me at the new room. He said, as to the decree of reprobation, he renounced and utterly abhorred it. And as to the not falling from grace, 1. He believed that it ought not to be mentioned to the unjustified, or to any that were slack and careless, much less that lived in sin; but only to the earnest and disconsolate mourners. 2. He did himself believe it was possible for one to fall away who had been " enlightened" with some knowledge of God, who had "tasted of the heavenly gift, and been made partaker of the Holy Ghost ;" and wished we could all agree to keep close, in the controverted points, to the very words of Holy Writ. 3. That he accounted no man so justified as not to fall, till he had a thorough, abiding hatred to all sin, and a continual hunger and thirst after all righteousness. Blessed be thou of the Lord, thou man of peace! Still follow after peace and holiness. I was preparing for another journey to Wales, which I had designed to begin on Friday; when I received a message from H. Harris, desiring me to set out immediately, and meet him near the New Passage. I accordingly set out at noon; but, being obliged to wait at the water side, did not reach Will Creek (the place he had appointed for our meeting) till an hour or two after night. But this was soon enough; for he had not been there; nor could we hear any thing of him: so we went back to Mather, and thence in the morning to Lanmarton, a village two miles off, where we heard Mr. Daniel Rowlands was to be, and whom accordingly we found there. Evil sur- ea He's) i 232 ; REY. J. WESLEY'S JOURNAL. Oct. 1741.

Going to a neighbouring house, I found Mr. H. and T Bissicks tearing open the sore with all their might. On my coming in, all was hushed ; but Mrs. James, of Abergavenny, (a woman of candour and humanity,) insisted that those things should be said to my face. There followed a lame piece of work: but although the accusations brought were easily answered, yet I found they left a soreness. on many spirits. When H. Harris heard of what had passed, he hasted to stand in the gap once more; and with tears besought them all, "to follow after the things that make for peace ;"" and God blessed the healing words which he spoke ; so that we parted in much love, being all determined to let controversy alone, and to preach " Jesus Christ, and him crucified." I preached at Cardiff at three, and about five set out thence for Fonmon Castle. Notwithstanding the great darkness of the night, and our being unacquainted with the road, before eight we came safe to the congregation, which had been some time waitiag for us. - I rode to Wenvo. The church was thoroughly filled with attentive hearers, while I preached on those words, " Whom ye ignorantly worship, him declare I unto you." In the afternoon I read prayers and preached at Porth Kerry: in the evening there was a great concourse of people at the Castle, to whom I strongly declared " the hope of righteousness which is through faith." I preached once more at Porth Kerry, and, in the afternoon, returned to Cardiff, and explained toa !arge congregation, "« When they had nothing to pay, he frankly forgave them both." At eleven I preached at the prison, on, "I came not to call the righteous, but sinners to repentance." In the afternoon I was desired to meet one of the honourable women, whom I found a mere sinner, groaning under the mighty hand of God. About six, at Mr. W.'s desire, I preached once more on those words, " Whom ye ignorantly worship, him declare I unto you." I set out soon after preaching, and about nine, came to Newport. A clergyman soon after I was set down, came into the next aah et Yl erent 'Oct. 1741. 'REV. J. WESLEY'S JOURNAL. 233

room, and asked aloud, with a tone unusually sharp, where those vagabond fellows were. Capt. T., without any ceremony, took him in hand ; but he soon quitted the field, and walked out of the house. Just as I was taking horse, he returned and said, " Sir, I am afraid you are in a wrong way ; but if you are right, I pray God to be with you, and prosper your undertakings." About one I came to Callicut, and preached to a small, attentive company of people, on, " Blessed are they which do hunger and thirst after righteousness ; for they shall be filled." Between seven and eight we reached Bristol. I called upon Edward Ww , who had been ill for several days. I found him in deep despair. Since he had left off prayer, all the waves and storms were gone over him." We cried unto God, and his soul revived. A little light shone upon him, and, just as we sung, Be Thou his strength and righteousness, His Jesus, and his all; his spirit returned to God. I saw several others who were ill of the same distemper. Surely our Lord will do much work by this sickness. I do not find that it comes to any house without leaving a blessing behind it. In the evening I went to Kingswood, and found Ann Steed also praising God in the fires, and testifying that all her weakness and pain wrought together for good. I visited more of the sick, both in Kingswood and Bristol ; and it was pleasant work ; for I found none of them " sorrowing as men without hope." At six I expounded, " God is light, and in him is no darkness at all ;" and his light broke in upon us in such a manner, that we were even lost in praise and thanksgiving.

After the sacrament at All Saints, I took horse for Kingswood; but before I came to Lawrence Hill, my horse fell, and attempting to rise again, fell down upon me. One or two women ran out of a neighbouring house, and when I rose, helped me in. I adore the wisdom of God. In this house were three persons who began to run well, but Satan had hindered them: but they resolved to set out again ; and not one of them has looked back since. Notwithstanding this delay, I got to Kingswood by two. The words God enabled me to speak there, and afterward at Bristol, (so I must express myself still, for I dare not ascribe them to my own wisdom,) were as a hammer and a flame ; and the same blessing we found at the meeting of the society; but more abundantly at the love-feast which followed. I remember nothing like it for many months. A cry was heard from one end of the congregation to the other ; not of grief, but of overflowing joy and love. 'O continue forth thy loving kindness unto them that know thee; and thy righteousness unto them that are true of heart!" The great comfort I found, both in public and private, almost every day of the ensuing week, I apprehend, was to prepare me for what followed: a short account of which I sent to London soon after, in a letter, the copy of which I have subjoined; although Il am sensible there are several circumstances therein which some may set down for mere enthusiasm and extravagance. " Dear BrotHer, All last week I found hanging upon me the effects of a violent cold I had contracted in Wales: Not, I think, (as Mr. Turner and Walcam supposed,) by lying in a damp bed at St. Bride's; but rather 234 REV. J. WESLEY'S JOURNAL. Nov. 1741.

I immediately fell into a profuse sweat, which continued till one or two in the morning. God then gave me refreshing sleep, and afterward such tranquillity of mind, that this day, Sunday, November 1, seemed the shortest day to me I had ever known in my life. "J think a little circumstance ought not to be omitted, although I know there may be an ill construction put upon it. 'Those words were now so strongly impressed upon my mind, that for a considerable time I could not put them out of my thoughts, ' Blessed is the man that provideth for the poor and needy: the Lord shall deliver him in the time of trouble. The Lord shall comfort him when he lieth sick upon his bed: make thou all his bed in his sickness.' "On Sunday night likewise I slept well, and was easy all Monday morning. But about three in the afternoon the shivering returned much more 'violent than before. It continued till I was put to bed. I was then immediately as in a fiery furnace. In a little space I began sweating: but the sweating seemed to increase rather than aliay the burning heat. Thus I remained till about eight o'clock; when I suddenly awaked out of a kind of doze, in such a sort of disorder (whether of body or mind, or both) as I know not how to describe. My heart and lungs, and all that was within me, and my soul too, seemed to be in perfect uproar. But I cried unto the Lord in my trouble, and he delivered me out of my distress. "T continued in a moderate sweat till near midnight, and then slept pretty well till morning. On Tuesday, November 3, about noon I was removed to Mr. Hooper's. Here I enjoyed a blessed calm for several hours, the fit not returning till six in the evening: and then in such a manner as I never heard or read of. I had a quick pulse, attended with violent heat; but no pain either in my head, or back, or limbs; no sickness, no stitch, no thirst. Surely God is a present help in time of trouble. And he does 'make all' my ' bed in' my 'sickness.' " Many of our brethren agreed to seek God to-day by fasting Nov. 1741. REV. J. WESLEY'S JOURNAL. 235

and prayer. About twelve my fever began to rage. At two I dozed a little, and suddenly awaked in such a disorder (only more violent) as that on Monday. The silver cord appeared to be just then loosing, and the wheel breaking at the cistern. The blood whirled to and fro, as if it would immediately force its way through all its vessels, especially in the breast : and excessive burning heat parched up my whole body, both within and without. About three, in a moment the commotion ceased, the heat was over, and the pain gone. Soon after, it made another attack; but not near so violent as the former. This lasted till half past four, and then vanished away at once. I grew better and better till nine: then I-fell asleep, and scarce awaked at all till morning. " The noisy joy of the people in the streets did not agree with me very well; though I am afraid it disordered their poor souls much more than it did my body. About five in the evening my cough returned, and soon after, the heat and other symptoms; but with this remarkable circumstance, that for fourteen or fifteen hours following, I had more or less sleep in every hour. This was one cause why I was never light-headed at all, but had the use of my understanding, from the first hour of my illness to the last, as fully as when in perfect health.

' Ft. 6. Between ten and twelve the main shock began. I can give but a faint account of this, not for want of memory, but of words. I felt in my body nothing but storm and tempest, hail-stones and coals of fire. But I do not remember that I felt any fear, (such was the mercy of God!) nor any murmuring. And yet I found buta dull, heavy kind of patience, which I knew was not what it ought to be. The fever came rushing upon meas a lion, ready to break all my bones in pieces. My body grew weaker every moment; but I did not feel my soul put on strength. Then it came into my mind, ' Be still, and see the salvation of the Lord. I will not stir hand or foot; but let him do with me what is good in his own eyes.' At once my heart was at ease. 'My mouth was filled with laughter, and my tongue with joy.' My eyes overflowed with tears, and I began to sing aloud. One who stood by said, ' Now he is light-headed.' I told her, 'O no; I am not light-headed; but I am praising God; God is come to my help, and pain is nothing; glory be to God on high! I now found why it was not expedient for me to recover my health sooner: because then I should have lost this experimental proof, how little every thing is which can befall the body, so long as God carries the soul aloft, as it were on the wings uf an eagle.

" An hour after, I had one more grapple with the enemy, who then seemed to collect all his strength. I essayed to shake myself, and praise God as before, but I was not able; the power was departed from me. I was shorn of my strength, and became weak and like another man. Then I said, ' Yet here I hold; lo, I come to bear thy will, O God. Immediately he returned to my soul, and lifted up the light of his countenance. And I felt, 'He rideth easily enough, whom the grace of God carrieth.' I supposed the fit was now over, it being about five in the afternoon, and began to compose myself for sleep; when I felt first a chill, and then a burning all over, attended with such a universal faintness, and weariness, and utter loss of strength, as if the whole frame of nature had been dissolved. Just then my nurse, I know not why, took me out of bed, and placed me ina chair. Presently a purging began, which I believe saved _ my life. I grew easier from that hour, and had such a night's rest as I have not had before, since it pleased God to lay his hand upon me." From Saturday, '7, to Sunday, 15, I found my strength gradually increasing, and was able to read Turretin's " History of the Church," (a dry, heavy, barren treatise,) and the life of that truly good and great man, Mr. Philip Henry. On Monday and Tuesday I read over the 236) REV. J. WESLEY'S JOURNAL. ' Dec. 1741. " Life of Mr. Matthew Henry,'' a man not to be despised, either as a scholar or a Christian, though, I think, not equal to his father. On Wednesday I read over once again " Theologia Germanica." O how was it, that I could ever so admire the affected obscurity of this unscriptural writer! Glory be to God, that I now prefer the plain Apostles and Prophets, before him and all his mystic followers. - I read again, with great surprise, part of the " Ecclesias- eis tical History of Eusebius." But so weak, credulous, throughly inju-

dicious a writer, have I seldom found. Friday, 20. I began Mr. Laval's " History of the Reformed Churches in France ;"' full of the most amazing instances of the wickedness of men, and of the goodness and power of God. About noon, the next day, I went out in a coach as far as the school in Kingswood; where one of the mistresses lay (as was believed) near death, having found no help from all the medicines she had taken. We determined to try one remedy more,; so we poured out our souls in prayer to God. From that hour she began to recover strength, and in a few days was out of danger. Being not suffered to go to church as yet, I communicated at home. I was advised to stay at home some time longer; but I could not apprehend it necessary: and therefore, on Monday, 23, went to the new room, where we praised God for all his mercies. And T expounded, for about an hour, (without any faintness or weariness,) on, «What reward shall I give unto the Lord for all the benefits that he hath done unto me? I will receive the cup of salvation, and call upon the name of the Lord." I preached once every day this week, and found no inconvenience by it. Sunday, 29. I thought I might go a little further. So I preached both at Kingswood and at Bristol ; and afterward spent near an hour with the society, and about two hours at the love-feast. But my body could not yet keep pace with my mind. I had another fit of my fever the next day ; but it lasted not long, and I continued slowly to regain my strength. On Thursday, Dec. 3, I was able to preach again, on, " By their fruits ye shall know them ;" and Friday evening on, " Cast thy bread upon the waters, and after many days thou shalt find it again." TI preached on, " Trust ye in the Lord Jehovah, for in the Lord is

It being a hard frost, I walked over to Bath, and had a conversation of several hours with one who had lived above seventy, and studied divinity above thirty, years: yet remission of sins was quite a new doctrine to him. But I trust God will write it on his heart. In the evening I took down the names of some who desired to strengthen each other's hands in God. Thus "the bread" we have " cast upon the waters is found again after many days." 'I returned to Bristol the next day. Thursday, 17. We had a night of solemn joy, occasioned by the funeral of one of our brethren, who died with a hope full of immortality. Being disappointed of my horse, I set out on foot in the evening for Kingswood. I catched no cold, nor received any hurt, though it was very wet, and cold, and dark. Mr. Jones, of Fonmon, met me there ; and we poured out our souls before God together. I found no weariness, till, a little before one, God gave me refreshing sleep. I preached once more at Bristol, on, " Little children, keep yourselves from idols ;" immed.-ately after which, I forced myself away from those to whom my heart was now more united than ever ; and I believe their hearts were even as my heart. O what poor words are those : ' You abate the reverence and respect which the people owe to their pastors !"" Love is all in all; and all who are alive to God must pay this to every true pastor: wherever a flock is duly fed with 'the pure milk of the word, they will be ready (were it possible) to pluck out their eyes, and give them to those that are over them in the Lord. I took coach on Monday, 21, and on Wednesday came to London. Thursday, 24. I found it was good for me to be here, particularly while I was preaching in the evening. The society afterward met; but we scarce knew how to part, our hearts were so enlarged toward each other.

Fri. Jan. 1, 1742. After a night of quiet sleep, I waked in a strong fever, but without any sickness, or thirst, or pain. I consented, however, to keep my bed; but on condition that every one who desired it, should have liberty to speak with me. I believe fifty or sixty persons did so this day ; nor did I find any inconvenience from it. In the evening I sent for all the bands, who were in the house, that we might magnify our Lord together. A near relation being with me when they came, I asked her afterward, if she was not offended. ' Offended!" said she: "JT wish I could be always among you. I thought I was in heaven." This night also, by the blessing of God, I slept well, to the utter astonishment of those about me, the apothecary in particular, who said, he had never seen such a fever in his life. I had a clear remission in the morning; but about two in the afternoon, a stronger fit than any before ; otherwise I had determined to have been at the meeting 'of the bands: but good is the will of the Lord. Finding myself quite free from pain, I met the leaders, morning and afternoon; and joined with a little company of them in the great sacrifice of thanksgiving. In the evening, it being the men's love-feast, I desired they would all come up. Those whom the rooin would not contain, stood without; while we all with one mouth sung praise to God. I waked in perfect health. Does not God both kill and make alive ? This day, I understand, poor Charles Kinchin died ! Cui pudor, et justitie soror, Incorrupta fides, nudaque veritas, Quando ullum invenient parem ? Where will his like be found, for modesty, Unblemisn'd faithfulness, and naked truth ? I preached morning and evening every day, for the remaining part of the week. On Saturday, while I was preaching at Long-lane, a rude out lift up their voice on high. I fell upon them without delay. Some s .. ibaa Jan. 1742. REV. J. WESLEY'S JOURNAL. 239

pulled off their hats, and. opened their mouth no more: the rest stole out une after another. All that remained were quiet and attentive. I got a little time to see Mr. Dolman. Two years ago he seemed to be dying of an asthma ; being hardly able to rise at eight o'clock in the morning, after struggling as it were, for life. But from the time he came thither first, he rarely failed to be at the Foundery, by five o'clock. Nor was he at all the worse; his distemper being suspended, till within a very few days. I found him just on the' wing. and full of love, and peace, and joy, in believing. And in the same spirit (as I afterward understood) he continued, till God took him te himself. _Mon. 11. I went twice to Newgate at the request of poor R R , who lay there under sentence of death ; but was refused admittance. Receiving a few lines from him the day he was to die, I desired Mr. Richards to try if he could be admitted then. But he came back with a fresh refusal. It was above two years before, that, being destitute and in distress, he applied to me at Bristol for relief. I took him in, and employed him for the present, in writing, and keeping accounts for me. Not long after I placed him in the little school, which was kept by the United Society. There were many suspicions of him during that time, as well as of his companion, Gwillam Snowde ; but no proof appeared, so that, after three or four months, they quietly returned to London. But they did not deceive God, nor escape his nand. Gwillam Snowde was soon apprehended for a robbery, and, when condemned, sent for me, and said, nothing lay heavier upon him, than his having thus returned evil for good. I believe it was now the desire of poor R too, to tell me all that he had done. But the hour was past: I could not now be permitted to see or speak with him. So that he who before would not receive the word of God from my mouth, now desired what he could not obtain. And on Wednesday he fell a sacrifice to the justice of a long-offended God.

I set out, and with some difficulty reached Chippenham on Saturday evening; the weather being so extremely rough and boisterous, that I had much ado to sit my horse. On Sunday, about noon, I came to Kingswood, where were many of our friends from Bath, Bristol, and Wales. O that we may ever thus "love one another with a pure heart fervently!" I rode to Bath; and in the evening explained the latter part of the seventh of St. Luke. Observing many noisy persons at the end of the room, I went and stood in the midst of them ; but the greater part slipped away to the end from whence I came, and then took heart, and cried aloud again. I paused, to give them their full scope ; and then began a particular application to them. They were very quiet in a short time; and, I trust, will not forget it so soon as some of them may desire. Wednesday, 10, and the following days of this week, I spoke severally with all those who desired to remain in the United Society, to watch over each other in love. Many met together to consult on a proper method for discharging the public debt; and it was at length agreed, 1. That every member of the society, who was able, should contribute a penny a week. 2. That the whole society should be divided into little companies or classes, about twelve in each class. And, 3. That one person in each class should receive the contribution vf the rest, and bring it in to the stewards, weekly. I went to Bath. Many threatened great things; but I knew the strength ot iad a a oh a tla Feb. 1742. REV. J. WESLEY'S JOURNAL. 243 them and their god. I preached on, " He shall save his people from their sins ;" none disturbing or interrupting me.

I preached at Weaver's Hall: it was a glorious time. Several dropped to the ground as if struck by lightning. Some cried out in bitterness of soul. I knew not where to end, being constrained to begin anew, again and again. In this acceptable time we begged of God to restore our brethren, who are departed from us for a season ; and to teach us all to "follow after the things that make for peace," and the "things whereby one may edify another." In the evening I explained the "exceeding great and precious promises" which are given us: a strong confirmation whereof I read, in a plain artless account of a child, whose body then lay before us. The substance of this was as follows : " Joun Wooutry was for some time in your school; but was turned out for his ill behaviour. Soon after he ran away from his parents, lurk ing about for several days and nights together, and hiding himself in holes and corners, that his mother might not find him. During this time he suffered both hunger and cold. Once he was three whole days without sustenance, sometimes weeping and praying by himself, and sometimes playing with other loose boys. One night he came to the new room. Mr. Wesley was then speaking of disobedience to parents. He was quite confounded, and thought there never was in the world so wicked a child as himself. He-went home and never ran away any more. His mother saw the change in his whole behaviour, but knew not the cause. He would often get up stairs by himself to prayer, and often go alone into the fields, having done with all his idle companions.

"And now the devil began to set upon him with all his might, continually tempting him to self-murder: sometimes he was vehemently pressed to hang himself; sometimes to leap into the river: but this only made him the more earnest in prayer; in which, after he had oeen one day wrestling with God, he saw himself, he said, surrounded on a sudden with an inexpressible light, and was so filled with joy and the love of God, that he scarce knew where he was; and with such love to all man kind, that he could have laid himself on the ground, for his worst enemies to trample upon. From this time his father and mother were surprised at him, he was so diligent to help them in all things. When they went to the preaching, he was careful to give their supper to the other children; and when he had put them to bed, hurried away to the room, to 'ight his father or mother home. Meantime he lost no opportunity of hearing the preaching himself, or of doing any good he could, either at home or in any place where he was. " One day, walking in the fields, he fell into talk with a farmer, who spoke very slightly of religion. John told him, he ought not to talk so; and enlarged upon that word of the Apostle, (which he begged him to consider deeply,) ' Without holiness no man shall see the Lord.' The man was amazed, caught the child in his arms, and knew not how to part with him. His father and mother once hearing him speak pretty loud in the next room, listened to hear what he said. He was praying thus: 'Lord, I do not expect to be heard for my much speaking. Thou knowest my heart; thou knowest my wants.' He then descended to particulars. Afterward he prayed very earnestly for his parents, and for his brothers and sisters by name; then for Mr. John and Charles Wesley, that God would set their faces as a flint, and give them to go on conquering and to conquer; then for all the other ministers he could remember by name, and for all that were, or desired to be, true ministers of Christ. "In the beginning of his illness his mother asked him if he wanted any 244 REV. J. WESLEY'S JOURNAL. Feb. 1742.

I explained in the evening, at Fonmon, though in weakness and pain, how Jesus saveth us from our sins. The next morning, at eight, preached at Boiston, a little town four miles from Fonmon. Thence I rode to Lantrisant; and sent to the minister, to desire the use of his church. His answer was, he should have been very willing, but the bishop had forbidden him. By what law? I am not legally convicted, either of heresy or any other crime. By what authority, then, am I suspended from preaching? By bare-faced arbitrary power. Another clergyman immediately offered me his church ; but, it being too far off, I preached ina large room, spent a little time with the society in prayer and exhortation, and then took horse for Cardiff. About noon I preached at Lanissan, and was afterward much refreshed in meeting the little earnest society. I preached at Cardiff, at seven, on, "Be not righteous over much," to a larger cong-egation than before ; and then exhorted the society to fear only 246 REV. J. WESLEY'S JOURNAL. March, 1742 the being over wicked, or the falling short of the full image of God. I talked with one who used frequently to say, "I pray God, I may never have this new faith. I desire that I may not know my sins forgiven, till I come to die." But as she was, some weeks since, reading the Bible at home, the clear light broke in upon her soul: she knew all her sins were blotted out, and cried aloud, " My Lord and my God !" In the evening I expounded, " This is the victory that overcometh the world, even our faith." We afterward admitted several new members into the society, and were greatly comforted together. Saturday, 6, 1 left Cardiff, and, about eight in the evening, came to Bristol.

At noon I preached at Brentford, and again about seven in the evening. Many who had threatened to do terrible things were present ; but they made no disturbance at all. Tuesday, 20, was the day on which our noisy neighbours had agreed to summon all their forces together: a great number of whom came early in the evening, and planted themselves as near the desk as possible. But He that sittefa in heaven laughed them to scorn. The greater part soon vanished away ; and to some of the rest, I trust his word came with the demonstration of his Spirit. I spent an agreeable hour with Mr. Wh I believe he is sincere in all he seys concerning his earnest desire of joining hand in hand with all that love the Lord Jesus Christ. But if (as some would persuade me) he is not, the loss is all on his own side. I am just as I was: I go on my way, whether he goes with me or stays behind. At five I preached in Ratcliffe Square, near Stepney, on, "T came not to call the righteous, but sinners to repentance." A multitude of them were gathered together before I came home, and filled the street above and below the Foundery. Some who apprehended we should have but homely treatment, begged me to go in as soon as possible ; but I told them, "« No: provide you for yourselves ; but I have a message to deliver first." I told them, after a few words, " Friends, _let every man do as he pleases ; but it is my manner, when I speak of the things of God, or when another does, to uncover my head ;" which I accordingly did; and many of them did the same. I then exhorted them to repent and believe the Gospel. Not a few of them appeared to be deeply affected. Now, Satan, count thy gains. I called on one who was sorrowing' as without hope for her son, who was turned again to folly. I advised her to wrestle with God for his soul ; and in two days he brought home the wandering sheep, fully convinced of the error of his ways, and determined to choose the better part.

Sat. May 1. One called, whom I had often advised not to hear them that preach smooth things: but she could not believe there was any danger therein, seeing we were all, she said, children of God. The effects of it which now appeared in her were these : 1. She was grown above measure wise in her own eyes: she knew every thing as well as any could tell her, and needed not to be "taught of man." 2. She utterly despised all her brethren, saying, they were all in the dark ; they knew not what faith meant. 3. She despised her teachers, as much, if not more, than them; saying, they knew nothing of the Gospel; they preached nothing but the Law, and brought all into bondage who minded what they said. "Indeed," said she, " after I had heard Mr. Sp I was amazed ; for I never since heard you preach one good sermon. And I said to my husband, ' My dear, did Mr. Wesley always preach so?' And he said, 'Yes, my dear; but your eyes were not opened.' " : I described that falling away, spoken of by St. Paul to the Thessalonians, which we so terribly feel to be already come, and to have overspread the (so called) Christian world. One of my hearers was highly offended at my supposing any of the Church of England to -be concerned in this; but his speech soon bewrayed him to be of no Church at all, zealous and orthodox as he was. So that after I had May, 1742. REV. J. WESLEY'S JOURNAL. 249 appealed to his own heart, as well as to all that heard him, he retired -with confusion of face. One, of Fetter-lane, mentioning a 'etter he had received from a poor man in Lincolnshire, I read and desired a copy of it; part of which is as follows : Samuel Meggot to Richard Ridley.

. Gleansed, if we be found in uncleanness. Take heed to thyself, that the knowledge that is in thee deceive thee not. For thou writest so to my experience, that I can tell thee as plain how thou art, or plainer than thou canst thyself. Thou sayest, after thou hast done something amiss, thou needest not to be unhappy one moment, if thou wilt but go to thy Saviour. Is not this the very state have mentioned? O that that knowledge was cast out! So shouldest thou always do the things that please the Father. O, my dear brother, how art thou bewitched by the deceiver of thy soul! Thou art a stranger to the Saviour, who is gone to heaven to give repentance to his people and remission of sins. I am afraid the devil is thy saviour; more of him is manifest in thee than of Christ. He tells thee, thou art pure and washed; but he cozens thee; yea, his deceitfulness cries out for vengeance; yet he would be a Christ or a God. "Thou sayest, thou hast need of remission of sins every day. Yes, so thou hast, and more. Thou hast need every moment; so shouldest thou be clean; for this every moment should be eternity to thy soul. Thou thankest God that he hath provided such a High Priest for thee. Let him be thine; so shalt thou be ruled by him every moment. What? Is he such a Saviour as can cleanse us from sin, and not keep us in the a ae May, 1742. REV. J. WESLEY'S JOURNAL. 251 same? Judge where thou art. Thou and I and many more were once made pure. And we were pure while we believed the same, and were kept by the Father for his own name's sake. But how long did we thus believe? Let every man judge himself. Ey

Mr. Ingham, hearing of this, came to Birstal, inquired into the facts, talked with John himself, and examined him in the closest manner, both touching his knowledge and spiritual experience ; after which he encouraged him to proceed; and pressed him, as often as he had oppor tunity, to come to any of the places where himself had been, and speak to the people as God should enable him. But he soon gave offence, both by his plainness of speech, and by advising the people to go to church and sacrament. Mr. Ingham reproved him; but finding him incorrigible, forbad any that were in his societies to hear him. But being persuaded, this is the will of God concerning him, he continues to this hour working in the day, that he may be burdensome to no man; and in the evening " testifying the truth as it is in Jesus." I preached, at noon, on the top of Birstal Hill, to several hundreds of plain people ; and spent the afternoon in talking severally with those who had tasted of the grace of God. All of these, I found, had been vehemently pressed, not to run about to church and sacrament, and to keep their religion to themselves; to be still; not to talk about what they had experienced. At eight I preached on the side of Dewsbury Moor, about two miles from Birstal, and earnestly exhorted all who believed, to wait upon God in his own ways, and to let their light shine before men. We left Birstal, and cn Friday, 28, came to Newcastle May, 1742. REV. J. WESLEY'S JOURNAL. 253 upon-Tyne. I read, with great expectation, yesterday and to-day Xenophon's '"' Memorable things of Socrates." I was utterly amazed at his want of judgment. How many of these things would Plato never have mentioned! But it may be well that we see the shades too of the brightest picture in all Heathen antiquity. We came to Newcastle about six; and, after a short refreshment, walked into the town. I was surprised: so much drunkenness, cursing, and swearing, (even from the mouths of little children,) do I never remember to have seen and neard before, in so small a compass of time. Surely this place is ripe for Him who "came not to call the righteous, but sinners to repentance."

I preached at eight near Dewsbury Moor; and at eight the next morning, Thursday, 3, at Mirfield, where I found Mr. Ingham had been an hour before. Great part of the day I spent in speaking with those who have tasted the powers of the world to come ; by whose concurrent testimony I find, that Mr. Ingham's method to this day is, 1. To endeavour to persuade them, that they are in a delusion, and have indeed no faith at all: if this cannot be done, then, 2. To make them keep it to themselves ; and, 3. To prevent their going to the church or sacrament; at least to guard them from having any reverence, or expecting to find any blessing in those ordinances of God. In the evening I preached at Adwalton, a mile from Birstal, in a broad part of the highway, the people being too numerous to be contained in any house in the town. After preaching, and the next day, I spoke with more, who had, or sought for, redemption through Christ; all of whom I perceived had been advised also, to put their light under a bushel; or to forsake the ordinances of God, in order to find Christ. 'ri. 4. At noon I preached at Birstal once more. All the hearers were deeply attentive ; whom I now confidently and cheerfully committed to 'the great Shepherd and Bishop of souls." Hence I rode to Beeston. Here I met once more with the works of a celebrated author, of whom many great men cannot speak without rapture, and the strongest expressions of admiration, I mean Jacob Behmen. The book I now cpened was his " Mysterium Magnum," or Exposition of Genesis iy ee ee oa June, 1742. REV. J. WESLEY'S JOURNAL. 255

A little before the service began, I went to Mr. Romley, the curate, and offered to assist him either by preaching or reading prayers. But he did not care to accept of my assistance. The church was exceeding full in the afternoon, a rumour being spread that I was to preach. But the sermon on " Quench not the Spirit," was not suitable to the expectation of many of the hearers. Mr. Romley told them, one of the most dangerous ways of quenching the Spirit was by enthusiasm ; and enlarged on the character of an enthusiast, in a very florid and oratorical manner. After sermon John Taylor stood in the churchyard, and gave notice, as the people were coming out, " Mr. Wesley, not being permitted to preach in the church, designs to preach here at six o'clock." Accordingly at six I came, and found such a congrega tion as I believe Epworth never saw before. I stood near the east end of the church, upon my father's tombstone, and cried, ' The kingdom of heaven is not meat and drink ; but righteousness, and peace, and joy in the Holy Ghost." At eight I went to Edward Smith's, where were many not only of Epworth, but of Burnham, Haxey, Ouston, Belton, and other villages round about, who greatly desired that I would come over to them and help them. I was now in a strait between two; desiring to hasten forward in my journey, and yet not knowing how to leave those poor bruised reeds in the confusion wherein J found them. John Harrison, 206 REV. J. WESLEY'S JOURNAL. June, 1742. it seems, and Richard Ridley, had told them in express terms, All the ordinances are man's inventions ; and if you go to church or sacrament, you will be damned." Many hereupon wholly forsook the church, and others knew not what to do. At last I determined to spend some days here, that I might have time both to preach in each town, and to speak severally with those, in every place, who had found or waited for salvation.

I rode over to a neighbouring town, to wait upon a justice of peace, a man of candour and understanding ; before whom (I was informed) their angry neighbours had carried a whole wagon load of these new heretics. But when he asked what they had done, there was a deep silence ; for that was a point their conductors had forgot. At length one said, ' Why, they pretended to be better than other people : and Lesides they prayed from morning to night." Mr. S. asked, " But have they done nothing besides?" " Yes, sir," said an old man : " An't 'please your worship, they have convarted my wife. Till she went among them, she had such a tongue! And now she is as quiet as a lamb." '"« Carry them back, carry them back," replied the justice, "and let them conyert all the scolds in the town." I went from hence to Belton, to H F r's, a young man who did once run well; but now said, he saw the devil in every corner of the church, and in the face of every one who had been there. But he was easily brought to a better mind. I preached under a shady oak, on, " The Son of Man hath power upon earth to forgive sins." At Epworth, in the evening I explained the story of the Pharisee and the Publican. And I believe many began in that hour to cry out, 'God be merciful to me a sinner !" I spoke severally with all who desired it. In the evening I explained, ' Ye have not received the spirit of bondage again unto fear, but the Spirit of adoption, whereby we cry, Abba, Father." I had afterward an hour's calm conversation with Samuel Meggot and James ° Herbury. What good did God do by these fora time! O let not their latter end be worse than the first! rz. 11. I visited the sick, and 7 ine,. 1742. REV. J. WESLEY'S JOURNAL. 257

those who desired, but were not able to come to me. At six I preached at Overthorp, near Haxey, (a little village about two miles from Epworth,) on that comfortable scripture, " When they had nothing to pay, he frankly forgave them both." I preached at Epworth about eight, on Ezekiel's vision of the resurrection of the dry bones. And great indeed was the shaking among them; lamentation and great mourning were heard; God bowing their hearts, so that on every side, as with one accord, they lift up their voice and wept aloud. Surely He who sent his Spirit to breathe upon them, will hear their cry and will help them. I preached on the righteousness of the law and the righteousness of faith. While I was speaking, several dropped down as dead; and among the rest, such a cry was heard, of sinners groaning for the righteousness of faith, as almost drowned my voice. But many of these soon lifted up their heads with joy, and broke out into thanksgiving ; being assured they now had the desire of their soul, the forgiveness of their sins. I observed a gentleman there, who was remarkable for not pretending to be of any religion at all. I was informed he had not been at public worship of any kind for upward of thirty years. Seeing him stand as motionless as a statue, asked him abruptly, " Sir, are you a sinner ?"" He replied, with a deep and broken voice, ' Sinner enough ;" and continued staring upward till his wife and a servant or two, who were all in tears, put him into his chaise and carried him home. At seven I preached at Haxey, on, What must I do to be saved??? Thence I went to Wroote, of which, (as well as Epworth,) my father was rector for several years. Mr. Whitelamb offering me the church, I preached in the morning, on, " Ask, and it shall be given you." In the afternoon, on the difference between the righteousness of the law and the righteousness of faith. But the church could not contain the people, many of whom came from far: and, I trust, not in vain.

At six I preached for the last time in Epworth church-yard, (being to leave the town the next morning,) to a vast multitude gathered together from all parts, on the beginning of our Lord's sermon on the mount. I continued among them for near three hours ; and yet we scarce knew how to part. O let none think his labour of love is lost because the fruit does not immediately appear! Near forty years did my father labour here ; but he saw little fruit of all his labour. I took some pains among this people too; and my strength also seemed spent in vain: but now the fruit appeared. There were scarce any in the town on whom either my father or I had taken any pains formerly ; but the seed, sown so long since, now sprung up, bringing forth repentance and remission of sins. Having a great desire to see David Taylor, whom God had made an instrument of good to many souls, I rode to Sheffield ; but not finding him there, I was minded to go forward immediately . however, the importunity of the people constrained me to stay, and preach both in the evening and in the morning. Twesday, 15. He came. I found he had occasionally exhorted multitudes of people in various parts; but, after that, he had taken no thought about them ; so that the greater part were fallen asleep again. In the evening I preached on the inward kingdom of God: in the 258 REY. J. WESLEY'S JOURNAL. June, 1742

I began preaching about five, on " the righteousness of faith ;" but I had not half finished my discourse, when I was constrained to break off in the midst; our hearts were so filled with a sense of the love of God, and our mouths with prayer and thanksgiving. When we were somewhat satisfied herewith, I went on to call sinners to the salvation ready to be revealed. The same blessing from God we found in the evening, while I was showing how he justifies the ungodly. Among the hearers was one, who, some time before, had been deeply convinced of her ungodliness ; insomuch that she cried out, day and night, Lord, save, or I perish." All the neighbours agreeing that she was stark mad, her husband put her into a physician's hands, who blooded her largely, gave her a strong vomit, and laid on several blisters. But all this proving without success, she was, in a short time, judged to be incurable. He thought, however, he would speak to one person more, who had done much good in the neighbourhood. When Mrs. Johnson came, she soon saw the nature of the disease, having herself gone through the same. She ordered all the medicines to be thrown away, and exhorted the patient to look unto Jesus; which this evening she was enabled to do by faith; and he healed the broken in heart. I left Sheffield, and after preaching at Ripley, by the way, hastened on to Donnington Park: but Miss Cowper, I found, was gone to rest, having finished her course near three weeks before. I read prayers at Ogbrook, and preached on Acts xvii, 27, " Whom ye ignorantly worship, him declare I unto you." At six in the evening I preached at Melbourn. There were many hearers; but I see little fruit.

'7. I preached in Painswick at seven, on the spirit of fear and the Spirit of adoption. I went to church at ten, and heard a remarkable discourse, asserting, that we are justified by faith alone ; but that this faith, which is the previous condition of justification, is the complex of all Christian virtues, including all holiness and good works, in the very idea of it. Alas! how little is the difference between asserting, either, 1. That we are justified by works, which is Popery bare-faced ; (and, indeed, so gross, that the sober Papists, those of the Council of Trent in particular, are ashamed of it;) or, 2. That we are justified by faith and works, which is Popery refined or veiled; (but with so thin a veil, that every attentive observer must discern it is the same still;) or, 3. That we are justified by faith alone, but by such a faith as includes all good works. What a poor shift is this : "'I will not say, We are justified by works; nor yet by faith and works; because I have subscribed articles and homilies, which maintain just the contrary. No; I say, We are justified by faith alone ; but then by faith I mean works !"" When the afternoon service was ended at Runwick, I stood and cried to a vast multitude of people, " Unto him that worketh not, but believeth, his faith is counted for righteousness." I concluded the day on Hampton Common, by explaining, to a large congregation, the essential difference between the righteo isness of the law and the righteous ness of faith. Ce, ae anew a'. : 260 REV. J. WESLEY'S JOURNAL. July, 1742

I rode to Bristol. Isoon found disputing had done much mischief here also. 1 preached on those words, " From that time many of his disciples went back, and walked no more with him. Then said Jesus unto the twelve, Will ye also go away?" Many were cut to the heart. A cry went forth; and great was the company of the mourners : but God did not leave them comfortless : some knew in the same hour, that he had the words of eternal life. T'wes. 29. I was desired to visit one in Newgate. As I was coming out, poor Benjamin Rutter stood in my way, and poured out such a flood of cursing and bitterness, as I scarce thought was to be found out of hell. From Thursday, July 1, till Monday, I endeavoured to compose the little differences which had arisen. OnMondayI rode to Cardiff, and found much peace and love in the little society there. Tuesday, 6. I rode over to Fonmon, and found Mrs. Jones throughly resigned to God, although feeling what it was to lose a husband, and such a husband, in the strength of his years. Wed. '7. I returned, and at five in the afternoon preached to a small attentive congregation near Henbury. Before eight I reached Bristol, and had a comfortable meeting with many who knew in whom they had believed. Nowat length I spent a week in peace, all disputes being laid aside. Thursday, 15. I was desired to meet one who was ill of a very uncommon disorder. She said, ' For several years, I have heard, wherever I am, a voice continually speaking to me, cursing, swearing, and blaspheming, in the most horrid manner, and inciting me to all manner of wickedness. I have applied to physicians, and taken all sorts of medicines, but am never the better: No, nor ever will, till a better physician than these bruises Satan under her feet. I Jeft Bristol in the evening of Sunday, 18, and on Tuesday came to London. I found my mother on the borders of eternity. But she had no doubt or fear ; nor any desire but (as soon as God should cali) 'to depart and to be with Christ."

" But soon after you went to London last, I light on the account of the Danish missionaries. I was, I think, never more affected with any thing ; I could not forbear spending good part of that evening in praising and adoring the Divine goodness, for inspiring them with such ardent zeal for his glory. For several days I could think or speak of little else. At last it came into my mind, though I am not a man, nor a minister, yet if my heart were sincerely devoted to God, and I was inspired with a true zeal Jor his glory, I might do somewhat more thanI do. I thought I might 262 REV. J. WESLEY'S JOURNAL. Aug. 1742 pray more for them, and might speak to those with whom I converse with more warmth of affection. I resolved to begin with my own children; in which I observe the following method : I take such a proportion of time as I can spare every night, to discourse with each child apart. On Monday, I talk with Molly; on Tuesday, with Hetty; Wednesday, with Nancy; Thursday, with Jacky; Friday, with Patty; Saturday, with Charles; and with Emily and Suky together on Sunday. With those few neighbours that then came to me, I discoursed more freely and affectionately. I chose the best and most awakening sermons we have. And I spent somewhat more time with them in such exercises, without being careful about the success of my undertaking. Since this, our company increased every night; for I dare deny none that ask admittance. Last Sunday I believe we had above two hundred. And yet many went away, for want of room to stand. We banish all temporal concerns from our society. None is suffered to mingle any discourse about them, with our reading or singing. We keep close to the business of the day; and, when it is over, all go home.

"What was yet stranger, any word he had learned in his lesson, he knew, wherever he saw it, either in his Bible, or any other book; by which means he learned very soon to read an English author well. The same method was observed with them all. As soon as they knew the letters, they were put first to spell, and read one line, then a verse ; never leaving, till perfect in their lesson, were it shorter or longer. So one or other continued reading at school time, without any intermission; and before we left school each child read what he had learned that morning Aug. 1742. REV. J WESLEY'S JOURNAL. 265 und ere we parted in the afternoon, what they had learned that day. There was no such thing as loud talking or playing allowed of; but every one was kept close to their business, for the six hours of school: and it is almost incredible, what a child may be taught in a quarter of a year, by a vigorous application, if it have but a tolerable capacity, and good health. Every one of these, Kezzy excepted, could read better in that time, than the most of women can do as long as they live. Rising out of their places, or going out of the room, was not permitted, unless for good cause; and running into the yard, garden, or street, without leave, was always esteemed a capital offence. "For some years we went on very well. Never were children in better order. Never were children better disposed to piety, or in more subjection to their parents; till that fatal dispersion of them, after the fire, into several families. In those they were left at full liberty to converse with servants, which before they had always been restrained from ; -and to run abroad, and play with any children, good or bad. They soon learned to neglect a strict observation of the Sabbath, and got knowledge of several songs and bad things, which before they had no notion of. That civil behaviour which made them admired, when at home, by all who saw them, was, in great measure, lost; and a clownish accent, and many rude ways, were learned, which were not reformed without some difficulty.

When the house was rebuilt, and the children all brought home, we entered upon a strict reform; and then was begun the custom of singing psalms at beginning and leaving school, morning and evening. Then also that of a general retirement at five o'clock was entered upon; when the oldest took the youngest that could speak, and the second the next, to whom they read the psalms for the day, and a chapter in the New Testament; as, in the morning, they were directed to read the psalms and a chapter in the Old: after which they went to their private prayers, before they got their breakfast, or came into the family. And, I thank God, the custom is still preserved among us. There were several bylaws observed among us, which slipped ny memory, or else they had been inserted in their proper place; but I mention them here, because I think them useful. "1. It had been observed, that cowardice and fear of punishment often lead children into tying, till they get a custom of it, which they cannot leave. To prevent this, a law was made, that whoever was charged with a fault, of which they were guilty, if they would ingenuously con fess it, and promise to amend, should not be beaten. This rule prevented a great deal of lying, and would have done more, if one in the family would have observed it. But he could not be prevailed on, and therefore was often imposed on by false colours and equivocations ; which none would have used, (except one,) had they been kindly dealt with. And some, in spite of all, would always speak truth plainly. "2. That no sinful action, as lying, pilfering, playing at church, or on the Lord's day, disobedience, quarrelling, c, should ever pass unpunished. "3. That no child snould ever be chid, or beat twice, for the same fault; and that if they amended, they should never be upbraided with it afterward. "4, That every signal act of obedience, especially when it crossed upon their own inclinations, should be always commended, and frequently rewarded, according to the merits of the cause.

I rode to Oxford, and the next day to Evesham. On Wednesday and Thursday, in riding from Evesham to Bristol, I read over that surprising book, " The Life of Ignatius Loyola ;" surely one of the greatest men that ever was engaged in the support of so bad a cause! I wonder any man should judge him to be an enthusiast: no ; but he knew the people with wnom he had to do: and setting out (like count Z ) with a full persuasion that he might use guile to promote the glory of God, or (which he thought the same thing) the interest of his church, he acted, in all things, consistent with his principles.' In the evening I met my brother and Mr. Graves; who being able to delay it no longer, at length sent the following letter to the Fellows of St. Mary Magdalen college, in Oxford : i ao aA Aug. 1742. REV. J. WESLEY'S JOURNAL. 267. Bristol, Aug. 20, 1742. " GenrLemMeN, In December, 1740, I signed a paper containing the following words: 'I, Charles Caspar Graves, do hereby declare, that I do renounce the modern practice and principles of the persons commonly called Methodists, namely, of preaching in fields, of assembling together and expounding the Holy Scriptures in private houses, and elsewhere than in churches, in an irregular and disorderly manner, and their pretensions to an extraordinary inspiration and inward feeling of the Holy Spirit. Ido further declare my conformity to the Liturgy of the Church of England, and my unfeigned assent and consent to the articles thereof, commonly called the Thirty-nine Articles. Lastly, I do declare, that I am heartily sorry that I have given offence and scandal, by frequenting the meetings and attending the expositions of the persons commonly called Methodists ; and that I will not frequent their meetings, nor attend their expositions for the future; nor take upon me to preach and expound the Scripture, in the manner practised by them. 'Cuarves Caspar Graves.'

"J do yet further declare, that (whatever indiscretion I may in other respects have been guilty of) I know of no just offence or scandal which I ever gave by frequenting the meetings, or attending the expositions, of the persons commonly called Methodists; and that I verily believe no offence was ever taken thereat, unless either by persons loaded with prejudice, or by those who enter not into the kingdom of heaven themselves, and if others would enter in, suffer them not. I do, lastly, declare, that J look upon myself to be under no kind of obligation, (except only, that do still assent and consent to the Articles and Liturgy of the Church, to observe any thing contained in that scandalous paper, so unchristianls imposed upon me. Witness my hand, Cuartes Caspar Graves." After having regulated the society here and in Kingswood, I set out again for Landon. On Monday, 30, I read over that excellent tract, TAOS a 268 _ REV. J. WESLEY § JOURNAL. Sept. 1742. Mr. Middleton's Essay on Church Government, so nicely avoiding the two extremes of either exalting or depressing the regal power. Tuesday, 31. I read once more the Life of that good and wise (though much mistaken) man, Gregory Lopez. Surely it must be a compliment made him by the biographer, (of which Gregory himself was in no wise worthy,) that "he ascribed all his virtues to the merits and mediation of the Queen of Heaven." We reached London in the afternoon. Friday, September 3. I preached on Phil. i, 9: " This I pray, that your love may abound more and more in knowledge and in all judgment ;" or rather " feeling," as it is mm the margin. It pleased God to make this discourse an occasion of discovering such wiles of Satan as it never entered into my heart to conceive.

I was pressed to visit a poor murderer in Newgate, whe was much afflicted both in body and soul. I objected; it could not be ; for all the turhkeys, as well as the keeper, were so good Christians, they abhorred the name of a Methodist, and had absolutely refused to admit me even to one who earnestly begged it the morning he was to die. However, I went, and found, by a surprising turn, that all the doors were now open to me. I exhorted the sick malefactor to cry unto God with all his might, for grace to repent and believe the Gospel. It was not long before the rest of the felons flocked round, to whom I spoke strong words concerning the Friend of sinners, which they received with as great signs of amazement as if it had been a voice from heaven. When I came down into the Common Hall, (I think they called it,) one of the prisoners there asking me a question, gave me occasion to speak among them also; more and more still running together, while I declared, God was "not willing any of them should perish, but that all should come to repentance." Finding many had been offended at the sermon I preached on Friday night, especially those who were supposed to be strong in faith, I determined to examine the matter thoroughly. Accordingly I desired M. C., M. F., E. H., and A. G., and a few others, to meet me with Sarah Cl., Jane J n, and Ann P., to whom they had said most concerning the point in question. I then heard each of them relate her experience at large. I afterward examined them severally, touch- 'ing the circumstances which I had not understood; on which I then talked with several others also. And thus far I approved of their experience, (because agreeable to the written word,) as to their feeling the working of the Spirit of God, in peace, and joy, and love. But as to what some of them said further, concerning feeling the blood of Christ running upon their arms, or going down their throat, or poured like warm water upon their breast or heart; I plainly told them, the utmost I'could allow, without renouncing both Scripture and reason, was, that some of these circumstances might be from God (though I could not

Perhaps I need observe no more upon this, than that the Popish priest knew well, how much it would be for the interest of his church, to have me accounted a member of it; and that Miss Gr had lately been raving mad; (in consequence of a fever ;) that, as such, she was tied down in bed; and, as soon as she was suffered to go abroad, went to Mr. Whitefield, to inquire of him whether she was not a Papist. But he quickly perceived she was only a lunatic, the nature of her disorder soon betraying itself. O that all who advance the same assertion with her, had as good a plea to urge in their excuse ! In the evening I rode to Marshfield. The next evening reached Whitchurch. Tuesday, 28. In the morning I preached at Great Marlow, on the Pharisee and the Publican. Many were surprised, and perhaps in some measure convinced, (but how short-lived are most of these convictions !) that it is very possible a man may be a Pharisee now ; yea, though he be not a Methodist. A little before twelve I came to Windsor. I was soon informed, that Uct. 1742. REV. J. WESLEY'S JOURNAL. 271

a large number of the rabble had combined together, and declared, again and again, there should be no preaching there that day. In order to make all sure, they had provided gunpowder enough, and other things some days before. But Burnham fair coming between, they agreed to go thither first, and have a little diversion there. Accordingly they went, and bestowed a few of their crackers upon their brother mob at Burnham. But these, not being Methodists, did not take it well, turned upon them, and gave them chase. They took shelter in a house. But that would not serve ; for those without soon forced a way in, and seized on as many as they could find ; who, upon information made, were sent to gaol: the rest ran away; so that when I came, none hindered or interrupted. In the evening I came to London; I proposed spending a fortnight there, and then returning to Bristol. I spent this time partly in speaking severally to all the members of the society; partly in making a full inquiry into those devices of Satan whereof I had scarce ever heard or read before. And I believe they were now throughly discovered and brought to nought. QO may they never more deceive the hearts of the simple!

Mon. October 11. I had designed to leave London: but Mr. Richards being taken ill, I put off my journey. He was much better on Tuesday ; so I set out the next morning; and before seven in the evening reached the half-way house, four miles short of Hungerford. I now found it was well I did not set out on Monday, in order to be at Bristol on Tuesday night, as usual. For all the travellers who went that way on Tuesday, were robbed. But on Thursday the road was clear; so that I came safe to Kingswood in the afternoon, and in the evening preached at Bristol. My chief business now was, to examine throughly the society in Kingswood. This found me full employment for several days. On Wednesday, 27, having finished my work, I set out very early, and (though my horse fell lame) on Thursday evening came to London. I largely explained, '" Where the Spirit of the Lord is, there is liberty :' Namely, liberty to obey the whole will of God; to be and do whatsoever he hath commanded: in a word, to love God with all our heart, and to serve him with all our strength. Several of the leaders desired to have an hour's conversation with me. I found they were greatly perplexed about " want of management, ill husbandry, encouraging idleness, improper distribution of money," "being imposed upon by fair pretences," and " men who talked well, but had no grace in their hearts." I asked, who those men were: but that they could-not tell. Who encouraged idleness: when and how: what money had been improperly distributed: by whom, and to whom: in what instances I had been imposed on; (as I presumed they meant me;) and what were the particulars of that ill husbandry and mismanagement of which they complained. They stared at one another as men in amaze. I began to be amazed too, not being able to imagine what was the matter, till one dropped a word, by which all came out. They had been talking with Mr. Hall, who, had started so many objections against ail I said or did, that they were in the utmost consternation, till the fire thus broke out, which then at once vanished away.

I expounded, at five, the former part of the parable of the sower. At eight I preached in the Square, on, "I am the good Shepherd: the good Shepherd layeth down his life for the sheep." The effect of what had been spoken in the morning now evidently appeared ; for one could not observe any in the congregation to stir hand or foot. When the sermon was done, they divided to the right and left, none offering to go till I was past: and then they walked quietly and silently away, lest Satan should catch the seed out of their hearts. I removed into a lodging adjoining to the ground where we were preparing to build; but the violent frost obliged us to delay the work. I never felt so intense cold before. In a room where a constant fire was kept, though my desk was fixed within a yard of the chimney, I could not write for a quarter of an hour together, without my hands being quite benumbed. I preached at Horsley-upon-Tyne, eight (computed) miles from Newcastle. It was about two in the afternoon. The house not containing the people, we stood in the open air in spite of the frost. I preached again in the evening, and in the morning. We then chose to walk home, having each of us catched a violent cold by riding the day before. Mine gradually wore off; but Mr. Meyrick's increased, so that, on Friday, he took his bed. I advised him to bleed ; but he imagined he should be well without it ina few days. I cried to all who felt themselves lost, ' Believe in the Lord Jesus Christ, and thou shalt. be saved :" and in the afternoon, '"' Ho! every one that thirsteth, come ye to the waters." At that hour, one who was bitterly mourning after Christ (Mary Emerson) was filled with joy unspeakable. We laid the first stone of the house. Many were gathered, from all parts, to see it; but none scoffed or interrupted, while we praised Dec. 1742. - REV. J. WESLEY'S JOURNAL 275

I carefully examined those who had lately cried out in the congregation. Some of these, I found, could give no account at all, how or wherefore they had done so; only that of a sudden they dropped down, they knew not how; and what they afterward said or did, they knew not. Others could just remember, they were in fear ; but could not tell what they were in fear of. Several said, they were afraid of the devil ; and this was all they knew. But a few gave a more intelligible account of the piercing sense they then had of their sins, both inward and outward, which were set in array against them round about; of the dread they were in of the wrath of God, and the punishment they had deserved, into which they seemed to be just falling, without any way to escape. One of them told me, "I was as if I was just falling down from the highest place I had ever seen. I thought the devil was pushing me off, and that God had forsaken me." Another said, "I felt the very fire of hell already kindled in my breast; and all my body was in as much pain as if I had been in a burning fiery furnace." What wisdom is that which rebuketh these, that they "should hold their peace?" Nay, let such a one cry after Jesus of Nazareth, till he saith, " Thy faith hath made thee whole."

I rode to Birstal, where John Nelson gave a melancholy account of many that did run well. I told him I was as willing they should be with the Germans as with us, if they did but grow in grace. He said, " But this is not the case. They grow worse instead of better: they are changed both in their tempers and lives; but not for the better at all. They now do things without scruple, which they could not do before. 'They are light and trifling im their behaviour : they are easy and thoughtless; having now no holy fear, no earnest care to work out their own salvation." I came wet and weary to Sheffield, and on Friday to Donnington Park, which I left before eight the next morning, in order to go to Wednesbury, in Staffordshire. I was immediately met by a vehement shower of rain, driven full in, my face by a strong wind: but in an hour the day was clear and calm. About four in the afternoon I came to Wednesbury. At seven I preached in the Town Hall: it was filled from end to end; and all appeared to be deeply attentive while I explained, " This is the covenant which I will make after those days, saith the Lord."

The Hall was filled again at five; and I proclaimed " the aame of the Lord;" " The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth." At eight we met in the place where my brother preached, made, as it were, for the great congregation: it is a large hollow, not half a mile from the town, capable of containing four or five thousand people. They stood in a half circle, one above another, and seemed all to receive with joy that great truth, The kingdom of God is not meat and drink ; but righteousness, and peace, and joy in the Holy Ghost." In the afternoon Mr. Egginton preached a plain useful sermon. Almost the whole congregation then went down to the place, where abundance of people were already waiting for us; so that the hollow could not contain them, but was edged round with those who came from all parts. My subject was, " By grace are ye saved through faith." O that all who heard might experience this salvation ! I preached at five, at eight, and at three. In the intervals of preaching I spoke to all who desired it. Last night twenty-nine of them were joined together; Tuesday, 11, about a hundred. O that none of these may " draw back to perdition!" Let these " believe into the saving of the soul." I took my leave of them in 278 REV. J. WESLEY'S JOURNAL. Jan. 17438. the morning, by showing the difference between the righteousness of the Law and that of faith; and in the evening, explained to a large congregation at Evesham, " So is every one that is born of the Spirit." I rode to Stratford-upon-Avon. I had scarce sat down before I was informed that Mrs. K.,a middle-aged woman, of Shattery, half a mile from Stratford, had been for many weeks last past in a way .

Jesus, thou hast bid us pray, Pray always and net faint: With the word a power convey To utter our complaint. After singing a verse or two we kneeled down to prayer. I had but just begun, (my eyes being shut,) when I felt as if I had been plunged into cold water; and immediately there was such a roar, that my veice was quite drowned, though I spoke as loud as I usually do to three or four thousand people. However, I prayed on. She was then reared up in the bed, her whole body moving at once, without bending one joint or limb, just as if it were one piece of stone. Immediately after it was writhed into all kind of postures, the same horrid yell continuing still. But we left her not till all the symptoms ceased, and she was (for the present, at least) rejoicing and praising God. Between one and two I preached at Stratford, on, " The Son of Man hath power upon earth to forgive sins." Most of the hearers stood like posts: but some mocked, others blasphemed, and a few believed. I preached at Evesham in the evening ; rode to Painswick the next day, and on Saturday, 15, to Bristol; where, the following week, I spoke to each member of the society, and rejoiced over them, finding they had not been " barren or unfruitful in the knowledge of our Lord Jesus Christ." I preached at Bath. Some of the rich and great were present ; to whom, as to the rest, I declared with all plainness of speech, Feb. 1743. REV. J. WESLEY'S JOURNAL. 279

1. That, by nature, they were all children of wrath. 2. That all their natural tempers were corrupt and abominable ; and, 3. All their words and works, which could never be any better but by faith; and that, 4. A natural man has no more faith than a devil, ifso much. One of them, my Lord , Stayed very patiently till I came to the middle of the fourth head. Then, starting up, he said, "Tis hot! 'tis very hot," and got down stairs as fast as he could. Several of the gentry desired to stay at the meeting of the society; to whom I explained the nature of inward religion, words flowing upon me faster than I could speak. One of them (a noted infidel) hung over the next seat in an attitude not to be described: and when he went, left half'a guinea with Mary Naylor, for the use of the poor. On the following days I spoke with each member of the society in Kingswood. I cannot understand, how any minister can hope ever to give up his account with joy, unless (as Ignatius advises) he " knows all his flock by name; not overlooking the men servants and maid servants." I left Bristol on Friday, 28 ; came to Reading on Saturday, and to Windsor on Sunday morning. Thence I walked over to Egham, where Mr. preached one of the most miserable sermons I ever heard: stuffed so full of dull, senseless, improbable lies, of those he complimented with the title of 'False Prophets." I preached at one, and endeavoured to rescue the poor text (Matt. vii, 15) out of so bad hands. About four I left Egham, and at eight in the evening met with a joyful congregation at the Foundery.

One writing to desire that I would preach on Isaiah lviii, I willingly complied with his request in the evening. A day or two after, I received a letter from a girl of sixteen or seventeen, whom I had often observed, as being, in an eminent degree, of a meek and lowly spirit. Some of her words were: "I do not think, there were above six or seven words of the true Gospel in your whole sermon. I think nothing ought to concern you, but the errand which the Lord gave you. But how far are you from this? You preach more the Law than the Gospel!' Ah, my poor sézll sister! thou art an apt scholar indeed! I did not expect this quite so soon. Wed. February 2. My brother and I began visiting the society together, which employed us from six in the morning every day, till near six in the evening. Sunday, 6. I preached in the morning, on, "' While we have opportunity, let us do good unto all men ;" and in the afternoon, on, " By manifestation of the truth, commending ourselves to every man's conscience in the sight of God." So rough a charity sermon was scarce ever heard. But God gave it his blessing ; insomuch that fifty pounds were contributed, toward finishing the house at Newcastle. ri. 11. I called on poor Joseph Hodges, who, after so long withstanding all the wiles of the enemy, has been at last induced, by his fatal regard for Mr. Hall, to renounce my brother and me, in form. But he had perfectly learned the exercise of his arms. He was so happy, so poor a sinner, that to produce either Scripture or reason against him, was mere beating of the air. I left London, and (riding early and late) the next evening came to Newark. Here I met with a few who had tasted the good word: one of whom received me gladly, and desired me, whenever I 280 REV. J. WESLEY'S JOURNAL. March, 1743. caine to Newark, to make his house my home. I reached Epworth. I was to preach at six. But the house not being able to contain half the congregation, I went out and declared, ' We love him because he first loved us." In the morning, Thursday, 17, I largely

I preached again at Horsley, and spoke severally with those of the society. The world now begins to take alarm, and to cast out their name as evil. After a very good woman (so called) had used abundance of arguments to hinder her neighbour from going near these people, she told her at length, ' Why, none but the wickedest people upon earth go there:" " Nay, then," replied she, 'I will go immediately; for am sure none upon earth is wickeder than me." Such be the event of all worldly wisdom! Tues. March 1. I preached at two in Pelton, five miles south oi Newcastle. A multitude of people were gathered together from all the neighbouring towns, and (which I rejoiced at much more) from all the neighbouring pits. In riding home, I observed a little village called Chowden, which they told me consisted of colliers only. I resolved to preach there as soon as possible; for these are sinners, and need repentance. I read over in the society, the Rules which all our members are to observe, and desired every one seriously te consider Pan March, 1743. REV. J. WESLEY'S JOURNAL. 281 whether he was willing to conform thereto or no. That this would shake many of them I knew well; and therefore, on Monday, 7, I began visiting the classes again, lest "that which is lame should be turned out of the way." -In the afternoon I preached on a smooth part of the Fell (or Common) near Chowden. I found we were got into the very Kingswood of the north. Twenty or thirty wild children ran round us, as soon as we came, staring as in amaze. They could not properly be said to be either clothed or naked. One of the largest (a girl, about fifteen) had a piece of a ragged, dirty blanket, some way hung about her, and a kind of cap on her head, of the same cloth and colour. My heart was exceedingly enlarged toward them ; and they looked as if they would have swallowed me up; especially while I was applying these words, " Be it known unto you, men and brethren, that through this man is preached unto you forgiveness of sins."

I concluded my second course of visiting, in which I inquired particularly into two things: 1. The case of those who had almost every night the last week cried out aloud, during the preaching. 2. The number of those who were separated from us, and the reason and occasion of it. As to the former I found, 1. That all of them (I think, not one excepted) were persons in perfect health; and had not been subject to fits of any kind, til they were thus affected. 2. That this had come upon every one of them in a moment, without any previous notice, while they were either hearing the word of God, or thinking on what they had heard. 3. That in that moment they dropped down, lost all their strength, and were seized with violent pain. This they expressed in different manners. Some said, they felt just as if a sword was running through them; others, that they thought a great weight lay upon them, as if it would squeeze them into the earth. Some said, they were quite choked, so that they could not breathe ; that their hearts swelled ready to burst: others, that it was as if their heart, as if their inside, as if their whole body, was tearing all to pieces. These symptoms I can no more impute to any natural cause, than to the Spirit of God. J can make no doubt, but it was Satan tearing them, as they were coming to Christ. And hence proceeded those grievous cries, whereby he might design both to discredit the work of God, and to affright fearful people from hearing that word, whereby their souls might be saved.

I went in the morning in order to speak severally with the members of the society at Tanfield. From the terrible instances I met with here, (and indeed in all parts of England,) J am more and more convinced, that the devil himself desires nothing more than this,. that the people of any place should be half awakened, and then left to themselves to fall asleep again. Therefore I determine, by the grace of God, not to strike one stroke in any place where I cannot follow the blow. I preached again near Chowden; and this I continued to do weekly, as well as at all the other places round Newcastle, (except Swalwell,) where I had preached once. As I was preaching at Pelton, one of the old colliers, not much accustomed to things of this kind, in the middle of the sermon, began shouting amain, for mere satisfaction and joy of heart. But their usual token of approbation (which somewhat surprised me at first) was clapping me on the back. As I was meeting the leaders, a company of young men, having prepared themselves by strong drink, broke open the door, and came rushing in with the utmost fury. I began praying for them immediately ; not one opened his mouth, or lifted up a finger against us : and after half an hour, we all went away together, in great quietness and love. I went to South Biddick, a village of colliers,. seven miles south-east of Newcastle. The spot where I stood was just at the bottorn of a semicircular hill, on the rising sides.of which many hundreds stood ; but far more on the plain beneath. I cried to them, in the words of the prophet, "'O ye dry bones, hear the word of the Lord!" Deep attention sat on every face; so that here also I believed it would be well to preach weekly. I met a gentleman in the streets, cursing and swearing in so dreadful a manner, that I could not but stop him. He soon grew calmer; told me, he must treat me with a glass of wine; and that he would come and teal April, 1743. REV. J. WESLEY'S JOURNAL. 283 hear me, only he was afraid I should say something against fighting of cocks.

At the pressing instance of a cursing, swearing, drunken Papist, who would needs bring me into a state of salvation, I spent some hours in reading an artful book, entitled, "The Grounds of the Old Religion." In the first thirty pages the author heaps up scriptures concerning the privileges ofthe Church. But all this is beating the air, till he proves the Romanists to be the Church, that is, that a part is the whole. In the second chapter he brings many arguments to show, that the Scripture is not the sole rule of faith; at least, not if interpreted by private judgment, because private judgment has no place in matters of religion! Why, at this moment you are appealing to my private judgment; and you cannot possibly avoid it. The foundation of your, as well as my, religion, must necessarily rest here. First you (as well as I) must judge for yourself, whether you are implicitly to follow the Church or no ; and also, which is the true Church; else it is not possible to move one step forward. This evening I preached in the shell of the new house, on the rich man and Lazarus. A great multitude were gathered together there, most of whom stayed with us and watched unto the Lord.

I preached at Burtley, a village four miles south of Newcastle, surrounded by colliers on every side. The greater part of the congregation earnestly attended to those solemn words, "The Spirit of the Lord is upon me; because he hath anointed me to preach the Gospel to the poor." I was astonished to find it was real fact (what I would not believe before) that three of the dissenting ministers (Mr. A rs, Mr. A ns, and Mr. B ) had agreed together, to exclude all those from the holy communion, who would not refrain from hearing us. Mr. A ns publicly affirmed, we were all Papists, and our doctrine was mere Popery. And Mr. B » In the conclusion of a course of sermons, which he preached professedly against us, went a step further still: for after he had confessed, " Many texts in the Bible are for them," he added, " But you ought not to mind these texts; for the Papists have put them in." While I was reasoning (from the twenty-fourth chapter of the Acts) on " righteousness, temperance, and judgment to come," God constrained many of the stout-hearted sinners to tremble. O that they may not put him off to "¢a more convenient season !" April 1. (Being Good Friday,) I had a great desire to visit a little village called Placey, about ten measured miles north of Newcastle. It is inhabited by colliers only, and such as had been always in the first rank for savage ignorance and wickedness of every kind. Their grand assembly used to be on the Lord's day; on which men, women, and children met together, to dance, fight, curse and swear, and play at chuck, ball, span-farthing, or whatever came next to hand. I felt great compassion for these poor creatures, from the time I heard of them first; and the more, because all men seemed to despair of them. Between seven and eight I set out with John Heally, my guide. The north wind being unusually high, drove the sleet in our face, which roze as it fell, and cased us over presently. When we came to Placey, e could very hardly stand As soon as we were a little recovered, I 284 REV. J. WESLEY'S JOURNAL. April, 1743.

and such affliction as I believe will never be removed, till he is filled with "' peace and joy in the Holy Ghost." I rode to Painswick ; and on Saturday, 23, through heavy rain to Bristol. I had now a week of rest and peace, which was refreshing both to my soul and body. Sunday, May 1. I had an opportunity of receiving the Lord's Supper, at St. James's, our parish church. We had another comfortable hour in the afternoon, while I was explaining, "This is the covenant which I will make, saith the Lord; I will put my laws in their mind, and write them in their hearts: and I will be unto them a God, and they shall be to me a people." I set out for Wales, in company with one who was my pupil at Oxford. We could get that night no further than the Bull, five Welsh miles beyond Abergavenny. The next morning we came to Builth, jast as the church prayers began. Mr. Phillips, the rector of Maesmennys, (at whose invitation I came,) soon took knowledge of me, and we began a friendship which I trust shall never end. I preached on a tomb at the east end of the church at four, and again at seven. Mr. Gwynne and Mr. Prothero (justices of peace) stood on either hand of me; and all the people before, catching every word with the most serious and eager attention.

I rode over such rugged mountains as I never saw before, to Cardiff. But it was late before we came in, so I could not preach that night. Friday, 6. I preached at eleven in the new room, which the society had just built in the heart of the town; and our souls were sweetly comforted together. About two I preached at Lantrisant ; and at Fonmon Castle in the evening, to a loving and serious congregation. Sat. '7. I was desired to preach at Cowbridge. We came into the town about eleven; and many people seemed very desirous to hear for themselves, concerning the way which is every where spoken against; but it could not be: the sons of Belial gathered themselves together, headed by one or two wretches called gentlemen; and continued shouting, cursing, blaspheming, and throwing showers of stones, almost without intermission. So that after some time spent in prayer for them, I judged it best to dismiss the congregation. I preached in the castle yard at Cardiff, at five in the morning and seven in the evening ; in the afternoon at Wenvo, where the church was quite filled with those who came from many miles round : and God answered many of them in the joy of their hearts. It was a solemn and refreshing season. I returned to Buistol. Most of the week I spent in visiting the society in Kingswood ; whom I now found quite clear of those vain janglings which had, for a time, well nigh torn them in pieces. '7. My brother set out for Cornwall; where (according to the accounts we had frequently received) abundance of those who before neither feared God nor regarded man, began to inquire what they must do to be saved: but the same imprudence which had laid the foundation for all the disturbances in Staffordshire, had broke out here also, and turned many of our friends into bitter and implacable enemies. Violent persecution was the natural consequence of this ; but the power of God triumphed over all. May 22. (Being Whit Sunday.) I preached both at Kingswood and Bristol, on those solemn words, "Jesus stood and cried, If any Journal I,. 19 Ve ae oe 256 REV. J. WESLEY § JOURNAL. June, 1743.

I ended my course of visiting ; throughout which I found great cause to bless God ; so very few having drawn back to perdition out of nineteen hundred and fifty souls. I received a full account of the terrible riots which had been in Staffordshire. I was not surprised at all: neither should I have wondered if, after the advices they had so often received from the pulpit, as well as from the episcopal chair, the zealous high churchmen had rose, and cut all that were Methodists in pieces. Resolving to assist them as far as I could, I set out early inthe morning ; and after preaching at Wycomb about noon, in the evening came to Oxford. Tuesday, 21. We rode to Birmingham ; and in the morning, Wednesday, 22, to Francis Ward's, at Wednesbury. Although I knew all that had been done here was as contrary to law as it was to justice and mercy, yet I knew not how to advise the poor sufferers, or to procure them any redress. I was then little acquaintea with the English course of law, having long had scruples concerning it But, as many of these were now removed, I thought it best to inquire whether there could be any help from the laws of the land. I therefore rode over to Counsellor Littleton, at Tamworth, who assured us, we might have an easy remedy, if we resolutely prosecuted, in the manner he law directed, those rebels against God and the king. I left Wednesbury, and in the evening preached at Mel- pe os ait al July, 1743. REV. J, WESLEY'S JOURNAL. 287 bourn, in Derbyshire. I preached at Nottingham (where I met my brother coming from the north) on Friday, and on Saturday and Sunday at Epworth. Von. 27. I preached at Awkborough, on the Trent side, to a stupidly-attentive congregation. We then crossed over, ana rode to Sykehouse; on Tuesday to Smeton, and on Wednesday to Newcastle. I immediately inquired into the state of those whom I left here striving for the mastery ; and some of them, I founc, were grown faint in their minds: others had turned back "as a dog to the vomit ;" but about six hundred still continued striving together fou the hope of the Gospel. Monday, July 4, and the following days, I had time to finish the

"Instructions for Children." 1 preached at eight on Chow- den Fell, on, "Why will ye die, O house of Israel?' Ever since I came to Newcastle the first time, my spirit had been moved within me, at the crowds of poor wretches, who were every Sunday, in the afternoon, sauntering to and fro on the Sandhill. I resolved, if possible, to find them a better employ; and as soon as the service at All Saints was over, walked straight from the church to the Sandhill, and gave out a verse of a psalm. In a few minutes I had company enough; thousands upon thousands crowding together. But the prince of this world fought with all his might, lest his kingdom should be overthrown. Indeed, the very mob of Newcastle, in the height of their rudeness, have commonly some numanity left. I scarce observed that they threw any thing at all; neither did I receive the least personal hurt: but they continued thrusting one another to and fro, and making such a noise, that my voice could not be heard: so that after spending near an hour in singing and prayer, I thought it best to adjourn to our own house. I had almost such another congregation, in the Highstreet, at Sunderland: but the tumult subsided in a short time; so that I explained, without any interruption, the one true religion, " righteousness, and peace, and joy in the Holy Ghost." I preached at the Lower Spen, seven or eight (northern) miles from Newcastle. John Brown had been obliged to remove hither from Tanfield Leigh, I believe by the peculiar providence of God. By his rough and strong, though artless, words, many of his neighbours had been much convinced; and began to search the Scriptures as they never had done before; so that they did not seem at all surprised when I declared, ' He that believeth hath everlasting life."

I preached (as I had done the Wednesday before) to my favourite congregation at Placey, on, " Him hath God exalted with his own right hand, to be a Prince anda Saviour." JI then joined a little company of them together, who desire " repentance and remission of sins." I set out from Newcastle with John Downes, of Horsley. We were four hours riding to Ferry Hill, about twenty measured miles. After resting there an hour, we rode softly on; and at two o'clock came to Darlington. I thought my horse was not well; he thought the same of his; though they were both young, and very well the day before. We ordered the hostler to fetch a farrier, which he did without delay; but before the men could determine what was the matter, both the horses lay down and died. I hired a horse to SandYatton, and rode on, desiring John Downes to follow me. Thence 288 REV. J. WESLEY'S JOURNAL. Aug. 1743 foe to Boroughbridge, on Tuesday morning, and then walked on to eeds. I preached at Birstal and Hightown. After I had visited all the societies in these parts, and preached at as many of the little towns as I could on Monday, 25, I rode to Barley Hall. Many from Sheffield were there. We rejoiced greatly together in " Him who justifieth the ungodly." On Tuesday night and Wednesday morning I preached at Nottingham: on Wednesday evening, at Markfield Fr. 28. -We rode to Newport Pagnell, and Saturday, 29, to London.

Sat. August 6. A convenient chapel was offered me at Snowsfields, on the other side the water. It was built on purpose, it seems, by a poor Arian misbeliever, for the defence and propagation of ner bad faith. But the wisdom of God brought that device to nought; and ordered, by his overruling providence, that it should be employed, not for ' crucifying the Son of God afresh," but for calling all to believe on his name. Upon mention made of my design to preach here, a zealous woman warmly replied, "« What! at Snowsfields! Will Mr. W. preach at Snowsfields? Surely he will not do it! Why, there is not such another place in all the tewn. 'The people there are not men, but devils." However, I resolved to try if God was not stronger than them: so this evening I preached there on that scripture, " Jesus said, They that be whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance." Mr. G. assisted me at the chapel; one who had then a deep sense of the goodness of God, in lifting him up from the gates of death, and delivering him out of all his troubles.

After a few of us had joined in prayer, about four I set out, and rode softly to Snowhill; where, the saddle slipping quite upon my mare's neck, I fell over her head, and she ran back into Smithfield. Some boys caught her, and brought her to me again, cursing and swearing all the way. I spoke plainly to them, and they promised to amend. I was setting forward, when a man cried, "Sir, you have lost your saddlecloth." Two or three more would needs help me to put it on, but these too swore at almost every word. I turned to one and another, and spoke in love. They all took it well, and thanked me much. I gave them two or three little books, which they promised to read over carefully. Before I reached Kensington, I found my mare had lost a shoe. This gave me an opportunity of talking closely, for near half an hour, both to the smith and his servant. I mention these little circumstances, to show how easy it is to redeem every fragment of time, (if I may so speak,) when we feel any love to those souls for which Christ died. I came to Kingswood in the afternoon, and in the evening preached at Bristol. Wednesday, 24. I made it my business to inquire concerning the truth of a strange relation which had been given me; and I found there was no possibility of doubting it. The plain fact was this : " The Rev. Mr. ." (1 use the words of a gentleman of Bristol, whose manuscript lies by me,) "preached at two or three churches, on these words, 'Having the form of godliness, but denying the power thereof.' After showing the different sorts of Dissenters from the Church of England, who (as he said) had only the form of godliness, he inveighed very Aug. 1743. REV. J. WESLEY'S JOURNAL. 289

much against the novel sect, the upstart Methodists; (as he termed them ;) which indeed he was accustomed to do, more or less, in almost all his sermons. 'These are the men,' said he, 'whom St. Paul foretold, who have the form, the outward show of holiness, but not the power; for they are ravening wolves, full of hypocrisy within.' He then alleged many grievous things against them; but without all colour of truth; and warned his flock to turn away from them, and not to bid them God speed, lest they should be partakers of their evil deeds. " Shortly after he was to preach at St. Nicholas church. He had named the above-mentioned text twice, when he was suddenly seized with a rattling in his throat, attended with a hideous groaning. He fell backward against the door of the pulpit, burst it open, and would have fallen down the stairs, but that some people caught him, and carried him away, as it seemed, dead, into the vestry. In two or three days he recovered his senses, and the Sunday following died!" In the evening, the word of God was indeed quick and powerful. Afterward I desired the men, as well as the women, to meet; but I could not speak to them. 'The spirit of prayer was so poured upon us all, that we could only speak to God. Having found, for some time, a strong desire to unite with Mr. Whitefield as far as possible, to cut off needless dispute, wrote down my sentiments, as plain as I could, in the following terms : "There are three points in debate: 1. Unconditional Election. 2. Irresistible Grace. 3. Final Perseverance. With regard to the first, Unconditional Election, I believe, That God, before the foundation of the world, did unconditionally elect certain persons to do certain works, as Paul to preach the Gospel: that he has unconditionally elected some nations to receive peculiar privileges, the Jewish nation in particular: that he has unconditionally elected seme nations to hear the Gospel, as England and Scotland now, and many others in past ages: that he has unconditionally elected some persons to many peculiar advantages, both with regard to temporal and spiritual things: and I do not deny, (though I cannot prove jt is so,) that he has unconditionally elected some persons to eternal glory.

From church I went to the Castle; where were gathered together (as some imagined) half the grown persons in the city. It was an awful sight. So vast a congregation in that solemn amphitheatre! And all silent and still, while I explained at large, and enforced, that glorious truth, " Happy are they whose iniquities are forgiven, and whose sins are covered." I went thence to poor Mr. V: , the clergyman, lying under sentence of death. He had for some time acted the lunatic ; but I soon put him out of his play; and he appeared to have wit enough in his anger. I designed to close in with him immediately ; but two cruelly impertinent gentlemen would needs come into the room; so that I could say no more, but was obliged to leave him in their hands. The lad who was to die the next day was quite of another spirit: he appeared deeply affected while we were speaking, and yet more during our prayer; and no sooner were we gone than he broke out into a bitter cry. Who knows but he might be heard by Him that made him ? We rode forward. About sunset we were in the middle of the first great pathless moor beyond Launceston. About eight we were got quite out of the way; but we had not gone far before we heard Bodmin bell. Directed by this we turned to the left, and came to the town before nine. In the evening we reached St. Ives. At seven I invited all guilty, helpless sinners, who were conscious they "had nothing to pay," to accept of free forgiveness. The room was crowded both within and without ; but all were quiet and attentive. I spoke severally with those of the society, who were about one hundred and twenty. Near a hundred of these had found peace with God: such is the blessing of being persecuted for nghteousness' sake! As we were going to church at eleven, a large company at the market place welcomed us with a loud huzza: wit as harmless Sept. 1743. REV. J. WESLEY'S JOURNAL. 291 as the ditty sung under my window, (composed, one assured me, by a gentlewoman of their own town,) Charles Wesley is come to town,

and attentive. I had a great desire to speak plain to a young man, who went with us over the New Passage. To that end I rode with him three miles out of my way ; but I could fix nothing upon him. Just as we parted, walking over Caerleon bridge, he stumbled, and was like to fall. I caught him, and began to speak of God's care over us. Immediately the tears stood in his eyes, and he appeared to feel every word wh'ch was said: so I spoke, and spared not. The same I did to a poor man, who led my horse over the bridge ; to our landlord and his wife ; and to one who occasionally came in: and they all expressed a surprising thankfulness. About seven in the evening, we reached Kirk Howell, four miles beyond Abergavenny. Tuesday, 2'7. We came to Mr. Gwynne's, at Garth. It brought fresh to my mind our first visit to Mr. Jones, at Fonmon. How soon may the master of this great house too be called away into an everlasting habitation! Having so little time to stay, I had none to lose. So the same afternoon, about four o'clock, I read prayers, and preached, to a small congregation, on the " faith" which is "counted to us for righteousness." Very early in the morning, I was obliged to set out in order to reach Cardiff before it was dark. I found a large congregation waiting there, to whom I explained Zech. ix, 11: '"' By the blood of thy covenant I have sent forth thy prisoners out ot the pit wherein is no water." I preached at the Castle of Fonmon, to a loving, simple people. Friday, 30. It being a fair, still evening, I preached in the castle yard at Cardiff; and the whole congregation, rich and poor, behaved as in the presence of God. Saturday, October 1. I preached at Carphilly in the morning, Lantrisant at noon, and Cardiff at night. Fearing my strength would not suffice for preaching more than four times in the day, I only spent half an hour in prayer with the society, in the morning. At seven, and in the evening, I preached in the castle ;-at eleven, in Wenvo church; and in the afternoon in Port Kerry church, on, " Repent ye, and believe the Gospel."

I returned to Bristol, and employed several days in examining and purging the society, which still consisted (after many were put away) of more than seven hundred persons. The next week examined the society in Kingswood; in which I found but a few things to reprove. The leaders brought in what had been contributed, in their several classes, toward the public debt: and we found it was sufficient to discharge it ; which was therefore done without delay. I left Bristol, and preached in the evening, to a very civil congregation, at Painswick. Tuesday, 18. I preached to a little earnest company, at Gutherton, near Tewksbury ; and in the evening, at Evesham, on the happiness of him ' whose iniquities are forgiven, and whose sins are covered." I called on Mr. Taylor, at Quinton, six or seven miles north of Evesham. About eleven I preached in his church, to a thin, dull congregation ; and then rode on to Birmingham. After preaching to a small, attentive congregation, I rode to Wednesbury. At twelve I preached in a ground near the middle of the town, to a far larger congregation than was expected, on, " Jesus Christ, the same yesterday, and to-day, and for ever." I believe every one present felt 296 _ REV. J. WESLEY'S JOURNAL. Oct. 1743.. the power cf God; and no creature offered to molest us, either going, or coming ; but the Lord fought for us, and we held our peace. I was writing at Francis Ward's, in the afternoon, when the cry arose, _ that the mob had beset the house. We prayed that God would disperse them ; and it was so: one went this way, and another that; so that, in half an hour, not a man was left. I told our brethren, " Now is the time for us to go ;" but they pressed me exceedingly to stay. So, that I might not offend them, I sat down, though I foresaw what would follow. Before five the mob surrounded the house again, in greater © numbers than ever. The cry of one and all was, " Bring out the min-

' Here they were at a full stop, till one advised, to go to justice Persehouse, at Walsal. All agreed to this; so we hastened on, and about seven came to hishouse. But Mr. P. likewise sent word, that he was in bed. Now they were at a stand again; but at last they all thought it the wisest course, to make the best of their way home. About fifty of them undertook to convoy me. But we had not gone a hundred yards, when the mob of Walsal came, pouring in like a flood, and bore down all before them. The Darlaston mob made what defence they could; but they were weary as well as outnumbered: so that in a short time, many being knocked down, the rest ran away, and left me in their hands. To attempt speaking was vain; for the noise on every side was like the roaring of the sea. So they dragged me along till we came to the town ; where seeing the door of a large house open, I attempted to go Oct. 1748. REV. J. WESLEY'S JOURNAL. 297 in; but a man catching me by the hair, pulled me back into the middle ofthe mob. They made no more stop till they had carried me through the main street, from one end of the town to the other. I continued speaking all the time to those within hearing, feeling no pain or weariness. At the west end of the town, seeing a door half open, I made toward it, and would have gone in; but a gentleman in the shop would not suffer me, saying, they would pull the house down to the ground. However, I stood at the door, and asked, " Are you willing to hear me speak?" Many cried out, " No, no! knock his brains out ; down with him; kill him at once." Others said, '¢ Nay, but we will hear him first." I began asking, ' What evil have I done? Which of you all have I wronged in word or deed?" And continued speaking for above a quarter of an hour, till my voice suddenly failed : then the floods began to lift up their voice again ; many crying out, " Bring him away ! bring him away !"

I never saw such a chain of providences before ; so many convincing proofs, that the hand of God is on every person and thing, overruling all as it seemeth him good. The poor woman of Darlaston, who had headed that mob, and sworn, that none should touch me, when she saw her followers give way, ran into the thickest of the throng, and knocked down three or four men, one after another. But many assaulting her at once, she was soon overpowered, and had probably been killed in a few minutes, (three men keeping her down and beating her with all their might,) had not a man called to one of them, " Hold, Tom, hold!" «" Who is there," said Tom: " What, honest Munchin? Nay, then, let her go." So they held their hand, and let her get up and crawl home as well as she could. From the beginning to the end I found the same presence of mind, as if I had been sitting in my own study. But I took no thought for one moment before another ; only once it came into my mind, that if they should throw me into the river, it would spoil the papers that were in my pocket. For myself, I did not doubt but I should swim across, having but a thin coat, and.a light pair of boots. The circumstances that follow, I thought, were particularly remark able: 1. That many endeavoured to throw me down while we were going down hill on a slippery path to the town; as well judging, that if I was once on the ground, I should hardly rise any more. But I made 298 REV. J. WESLEY'S JOURNAL. Oct. 1743.

no stumble at all, nor the least slip till I was entirely out of their hands. 2. That although many strove to lay hold on my collar or clothes, to pull me down, they could not fasten at all: only one got fast hold of the flap of my waistcoat, which was soon left in his hand; the other flap, in the pocket of which was a bank note, was torn but half off. 3. That a lusty man just behind, struck at me several times, with a large oaken stick ; with which if he had struck me once on the back part of my head, it would have saved him all further trouble. But every time the blow was turned aside, I know not how; for I could not move to the right hand or left. 4. That another came rushing through the press, and raising his arm to strike, on a sudden let it drop, and only stroked my head, saying, '"' What soft hair he has!" 5. That I stopped exactly at the mayor's door, as if I had known it, (which the mob doubtless thought I did,) and found him standing in the shop, which gave the first check to the madness of the people. 6. That the very first men whose hearts were turned were the heroes of the town, the captains of the rabble on all occasions, one of them having been a prize fighter at the bear garden. 7. That, from first to last, I heard none give a reviling word, or call me by any opprobrious name whatever; but the cry of one and all was, "' The preacher! The preacher! The parson! The minister !?? 8, That no creature, at least within my hearing, laid any thing to my charge, either true or false ; having in the hurry quite fergot to provide themselves with an accusation of any kind. And, Lastly, That they were as utterly at a loss, what they should do with me; none proposing any determinate thing; only, " Away with him! Kill him at once!"

came back to Francis Ward's, I found many of our brethren waiting upon God. Many also whom I never had seen before, came to rejoice with us. And the next morning, as I rode through the town in my way to Nottingham, every one I met expressed such a cordial affection, that I could scarce believe what I saw and heard. I cannot closé this head without inserting as great a curiosity in its kind as, I believe, was ever yet seen in England; which had its birth within a very few days of this remarkable occurrence at Walsal. " Staffordshire. "To all high constables, petty constables, and other of his majesty's peace Officers, within the said county, and particularly to the constable of Tipton :" (near Walsal :) " Whereas, we, his majesty's justices of the peace for the said county of Stafford, have received information that several disorderly persons, styling themselves Methodist preachers, go about raising routs and riots, to the great damage of his majesty's liege people, and against the peace of our sovereign lord the king: " These are, in his majesty's name, to command you and every one of you, within your respective districts, to make diligent search after the said Methodist preachers, and to bring him or them before some of us, his said majesty's justices of the peace, to be examined concerning their unlawful doings. Pe ce Given under our hands and seals, this day of October, 1'743. "J. Lane. (N. B. The very justices to whose houses I was carried, and who severally refused to see me!)

I rode from Nottingham to Epworth, and on Monday sei out for Grimsby ; but at Ferry we were at a full stop, the boatmen telling us we could not pass the Trent: it was as much as our lives were worth to put from shore before the storm abated. We waited an hour; but, being afraid it would do much hurt, if I should disappoint the congregation at Grimsby, I asked the men if they did not think it possible to get to the other shore : they said, they could not tell ; but if we would venture our lives, they would venture theirs. So we put off, having six men, two women, and three horses, in the boat. Many stood looking after us on the river side, in the middle of which we were, when, in an instant, the side of the boat was under water, and the horses and men rolling one over another. We expected the boat to sink every moment; but I did not doubt of being able to swim ashore. The boatmen were amazed as well as the rest ; but they quickly recovered and rowed for life. And soon after, our horses leaping overboard, lightened the boat, and we all came unhurt to land. They wondered what was the matter I did not rise, (for I lay along in the bottom of the boat,) and I wondered too, till, upon examination, found that a large iron crow, which the boatmen sometimes used, was (none knew how) run through the string of my boot, which pinned me down that I could not stir; so that if the boat had sunk, I should have been safe enough from swimming any further. The same day, and, as near as we could judge, the same hour, the boat in which my brother was crossing the Severn, at the New Passage, was carried away by the wind, and in the utmost danger of splitting upon the rocks. But OO Oe ee 300 REV. J. WESLEY'S JOURNAL. Oct. 1743. the same God, when all human hope was past, delivered them as well as us.

Fripay, October 28, 1'743. We rode with William Holmes, "an Israelite indeed," from Epworth to Sykehouse. Here I preached at ten, and hastened on to Leeds ; from whence, setting out early in the morning, I had hopes of reaching Wensley Dale before it was dark ; but it could not be; so in the dusk of the evening, understanding we had-five or six miles still to ride, I thought it best to procure a guide. In less than an hour, it being extremely dark, I perceived we were got out of all road. We were in a large meadow, near a river, and (it seemed to the) almost surrounded with water. I asked our guide, "Do you know where you are?" and he honestly answered, " No." So we rode on as we could, till about eight we came to a little house whence we were directed into a lane which led to Wensley. Mr. Clayton read prayers, and I preached, on, " What must I do to be saved ?"? I showed, in the plainest words I could devise, that mere outside religion would not bring us to heaven; that ncne could go thither, without inward holiness, which was only to be attained by faith. As I went back through the church yard, many of the parish were in high debate what religion this preacher was of. Some said, "He must be a Quaker ;" others, "an Anabaptist:" but, at length, one deeper learned than the rest, brought them all clearly over to his opinion, that he was a Presbyterian Papist. We set out early in the morning, and in the evening came to Newcastle. Wed. November 2. The following advertisement was published : For the benefit of Mr. Este. By the Edinburgh Company of Comedians, on Friday, November 4, will be acted, a Comedy, called To which will-be added, a Farce, called

On Friday a vast multitude of spectators were assembled in the Moot Hall to see this. It was believed there could not be less than fifteen hundred people, some hundreds of whom sat on rows of seats built upon the stage. Soon after the comedians had begun the first act of the play, on a sudden ali those seats fell down at once, the supporters of them breaking like a rotten stick. The people were thrown one upon another, about five foot forward, but not one of them hurt. After a Nov. 1743. REV. J. WESLEY'S JOURNAL. 303 short time, the rest of the spectators were quiet, and the actors went on. In the middle of the second act, all the shilling seats gave a crack, and sunk several inches down. A great noise and shrieking followed; and as many as could readily get to the door, went out and returned no more. Notwithstanding this, when the noise was over, the actors went on with the play. In the beginning of the third act the entire stage suddenly sunk about six inches : the players retired with great precipitation; yet in a while they began again. At the latter end of the third act, all the sixpenny seats, without any kind of notice, fell to the ground. There was now a cry on every side; it being supposed that many were crushed in pieces: but, upon inquiry, not a single person (such was the mercy of God!) was either killed or dangerously hurt. Two or three hundred remaining still in the Hall, Mr. Este (who was to act the Methodist) came upon the stage and told them, for all this, he was resolved the farce should be acted. While he was speaking, the stage sunk six inches more; on which he ran back in the utmost confusion, and the people as fast as they could out of the door, none staying to look behind him. Which is most surprising, that those players acted this farce the next week, or that some hundreds of people came again to see it ?

"Wed. February 1. Mr. Charles Wesley came to Birmingham, and the next day preached at Wednesbury. The whole congregation was quiet and attentive, nor had we any noise or interruption. I accompanied him part of his way, and in the afternoon came back to Wednesbury. I found the society met together, and commending themselves to God in prayer, having been informed that many, both at Darlaston and other places, had bound themselves by an oath, to come on Shrove a ee Feb. 1744. REV. J. WESLEY's JOURNAL. 307 Tuesday, (the next day,) and plunder all the Methodists in Wednesbury. We continued in prayer till the evening. I desired as many as could, to meet me again at eight in the morning. But I had scarce hegun to speak, when one came running with all speed, and told us, a large mob was coming into the town, and had broke into some houses already. I immediately retired to my father's house; but he did not dare to receive me. Nor did any one else; till at length Henry Parks took me in; whence, early in the morning, I went to Birmingham. "The mob had been gathering all Monday night, and on Tuesday morning they began their work. They assaulted, one after another, all the houses of those who were called Methodists. They first broke all their windows, suffering neither glass, lead, nor frames to remain therein. 'Then they made their way in; and all the tables, chairs, chests of drawers, with whatever was not easily removable, they dashed in pieces, particularly shop goods, and furniture of every kind. What they could not well break, as feather beds, they cut in pieces, and strewed about the room. William Sitch's wife was lying-in: but that was all one; they pulled away her bed too, and cut it in pieces." (Had the French come in that place, would they have done more ?) " All this time none offered to resist them. Indeed most part, both men and women, fled for their lives; only the children stayed, not knowing whither to go.

Wearing apparel, and things which were of value, or easily saleable, they carried away; every man loading himself with as much as he could well carry, of whatsoever he liked best. Some of the gentlemen who had set the mob to work, or threatened to turn away collier or miner out of their service, that did not come and do his part, now drew up a paper for those of the society to sign, importing, that they would never invite or receive any Methodist preacher more. On this condition, they told them they would stop the mob at once; otherwise they must take what followed. This they offered to several; but they declared, one and all. ' We have already lost all our goods; and nothing more can follow, but the loss of our lives, which we will lose too, rather than wrong our consciences.' " On Wednesday the mob divided into two or three companies; one of which went to Aldridge, four miles from Wednesbury, and plundered many houses there, as they had done in several other villages. Here also © they loaded themselves with clothes and goods of all sorts, as much as they could stand under. They came back through Walsal with their spoils; but the gentlemen of Walsal being apprized of their coming, raised a body of men, who met them, took what they had away, and laid it upin the Town Hall. Notice was then sent to Aldridge, that every man who had been plundered, might come and take his own goods. " Mr. Wood, of Wednesbury, likewise told several, they should have what could be found of their goods, on condition they would promise not to receive or hear those preachers any more. On Friday, in the afternoon, I went from Birmingham, designing to go to Tipton Green; but finding the mob were still raging up and down, I returned to Birmingham, and soon after, (having as yet no more place in these parts,) set out for London." E Any who desires to see a fuller and more particular account of these surprising transactions, may read a small tract, entitled, " Modern Christianity exemplified at Wednesbury." Before I leave this subject, st may be proper to insert an advertisement, which was not long after inserted in the public papers.

In the Whitehall and London Evening Post, Saturday, February 18, was a paragraph with some mistakes, which it may not be amiss to ectify. '" By a private letter from Staffordshire, we have advice of an 308 REV. J. WESLEY'S JOURNAL. Feb. 1744. insurrection of the people called Methodists," the insurrection was not of the people called Methodists, but against them, who upon some pretended insults from the Church party,' they pretended no insults from the Church party; being themselves no other than true members of the Church of England; but were more than insulted by a mixed multitude of church-goers, (who seldom, if ever, go near a church,) Dissenters, and Papists, " have assembled themselves in a riotous manner." Here is another small error persone. Many hundreds of the mob did assemble themselves in a riotous manner, having given public notice several days before, (particularly by a paper set up in Walsal market place,) that on Shrove Tuesday they intended to come and destroy the Methodists, and inviting all the country to come and join them. ' And having committed several outrages," without ever committing any, they have suffered all manner of outrages for several months past, they proceeded at last to burn the house of one of their adversaries." Without burning any house or making any resistance, some hundreds of them, on Shrove Tuesday last, had their own houses broken up, their windows, window cases, beds, tools, goods of all sorts, broke all to pieces, or taken away by open violence ; their live goods driven off, themselves forced to fly for their lives, and most of them stripped of all they had in the world. Ever since the 20th of last June the mob of Walsal, Darlaston, and Wednesbury, hired for that purpose by their betters, have broke open their poor neighbours' houses at their pleasure, by night and by day ; extorted money from the few that had it; took away or destroyed their victuals and goods; beat and wounded their bodies ; threatened their lives; abused their women, (some in a manner too horrible to name,) and openly declared they would destroy every Methodist in the country : the Christian country, where his majesty's innocent and loyal subjects have been so treated for eight months ; and are now, by their wanton persecutors, publicly branded for rioters and incendiaries !

Mr. Viney came to me from Yorkshire, and told me : " About a year ago, being then Vor-steher (a kind of president) in the Church of the Brethren, I proposed some scruples I had concerning our discipline, with the reasons on which they were grounded, to Mr. Span- _ genberg ; and begged, that till these were removed, I might have liberty to remain, not a governor, but a private member of the Church. " With this, Mr. Spangenberg would not comply. So at his instance I continued in my office, and the thing slept till May, 1743, when in a meeting of the labourers (so they term their church officers) I was ordered to withdraw, and the following questions were proposed: 1. Whether Richard Viney were not of Satan, and an enemy to the Church. And, 2, Whether his objections to the discipline of the brethren did not spring from anger, and self, and pride. After a debate of four hours I was called in, and asked if I was convinced those objections were wrong. I said I was not, and desired they would cast lots; which, after a little debate, they did. The lot came, 'The objections are just.' So for a time the thing slept again. " But in November following, they considered the point again; the result was, that they sent one to tell me I was of Satan ; had raised objections against the brethren from anger, and self, and pride; and therefore I was cut off from the Church, and delivered over to Satan. I was greatly surprised, but not disturbed: God gave me perfect peace. After much March, 1744. REV. J. WESLEY'S JOURNAL. 309 prayer I wrote to you, to know whereI might meet you. I know it was the will of God I should come, and that I should give myself up to your direction ; and therefore I have spoke without any disguise or reserve." I told him, "If you go back you are welcome to go; if you stay with me, you are welcome to stay: only, whatever you do, do it with a clear conscience ; and I shall be satisfied either way." After a few days he went back to Yorkshire to talk with his wife. The brethren saw him again, and I saw him no more.

In returning at night from Snowsfields, at the corner of Joyner-street, the coach, wherein five of us were, was overturned ; but without any one's being hurt; although the shock was so great as not only to dash the fore windows in pieces, but to break the axle-tree in two. Was the day I had appointed to go out of town; but understanding a proclamation was just published, requiring all Papists to go out of London, before the Friday following, I was determined to stay another week, that I might cut off all occasion of reproach. I was the more willing to stay, that 1 might procure more raiment for the poor before I left London. For this purpose I made a second collection, which amounted to about thirty pounds. But perceiving that the whole money received would not answer one third of the expense, I determined to go round the classes, and beg for the rest, till I had gone through the whole society. Fri. March 2. I began to put this in execution. While I was at a house in Spitalfields, a justice of peace came with the parish officers, being on their search for Papists. I was glad of the opportunity to talk with them at large, both of our principles and practice. When I went out a pretty large mob attended me to the door of the house to which I was going: but they did us no hurt, only gaped, and stared, and hallooed as loud as they could. I was much pressed to write an address to the King, which I did in the following terms : " The humble Address of the Societies in England and Wales, in derision called Methodists : " Most Gracious Soverrian, So inconsiderable as we are, 'a people scattered and peeled, and trodden under foot, from the beginning hitherto,' we should in no wise have presumed, even on this great occasion, to open our lips to your majesty, had we not been induced, indeed constrained so to do, by two considerations: the one, that in spite of all our remon strances on that head, we are continually represented as a peculiar sect of men, separating ourselves from the Established Church: the other, that we are still traduced as inclined to Popery, and consequently disaffected to your majesty.

"Upon these considerations we think it incumbent upon us, if we must stand as a distinct body from our brethren, to tender for ourselves our most dutiful regards to your sacred majesty; and to declare, in the presence of Him we serve, the King of kings, and Lord of lords, that we are a part (however mean) of that Protestant Church, established in these kingdoms: that we unite together for this, and no other end, to promote, so far as we may be capable, justice, mercy, and truth; the glory of God, and peace and good will among men: that we detest and abhor the fun damental doctrines of the Church of Rome, and are steadily aitached to your majesty's royal person and illustrious house. eta 310 ; REV. J. WESLEY'S JOURNAL. _ March, 1744. "We cannot, indeed, say or do either more or less than we apprehend consistent with the written word of God; but we are ready to obey your majesty to the uttermost, in all things which we conceive to be agreeable thereto. And we earnestly exhort all with whom we converse, as they fear God, to honour the king. We, of the clergy in particular, put all men in mind to revere the higher powers as of God; and continually declare, 'Ye must needs be subject, not only for wrath, but also for con _ science' sake.' "Silver and gold (most of us must own) we have none: but such as we have we humbly beg your majesty to accept; together with our hearts and prayers. May He who hath bought us with his blood, the Prince of all the kings of the earth, fight against all the enemies of your majesty, with the two-edged sword that cometh out of his mouth! And when he calleth your majesty from this throne, full of years and victories, may it be with that voice, 'Come, receive the kingdom prepared for thee, from the beginning of the world !' " These are the continual prayers of your majesty's dutiful and loyal subjects, Joun Westey," c. But upon further consideration it was judged best to lay it aside.

I took a view of the ruins of the' house which the mob had pulled down a little before, for joy that Admiral Matthews had beat the Spaniards. Such is the Cornish method of thanksgiving. I suppose, if Admiral Lestock had fought too, they would have knocked all the Methodists on the head. Both this morning and evening the congregation was as large as the house could well contain. In the society, God did indeed sit upon his people as a refiner's fire. He darted into all (I believe hardly one excepted) the melting flame of love; so that their heads were as water, and their eyes as fountains of tears. I spoke with the members of the society severally, and observed, with great satisfaction, that persecution had driven only three or four away, and exceedingly strengthened the rest. The persecution here was owing, in great measure, to the indefatigable labours of Mr. Hoblin and Mr. Simmons; gentlemen worthy to be " had in everlasting remembrance," for their unwearied endeavours to destroy heresy. Fortunati ambo! Siquid mea pagina possit, Nulla dies unquam memori vos eximet evo. Happy pair! (Long as my writings shall your fame remain.)

I took down part of the account of the late riot ; which (to show the deep regard of the actors herein for his majesty) was on the self-same day on which his majesty's proclamation against rioters was read. Yet I see much good has.been brought out of it already ; particularly the great peace we now enjoy. About eleven John Nance and I set out for Morva. Having both the wind and rain full in our faces, we were thoroughly wet before we came to Rosemargay, where some of our brethren met us. I found there had been a shaking among them, occasioned by the confident assertions of some, that they had seen Mr. Wesley, a week or two ago, with the Pretender, in France; and others, that he was in prison, at London. Yet the main body still stood firm together, and were not removed from the hope of the Gospel. The wind and rain beat hard upon us again, as we walked from Morva to St. Just, which also frighted many from coming. However, some hundreds were there, to whom I declared, If ye have nothing to pay, God will frankly forgive you all. It is remarkable, that those of St. Just were the chief of the whole country for hurling, fighting, drinking, and all manner of wickedness ; but many of the lions are become lambs, are continually praising God, and calling'their old companions in sin to come and magnify the Lord together. I preached here at five and at twelve; and in the evening at Morva. I preached at noon on Triggivary Downs, about two miles from Penzance. A great congregation was deeply attentive while I described the "' sect" which "is every where spoken against." At four I preached near Gulval, regulated the society, and returned to St. Ives. I was inquiring, how Dr. B e, a person of unquestioned sense and learning, could speak evil of this way, after he had seen such a change in the most abandoned of his parishioners: but I was satisfied, when Jonathan Reeves informed me, that on the Doctor's asking him who had been the better for this preaching, and his replying, The man before you (John Daniel) for one, who never before knew any work of God upon his soul," the Doctor answered, " Get along: ys se ie oa

April, 1744. REV. J. WESLEY'S JOURNAL. 313 you are a parcel of mad, crazy-headed fellows ;" and, taking him by the shoulder, fairly thrust him to the door. See here what it is which the world accounts madness: the knowing a work of God upon our soul! In the afternoon I walked over to Zennor, and after preaching, settled the infant society. Being the public fast, the church at St. Ives was well filled. After reading those strong words, "If they have called the master of the house Beelzebub, how much more them of his household;" Mr. H. fulfilled them, by vehemently declaiming against the new sect, as enemies of the Church, Jacobites, Papists, and what not! After church, we met, and spent an hour in prayer, not forgetting the poor sinner against his own soul. In the evening I preached at Gwennap. I stood on the wall, in the calm, still evening, with the setting sun behind me, and almost an innumerable multitude before, behind. and on either hand. Many, likewise, sat on the little hills, at some distance from the bulk of the congregation. But they could all hear distinctly, while I read, " The disciple is not above his master," and the rest of those comfortable words, which are day by day fulfilled in our ears.

About eleven I preached at Crowan. In the afternoon we heard of the success of Mr. H.'s sermon. James Wheatley was walking through the town in the evening, when the mob gathered, and began to throw stones from all quarters. He stepped into a house; but the master of it followed him, like a lion, to drag him out. Yet, after a few words, his mind was changed, and he swore nobody should hurt him. Meantime one went for a justice of peace, who came, and promised to see him safe home. The mob followed, hallooing and shouting amain. Near John Paynter's house the justice left him: they quickly beset the house. Buta messenger came from the mayor, forbidding any to touch Mr. Wheatley, at his peril. He then went home. But between seven and eight the mob came and beset John Nance's house. John Nance and John Paynter went out, and stood before the door; though they were quickly covered with dirt. The cry was, " Bring out the preacher! Pull down the house!" And they began to pull down the boards which were nailed against the windows. But the mayor, hearing it, came without delay, and read the proclamation against riots: upon which, after many oaths and imprecations, they thought proper to disperse. ; About six reached Morva, wet through and through; the rain having continued with scarce any intermission. However, a little company were gathered together, to whom I preached, on, " Ask, and it shall be given you." The next day I had time to dry my clothes at Mr. John's, near Penzance. At noon I preached on the Downs, not far from his house; about three at Gulval, and at St. Ives in the evening. I took my leave of St. Ives ; preached at two in Camborne, and at Gwennap in the evening. I preached here again at five, and at eight in Stithian parish. The place was a green triangular plat, capable of holding eight or ten thousand men. I stood on one of the walls that inclosed it. Many sat on the other two. Some thousands stood between, and received the word with all readiness of mind. At five I preached at Gwennap, on a little hill, near the usual place. It Cie? eer 314 REV. J. WESLEY'S JOURNAL. April, 1744.

rained from the time I began till I concluded. I felt no pain while I spoke, but the instant I had done, and all the time I was with the society, my teeth and head ached so violently, that I had hardly any senses. I lay down as soon as I could, and fell asleep. In the morning (blessed be God) I ailed nothing. In the afternoon we came again to Trewint. Here learned, that notice had been given of my preaching that evening in Laneast church, which was crowded exceedingly. Mr. Bennet, the minister of Laneast, carried me afterward to his house; and (though above severity years old) came with me in the morning to Trewint, where I had promised to preach at five. Before we parted, Degory Isbel informed me of an accusation against me, current in those parts. It was really one which I did not expect; no more than that other, vehemently asserted at St. Ives, of my bringing the Pretender with me last autumn, under the name of John Downes. It was, that I called myself John Wesley; whereas every body knew Mr. Wesley was dead. In the afternoon we came to Sticklepath. I preached at five in the evening: the house was crowded as before. After a short exhortation, and an hour spent in prayer, I commended them to the grace of God.

Before eight we reached Crediton, (or Kirton,) or rather the ruins of it; for the houses on both sides were all in ashes, for several hundred yards. Lighting on a serious woman, I asked, " Ar» the people of this place now warned to seek God?" she answered, " Although some of them perished in the flames, the rest were just as they were before, cursing, swearing, drinking, playing, and making merry, without God in all their thoughts." She added, " No longer ago than Thursday last, the men who were rebuilding one of the houses, were bitterly cursing and swearing one at another, and two of them above the rest, when an arch they were under fell, and crushed those two, with all their bones, in pieces." Will ye not at length hear the rod, and him that hath appointed it? Between five and six in the evening we reached Minehead. Finding a general expectation of it among the people, about seven I preached near the sea shore, to almost all the inhabitants of the place. Most of the gentlemen of the town were there, and behaved with seriousness and decency. Having a sloop ready, which came on purpose, we ran over the channel in about four hours. Some of our friends were waiting for us on the shore. About one we came to Fonmon Castle. I found a natural wish, " O for ease and a resting place!" Not yet. But eternity is at hand! I preached at six, and at five in the morning. Friday, 20. About ten we set out for Cardiff; where, in the evening, I preached in the Castle yard. All were serious and attentive. I rode to Garth, in Brecknockshire, and on Sunday, 22, preached in the church there, both morning and afternoon. On Monday, 23, I preached in Maesmennys church, and afterward in the church yard at Builth. I observed only one man with his hat on; probably through inattention; for he likewise kneeled down on the grass with the rest, as soon as I began to pray. I preached at Maesmennys again, and about five in Landdu church, near Brecknock. Such a church I never saw before. There was not a glass 'vindow belonging to it; but only boards, with holes bored here and May, 1744. REV. J. WESLEY'S JOURNAL. 315

I preached at Sheffield: on Saturday, 12, about ten, at Barley Hall. In the afternoon I rode to Epworth, and immediately went to Mr. Maw's, to return him thanks for his good offices to Mr. Downes; and his honest and open testimony for the truth, before the worshipful bench at Kirton. It was not his fault, that those honourable men regarded not the laws either of God, or the king. But a soldier they were resolved he should be, right or wrong, because he was a preacher. So, to make all sure, they sent him away, a prisoner to Lincoln gaol! My first design was, to have gone the shortest way from Sheffield to Newcastle. But it was well I did not, considering the inexpressible panic, which had spread itself in all places. So that I came just in time to remind all the poor frighted sheep, that even the hairs of" our " head are all numbered." I preached thrice at Epworth on Sunday ; and on Monday, 14, at Ferry. The constable who took Mr. Downes for a soldier, with one of the churchwardens, were of my audience. I was informed, they had threatened great things before I came: but their threatenings vanished into air. At two, many of our brethren at Epworth met, whom I cheerfully commended to the grace of God. We were riding gently toward Fishlake, when two or three persons met us, and begged we would not go that way ; for the town, they said, was all up in arms, and abundance were waiting for us in the.way, many of whom had made themselves very drunk, and so were ripe for any manner of mischief. We accordingly rode to Sykehouse another way. Some came in all haste hither also, to tell us, all the men in the congregation would be pressed. Others affirmed, the mob was just a coming; and that thev 4 . Nia cia a a Bs! 316 REV. J. WESLEY'S JOURNAL. June, 1744. would certainly fire the house, or pull it down to the ground. I told them, then our only way was, to make the best use of it while it was standing: so I began expounding the tenth chapter of St. Matthew. But no man opened his lips against us. ;

After comforting the little flock at Naren I rode the shortest way to Birstal. Here I found our brethren partly mourning, and partly rejoicing, on account of John Nelson. On Friday, the 4th instant, (they informed me,) the constables took him, just as be had e1ded his sermon at Adwalton; and the next day carried him before the commissioners at Halifax; the most active of whom was Mr. Coleby, vicar of Birstal. Many were ready to testify, that he was in no respect such a person as the act of parliament specified. But they were not heard. He was a preacher: that was enough. So he was sent for a soldier at once. At seven I preached on the Hill ; no man interrupting me. Afterward I inquired into the state of the society ; and found great cause to bless God, whose grace, even in these trying times, was sufficient for them. I talked at large with Mr. Viney. He said, his first perplexity arose, from reading and reflecting upon some writings, which the Count published in Pennsylvania; and that the more deeply he considered the whole affair, the more thoroughly he was convinced, 1. That the Count was at least as much the head of theirs, as the Pope of the Roman Church. 2. That he had cruelly and unjustly broke up the congregation at Pilger-ruh, in Holstein, because (in obedience to the king of Denmark, their lawful prince) they had disclaimed his superiority over them. 3. That the labourers among the brethren, were absolutely arbitrary in their government of the people; and, lastly, That they grossly abused the lot, in support of their arbitrary power.

I preached at five, on Matt. x; about noon, at Little Horton, near Bradford ; about three in the afternoon at Stickerlane, and at Birstal in the evening. I rode to Leeds, and preached in great peace. I went on to Mr. Clayton's, at Wensley; and on Sunday, 20, preached in Redmire church on part of John iii, the Gospel for the day. In the afternoon I preached at Bolton chapel, on, ' We know that we are of God." I was much pleased at the serious behaviour of the congregation, both in the morning and afternoon; especially at Redmire, where, from a village of about thirty houses, we had more than fifty communicants. I rode to Newcastle, and passed a quiet week. I began visiting the classes in the town; and on Sunday, June 3, those in the country, which I had never found so much in earnest betore. I trust, 'here is not only not a disorderly walker, but hardly a trifler left among them. I preached at night on John xvii, 3. The house could no contain the congregation; and most of them stayed either within o1 without, till the end of the midnight hymn. I preached at Biddick, about eight; at Tanfield, as soor as morning prayer was over; at Spen about three, and in Newcastle at six. I concluded the day, in praising God with the society. I left Newcastle, and in the afternoon met John Nelson, All the particulars of this memorable transaction are set down in, " The Case of John Nelson, written by 1imself." July, 1'744. REV. J. WESLEY'S JOURNAL. 317

Tues, 14. Mr. Piers rode over with me to Shoreham, and introduced me to Mr. Perronet. I hope to have cause of blessing God for ever, for the acquaintance begun this day. I went to Bedlam, at the repeated request of Mr. S , who had been confined there above two years. This was the person who, while he was speaking against my brother and me to the society at Kingswood, was in a moment struck raving mad. But it seems God is at length entreated for him, and has restored him to a sound mind. I received a remarkable letter, part of which is here subjoined : - "August 14, 1744. "Rev. Srr, I was surprised on Sunday, when you was pleased to tell me, I carried things to extremes, in denying the lawful pleasures in eating. I denied only self indulgence in eating: all which I advance is, that he who will be Christ's disciple, must absolutely deny himself. It was once a great self denial to me, not to go to a play, or to other diversions; but this is now no self denial to me at all; so that if I was now called to deny myself in these things only, I might take up with what is past, and now live an agreeable, self indulgent life. But God forbid. plainly see every hour produces occasions of self pleasing: and this I apprehend is a sufficient call for, and rule of, self denial. For instance: in the morning, it is a great self denial to rise out of a warm bed; but if I do not, I am immediately condemned as a slothful servant: if I do, I find a great inward blessing. Under the preaching, it is self pleasing to see who is here, who there: but if I do let my eye wander, I become cold and lifeless: if I deny myself, I often find even a present reward. In walking the streets, I can please myself, by looking this way and that; on this chariot, that house and picture; but if I deny myself for Christ's sake, his consolations abound with me.

"But I may deny myself outwardly, and yet be self indulgent; namely, by allowing myself in vain and trifling thoughts. Here is a continual fight, and a hard struggle I must have before I conquer. But when I do overcome, I lose nothing by it; for my soul is delighted with secret refreshments. At noon, I may find many pleasant things; and of this it was that I said to Mr. Richards, 'If there are two dishes set before you, by the rule of self denial, you ought to eat of that which you like the least.' And this rule I desire to observe myself; always to choose what is least pleasing and cheapest; therefore, I feed much upon milk: it is pleasant enough, and nothing I can find is so cheap. Whereas if one sort of food be dearer than another, and yet I use it, because more agreeable to my appetite, this I apprehend is directly contrary to the discipleship of a selfdenying master: and this kind of self indulgence (not in food only) is practised by too many that know the truth. ""T suppose, sir, you now perceive, I do not condemn all pleasure in eating; but I condemn all self indulgence, both in that and other things, particularly in talking. Many who think themselves believers, please themselves with talking more than is profitable. They talk even of the Sep.. 1744. REV. J. WESLEY'S JOURNAL. 319 things of God, till they bring a deadness, nay, an unaccountable careless ness over their spirits. I don't say, they laugh or talk idly; but still they are not deeply serious, nor is their conversation truly solid; whereas I should think the conscience of a true believer is tender as the apple of an eye; and that to such a one it would be less pain to pulls the rack, than to trifle, either in word or deed."

I performed the last office (according to his desire) over his body, which was interred in the presence of a vast multitude of people, at a small distance from that of Elizabeth Marsh. I buried near the same place, one who had soon finished her course, going to God in the full assurance of faith, when she was little more than four years old. In her last sickness, (having been deeply serious in her behaviour for several months before,) she spent all the intervals of her convulsions in speaking of, or to, God. And when she perceived her strength to be near exhausted, she desired all the family to come near, © and prayed for them all, one by one ; then for her ministers, for the Church, and for all the world. A short time after, recovering from a fit, she lifted up her eyes, said, " Thy kingdom come," and died. All this summer, our brethren in the west had as hot service as those in the north of England; the war against the Methodists, so called, being every where carried. on with far more vigour than that against the Spaniards. I had accounts of this from all parts; one of which was as follows : - " Rev. Sirn, The word of God has free course here; it runs and is glorificd: but the devil rages horribly. Even at St. Ives, we cannot shut the doors of John Nance's house, to meet the society, but the mob immediately threaten to break them open. 'They now triumph over us more and more, saying, it is plain, nothing can be done against them. And in other places it is worse. I was going to Crowan on Tuesday was se'nnight. On the road two of our brothers met me. When we came within a mile of the house, we saw a great mob at some distance; but they were going another way. We then left our horses at the house of a friend, and went forward on foot. Within a quarter of a mile of the place where I was to Oct. 1744. REV. J. WESLEY'S JOURNAL. Abas

preach, two persons met us, who used to be persecutors. But they now desired me, for God's sake, not to go up; for if I did, they said, there would surely be murder, if there was not already ; for many were knocked down before they came away. " By their advice, and the entreaties of those that were with me, I turned back to the house where we left our horses. We had been there but a short time, when many of the people came, being very bloody, and having been beaten very bad. But the main cry of the mob was after the preacher, whom they sought for in every corner of the house; swearing bitterly, they only wanted to knock him on the head, and then they should be satisfied. " Not finding me there, they said, however, they should catch him on Sunday at Camborne. But it was Mr. Westell's turn to go thither on Sunday. While he was preaching there, at Mr. Harris's house, a tall man came in, and pulled him down. Mr. Harris demanded his warrant but he swore, warrant or no warrant, he should go with them: so he carried him out to the mob, who took him away to the Church Town. They kept him there till Tuesday, morning, and then carried him 'to Penzance ; where, in the afternoon, he was brought before three justices, and asked abundance of questions, to which they required him to answer upon oath. Then Dr. Borlase wrote his mittimus, by virtue of which he was to be committed to the house of correction at Bodmin as a vagrant. So they took him as far as Camborne that night, and the next day on to Bodmin. "1 desire your continual prayers for me, " Your weak servant in Christ, "Henry Mivvarp."

I pray, for what pay could we procure men to do this service ? to be always ready to go to prison, or to death?' Henry Millard did not long continue therein. After he had for some time fought a good fight, he took the small pox, and in a few days joyfully resigned his spirit to God. The justices who met at the next quarter sessions at Bodmin, knowing a little more of the laws of God and man, declared Mr. Westell's commitment to be contrary to all law, and set him at liberty without delay. Tues. October 30. I was desired to call on a young gentlewoman dangerously ill. But I soon found she needed no Physician for her soul, being full of righteousness and good works. However, I spoke to her with all plainness; and she awoke as one out of sleep. She drank in every word, and soon perceived the want of a better righteousness than her own. But her companion sent her father word, and she was immediately removed, so that I saw her no more. Sun. November 4. Poor Richard Jeffs, who, in spite of his former conviction, was now determined to renounce us, and join the Quakers, ventured, however, once more, to the Lord's table. He had no sooner received, than he dropped down, and cried with a loud voice, "I have sinned; I have sinned against God." At that instant many were pierced to the heart. I could hardly speak for some time. Several mourners were filled with strong consolation ; and all said, "' Surely God is in this place!" About this time I received a letter, dated from the camp at Lisle. Part of it ran as follows : " May 1. We marched to the camp, near Brussels. There a few of us joined into a society, being sensible, where two or three are gathered together in his name, there is our Lord in the midst of them. Our place of meeting was a small wood near the camp. We remained in this camp 4 sii 322 REV. J. WESLEY'S JOURNAL. Nov. 1744.

" Since I began to write this, we are come to our winter quarters, so that our society is now parted. We are some in Bruges, some in Ghent: But it has pleased the Lord to leave neither without a teacher; for John Greenwood and IJ are in this city ; and B. Clements, and Evans, are in Ghent; so that we trust our Lord will carry on his work in both places. We that are in Bruges have hired a small place, in which we meet; and our dear Lord is in the rmaidst of us. Many times the tears run down every face, and joy reigns in every heart. I shall conclude with a full assurance of your prayers, with a longing desire to see you. O when will the joyful meeting be? Perhaps not on this side death; if not, my Master's will be done. " Your unworthy brother in the Lord, Caleta ie" In the evening I rode to Brentford. In the inn, where I lodged the next night, was a company of men exceeding drunk. Nature suggested, "¢ Why should you speak tothem? It will be, at best, labour lost; for you may be well assured, none of them will mind one word you say." However, we spoke a few words to them: one of them immediately rose up, and said, it was all true, followed us as well as he could into our room, and appeared deeply convinced, and strongly desirous to serve a better master. In the evening we reached Bath, and the next morning rode to Bristol. After spending a few days there and at Kingswood, on Saturday, 24, I came again to London. I conversed with one who was greatly extolling the comfortable way wherein the Brethren preach. I understood him well. One, who was a believer, falls into carelessness, or wilful sin. If he comes Dec. 1744. REV. J. WESLEY'S JOURNAL. 323 to hear our preaching, then we shake all his bones in pieces. If he comes to them, they stroke him, and lull him asleep. O how does any backslider escape this comfortable preaching ?

Sun. December 2. I was with two persons who believe they are saved from all sin. Be it so, or not, why should we not rejoice in the work of God, so far as it is unquestionably wrought in them? For instance, I ask John C., " Do you pray always? Do you rejoice in God every moment? Do you in every thing give thanks? In loss? In pain? In sickness, weariness, disappointments? Do you desire nothing? Do you fear nothing? Do you feel the love of God continually in your heart? Have you a witness in whatever you speak or do, that it is pleasing to God?" Ifhe can solemnly and deliberately answer in the affirmative, why do I not rejoice and praise God on his behalf? Perhaps, because I have an exceeding complex idea of sanctification, or a sanctified man. And so, for fear he should not have attained all I include in that idea, I cannot rejoice in what he has attained. After having often declared the same thing before many witnesses, this dav Mr. Williams wrote a solemn retractation of the gross slanders he had been propagating for several months concerning my brother and me. This he concluded in these words : ; " Though I doubt not but you can forgive me, yet I can hardly forgive myself; I have been so ungrateful and disobedient to the tenderest cf friends, who, through the power of God, were my succour in all my temptations. intreat your prayers in my behalf, that God may restore, strengthen, stablish and settle me in the grace to which I have been called: that God may bless you, and your dear brother, and that we may be all united again in one fellowship, is the prayer of him who, for the future, hopes to be, " Your obedient son and servant, for Christ's sake, " 'THomas WILLIAMS." I answered another letter had received from Flanders ; n extract of which is here subjoined : " GuEnT, JVov. 12, O. S., 1744.

'7. I called on the solicitor whom I had employed in the suit lately commenced against me in chancery; and here I first saw that foul monster, a chancery bill! A scroll it was of forty-two pages, in large folio, to tell a story which needed not to have taken up forty lines! And stuffed with such stupid, senseless, improbable lies, (many of them, too, quite foreign to the question,) as, I believe, would have cost the compiler his life in any Heathen court either of Greece or Rome. And this is equity in a Christian country! This is the English method of redressing other grievances! I conclude this year with the extract of a letter which I received some weeks before : Honourep Sir, I beg leave to give you a short account of my ex perience from the time I can remember. "In my childhood, confused convictions often passed through my mind, so that I almost always had the fear of God before my eyes, and a sense of his seeing me; and I frequently used to abstain from sin upon that account. When I did sin, I was immediately checked and grieved; so that E generally was serious, nothing like any of my other brothers, and was, on that account, esteemed a good child, and greatly caressed. I constantly said my prayers, and was much given to reading; but it was chiefly plays and romances, of which I was as fond as I was of cards, shows, races, feasts, and whatever are called innocent diversions. Yet even these were always a burden to me when over; so that I was forced to own, All these are vanity. At about sixteen, I was sent to Yarmouth, where I fell twice or thrice into intemperance, for which I was severely reproved in my conscience ; but I used to make up matters by going oftener to church: and having good health, and no care, I was generally easy in my mind, and gay and jocose in my conversation.

" In this temper, after about six months, returned home. But asevere temptation soon following, and a severe illness in my head, made me think more and more of what is beyond the grave; this also made me exceeding diligent in prayer, till God not only restored my bodily health, but also gave me power against my inward enemy, and peace to my troubled soul. "Tn half a year after, I was called to London; where, for the first year, I had little religion left, only that I never missed church. But after I was settled, conviction began to revive, particularly for sins of omission. I prayed three times in a day, and I was uneasy if I missed once. I read all books of religion that came in my way. And now, because I prayed and read so much, and went constantly to church, and sometimes to the sacrament, I thought myself in a right good way. And yet I was continually uneasy, though I knew not why; till one day I light on Thomas Kempis. "he more IJ read, the more I liked it. I bought one of the books and read it over and over. J was more convinced of sin than ever, and had more power against it. I forsook many things which I allowed myself in before; though I still allowed myself to see a play once a month. But the last I saw, I felt hell in my conscience, fora week after ; so that I determined, even for ease, never to go again. "JT was now well settled in the form of gedliness, and I knew a little "sf the power of it, when I was pressed by a relation to pay him a visit at 326 REV. J. WESLEY'S JOURNAL. Jan. 1745

Oxford, which I did at Whitsuntide, 1742. But here I soon lost both power and form. I saw many places, was much in company, and grew more dead to the things of God, every day than other. I was truly glad to see London again; and the very first night began to consider, how I might recover my peace. But before I had executed any thing, I was seized with a fever. I looked up to God; but all was dark. With the trouble both of my body and mind, I really thought I should have gone distracted. Yet I was too self righteous to beg for mere mercy. All my cry was, ' Lord, give me health; and I will obey thee.' "God did give me health; and I was more diligent than ever in going to church and sacrament; insomuch that on a week day, I have gone four or five times to churchinaday. Yet sin was my master; although every time I fell into it I was condemned exceedingly. I began now to see, that my laughter and jesting were wrong. But I thought, if I left them, my friends would cast me off. SoI went on sinning against light, and never finding peace for one whole day together. "One day, being in great trouble of mind, and thinking, Where shall I find a man who lives up to the rules given by Kempis? It came strongly into my mind, 'Go to the Foundery.' Immediately I went, but with fear and trembling. Here I continued a constant hearer for above two months, before I spoke to one person belonging to it; which I purposely abstained from, that I might the more exactly observe the whole behaviour, both of yourself and those that heard you. And the more closely I examined, the more-clearly I was convinced, These are the men I have been seeking so long.

call at the house of a poor man, William Shalwood. I found him and his wife sick in one bed, and with small hopes of the recovery of either. Yet (after prayer) I believed they would " not die but live, and declare the loving kindness of the Lord." The next time I called, he was sitting below stairs, and his wife able to go abroad. __ As soon as we came into the house at Bristol, my soul was lightened of her load, of that insufferable weight which had lain upon my mind, more or less for several days. On Sunday, several of our friends from Wales, and other parts, joined with us in the great sacrifice of thanksgiving. And every day we found more and more cause to praise God, and to give him thanks for his still increasing benefits. I found peculiar reason to praise God, for the state of the society both in Bristol and Kingswood. They seemed at last clearly delivered from all vain jangling, from idle controversies and strife of words, and " determined not to know any thing, save Jesus Christ, and him crucified." All our family were at St. James's, our parish church. At twelve we met together, to pour out our souls before God, and to provoke each other to love and to good works. The afternoon I set apart for visiting the sick. Blessed be God, this was a comfortable day. I rode to Coleford, about twenty (real, twelve computed) miles south-east from Bristol. The colliers here were only not as famous as those at Kingswood were formerly. I preached near the road side; for the house could not contain a tenth part of the congregation. None opposed, or mocked, or smiled. Surely some of the seed is fallen upon good ground.

There was so much snow about Boroughbridge, that we could go on but very slowly; insomuch, that the night overtook us when we wanted six or seven miles to the place where we designed to lodge. But we pushed on at a venture, across the moor, and about eight came safe to Sandhutton. We found the roads abundantly worse than they had been the day before; not only because the snows were deeper, which made the causeways in many places unpassable, (and March, 1745. REV. J. WESLEY'S JOURNAL. 229 turnpike roads were not known in these parts of England till some years after,) but likewise because the hard frost, succeeding the thaw, had made all the ground like glass. We were often obliged to walk, it being ___ impossible to ride, and our horses several times fell down while we were Z leading thea, but not once while we were riding them, during the whole 4 journey. It was past eight before we got to Gateshead Fell, which appeared a great pathless waste of white. The snow filling up and covering all the roads, we were at a loss how to proceed; when an honest man of Newcastle overtook and guided us safe into the town. Many a rough journey have I had before, but one like this I never had; between wind, and hail, and rain, and ice, and snow, and driving sleet, and piercing cold: but it is past: those days will return no more, and are, therefore, as though they had never been. Pain, disappointment, sickness, strife, 'Whate'er molests or troubles life, However grievous in its stay, It shakes the tenement of clay, When past, as nothing we esteem; And pain, like pleasure, is a dream. On Monday and Tuesday I diligently inquired who were offended at each other; this being the sin which, of all others, most easily besets the people of Newcastle. And as many of them as had leisure to meet, I heard face to face. It was now an easy thing to remove their offences ; for God was in the work; so that they were, one and all, as willing to be reconciled to each other, as I was to have them.

February 27. (Being Ash Wednesday.) After the public prayers, the little church in our house met together. _Misunderstandings were cleared up, and we all agreed to set out anew, hand in hand, and, by 'the grace of God, to forward one another in running the race which is set before us. Sun. March 3. As I was walking up Pilgrim-street, aearing a man call after me, I stood still. He came up and used much abusive language, intermixed with many oaths and curses. Several people came cut to see what was the matter; on which he pushed me twice or thrice, and went away. Upon inquiry, I found this man had signalized himself of a long season, by abusing and throwing stones at any of our family who went that way: Tcherefore I would not lose the opportunity, but on Monday 4, sent him the following note : " Rosert Youne, I expect to see you, between this and Friday, and to hear from you, that you are sensible of your fault; otherwise, in pity to your soul, I shall be obliged to inform the magistrates of your assaulting me yesturday in thestreet. Iam, your real friend, Joun WeEsLEY." Wthin two or three hours, Robert Young came, and promised a quite different behaviour. So did this gentle reproof, if not save a soul from death, yet prevent a multitude of sins. We had a useful sermon at All Saints in the morning, and another at our own church in the afternoon. 1 was much refreshed by both, and united in love both to the two preachers, and to the clergy in general. 'The next day I wrote to a friend as follows : Newcastle-upon-Tyne, March 11, 1745 '"' have been drawing up this morning a short state of the case between the clergy and us; I leave you to make any such use of it, as -'ou believe will be to the glory of God. : Dh ae 300 REV. J. WESLEY'S JOURNAL. March, 1745. "1, About seven years since, we began preaching inward, present sa!- vation, as attainable by faith alone. 2. For preaching this doctrine, we were forbidden to preach in the churches. 3. We then preached in private houses, as occasion offered: and when the houses could not contain the people, in the open air. 4. For this, many of the clergy preached or »°

printed against us, as both heretics and schismatics. 5. Persons who were convinced of sin, begged us to advise them more particularly how to flee from the wrath to come. We replied, if they would all come at one time (for they were numerous) we would endeavour it. 6. For this, we were represented, both from the pulpit and the press, (we have heard it with our ears, and seen it with our eyes,) as introducing Popery, raising sedition, practising both against Church and State; and all manner of evil was publicly said both of us, and those who were accustomed to meet with us. 7. Finding some truth herein, viz. that some of those who so met together walked disorderly, we immediately desired them not to come to us any more. 8. And the more steady were desired to overlook the rest, that we might know if they walked according to the Gospel. 9. But now several of the bishops began to speak against us, cither in conversation orin public. 10. On this encouragement, several of the clergy stirred up the people to treat us as outlaws or mad dogs. 11. The people did so, both in Staffordshire, Cornwall, and many other places. 12. And they do so still, wherever they are not restrained by their fear of the secular magistrate. "Thus the case stands at present. Now, what can we do, or what can you our brethren do, toward healing this breach? which is highly desirabie, that we may withstand, with joint force, the still increasing flood of Popery, Deism, and immorality. Desire of us any thing we can do with a safe conscience, and we will do it immediately. Will you meet us here? Will you do what we desire of you, so far as you can with a safe conscience "

'" Let us come to particulars. Do you desire us, 1. To preach another, or to desist from preaching this, doctrine? We think you do not desire it, as knowing we cannot do this with a safe conscience. Do you desire us, 2. To desist from preaching in private houses, or in the open air? As things are now circumstanced, this would be the same as desiring us not to preach at all. Do you desire us, 3. To desist from advising those who now meet together for that purpose? Or, in other words, to dissolve our societies? We cannot do this with a safe conscience; for we apprehend many souls would be lost thereby, and that God would require their blood at our hands. Do you desire us, 4. To advise them only one by one? This is impossible because of their number. Do you desire us, 5. To suffer those who walk disorderly still to mix with the rest? Neither can we do this with a safe conscience; because ' evil communications corrupt good manners.' Do you desire us, 6. To discharge those leaders of bands or classes (as we term them) who overlook the rest? This is, in effect, to suffer the disorderly walkers still to mix with the rest, which we dare not do. Do you desire us, Lastly, To behave with reverence toward those who are overseers of the Church of God? And with tenderness, both to the character and persons of our brethren, the inferior clergy? By the grace of God we can and will do this. Yea, our conscience beareth us witness, that we have already laboured so to do; aad that, at all times and in all places. "If you ask what we desire of you to do, we answer, 1. We do not desire any one of you to let us preach in your church, either if you believe us to preach false doctrine, or if you have, upon any other ground, the least scruple of conscience concerning it. But we desire any who believes us to preach true doctrine, and has no scruple at all in this matter, may not be either publicly or privately discouraged from inviting us to preach in his church. April, 1745. REV. J. WESLEY'S JOURNAL. 331

"2. We do not desire that any one who thinks that we are heretics or schismatics, and that it is his duty to preach or print against us, as such, should refrain therefrom, so long as he thinks it is his duty. (Although in this case, the breach can never be healed.) But we desire that none will pass such a sentence, till he has calmly considered both sides of the question ; that he would not condemn us unheard; but first read what we have written, and pray earnestly that God may direct him in the right way. . «3. We do not desire any favour, if either Popery, sedition, or immorality be proved against us. But we desire you will not credit, without proof, any of those senseless tales that pass current with the vulgar: That if you do not credit them yourselves, you will not relate them to others ; (which we have known done ;) yea, that you will confute them, so far as ye have opportunity, and discountenance those who still retail them abroad. "4, We do not desire any preferment, favour, or recommendation, from those that are in authority, either in Church or State: but we desire, (1.) That if any thing material be laid to our charge, we may be permitted to answer for ourselves. (2.) That you would hinder your dependents from stirring up the rabble against us: who are certainly not the proper judges of these matters. And, (3.) That you would effectually suppress, and throughly discountenance, all riots and popular insurrections, which evidently strike at the foundation of all government, whether of Church or State. Now these things you certainly can do, and that with a safe conscience. Therefore, till these things are done, the continuance of the breach is chargeable on you, and you only."

I visited part of the sick: (for I could not see them all in one day:) I found many in heaviness, through various temptations, added to that of bodily pain; but none sorrowing "as men without hope ;" though some deeply mourning after God. The following week visited the societies in the country. On Thursday, 28, a gentleman called at our house, who informed me his name was Adams; that he lived about forty miles from Newcastle, at Osmotherly, in Yorkshire ; and had heard so many strange accounts of the Methodists, that he could not rest till he came to inquire for himself. I told him he was welcome to stay as long as he pleased, if he could live on our lenten fare. He made no difficulty of this, and willingly stayed till the Monday se'nnight following; when he returned home fully satisfied with his journey. Sat. April 6. Mr. Stephenson, of whom I bought the ground on which our house is built, came at length, after delaying it more than two years, and executed the writings. So I am freed from one more care. May in every thing make known my request to God! We met at four in the morning, on Easter day, and great was our joy in the Lord. I preached on, " The Lord is risen indeed ;" and at South Biddick, at seven o'clock. In the evening many of our brethren, from all parts, were present; and we again praised God with joyful lips. We met at half-hour past four, and the room was filled from end toend. Many ofthe rich and honourable were there ; so that I found it was time for me to fly away. At eight I preached in the street, at Chester, to a large and quiet congregation. At Darlington, (it being the fair day,) we could scarce find a place to hide our head. At length we got into a little inn, but were obliged to be in a room where there was another set of company, some of whom were cursing er i a, ae 332 REV. J. WESLEY'S JOURNAL. April, 1745,

I rode to Epworth in the afternoon. Sunday, 21. I preached in the house at five, on, '" Quench not the Spirit ;" about eight, at the Cross; and again in the evening, to most of the adults in the town. Poor Mr. R.'s sermon, from beginning to end, was another " railing accusation." Father forgive him; for he knoweth not what he doeth! I rode with William Holmes to Norton, and after preaching there to a small company, went on to Oulton, three miles from Leeds, where a numerous congregation was waiting. On Tuesday 1 preached at Leeds, Armley, and Birstal. The next evening I was constrained to continue my discourse there, near an hour longer than usual; God pouring out such a blessing, that I knew not how to leave off. I preached at Horton and Bradford. Here I could not but observe, how God has made void all their labour who " make void the law through faith." Out of their large societies in these towns, how small a remnant is left! In Horton, scarce ten persons out of fourscore; in Bradford, not one soul. Friday and Saturday, at John Bennet's request, I preached at several places in Lancashire and Cheshire. I preached at five, (as I had done over-night,) about a mile from Altringham, on, 'Watch and pray, that ye enter not into temptation." A plain man came to me afterward and said, " Sir, I find Mr. Hutchings and you do not preach the same way. You bid us read the Bible, and pray, and go to church; but he bids us let all this alone; and says, if we go to church and sacrament, we shall never come to Christ." At nine 1 preached near Stockport, to a large congregation : thence we rode to Bongs, in Derbyshire, a lone house, on the side of a high, steep mountain, whither abundance of people were got before us. I preached on God's justifying the ungodly ; and his word was as dew upon the tender herb. At five I preached at Mill Town, near Chapel-enle-Frith. The poor miller, near whose pond we stood, endeavoured to drown my voice; by letting out the water, which fell with a great noise. But it was labour lost; for my strength was so increased, that I was heard to the very skirts of the congregation.

I preached at Taddington in the Peak, and rode from thence to Sheffield, where I preached on the floor of the late house, (which the good Protestant mob had just pulled down,) to the largest and one of the quietest congregations I ever remember to have seen chere. I preached at Barley Hall; and Wednesday, May 1 at Nottingham. I rode to Markfield. The church was full, though the notice was so short. But I was sorry to hear, some of the neigh- i aia may, 1/45. REV. J. WESLEY'S JOURNAL. 335 bouring churches are likely to be empty enougn: for the still brethren f found, had spread themselves into several of the adjacent parishes. And the very first sins their hearers leave cff, are reading the Bible and running to the church and sacrament. In the evening we came to Wednesbury. A while ago "the waves" here were 'mighty, and raged horribly. But the Lord that dwelleth on high is mightier," and has stilled the madness of the people. I preached at seven without any noise or hinderance at all. All was equally quiet o Saturday. The number of people even at five obliged me to preach abroad. About one I preached at Tipton Green, and about four at Wednesbury. A few persons at first threw some clods: but they were quickly glad to retreat; so that there was no interruption at all while I applied those gracious words of our Lord, " Come unto me, all ye that labour and are heavy laden, and I will give you rest." I made haste from hence to Goston's Green, near Birmingham, where I had appointed to preach at six. But it was dangerous for any who stood to hear; for the stones and dirt were flying from every side, almost without intermission, for near an hour. However, very few persons went away. I afterward met the society, and exhorted them, in spite of men and devils to continue in the grace of God.

I dined at Studley, where a poor man was swearing almost at every sentence. I asked him, if he thought that was well done ; and began to tell him how God loved him. He got up as in amaze, made many bows, said, "I ask pardon, sir, of God and you, and hope it will be a warning to me all the days of my life." In the evening I preached at Evesham. The next day Mr. Taylor, of Quinton, came, who, on Wednesday, 8, rode with us to Oxford. I cannot spend one day here, without heaviness in my heart, for my brethren's sake. O God, when wilt thou show these, who say they are rich, that they are poor, and miserable, and blind, and naked? I preached at High Wycomb, in an open place, to a mixed multitude ; some of whom were as rude as they dared to be, having none of the great vulgar to set them on. I came to London. The sower of tares, I found, had not been idle, but shaken many, and moved some from their steadfastness, who once seemed to be pillars. The next week, finding no other way to convince some who were hugely in love with that solemn trifle, my brother and I were at the pains of reading over Robert Barclay's " Apology" with them. Being willing to receive the light, their eyes were opened. They saw his nakedness, and were ashamed. We had one more conversation with one that had often strengthened our hands ; but now earnestly exhorted us (what is man!) to return to the Church; to renounce all our lay assistants ; to dissolve our societies ; to leave off field preaching, and to accept of honourable preferment. I talked at large with Howel Harris, not yet carried away by the torrent of Antinomianism. But how long will he be able to stand? Only till he consents to stand neuter. When he is brought not to oppose, he will quickly yield. I would wish all to observe, that the points in question between us and either the German or English Antinomians, are not points of opi- 336 REV. J. WESLEY'S JOURNAL. May, 1745.

their turn to inflict it on, their brethren? Almost every one cries out against the spirit of persecution. But few seem to dive into the causes of it: and fewer still heartily seek after and follow the effectual cure. And therefore, " 3. Is it not the duty both of ministers and of private Christians in their several stations, to show that our particular opinions are not so important but that one in whom the grand characteristic is found may hold different, nay, contrary opinions? Is it not the duty of all, in their respective stations, to prevent or dissolve that groundless association of ideas? And is not the quite contrary done by almost all? Do they not proceed as if they were rather desirous to establish (not dissolve) that association of ideas, in favour of their own particular opinions? And thereby, (though perhaps their own hearts hide it from them,) to establish their party, and fix their adherents unto them? "4, Since, as you justly say, 'We are more sure that love is of God, than that any opinion whatsoever is so,' is it not our duty to follow that love with all our brethren in Christ, and the native consequence of it, outward communion? So far, I mean, as that communion does not imply cur owning as true, an opinion which we do not believe to be so. And yet, "5. When one is a member of a community where many are extremely bigoted to their own opinions: in such a case, may not outward communion with our other brethren in Christ be kept in some instances and not in others? But still, is it not our duty to use all our prudence and diligence to bring all the Lord's people from this bigotry, into that dear, mutual, universal love, and that actual communion, which is the native consequence of it? " James ERSKINE."

Sun. June 9. In the evening I rode to Colebrook, on Monday to Marlborough, and on Tuesday to Bristol. The Antinomians had taken true pains here also, to seduce those who were showing their faith by their works. But they had reaped little fruit of their bad labour. For, upon the most diligent inquiry, I could not find that seven persons out of seven hundred had been turned out of the old Bible way. We left Bristol early on Friday, 14, and on Sunday morning reached St. Gennis. The church was moderately filled with serious hearers, but few of them appeared to feel what they heard. I preached both morning and afternoon, and on Monday evening ; and many assented to and approved of the truth. Being invited by the rector of St. Mary Week, (about seven miles from St. Gennis,) to preach in his church, we went thither in the afternoon. I had not seen in these parts of Cornwall, either so large a church or so large a congregation. Thence we rode to Laneast, where Mr. Bennet read prayers, and I preached on " the redemption that isin Jesus Christ." Tresmere church was filled within and without, while I preached on Rom. iv, 7. Here I took leuve of a poor, mad, original enthusiast, who had been scattering abroad lies in every quarter. In the evening Mr. Thompson and Shepherd rode with me to St. Eath, and the next day to Redruth. Being informed here of what had befallen Mr. Maxfield, we turned aside toward Crowan church town. But in the way, we received information, that he had been removed from thence the night before. It seems, the valiant constables who guarded hin, having received timely notice that a body of five hundred Methodists were coming to take him o_ oe 338 REY. J. WESLEY'S JOURNAL. June, 1745 away by force, had, with great precipitation, carried him two miles further, to the house of one Henry Tomkins.

Here we found him, nothing terrified by his adversaries. I desired Henry Tomkins to show me the warrant. It was directed by Dr. Borlase, and his father, and Mr. Eustick, to the constables and overseers of several parishes, requiring them to "apprehend all such ablebodied men as had no lawful calling or sufficient maintenance ;" and to bring them before the aforesaid gentlemen at Marazion, on Friday, 21, to be examined whether they were proper persons to serve his majesty in the land service. It was indorsed (by the steward of Sir John St. Aubyn) with the names of seven or eight persons, most of whom were well known to have lawful callings, and a sufficient maintenance thereby. But that was all one: they were called Methodists; therefore soldiers they must be. Underneath was added, "A person, his name unknown, who disturbs the peace of the parish." A word to the wise! The good men easily understood, this could be none but the Methodist preacher; for who " disturbs the peace of the parish" like one who tells all drunkards, whoremongers, and common swearers, " you are in the high road to hell?" When we came out of the house, forty or fifty myrmidons stood ready to receive us. But I turned full upon them, and their courage failed: nor did they recover till we were at some distance. Then they began blustering again, and throwing stones; one of which struck Mr. Thompson's servant. We rode to Marazion. (Vulgarly called Market-jew. Finding the justices were not met, we walked up St. Michael's Mount. The house at the top is surprisingly large and pleasant. Sir John St. Aubyn had taken much pains, and been at a considerable expense, in repairing and beautifying the apartments; and when the seat was finished, the owner died !

I preached in Gwennap at five, and about eight at Stithians, to a large and quiet congregation. Thence we went to Wendron church. At two I preached a mile and a half from the church, under a large shady tree, on part of the epistle for the day, ' Marvel not, if the world hate you." At five I began at Crowan, the head quarters of the people that delight in war. While I was expounding part of the second Morning lesson, Captain R ds came with a party of men, ready for battle. But their master riding away in two or three minutes, their countenances quickly fell. One and another stole off his hat, till they were all uncovered ; nor did they either move or speak, till I had finished my discourse. We rode hence to St. Ives; where, Monday, 24, I preached at five on, "Watch and pray that ye enter not into temptation." As we returned from church at noon, a famous man of the town attacked us, for the entertainment of his masters. I turned back and spoke to him, and he was ashamed. In the afternoon, as I was walking over the market place, he just put out his head ; but after one scream, ran back into the house with great precipitation. We expected a visit in the evening from some of the devil's drunken champions, who swarm here on a holy-day, so called ; but none appeared: so, after a comfortable hour, we praised God, and parted in peace.

We rode to St. Just. I preached at seven to the largest congregation I have seen since my coming. At the meeting of the earnest, loving society, all our hearts were in a flame: and again at five in the morning, while I explained, " T»ere is no condemnation to them which are in Christ Jesus." When the preaching was ended, the constable apprehended Edward Greenfield, (by a warrant from Dr. Borlase,) a tinner, in the forty-sixth year of his age, having a wife and seven children. Three years ago he was eminent for cursing, swearmg, drunkenness, and all manner of wickedness ; but those old things had been for some time passed away ; and he was then remarkable for a quite contrary behaviour. I asked a little gentleman at St. Just, what objection there was to Edward Greenfield: he said, "« Why, the man is well enough in other things; but his impudence the gentlemen cannot bear. Why, sir, he says, he knows his sins are forgiven!" And for this cause he is adjudged to banishment or death! I preached at Morva and Zennor, in my return to St. Ives. Friday, 28. Mr. Thompson and Bennet returned home. Saturday, 29. I preached at St. Just again, and at Morva and Zennor on Sunday, 30. About six in the evening, I began preaching at St. Ives, in the street, ear John Nance's door. A multitude of people were quickly assemJed, both high and low, rich and poor; and I observed not any creature laugh or smile, or hardly move hand or foot. I expounded the gos- el ne the day, beginning with, " Then drew near all the publicans and :imners for to hear him." A little before seven came Mr. Edwards from tne mayor, and ordered one to read the proclamation against riots. italia ea" 340 REV. J. WESLEY'S JOURNAL. J aly, 1745 concluded quickly after ; but the body of the people appeared utterly unsatisfied, not knowing how to go away. Forty or fifty of them begged they might be present at the meeting of the society; and we rejoice together for an hour in such a manner as I had never known before in Cornwall. .

Tues. July 2. I preached in the evening at St. Just. I observed not only several gentlemen there, who I suppose never came before, but a large body of tinners, who stood at a distance from the rest; and a great multitude of men, women, and children, beside, who seemed not well to know why they came. Almost as soon as we had done singing, a kind of gentlewoman began. I have seldom seen a pour creature take so much pains. She scelded, and screamed, and spit, and stamped, and wrung her hands, and distorted her face and body all manner of _ ways. I took no notice of her at all, good or bad; nor did almost any one else. Afterward I heard she was one that had been bred a Papist ; and when she heard we were so, rejoiced greatly. No wonder she should be proportionably angry, when she was disappointed of her hope. Mr. Eustick, a neighbouring gentleman, came, just as I was concluding my sermon. The people opening to the right and left, he came up to me and said, Sir, I have a warrant from Dr. Borlase, and you must go with me." Then turning round, he said, 'Sir, are you Mr. Shepherd ? If so, you are mentioned in the warrant too. Be pleased, sir, to come with me." We walked with him to a public house, near the end of the town. Here he asked me, if I was willing to go with him to the Doctor. I told him, just then, ifhe pleased. "Sir," said he, "I must wait upon you to your inn; and in the morning, if you will be so good as to go with me, I will show you the way." So he handed me back to my inn, and retired.

and riding into the thickest of the people, seized three or four, one after another, 1one lifting up a hand against him. A second (gentleman, so called) soon came after, if possible, more furious than he; and ordered his men to seize on some others, Mr. Shepherd in particular. Most of the people, however, stood still as they were before, and began 4 singing a hymn. Upon this Mr. B. lost all patience, and cried out with all his might, "Seize him, seize him. I say, seize the preacher -for his majesty's service." But no one stirring, he rode up and struck several of his attendants, cursing them bitterly for not doing as they were bid. Perceiving still that they would not move, he leaped off his horse, swore he would do it himself, and caught hold of my cassock, crying, "I take you to serve his majesty." A servant taking his horse, he took me by the arm, and we walked arm in arm for about three quarters of amile. He entertained me ail the time, with the " wickedness of the fellows belonging to the society." When he was taking breath, I said, " Sir, be they what they will, I apprehend it will not justify you, in seizing me in this manner, and violently carrying me away, as you said, to serve his majesty." He replied, " J seize you! And violently carry you away! No, sir; no. Nothing like it. I asked you to go with me to my house, and you said you was willing ; and if so, you are welcome ; and if not, you are welcome to go where you please." I answered, "Sir, I know not if it would be safe for me to go back through this rabble." "Sir," said he, "I will go with you myself." He then called for his horse, and another for me, and rode back with : me to the place from whence he took me.

I rode to Falmouth. About three in the afternoon I went to see a gentlewoman who had been long indisposed. Almost as soon as I was set down, the house was beset on all sides by an innumerable multitude of people. A louder or more confused noise, could hardly be at the taking of a city by storm. At first Mrs. B. and her daughter endeavoured to quiet them. But it was labour lost. They might as well have attempted to still the raging of the sea. They were soon glad to shift for themselves, and leave K. KE. and me to do as well as we could. The rabble roared with all their throats, " Bring out the Canorum! Where is the Canorum?" (an unmeaning word which the Cornish generally use instead of Methodist.) No answer being given, they quickly forced open the outer door, and filled the passage. Only a wainscot partition was between us, which was not likely to stand long. I immediately took down a large looking glass which hung against it, supposing the whole side would fall in at once. When they began their work with abundance of bitter imprecations, poor Kitty was utterly astonished, and cried out, O sir, what must we do?" I said, ''We must pray." Indeed at that time, to all appearance, our lives were not worth an hour's purchase. © She asked, " But, sir, is it not better for you to hide yourself? To get into the closet?" I answered, «" No. It is best for me to stand just where I am." Among those without, were the crews of some privateers, which were lately come into the harbour. Some of these, being angry at the slowness of the rest, thrust them away, and, coming up all together, set their shoulders to the inner door, and cried out, " Avast, lads, avast!" Away went all the hinges at once, and the door fell back into the room. I stepped oa 0 ee oe be 342 ; REV. J. WESLEY'S JOURNAL. x July, 1745

forward at once into the midst of them, and said, '' Here I am. Which of you has any thing to say to me? To which of you have I done any wrong? To you? Or you? Or you?" I continued speaking, till I came, bare-headed as I was, (for I purposely left my hat, that they might all see my face,) into the middle of the street, and then raising my voice, said, " Neighbours, countrymen! Do you desire to hear me speak!" They cried vehemently, "Yes, yes. He shall speak! He shall. Nobody shall hinder him." But having nothing to stand on and no advantage of ground, I could be heard by few only. However T spoke without intermission, and, as far as the sound reached, the people were still; till one or two of their captains turned about and swore, not a man should touch him. Mr. Thomas, a clergyman, then came up, and asked. " Are you not ashamed to use a stranger thus ?" He was soon seconded by two or three gentlemen of the town, and one of the aldermen; with whom I walked down the town, speaking all . the time, till I came to Mrs. Maddern's house. The gentlemen proposed sending for my horse to the door, and desired me to step in and rest the mean time. But on second thoughts, thev judged it not advisable to let me go out among the people again: so they chose to send my horse before me to Penryn, and to send me thither by water , the sea running close by the back door of the house in which we were. I never saw before, no, not at Walsal itself, the hand of God so plainly shown as here. There I had many companions who were willing to die with me: here, not a friend, but one simple girl, who likewise was hurried away from me in-an instant, as soon as ever she came out of Mrs. B.'s door.

B.'s door. There I received some blows, lost part of my clothes, and was covered over with dirt: here, although the hands o1 perhaps some hundreds of people were lifted up to strike or throw, yet they were one and all stopped in the mid-way; so that not a man touched me with one of his fingers ; neither was any thing thrown from first to last ; so that I had not even a speck of dirt on my clothes. Who can deny that God heareth the prayer, or that he hath all power in heaven and earth ? I took boat at about half an hour past five. Many of the mob waited at the end of the town, who, seeing me escaped out of their hands, : could only revenge themselves with their tongues. But a few of the fiercest ran along the shore, to receive me at my landing. I walked up the steep narrow passage from the sea, at the top of which the foremost man stood. I looked him in the face, and said, "I wish you a good night." He spake not, nor moved hand or foot till I was on horseback. Then he said, "I wish you was in hell," and turned back to his companions. As soon as I came within sight of Tolcarn, (in Wendron parish,) where I was to preach in the evening, I was met by many, running as it were for their lives, and begging me to go no further. I asked, "Why not?" They said, " The churchwardens and constables, and all the heads of the parish, are waiting for you at the top of the hill, and are resolved to have you : they have a special warrant from the justices met at Helstone, who will stay there till you are brought." I rode directly up the hill, and observing four or five horsemen, well dressed, went straight to them, and said, " Gentlemen, has any of you any thing a July, 1745. REV. J. WESLEY'S JOURNAL. 343

to say to me ! -I am John Wesley." One of them appeared extremely angry at this, thet I should presume to say I was Mr. John Wesley." And I know not how I might have fared for advancing so bold an assertion, but that Mr. Collins, the minister of Redruth, (accidentally, as he said) came by. Upon his accosting me, and saying, he knew me at Oxford, my first antagonist was silent, and a dispute of another kind began: whether this preaching had done any good. I appealed to inatter of fact. He allowed, (after many words,) " People are the better for the present ;" but added, " To be sure, by and by they will be as bad, if not worse than ever." When he rode away, one of the gentlemen said, " Sir, I would speak with you a little: let us ride to the gate." We did so, and he said, " Sir, I will tell you the ground of this. All the gentlemen of these parts say, that you have been a long time in France and Spain, and are now sent hither by the Pretender; and that these societies are to join him." Nay, surely "all the gentlemen in these parts" will not he against their own conscience! I rode hence to a friend's house, some miles off, and found the sleep of a labouring man is sweet. I was informed there were many here also who had an earnest desire to hear " this preaching ;" but they did not dare; Sir V n having solemnly declared, nay, and that in the face of the whole congregation, as they were coming out of church, "If any man of this parish dares hear these fellows, he shall not come to my Christmas feast!"

earnest congregation. We then rode on to St. Ives, tne most still and honourable post (so are the times changed) which we have in Cornwall. I had just begun preaching at St. Just, when Mr. E. came once more, took me by the hand, and said, I must go with him. To avoid making a tumult, Iwent. He said, I had promised, last week, not to come again to St. Just for a month. I absolutely denied the having made any such promise. After about half an hour, he handed me back to my inn. In the evening, I began to expound, (at Trevonan, in Morva,) " Ho! every one that thirsteth, come ye to the waters." In sess than a quarter of an hour, the constable and his companions came, and read the proclamation against riots. When he had done, I told him, "We will do as you require: we will disperse within an hour ;" and went on with my sermon. After preaching I had designed to meet the society alone. But many others also followed with such earnestness, chat I could not turn them back: so I exhorted them all, to love their enemies, as Christ hath loved us. They felt what was spoken. Cries and tears were on every side ; and all could bear witness, Even now the Lord doth pour The blessing from above : A kindly gracious shower Of heart-reviving love. I found some life even at Zennor; and on Friday, 12, at Gulval. Saturday, 13. I met the stewards of all the societies at St. Ives; and preached in the evening at Gwennap, without interruption. Sunday, 14. At eight I preached at Stithians, and earnestly exhorted the society not to think of pleasing men, but to count all things loss, so that they might win Christ. Before I had donc, the constables and churchwardens came, and pressed one of the hearers for a soldier.

Mr. Bennet met us at Trewint, and told us, Francis Walker had been driven thence, and had since been an instrument of great good, wherever he had been. Indeed I never remember so great an awakening in Cornwall, wrought in so short a time, among young and old, rich and poor, from Trewint quite to the sea-side. 1 preached between four and five, and then went on to Laneast church; where I read prayers, and preached on, "There is no condemnation to them which are in Christ Jesus." O how pleasant a thing is even outward peace! What would not a man give for it, but a good conscience ! I read prayers at five, and preached in Tresmere church. About three I preached in St. Mary Week church, on, " Repent ye, and believe the Gospel." Between six and seven I began reading prayers at Tamerton, where I preached on John iv, 24. Wednesday, 17. I rode to Mr. Thompson's, near Barnstaple ; and the next evening to Minehead. Early on Friday, 19, we went on board, and, in about four hours crossed the channel, and reached Fonmon. We were here, as it were, in a new world, in peace, and honour, and abundance. How soon should I melt away in this sunshine! But the goodness of God suffered it not. In the morning I rode to Cardiff, where also there had been much disturbance ; but now all was calm. I preached there in the evening. God gave a blessing with his word, and we greatly rejoiced before him. I preached at Cardiff at five, and at Wenvo, morning and Aug. 1745. REV. J. WESLEY'S JOURNAL. 345

afternoon. In the evening I preached again at Cardiff, in the Castle yard, on, 'Great is the mystery of godliness." I never saw such a congregation in Wales before: and all behaved as men fearing God. I preached at half an hour after four, and then set out with Mr. Hodges, rector of Wenvo, for Garth. Mr. Philips guided us, till he thought all the difficulty was over. But it proved otherwise ; for almost as soon as he left us, the night coming on, we got out of the road, and might very probably have wandered till day light, had not a gentleman met us, and rode out of his way to show us to Mr. Gwynne's house. I preached about noon at Maesmennys, to a larger congregation than the church could contain. About three I preached at Builth. Five clergymen of us were present, two justices of peace, and well nigh all the grown people in the town. I had not known so solemn a season before, since we came into Wales. I preached at Builth again, and afterward at Maesmennys. Thence Mr. Philips rode with us to Landdu church, where I preached at six, to a small serious congregation. And the next evening, Thursday, 25, I came back safe, blessed be God, to Bristol. I found both my soul and body much refreshed in this peaceful place. Thursday, August 1, and the following days, we had our second conference, with as many of our brethren that labour in the word as could be present. During my stay here, I took the' opportunity of visiting the little societies round Bristol, in Wiltshire and Somersetshire. I was desired to read over my old friend Anthony Purver's Essay toward a New Translation of the Bible. But how was I disappointed! I found the text flat and dead; much altered indeed, but commonly for the worse; and the notes merely critical, dull, and dry, without any unction, or spirit, or life. I had now leisure to look over the letters I had received this summer; some extracts of which are here subjoined : " London, May 25, 1745.

use of all the means, and behaved well, both at home and abroad. After she was taken ill. she was distressed indeed, between the pain of her body, and the anguish of her soul. But where is all pain gone when Jesus comes? when he manifests himself to the heart? In that hour she cried out, 'Christ is mine! I know my sins are forgiven me.' Then she sung praise to him that loved her, and bought her with his own blood. 'The fear of death was gone, and she longed to leave her father, her mother, and all her friends. She said, 'I am almost at the top of the ladder: now I see the towers before me, and a large company coming up behind me: I shall soon go. Tis but for Christ to speak the word, and I am gone: I only wait for that word, Rise up, my love, and come away.' When they thougl her strength was gone, she broke out again : Christ hath the foundation laid, And Christ shall build me up: Surely I shall soon be made Partaker of my hope. Author of my faith he is ; He its finisher shall be: Perfect love shall seal me his To all eternity. So she fell asleep. O Lord, my God, glory be to thee for all things! I feel such desires in my soul after God, that my strength goes away. I feel there is not a moment's time to spare; and yet how many do I lose! Lord Jesus, give me to be more and more diligent and watchful in all things. It is no matter to me how! was an hour ago. Is my soul now waiting upon God? O that I may in all things, and through all things, see nothing but Christ! O that when he comes, he may find me watching ! " Saran Coxston." " June 27, 1745.

"They went out to consult what to do, and soon returned with great staves, wherewith they beat down several that stood in their way; but still they could not make their passage through, till Mr. Maw came, (the chief gentleman in the town,) and sent for me into the house. There we prayed and sung hymns, till about eleven o'clock. He then advised me to go out of the tewn. So, many of our brethren went with me to Robert Taylor's house, at Burnham; where we continued praying and praising God, till about four o'clock in the morning. I then rode back to Norton, and from thence, by Leeds, Birstal, and Barley Hall, to Sheffield. "On Wednesday evening, June 12, as I was privately conversing with a few of the people, the constables and churchwardens came up, and dragged me down stairs. But quickly one of them listened a little, and cried out, ' They are at prayers; I will have nothing to do in this matter.' The rest began to took at one another, took their hands off me, and went their way. I went from Sheffield through Derbyshire, Cheshire, and Staffordshire, to Birmingham; and so on by Evesham and Stanley. In most places I was threatened; but out of all dangers the Lord delivered me. "J remain your child and servant in Christ, Ricuarp Moss." " London, July 10, 1745. " Dear Srr, The faith you mention I have experienced much of, though not continually: but am groaning for all the glorious privileges of the children of God; and I really believe the greater part of us are earnestly seeking, and patiently aspiring after, this full redemption. Heavenly meetings we have had on Wednesday evenings, since we have eyened our minds freely to each other. No one speaks, but in the fear of 348 REV. J. WESLEY'S JOURNAL. Sept. 1745. God; so that what is spoke by any is felt by all the rest. And if any one begins to tell an unprofitable tale, there is a stop put to it, without offence: so that, since I have belonged to the society, I never found so great love and unity in this meeting. Indeed so awful it sometimes is, that' I seem to be little less than a spirit, casting down my crown before the throne.

fet it alone. If I go into any company, and there be an opportunity to reprove or exhort, and I come away without using it, I am as much condemned in my own conscience, as if I had robbed them. Pray for me, _ that J may have patience to endure the contradiction of sinners; and that may always remember, 'The wrath of man worketh not the right- eousness of God.' "Sunday, August 4, we met asusual. As soon as we had begun prayer, there came the curate, with alawyer. He stayed tili we had done prayer, and then asked, ' What is the intent of your meeting" JI answered, 'To build each other up in our most holy faith.' He said,' But what method do youuse? Lanswered, ' This is the third Sunday that I have met these my brethren. he first Sunday we read the fifth chapter of St. Matthew, and exhorted one another to follow after the holiness and happiness there described. Last Sunday we considered the sixth. And now, if we are not hindered, we shall go on to the seventh.' He bade us go on, and he would stay a little, and hear us. By the desire of the rest, read the chapter; which I had scarce done, when the lawyer began a long ha rangue, concerning the danger we were in of running mad. I answered, 'Sir, as I perceive you have no design to help us, if you will not hinder us, we shall take it as a favour." He went out directly, and left the curate with us; who began to exhort us not to be over anxious about our salvation, but to divert ourseives a little. I told him, ' Sir, we desire whatever we do, to do all to the glory of God.' 'What, said he, 'do you deny all diversions? I said,' All which do not agree with that rule.' He hurried away, and said, as he went, 'I wish you do not fall into some error.

"The following week, grievous threatenings were given out, of what we should suffer, if we met again. On Friday, 9, a gentleman sent for me, and told me he would hire a mob to pull the house down; for we were the most disturbing dogs in the nation. I said, 'Sir, if there be a disturbance now, it will lie at yourdoor. A few of us intend to meet on Sunday, after sermon, to encourage one another in serving God. You say, if we do, you will have the house pulled down: and then you will say we have made the disturbance.' He said he would send for me another time, and have an hour's discourse with me. "On Sunday, the man at whose house we were to meet, was warned by his landlady not to receive us; for if he did, the horse would surely be pulled down. However, he did receive us. A great many people coming about the house, he told them, if they had a mind, they might come in; so they came in, as many as the house would hold. I told them all, the design of our meeting. Then we prayed, and I read the first chapter of St James, and spoke a little on those words, 'If any man lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not.' And two more of our brethren testified, by their own experience, that he is a God of truth. They stood as dumb men, till we had done, nor did one afterward open his mouth against us. "From this time we have been threatened more and more, especially by the gentry, who say they will send us all for soldiers. Nevertheless, on Sunday, 18, we had a quiet and comfortable meeting. We considered the third chapter of the First Epistle of St. Peter, which was the Evening lesson for the day. We were thankful for the record that is there left us ef the treatment we are to meet with. And we are all much humbled, that we are counted worthy to suffer shame for the sake of Christ.

I came to Leeds, preached at five, and at eight met the society ; after which the mob pelted us with dirt and stones great part of the way home. The congregation was much larger next evening ; and so was the mob at our return, and likewise in higher spirits, being ready to knock out all our brains for joy that the duke of Tuscany was emperor. What a melancholy consideration is this! that the bulk of the English nation will not suffer God to give them the blessings he would; because they would turn them into curses. He cannot, for instance, give them success against their enemies ; for they would tear their own countrymen in pieces: he cannot trust them with victory, lest they should thank him by murdering those that are quiet in the land. On Saturday and Sunday I preached at Armley, Birstal, and Leeds, and n Monday, 16, rode to Osmotherly. I saw the poor remains of the old chapel on the brow of the hill, as well as those of the Carthusian monastery, (called Mount Grace,) which lay at the foot of it. The walls of the church, of the cloister, and some of the cells, are tolerably entire ; and one may still discern the partitions between the little gardens, one of which belonged to every cell. Who knows but some of the poor, superstitious monks, who once served God here according to the light they had, may meet us, by and by, in that house of God, ' not made with hands, eternal in the heavens 2" ; About five we came to Newcastle, in an acceptable time We found the generality of the inhabitants in the utmost consternation ; news being just arrived, that, the morning before, at two o'clock, the Pretender had entered Edinburgh. A great concourse of people were with us in the evening, to whom I expounded the third chapter of Jonah; insisting particularly on that verse, '¢ Who can tell, if God will return, and repent, and turn away from his fierce anger, that we perish not ?" The mayor (Mr. Ridley) summoned all the householders of the town to meet him at the Town Hall; and desired as many of them as were willing, to set their hands to a paper, importing that they

vould, at the hazard of their goods and lives, defend the town against the common enemy. Fear and darkness were now on every side; Sept. 1745. REV. J. WESLEY'S JOURNAL. 351 but not on those who had seen the light of God's countenance. We rejoiced together in the evening with solemn joy, while God applied those words to many hearts, " Fear not ye ; for I know that ye seek Jesus which was crucified." The mayor ordered the townsmen to be under arms, and to mount guard in their turns, over and above the guard of soldiers, a few companies of whom had been drawn into the town on the first alarm. Now, also, Pilgrim-street gate was ordered to be walled up. Many began to be much concerned for us, because our house stood without the walls. Nay, but the Lord is a wall of fire unto all that trust in him. I had desired all our brethren to join with us this day, in seeking God by fasting and prayer. About one we met, and poured out our souls before him; and we believed he would send an answer of peace. The same day the action was, came the news of General Cope's defeat. Orders were now given for the doubling of the guard, and for walling up Pandon and Sally Port gates. In the after-_ noon I wrote the following letter : To the Worshipful, the Mayor of Newcastle. "Sir, My not waiting upon you at the 'Town Hall was not owing to any want of respect. I reverence you for your office' sake; and much more for your zeal in the execution of it. I would to God every magistrate in the land would copy after such an example! Much less was it owing to any disaffection to his majesty King George. But I knew not how far it might be either necessary or proper for me to appear on such an occasion. I have no fortune at Newcastle: I have only the bread I eat, and the use of a little room for a few weeks in the year.

All I can do for his majesty, whom I honour and love, I think not less than I did my own father, is this, I cry unto God, day by day, in public and in private, to put all his enemies to confusion: and I exhort all that hear me to do the same; and, in their several stations, to exert themselves as loyal subjects; who, so long as they fear God, cannot but honour the king. "Permit me, sir, to add a few words more, out of the fulness of my heart. Iam persuaded you fear God, and have a deep sense that his kingdom ruleth over.all. Unto whom, then, (I may ask you,) should we flee for succour, but unto Him whom, by our sins, we have justly displeased? O, sir, is it not possible to give any check to these overflowings of ungodliness? To the open, flagrant wickedness, the drunkenness and profaneness, which so abound, even in our streets? I just take leave to suggest this. May the God whom you serve direct you in this, and all things! This is the daily prayer of, sir, Your obedient servant, for Christ's sake, coy a WVices The walls were mounted with cannon, and all things prepared for sustaining an assault. Mean time our poor neighbours, on either hand, were busy in removing their goods. And most of the best houses in our street were left without either furniture or inhabitants. Those within the walls were almost equally busy in carrying away their money and goods ; and more and more of the gentry every hour rode southward as fast as they could. At eight I preached at Gateshead, in a broad part of the street, near the Popish chapel, on the wisdom of God in governing the world. How do all things tend to the furtherance of the Gospel! I never saw before so well behaved a congregation in 352 REV. Je WESLEY'S JOURNAL. Oct. 1745 . any church at Newcastle, as was that at St. Andrew's this morning The place appeared as indeed the house of God; and the sermon Mr Ellison preached was strong and weighty, which he could scarce conclude for tears.

All this week the alarms from the north continued, and 'he storm seemed nearer every day. Many wondered we would still stay without the walls : others told us we must remove quickly ; for if the cannon began to play from the top of the gates, they would beat all the house about our ears. This made me look how the cannons on the gates were planted; and I could not but adore the providence of God, for it was obvious, 1. They were all planted in such a manner, that no shot could touch our house. 2. The cannon on Newgate so secured us on one side, and those upon Pilgrim-street gate on the other, that none could come near our house, either way, without being torn in pieces. On Friday and Saturday many messengers of lies terrified the poor people of the town, as if the rebels were just coming to swallow them up. Upon this the guards were increased, and abundance of country gentlemen came in, with their servants, horses, and arms. Among those who came from the north was one whom the mayor ordered to be apprehended, on suspicion of his being a spy. As soon as he was left alone he cut his own throat; but a surgeon coming quickly, sowed up the wound, so that he lived to discover those designs of the rebels, which were thereby effectually prevented. Advice came that they were in full march southward, so that it was supposed they would reach Newcastle by Monday evening. At eight I called on a multitude of sinners in Gateshead, to seek the Lord while he might be found. Mr. Ellison preached another earnest sermon, and all the people seemed to bend before the Lord. In the afternoon I expounded part of the Lesson for the day, Jacob wrestling with the angel. The congregation was so moved that I began again and again, and knew not how to conclude. And we cried mightily to God to send his majesty King George help from his holy place, and to spare a sinful land yet a little longer, if haply they might know the day of their visitation. On Monday and Tuesday I visited some of the societies in the country,

It being supposed that the danger was over for the present, I preached at four in Gateshead, (at John Lyddel's,) on, " Stand fast iu the faith, quit you like men, be strong ;" and then, taking horse with Mr. Shepherd, in the evening reached Sandhutton. We dined at Ferrybridge, where we were conducted to General Wentworth, who did us the honour to read over all the letters we had about us. We lay at Doncaster, nothing pleased with the drunken, cursing, swearing soldiers, who surrounded us on every side. Can these wreiches succeed in any thing they undertake? I fear not, if there be a God that judgeth the earth. I rode to Epworth, and preached in the evening on the third of Jonah. I read to-day part of the '"' Meditations of Marcus Antonius." What a strange emperor! And what a strange Heathen! Giving thanks to God for all the good things he enjoyed! In particular for his zood inspiration, and for twice revealing to him in dreams things whereby he was cured of (otherwise) incurable distempers. I make no doubt, but this is one of those "many," who " shall come from the east and the west, and sit down with Abraham, Isaac, and Jacob," while 'the children of the kingdom," nominal Christians, are " shut out." I had the satisfaction of hearing Mr. Romley preach an earnest, affectionate sermon, exhorting all inen to prevent the judgments of God, by sincere, inward, universal repentance. It rained both before and after, but not while I preached ut the Cross in the afternoon. In the evening I strongly exhorted the society, to "¢ fear God, and honour the king."" I rode to Sheffield. We were much at a loss in the evening, what to do with the congregation. They stood above stairs and below, and in the yard; but still there was not room. I wrote " A Word in Season ; or, Advice to an Englishman." The next morning I preached at Barley Hall, and then rode on for Leeds. I preached there at five, and the next morning and evening, without any noise or interruption.

"'Ts there no man that careth for these souls? Doubtless there are some who ought so to do. But many of these, if I am rightly informed, receive large pay, and do just nothing. I would to God it were in my power, in any degree, to supply their lack of service. I am ready to do what in me lies, to call these poor sinners to repentance, once or twice a day, (while I remain in these parts,) at any hour, or at any place. And I desire no pay at all for doing this; unless what my Lord shall give at his appearing. "If it be objected, (from our Heathenish poet,) 'This conscience will make cowards of us all;? I answer, let us judge by matter of fact. Let either friends or enemies speak. Did those who feared God behave as cowards at Fontenoy? Did J. H., the dragoon, betray any cowardice, before or after his horse sunk under him? Or did W. C., when he received the first ball in his left, and the second in his right arm? Or John Evans, when the cannon ball took off both his legs? Did he not call all about him, as long as he could speak, to praise and fear God, and honour the king? as one who feared nothing, but lest his last breath should be spent in vain. "If it were objected, that I should only fill their heads with peculiar whims and notions; that might easily be known. Only let the officers hear with their own ears; and they may judge whether I do not preach the plain principles of manly, rational religion. Having myself no knowledge of the general, I took the liberty to make this offer to you. I have no interest herein; but I should rejoice to serve, as I am able, my king and country. If it be judged, that this will be of no real service, let the proposal die, and be forgotten. But I beg you, sir, to believe, that I have the same glorious cause, for which you have shown so becoming a zeal, earnestly at heart; and that therefore, I am, with warm respect, Sir, "Your most obedient servant."

Fri. November 1. A little after nine, just as I began to preach on a little eminence before the camp, the rain (which had continued all the morning) stayed, and did not begin again till I had finished. A lieutenant endeavoured to make some disturbance. However, when I had done, he tried to make amends, by getting up where I stood, and telling the soldiers, all I had said was very good. The rain was stayed to-day also, from nine to ten, (it fell both before and after,) while I preached on, " The Scripture hath concluded all under sin, that the promise might be given to them that believe." And I began to perceive some fruit of my labour; not only in the number of my hearers, but in the power of God, which was more and more among them, both to wound and to heal. I preached about half hour after eight, to a larger congregation than any before, on, " The kingdom of God is at hand; repent ye, and believe the Gospel." And were it only for the sake of this hour, I should not have thought much of staying here longer than I intended. Between one and two in the afternoon, went to the camp once more. Abundance of people now flocked together, horse and foot, rich and poor, to whom I declared, " There is no difference, for all have sinned, and come short of the glory of God." I observed many Germans standing disconsolate at the skirts of the congregation : 'o these I was constrained (though I had discontinued it so long) to speak a few words in their own language. Immediately they gathered up close together, and drank in every word. I received two or three letters while I was at Newcastle, part of which is here subjoied : -

and when he said you were gone, it grieved me sore. Then, being uneasy, I went to Mr. M d. He said, you were all wrong; and that if I went to church and sacrament, and did as I would be done by, all would be well. So my wound was healed, and I was easy. "On Sunday, June 22. about midnight, I was taken ill of a fever, but thought nothing of death till Thursday; when the doctor and apothecary declared my danger; which, with my husband's home speeches, sunk my spirits: and I promised God how good I would be, if he would spare me; but yet could not abide the Methodists. On Friday, while my husband "was talking to the apothecary, of the wickedness of flattering people with the hopes of life, till they died and dropped into hell, my mother brought in the vicar. He asked the apothecary how I did; who said I was very ill, but my husband made me worse, by talking of my dying out of Christ, and being damned. The v flew very vehemently at my husband, and said many warm things. My husband answered, 'Speak agreeably to Scripture, and the doctrine of our Church, orI will not hear you.' 'What,' said he, ' are you inspired?' 'Are not you, sir?' said my husband. 'To the Articles of the Church : Before the grace of God, and the inspiration of his Holy Spirit can no good work be done.' He made no answer, but left the room in haste. "On Saturday my mother brought the Reverend Mr. S., who said, 'I suppose you are one of those perfection-men?' 'Sir,' said my husband, 'are not you? Do you not pray, every Sunday, that you may perfectly love God?' He was going away, but my mother begged him to see me; and asked if there was any such thing as knowing one's sins forgiven. He said, some might; but I might be saved without. My husband said, 'Sir, the Homilies speak otherwise ;' and added a few words from them. Mr. S. answered, ' You want your head breaking ;' which surprised me much. However, he went to prayers, but in such a flutter, he forgot I was a woman, and prayed for a man, and then went away.

ours. Some were crying out in their wounds, 'I am going to my Beloved ;' others, 'Come, Lord Jesus, come quickly!' and many that were not wounded, crying to their Lord, to take them to himself. There was such boldness in the battle among this little, despised flock, that it made the officers, as well as common soldiers, amazed: and they acknowledge it to this day. As to my own part, I stood the fire of the enemy for above seven hours: then my horse was shot under me, and I was exposed both to the enemy and our own horse. But that did not discourage me at all; for I knew the God of Jacob was with me. I had a long way to go, the balls flying on every side; and thousands lay bleeding, groaning, dying, and dead, on each hand. Surely I was as in the fiery furnace; but it never singed one hair of my head. The hotter it grew the more strength was given me. I was full of joy and love, as much as I could well bear. Going on, I met one of our brethren, with a little dish in his hand, seeking for water. He smiled, and said he had got a sore wound in his leg. I asked, 'Have you gotten Christ in your heart?' He answered, 'I have, and I have had him all the day. Blessed be God that I ever saw your face. Lord, what am I, that Ishould be counted worthy to set my hand to the Gospel plough? Lord, humble me, and lay me in the dust! F ; Puislele" Sun. '7. I took my leave of poor J. C., just embarking for Germany. admire the justice of God! He who would never long be advised by any who treated him as a reasonable creature, is at length fallen among those who will make him as passive a tool as ever moved upon wire.

Being the day of the national fast, we met at four in the morning. I preached on Joel ii, 12, c. At nine our service n West-street began. At five I preached at the Foundery again, on, "The Lord sitteth above the water floods." Abundance of people were at West-street chapel, and at the Foundery, both morning and evening; as also (we understood) at every place of public worship, throughout London and Westminster. And such a solemnity and seriousness every where appeared as had not been lately seen in England. We had within a short time given away some thousands of little tracts among the common people. And it pleased God hereby to provoke others to jealousy. Insomuch that the lord mayor had ordered a large quantity of papers, dissuading from cursing and swearing, to be printed, and distributed to the trainbands. And this day, '"' An Earnest Exhortation to Serious Repentance" was given at every church door, in or near London, to every person who came out; and one left at the house of every householder who was absent from church. I doubt not but God gave a blessing therewith. And perhaps then the sentence of desolation was recalled. It was on this very day that the duke's army was so remarkably preserved in the midst of the ambuscades at Clifton Moor. The rebels fired many volleys upon the king's troops, from the hedges and walls, behind which they lay. And yet, from first to last, only ten or twelve men fell, the shot flying over their heads. I talked with a young man, who seemed to be under strong convictions: but, I fear, only seemed. I am surprised that, in so many years, this is the first hypocrite of the kind I have met with; the first who appeared to have deliberately put on the mask ot religion, purely to serve a secularend. Having received a long letter from Mr. Hall, earnestly pressing my brother and me to renounce the 562 REV. J. WESLEY'S JOURNAL. Dec. 1745 Church of England, (for not complying with which advice he soon renounced us,) I wrote to him as follows : -

You think, secondly, that we ourselves give up some things as indefensible, which are defended by the same law and authority that establishes the things above mentioned; such as are many of the laws, customs, and practices of the ecclesiastical courts. '""We allow, 1. That those laws, customs, and practices, are really indefensible. 2. That there are acts of parliament in defence of them; and also of the threefold order. " But will you show us how it follows, either, (1.) That those things and these stand or fall together? Or, (2.) That we cannot sincerely plead for the one, though we give up the other? Do you not here quite overlook one circumstance, which might be a key to our whole behaviour ? namely, that we no more look upon these filthy abuses which adhere to our Church as part of the building, than we look upon any filth which may adhere to the walls of Westminster Abbey as a part of that structure. "You think, thirdly, That there are other things which we defend and practise, in open contradiction to the orders of the Church of England. And this you judge to be a just exception against the sincerity of our professions to adhere to it. "Compare what we profess with what we practise, and you will possibiy be of another judgment. We profess, 1. That we will obey all the laws of that Church, (such we allow the rubrics to be, but not the customs of the ecclesiastical courts,) so far as we can with a safe conscience 2. That we will obey, with the same restriction, the bishops. as executors Jan. 1746. REV. J. WESLEY'S JOURNAL. 363 of those laws. But their bare will, distinct from those laws, we do not profess to obey at all.

"Now point out, What is there in our practice which is an open contradiction to these professions? Is field preaching? Not at all. It is contrary to no law which we profess to obey. The allowing lay preachers 2 We aie not clear that this is contrary to any such law. But if it is, this is one of the exempt cases; one wherein we cannot obey with a safe conscience. Therefore be it right or wrong on other accounts, it is however no just exception against our sincerity. The rules and directions given to our societies? which, you say, is a discipline utterly forbidden by the bishops. When and where did any bishop forbid this? And if any did, by what law? We know not either the man who ever did forbid, or the law by which he could forbid it. The allowing persons (for we require none to communicate at the chapel) in contradiction (you think) to all those rubrics which require all to attend always on their own parish church and pastor, and to receive only at his table? Which rubrics are those? We cannot find them. And till these are produced, all that is so frequently said of parochial unity, c, is merely a gratis dictum. Consequently, neither is this any just exception against the sincerity of any of our professions. Dec. 30, 1745. ea Vece Wednesday, January 1, 1746. I preached at four in the morning, on, "I am the Almighty God: walk before me, and be thou perfect." We dined with poor John Webb, now throughly poisoned by Robert Barclay's " Apology," which he was sure would do him no hurt, till all his love to his brethren was swallowed up in dotage about questions and strife of words. I waited on Mr. B e, rector of ; who had sent to me, as soon as he had read the " Farther Appeal." He said, " Sir, all this is sad truth: but what can we do to help it?" I went afterward to another clergyman, who had likewise sent and desired to speak with me. How is this? I thought the publication of this tract would have enraged the world above measure: and, on the contrary, it seems nothing ever was published which softened them so much!

I had a visit from Mr. S., an honest, zealous Anabaptist teacher. Finding he would dispute, I let him dispute, and held him to the point till between eleven and twelve o'clock. By that time he was willing to take breath. Perhaps he may be less fond of dispute for the time to come.. I set out for Bristol. On the road I read over Lord King's Account of the Primitive Church. In spite of the vehement prejudice of my education, I was ready to believe that this was a fair and impartial draught; but if so, it would follow that bishops and presbyters are (essentially) of one order; and that originally every Christian congregation was a church independent on all others! I read Bishop Butler's " Discourse on Analogy ;" a strong and well wrote treatise ; but, I am afraid, far too deep for their understanding to whom it is primarily addressed. Monday, February 3, and the following days, I visited several of the country societies. I preached at Paulton; on Thursday noon, at Shepton Mallet; and at Oak Hill in the evening. The next morning I walked (it being scarce possible to ride, because of the frost) to Coleford. I took my leave of Bristol and Kingswood ; and Monday, 17, set out for Newcastle. I preached near Thornbury about noon; and in the evening at Wall Bridge, near Stroud. 364 REV. J. WESLEY'S JOURNAL. Feb. 1746. We pushed on through thick and thin, and with much difficulty got to Stanley. Thence, after an hour's stop, we hastened on. The brooks were so swoln with the late rains, that the common roads were impassable; but our guide, knowing the country, carried us round about through the fields, so that we escaped the dangerous waters, and soon after sunset came (wet and dirty enough) to Evesham. We rode to Birmingham, where many of our brethren from several parts met us in the evening.

Sat. March 1. I visited the sick, who increased daily in every quarter of the town. It is supposed that two thousand of the soldiers only, have died since their encampment: the fever or flux sweeping them away by troops, in spite of all the physicians could do. I preached at Whickham at noon ; in the evening at Spen ; the next day at Burnupfield; and, on Saturday, 8, in the square at Placey. A vehement storm began in the middle of the sermon, which was driven full upon us by the north-east wind; but the congregation regarded it not. Sunday, 9, was a day of solemn joy ; yet, in the afternoon, I felt a great damp, occasioned by my neglecting to speak plainly to some who were deceiving their own souls. I do not wonder at the last words of St. Augustine and Archbishop Usher, " Lord, forgive me my sins of omission!" I preached on Monday, at Horsley ; on Tuesday, at Biddick ; and, on Wednesday, 12, at Sunderland, where I endeavoured to bring the little society into some kind of order. In the afternoon, being at Mrs. Fenwick's and seeing a child there of ten or twelve years old, I asked, " Does your daughter know Christ, or know she has need of him?" She replied with much concern, "I fear not: nothing has ever affected her at all." Immediately that word came into my mind, «« Before they call, I will answer." I was going'to say, " Come, let us call upon God to show her she has need of a Saviour ;" but, before the words were pronounced, the child tarned away her face, and began crying as if she would break her heart. 1 could get no word from her but, « My sins, my sins!" We then besought God to carry on his own work.

I rode with Mr. Piers to see one who called himself a prophet. We were with him about an hour. But I could not at all think, that he was sent of God: 1. Because he appeared to be full of himself, vain, heady, and opiniated. 2. Because he spoke with extreme bitterness, both of the king, and of all the bishops, and all the clergy. 3. Because he aimed at talking Latin, but could not; plainly showing, he understood not his own calling. At the earnest request of a friend, 1 visited Matthew Henderson, condemned for murdering his mistress. A real, deep work of God seemed to be already begun in his soul. Perhaps, by driving him too fast, Satan has driven him to God; to that repentance which shall never be repented of. About this time I received a letter from John Nelson, whom I had left at Birmingham. Part of which was as follows : "Borstal, April 22, 1746.

Sun. May 4. We left London in the evening, and on Tuesday came to Bristol. Jon. 12. TI dined with a gentleman who is fully persuaded, that there is no such thing as either virtue or happiness upon earth: "" Having found," he said, " by repeated experiments, that, notwithstanding a thousand fair appearances, every man living was, at the bottom, wholly selfish, and truly miserable." I should not wonder, if every rational Deist were of the same mind. Nay, they must, if consistent with themselves. For it is sure, all men are both miserable and selfish, whatever show they may make, who have not faith; even that "evidence of things not seen," the very being whereof they question. I preached at Bath; and setting out at three the next morning, in the evening came to Blewbury. In riding, I read Dr. H.'s " Lectures on the First Chapters of St. Matthew." Are they not more strange than true? Here are the first elements of the Gospel of the Mystics! But is this the Gospel of Christ? I preached in the evening, on Rom. i, 16, "I am not ashamed of the Gospel of Christ : for it is the powex of God unto salvation, to every one that believeth ;" and. setting out early in the morning, Saturday, 17, in the evening came to London. I saw an amazing instance of distress. A sensible young woman, (no Methodist,) constantly attending her church, had all her life long believed herself to be a right, good Christian. And in this persuasion she continued during a violent fever, till the physician told her brother, she must die; on which she cried out, "So my brother and you are going to heaven, and I am going to hell." Her brother said, from tnat hour she was in the agony of despair, saying she was in hell already, she felt the flames ; the devil had her soul and body, and was now tearing her in pieces. If she swallowed any thing, she cried June, 1746. REV. J. WESLEY'S JOURNAL. 369

out she was swallowing fire and brimstone ; and for twelve days she took nothing at all; for above twenty, nothing but water. She had no sleep, day or night; but lay cursing and blaspheming, tearing her clothes, and whatever she could reach, in pieces. The sins which lay heaviest upon her were, the having no knowledge or love of God; the not believing in Christ, and yet having persuaded herself, and others, that she was a good Christian. She was quieter from the time we prayed with her first, and left off cursing and blaspheming. In a few days after she began to drink a little tea, though still remaining in settled _ despair; but afterward God turned her heaviness into joy. I made over the houses in Bristol and Kingswood, and the next week, that at Newcastle, to seven trustees, reserving only to my brother and myself the liberty of preaching and lodging there. , - I light upon a poor, pretty, fluttering thing, lately come from Ireland, and going to be a singer at the play house. She went in the evening to the chapel, and thence to the watch-night, and was almost persuaded to be a Christian. Hey convictions continued strong for a few days, but then her old acquaintance found her, and we saw her no more. Sat. June 7. I asked Richard Langman and his wife, how they recovered from their German delusion. She said, ' None could ever have delivered us from them but themselves; for there is no fence against their soft words. But one or two of their sermons opened our eyes; particularly one, wherein the preacher was describing, how the virgin 'fed the dear little Lamb with pap ;' and how, 'when he grew bigger, she might send him of an errand, perhaps for a porringer of milk, which if he happened to let fall, he might work a miracle to mend the porringer.'"' They were not then able to digest these things ; but now they never turn their stomach at all.

In the afternoon, an old friend (now with the Moravians) labourea much to convince me, that I could not continue in the Church of England, because I could not implicitly submit to her determinations ; " for this," he said, was essentially necessary to the continuing in any church." Not to the continuing in any, but that of the Brethren ; if it were, I could be a member of no church under heaven. For I must still insist on the right of private judgment. I dare call no man, Rabbi. I cannot yield either implicit faith or obedience to any man or number of men under heaven. I was desired to visit a poor sinner, who had just made his fortune on board a privateer, and was preparing to enjoy it, when he was summoned of God, to arise and go hence. I found God had shown him terrible things, and had afterward cut the work short in his soul. For he already knew in whom he had believed, and a few days after slept in peace. I had an hour's conversation with Mr. Simpson, (not the same with him above mentioned,) a man of a _ clear head and a loving heart. But, O the abyss of the providence of God! , I saw him some time after ina fever. Before this intermitted, the bark was poured in upon him. He was cured of his fever, and deprived of his senses ; and has been confined ever since. Is it not the Methodists who have driven this man also distracted ? I inquired more particularly of Mrs. Noweas. concerning her little son. She said, he appeared to have a continual fear of God, 370 REV. J. WESLEY'S JOURNAL. July, 1746.

""T have always esteemed it to be the truest act of friendship, to use our mutual endeavours to render the characters of each other as blameless and as valuable as possible. And I have never felt a more affectionate 'sense of my obligations, than when those worthy persons who have honoured me with their affection and correspondence, have freely told me what they thought amiss in my temper and conduct. This, therefore, dear 'sir, is an office which you might reasonably expect from me, if I had for some time enjoyed an intimate knowledge of you. But it has always been a maxim with me, not to believe any flying story, to the prejudice of those whom I had apparent reason, from what I knew of them, to esteem. And consequently, as I should never make this a foundation, you must be contented to wait longer, before you will be likely to receive that office of fraternal love which you ask from, Rev. and dear sir, " Your obliged and affectionate brother and servant, " P. DoppRIDGE. " Your caution has suggested a thought to me, whether it be modest to call ourselves humble. If the expression means, a real readiness to serve in love, in any thing low, as washing the feet of another, I hope I can say, 'Iam your humble servant;' but if it means one who is in all respects as humble as he could wish, God forbid I should arrogate so proud a title. In what canI say, I have already attained? Only I love my Divine Master, and I would not have a thought in my heart that he should disapprove. I feel a sweetness in being assuredly in his gracious hand, which all the world cannot possibly afford, and which, I really think, would make me happier in a dark dungeon, than ten thousand worlds could make me without it. And therefore I love every creature on earth that bears his image. And I do not except those who, through ignorance, rashness, or prejudice, have greatly injured me." After talking largely with both the men and women leaders, we agreed it would prevent great expense, as well of health as of time Aug. 1'746. REV. J. WESLEY'S JOURNAL. 371 .

Thur. '7. That venerable old man, Mr. Tindal, called upon me once more. How strange is it, to find one of fourscore and ten, as humble and teachable asa little child. Swn. 10. In the evening having determined to spend a little time in Wales, I rode to S. Crocker's, to be ready for the first passage in the morning. On Monday, 11, we came to the water side, at half an hour after five ; but we did not pass till near twelve, and then rode on to Abergavenny. Mr. Philips afterward met us on the road, and brought us to a friend's house between nine and ten. I preached at Maesmennys church, and in the afternoon at Builth church yard. The greatest part of the town was present there, as usual; and God gave us the usual blessing. I preached at Lanzufried. As soon as we came out of the church, a poor woman met us, whom Satan had bound in an uncom- 'mon manner for several years. She followed us te the house where our horses were, weeping. and rejoicing, and praising God. Two clergymen were there, besides me, and the house was full of people : but she could not refrain from declaring before them all, what God had done for her soul. And the words which came from the heart, went to the heart. I scarce ever heard such a preacher before. All were in tears round about her, high and low; for there was no resisting the spirit vy which she spoke. The odd account she gave of herself was this: (concerning which let every one judge as he pleases:) that near seven years since she affronted one of her neighbours, who thereupon went to Francis Morgan, (a man famous in those parts,) and gave him fourteen shillings to do his worst to her; that the next night, as soon as she was in bed, there was a sudden storm of thunder, lightning, and rain, in the midst of which she felt all her flesh shudder, and knew the devil was close to her; that a a o. Aug. 1746. REV. J. WESLEY'S JOURNAL. 373

at the same time a horse she had in the stable below, which used to be as quiet as a lamb, leaped to and fro, and tore in such a manner, that she was forced to rise and turn him out; that a tree which grew at the end of the house, was torn up by the roots; that from thenceforth she had no rest day or night, being not only in fear and horror of mind, but in the utmost torment of body, feeling as if her flesh was tearing off with burning pincers ; that till this day, she had never had any respite or ease ; but now she knew God had delivered her, and she believed he would still deliver her body and soul, and bruise Satan under her feet. At three in the afternoon I preached at Builth, designing to go from thence to Carmarthen; but notice having been given, by a mistake of my preaching at Leominster, in Herefordshire, I altered my design ; and going to Lanzufried that night, the next day rode to Leominster. At six in the evening, I began preaching on a tombstone, close to the south side of the church. The multitude roared on every side; but my voice soon prevailed, and more and more of the people were melted down, till they began ringing the bells; but neither thus did they gain their point, for my voice prevailed still. Then the organs began to play amain. Mr. C., the curate, went into the church, and endeavoured to stop them; but in vain. So I thought it best to remove to the corn market. The whole congregation followed, to whom many more were joined, who would not have come to the church yard. Here we had a quiet time; and I showed what that sect is, which is "every where spoken against." I walked with a large train to our inn; but none, that I heard, gave us one ill word. A Quaker followed me in, and told me, " I was much displeased with thee, because of thy last ' Appeal ;? but my displeasure is gone: I heard thee speak, and my heart clave to thee." I preached at five to a large company of willing hearers. "We breakfasted with a lovely old woman, worn out with sickness and

pain, but full of faith and love, and breathing nothing but prayer and thanksgiving. About ten we came to Kingston, three hours' ride, (which they call eight miles) from Leominster. I preached at one end of the town. The congregation divided itself into two parts. One half stood near, the other part remained a little way off, and lowered defiance ; but the bridle from above was in their mouth ; so they made no disturbance at all. At four we had another kind of congregation at Maesmennys ; many who had drank largely of the grace of God. I examined them, " Do ye now believe?" And the word was as a twoedged sword. After taking a sweet leave of this loving people, we rode with honest John Price, of Mertha, to his house. We had four hours' rain in the morning ; but a fair, mild afternoon ; in the close of which we came to Cardiff. I preached at Wenvo church, morning and afternoon ; at five in the evening, in the Castle yard at Cardiff, to the far largest congregation which I had ever seen in Wales, All stood uncovered and attentive ; and, I trust, few went empty away. I rode with Mr. Hodges to Neath. Here I found twelve young men, whom J could almost envy. They lived together in one house, and continually gave away whatever they earned above the necessaries of life. Most of them (they told me) were Predestinarians, but so little bigoted to their opinion, that they would not suffer a Predestinarian to preach among them, 5 Se Ne ne 274 'REV. J. WESLEY'S JOURNAL. Aug. 1746. 'anless he would lay all controversy aside. And on these terms they gladly received those of the opposite opinion. The multitude of people obliged me to preach in the street, on, "' Repent ye, and believe the Gospel." One man would fain have interrupted, and had procured a drunken fiddler for his second ; but finding none to join them, they were ashamed ; so the gentleman stole away on one side, and the fiddler on the other.

'Then he came back, and kneeled down and prayed. You never heard such a prayer in your life. Afterward he said, 'Come with me.' went over the stile, and it was quite light. He brought me through a narrow lane, into a vast broad road, and told me, ' This leads to hell; but be not afraid; you are not to stay there.' At the end of that road a man stood, clothed like the other, in white, shining clothes, which reached down to the ground. None could pass in or out, without his knowledge; but he had not the key. The man that was with me carried the key, and unlocked the door, and we went in together. "For a little way we walked straight forward; then, turning to the left hand, we went down a very high, steep hill. I could scarce bear the stench and smoke of brimstone. I saw a vast many people, that seemed to be chained down, crying and gnashing their teeth. The man told me, the sins they delighted in once, they are tormented with now. I saw a vast number who stood up cursing and blaspheming God, and spitting at each other: and many were making balls of fire, and throwing them at one another. I saw many others, who had cups of fire, out of which they were drinking down flames: and others, who held cards of fire in their hands, and seemed to be playing with them. "We stayed here, I thought, about half an hour. Then my guide said, Come; I will show you now a glorious place.' I walked with him, till we came into a narrow road, in which we could hardly walk a-breast. This brought us into a great broad place; and I saw the gate of heaven, which stood wide open; but it was so bright, I could not look at it long. We went straight in, and walked through a large place, where I saw saints and angels; and through another large place, where were abun dance more. They were all of one height and stature; and when one prayed, they all prayed; when one sung, they allsung. And they all sung alike, with a smooth, even voice, not one higher or lower than another.

We went through this into a third place. There I saw God, sitting upon his throne. It was a throne of light, brighter than the sun. I could not fix my eyes uponit. I saw three, but all as one. Our Saviour held a pen in his hand. A great book lay at his right side; another at his left; and a third partiy behind him. In the first he set down the prayers and good works of his people; in the second he set down all the curses, and all the evil works of the wicked. I saw that he discerns the whole earth at a glance; and he discerns the whole heavens. At once he beholds earth and heaven with one look. "Then our Lord took the first book in his hand, and went and said, 'Father, behold the prayers and the works of my people.' And he held up his hands, and prayed, and interceded to his Father for us. I never heard any voice like that; but I cannot tell how to explain it. And his Father said, 'Son, I forgive thy people; not for their sake, but thine.' Then our Lord wrote it down in the third book, and returned to his throne, rejoicing with the host of heaven. "It seemed to me, as if I stayed here several months ; but I never slept all the while. And there was no night: and I saw no sky or sun, but clear light every where. 376 REV. J. WESLEY'S JOURNAL. Sept. 1746 "Then we went back to a large door, which my guide opened; and we walked into pleasant gardens, by brooks and fountains. As we walked, T said I did not see my brother here; (who died some time before.) He said, 'Child, thou canst not know thy brother yet, because thy breath rema'ns in thy body. 'Thy spirit is to return to the earth. Thou must watcli and pray ; and when thy breath leaves thy body, thou shalt come again hither, and be joined to these, and know every one as before.' said, 'When is that to be?' He said, 'I know not, nor any angel in heaven; but God alone.'

"Then he took me into another pleasant garden, where were all manner of fruits. He told me, 'This garden bears fruit always.' Here I saw a glorious place, which had large gold letters writ over the door. He bid me read; and I read, ' This is a fountain for sin and uncleanness for my people. At what time soever they will return, they shall be cleansed from all their idols.' The door stood open, and I looked in, and I saw, as it were, a great cistern, full of water, white as milk. We seemed to walk up and down in this garden, for some weeks, and he told me what every thing meant. I never wanted to eat or drink, nor felt any weariness. "While we were walking, he said, 'Sing.' I said, 'What shall I sing?' And he said, ' Sing praises unto the King of the place.' Isung several verses. Then he said, 'I must go.' I would have fain gone with him; but he said, ' Your time is not yet: you have more work to do upon the earth.' Immediately he was gone; and I came to myself, and began to speak." Her mother told me further, " As soon as ever she recovered her speech, she gave me just the same account; adding, 'I have learned the finest hymn you ever heard in your life.' She then sung three verses, the most solid, awful words, which I have ever heard. She continued speaking many awful words, with many sighs and tears, till, about three in the afternoon, she fell into a slumber, which continued till seven. She then spoke the same things to Mrs. Designe; after which she was silent, till about five in the morning. '" She received remission of sins, when she was nine years old, and was very watchful from that time. Since this trance she has continued in faith and love, but has been very sickly and weak in body." Mon. September 1. I rode with T. Butts to Middlesey, and preached to a small earnest congregation. We set out early in the morning, and were thoroughly wet by noon. In the evening we reached Sticklepath.

About one we came to Plymouth. After dinner I walked down to Herbert Jenkins, and with him to the Dock. In the way we overtook Mr. Mignon, then a pattern to all that believed. Herbert preached a plain, honest sermon; but the congregation was greatly displeased ; and many went away as soon he began, having come on purpose to hear me. Abundance of people from Plymouth were at the room by half-hour after four. I was much refreshed in applying those words to them, " The God of hope fill you with all joy and peace in believing ;" and many of us found our hearts knit together in that love which never faileth. As many as the room could well contain followed me to Mr. Hide's, and importuned me much to call again, in my return from Cornwall. We dined at Looe, (a town near half as large as Islington, which sends only four burgesses to the parliament,) called at Grampound in the afternoon, and just at seven reached Gwennap. The congregation waiting, I began without delay, and found no faintness or weariness, while I expounded, " We all, with open face beholding as in Sept. 1746. REV. J. WESLEY'S JOURNAL. _ 3877 iy ae

" , First, as to stillness: the thing meant hereby is, that man cannot attain to salvation by his own wisdom, strength, righteousness, goodness, merits, or works; that therefore when he applies to God for it, he is to cast away all dependence upon every thing of his own, and trusting only to the mercy of God, through the merits of Christ, in true poverty of spirit, to resign himself up to the will of God, and thus quietly wait for his salvation.' I conceive this to be the first mistake. Ihave nothing to object to this stillness. I never did oppose this in word or deed. But this is not ' the thing meant thereby,' either by Molther, or the Moravians, or the English Brethren, at the time that I (and you, at Mr. Bowers's,) opposed them. «¢2. That the Brethren teach, that people who are seeking aiter salvation, are all the while to sit still and do nothing; that they are no to read, hear, or pray, is altogether false.' This I apprehend to be a second mistake. Whatever the Brethren do now, they did teach thus, and that explicitly, in the years 1739 anda 1740. In particular Mr. Brown, Mr. Bowers, Mr. Bell, Mr. Bray, and Mr. Simpson, then with the Moravians. Many of their words I heard with my own ears: many more I received from those whe did so. And Mr. Molther himself, on December 31, 1739, said to me, in many and plain words, that the way to attain faith is, ' To be still ; that is, Not to use (what we term) the means of grace; not to go to church; not to communicate; not to fast; not to use so much private prayer; not to read the Scriptures; not to do temporal good, and not to attempt to do spiritual good.' "These things I myself heard him speak; as I am ready to give upon oath whenever required. You ought not, therefore, to say, ' This is altogether false,' on the bare denial of Mr. Molther or any other. "3. Some of Fetter-lane society, when the difference broke out, spoke and a+ted very imprudently. But then to lay the blame on the Moravian i Be we ee ae ee pee 378 REV. J. WESLEY'S JOURNAL. ; Sept. 1746.

Chu: Lh, as if it were their fault, is quite wrong.' I think so too; and have said so in my answer to Mr. Church, published some time before you sent. your letter. If, therefore, you imagine that I lay the blame on the Moravian Church, you are under a mistake here also ; or if you think I' lay the fault of one man upon a whole community.' "¢4. As to the English that really were to blame, they confessed their faults, and asked Mr. W.'s pardon. And some of them, if I mistake not, did it with tears.' I really think you do mistake again. I remember no such thing. Fifty persons, and more, spoke bitter things concerning me. Qne or two asked my pardon for so doing, but in so slight and cursory a manner, that I do not so much as know who were the men; neither the time or place where it was done; so fa: were they from doing it with tears, or with any solemnity or earnestness at all. As for the rest, if they were ever convinced or ashamed at all, it is a secret to me to this day. ""¢5. Therefore to publish things which ought to have been buried in eternal oblivion, is what I do not like.' This whole matter of asking pardon you seem to mistake, as Count Z. did before. I wish you would consider the answer I gave him : ' They asked my pardon for using me: ill. I replied, that was superfluous: I was not angry with them; but I was afraid of two things: 1. That there was error in their doctrine. 2. That there was sin (allowed) in their practice.' This was then, and is at this day, the one question between therm and me. Now, this cannot be buried in oblivion. That error and sin have spread too far already; and it was my part, after private reproof had been tried again and again to no purpose, to give public warning thereof to all the world, that, if possible,. they might spread no further.

"¢6, Mr. W. is partial throughout his Journal.' I want to know the particular instances. 'In what he mentions of me, he does not represent our conversation rightly.' Then it is the fault of my memory. But be so kind as to point out the particulars that are not rightly represented. ' He has done the cause of our Saviour more mischief, than any one else could have done.' Tell me how? unless you mean the Antinomian cause, by the cause of our Saviour. 'I have several times gone to Mr. W. to explain. matters, and to desire him to be reconciled.' Several times! When, and where? You surprise me much! Either my memory or yours fails strangely. 'In truth, it is he that has stood out.' Alas, my brother! What an assertion is this? Did not I come three years ago (before that Journal was published) in all haste, from Newcastle-upon-Tyne, and my brother, in five days, from the Land's End, to a supposed conference in London? Was this standing out? But with what effect? Why, Mr. Spangenberg had just left London. None besides had any power to confer with us. And to cut us off from any such expectation, James Hutton said, they had orders, not to confer at all, unless the archbishop of Canterbury, or the bishop of London, were present. " There cannot be under heaven a greater mistake, than this, that I ever did stand out, or that I do so now. There has not been one day for these seven years last past, wherein my soul has, not longed for union. And they have grossly abused your honest credulity, whoever have made you believe the contrary. «7, Since Mr. Wesleys have published such stuff and inconsistencies, cannot agree with them.' My brother, make some of those inconsistencies appear, and it will be an act of solid friendship. But, 'time will manifest matters, and what is of God will stand, and what is of man will come to nought.' Most true; and according to this sure rule, it has already appeared, whose work i is of God; both at Bradford, at Horton, and in severa! towns not far from your own 'neighbourhood. "8. The account you give of the Moravians in general, is the very same I had given before; viz. That next to those of our own Church, 'who

Sept. 1746. REV. J. WESLEY'S JOURNAL. _ 379 have the faith and love which is among them, without those errors either of judgment or practice, the body of the Moravian Church, however mistaken some of them are, are, in the main, of all whom I have seen, the best Christians in the world.' In the same tract I sum up my latest judgment concerning them in these terms: 'I believe they love the Lord Jesus in sincerity, and have a measure of the mind that wasin him. And I am in great earnest when I declare once more, that I have a deep, abiding conviction, by how many degrees the good which is among them overbalances the evil, and that I cannot speak of them but with tender affection, were it only for the benefits I have received from them; and that at this hour, I desire union with them (were those stumbling blocks once put away, wales have hitherto made that desire ineffectual) above all things under eaven. "9. In what respects the Brethren are Antinomians, in what sense they 1ean to Quietism, I have spoken at large. If they can refute the charge, I shall rejoice more than if I had gained great spoils. "My brother, I heartily wish both you and them, the genuine, open, Gospel simplicity; that you may always use that artless plainness of speech in which you once excelled; and that by manifestation of the truth, you may commend yourself to every man's conscience in the sight of God. Iam your affectionate brother, J. W."

He asked, " How is this? How came you to be so changed?" She replied, A fortnight ago, I dreamed, a man stood by me, and said, 'Do not speak evil of these men; for they are the servants of God.' I said, 'What, are you one of them? I defy you all. I will keep to my church.' He said, 'And when you are at church, how are your thoughts employed? or even at the Lord's 'table ?"? And he went on, telling me all that was in my heart; and every word went through me ; and I looked up, and saw him very bright and glorious ; and I knew it was our Saviour; and I fell down at his feet; and then I waked." The week after she went to Sithney, where Mr. M was preaching, and saying, "Is there any of you that has shut your doors against the messengers of God? How, if our Lord shut the door of mercy against J you?" She cried out, "It is I," and dropped down. Nor had she any rest till God made her a witness of the faith which once she persecuted. I took my leave of our brethren of St. Ives, and between one and two in the afternoon began preaching before Mr. Probis's house, at Bray, on the promise which is given to them that believe. Many were there who had been vehement opposers; but from this time they opposed no more. At six I preached at Sithney. Before I had done, the night came on; but the moon shone bright upon us. I intended, after preaching, to meet the society ; but it was hardly practicable ; the poor people so eagerly crowding in upon us: so I met them all together, and exhorted them not to leave their first ove. -For the sake of those who came from far, I delayed

preaching till eight o'clock. Many of Helstone were there, and most of those who in time past had signalized themselves by making riots. But the fear of God was upon them; they all stood uncovered, and calmly attended from the beginning to the end. About one I began preaching near Porkellis to a much larger congregation ; and, about half an hour after four, at Gwennap, to an immense multitude of people, on, To me to live is Christ, and to die is gain." I was at first afraid my voice would not reach them all; but without cause, for it was so strengthened, that I believe thousands more might have heard every word. In the close of my sermon, I read them the account of Thomas Hitchins's death; and the hearts of many burned within them, so that they could not conceal their desire to go to him, and to be with Christ. At six we took horse; and about nine (having bright moonshine) reached St. Columb. A guide, meeting us at Camelford, conducted us to St. Mary Week. Mr. Bennet overtook us on the road, and Mr. Thompson came in soon after; having lost his way, and so picked up Mr. Meyrick and Butts, who were wandering they knew not where. It was the time of the yearly revel, which obliged me to speak very plain. Thence we rode to Laneast, where was a much larger congregation, and of quite another spirit. I rode to Plymouth dock, and preached in the evening, and the next morning at five. A little after ten I began preaching in a meadow near Tavistock. In the afternoon we 'ive at Sticklepath ; and, about nine at night, came weary enough to Exeter. Oct. 1746. REV. J. WESLEY'S JOURNAL. 281

Mr. B. went to the mayor and said, "Sir, I come to inform against a common swearer. J believe he swore a hundred oaths last night; but I marked down only twenty." "Sir," said the mayor, "you do very right in bringing him to justice. What is his name?" He replied, " R D soe AS D !? answered the mayor; "why, that is my son!" Yes, sir," said Mr. B., "so I understand." " Nay sir," said he, "I have nothing to say in his defence. If he breaks the law, he must take what follows." Sat. October 4. My brother and I took up our cross, and talked largely with Mr.G. But he still insisted, 1. That there was no repentance at all, antecedent to saving faith: 2. That naked faith alone was the only condition of everlasting salvation: and, 3. That no works need be preached at all, neither were necessary either before or after faith. We took horse at nine, and soon after one came to Sevenoaks. After refreshing ourselves a little, we went to an open place near the free school, where I declared, to a large, wild company, There is no difference ; for all have sinned and come short of the glory of God." They grew calmer and calmer till I had done, and then went quietly away. As we returned, a poor Shimei came to meet us, bitterly curs- Journal I, 26 382 REV. J. WESLEY'S JOURNAL. Nov. 1746. ing and blaspheming. But we walked straight on, and even his companions, the mob, neither laughed nor opened their mouth. I preached in the church at Shoreham, morning and after noon. The congregation seemed to understand just nothing of the matter. But God can give them understanding in his time. The day of public thanksgiving for the victory at Culloden, was to us a day of solemn joy.

So when the French had got past us, our regiment retreated, or we should have been surrounded. In our retreat we faced about twice, and fired on the enemy, and so came off with little loss; though they fired after us with large cannon shot; I believe four-andtwenty pounders. " We lost one brother of Graham's regiment, and two of ours, Anarew Paxton, shot dead in our retreat, and Mark Bend, who was wounded, and left on the field. The Lord gave us all on that day an extraordinarv courage, and a word to speak to our comrades, as we advanced toward the enemy, to tell them how happy they were that had made their peace with God. We likewise spoke to one another while the cannon were firing, and we could all rely on God, and resign ourse!ves to his will. "A few of us meet here twice a day ; and, thanks be to God, his grace 384 REV. J. WESLEY'S JOURNAL. Nov. 1746 is still sufficient for us. We desire all our brethren to praise God on our behalf. And we desire all your prayers, that the Lord may give us to be steadfast, unmoveable, always abounding in the work of the Lord. I remain "Your loving brother, October 17. ; s.S." Nearly the same account we received a few days before, in a letter from the camp near Maestricht. Part of this ran as follows :

"Ever since the 22d of July, our army and the French have lain so close, and marched so close together, that we have expected them to come upon us almost every night, and have had, for many nights, strict orders not to take off our accoutrements, but to be ready to turn out ata minute's warning. And almost every day, some of our out guards have had skirmishes with them. On September 29, at night, Prince Charles had intelligence that they designed to fall upon us with all their force.. So we had orders to be ready, and at break of day our regiment and Graham's were ordered to march in the front of the army, with two Hessian, two Hanoverian, and a part of the Dutch. We marched a mile forward into little parks and orchards, a village being between us and our army: in this posture we remained abeut three hours, while their right wing was engaged with the Dutch, the cannon playing every where all this time. But we were all endued with strength and courage from God, so that the fear of death was taken away from us. And when the French came upon us, and overpowered us, we were troubled at our regiment's giving way, and would have stood our ground, and called to the rest of the regiment, to stop and face the enemy, but to no purpose. In the retreat we were broke; yet after we had retreated about a mile, we rallied twice and fired again. When we came where we thought the army was, they were call gone. So we marched good part of the night; and the next day, about four o'clock, we came to this camp. We left our brother Mark Bend in ithe field; whether he be alive or dead we cannot tell; but the last of our 'brothers that spoke to him, after he was wounded, found him quite resigned to the will of God. We that he has spared a little longer, desire you to return thanks to God for all his mercies to us." JOURNAL. No. VII.

Tuespay, November 25, 1746. I laboured much to convince one who had known me for several years, that she had "left her first love," and was in the utmost danger of losing the things which she had wrought; but she was proof against argument as well as persuasion, and very civilly renounced all fellowship with me, because, she said, I was disaffected to the government. O what will not those either believe or assert, who are resolved to defend a desperate cause ! John Jones (late a zealous Calvinist) preached for the first time at the Foundery. I trust he will never rest, till He who " died for all' hath " cleansed him from all unrighteousness." Thur. December 4. I mentioned to the society my design of giving physic to the poor. About thirty came the next day, and in three weeks about three hundred. This we continued for several years, till, the number of patients still increasing, the expense was greater than we could bear: meantime, through the blessing of God, many who had been ill for months or years, were restored to perfect health. This week I read the Collection of Tracts published by Mr. John Fresenius, one of the ministers at Frankfort, concerning Count Zinzendorf and his people commonly called Moravians. He writes both like a gentleman and a Christian; with mildness, good nature, and good manners ; and yet with all plainness of speech, so as to place their pride, guile, and various errors, in the clearest and strongest light. Most of this week I spent at Lewisham in writing " Lessons for Children ;"' consisting of the most practical Scriptures, with a very few, short, explanatory notes. I had a visit from Mr. Bland, an accurate master of the Hebrew tongue; but how exceeding far from the judgment of Mr. Hutchinson! He avers, (and thinks he has demonstrated, in a tract on that head lately published,) that both the vowel and accent points are absolutely essential to the Hebrew language ; and that they are far elder than Ezra, yea, coeval with the giving of the Law on Mount Sinai. Thursday, 25, was a day of great consolation. . Cab Dl a er 286 REV. J. WESLEY'S JOURNAL. Jan. 1747.

I resumed my vegetable diet, (which I had now discontinned for several years,) and found it of use both to my soul and body; but after two years, a violeut flux which seized me in Ireland, obliged me to return to the use of animal food. I heard an amazing instance of the providence of God. About six years ago, Mr. Jebner (as he related it himself) and all his family, being eight persons, were in bed, between ten and eleven at night. On a sudden ne heard a great crack, and the house instantly fell, all at once, from the top to the bottom. They were all buried in the ruins. Abundance of people gathered together, and in two or three hours dug them out. The beds in which they had lain, were mashed in pieces, as was all the furniture of the house ; but neither man, woman, nor child, was killed or hurt. Only he had a little scratch on his hand. Sat. January 3, 1747. I called upon poor Mr. C., who once largely "tasted of the good word, and the powers of the world to come." I found him very loving, and very drunk; as he commonly is, day and night. But I could fix nothing upon him. " He may fall foully, but not finally !" In the evening I rode to Brentford; the next day to Newbury; and, Tuesday, 13, to the Devizes. The town was in an uproar from end to end, as if the French were just entering ; and abundance of swelling words we heard, oaths, curses, and threatenings. The most active man in stirring up the people, we were informed, was Mr. J., the C. He had been indefatigable in the work, going al the day from house to house. He had also been at the pains of setting up an advertisement in the most public places of the town, of " An Obnubilative, Pantomime Entertainment, to be exhibited at Mr. Clark's ;" (where I was to preach ;) the latter part of it contained a kind of double entendre, which a modest person cannot well repeat. I began preaching at seven, on "the grace of our Lord Jesus Christ." Many of the mob came in, listened a little, and stood still. No one opened his mouth, but attention sat on the face of every hearer.

After visiting the little societies in Somersetshire and Wiltshire, on Thursday, 29, I preached at Bearfield in my way, and thence rode on to the Devizes. I found much pains had been taken again to raise a mob; but it was lost labour; all that could be mustered were a few straggling soldiers, and forty or fifty boys. Notwithstanding these, I preached in great peace, on, " Ali have sinned and come short of the glory ef God." In the morning, Friday, 30, I explained and applied, ¢ He healeth them that are broken in heart."" We then took horse, in the midst of a quiet, civil multitude, and the next afternoon came to London. Mon. February 2. I began examining the classes ; having desired the leaders, such as had leisure, to give me a short account, in writing, of those under their care, among many others, I received the following note : Dear Srr, I hope my class are bending one way; K. T., A. G., A. S., M.S., M. R., E. L., and 8. S., seem to retain their confidence in the Lord. W.R., L. R., S. R., H. B., I. B., the elder, and A. B., seem to be shut up in a fog, and are not able to get out onany side. They are very dead, and yet very sore. Nothing seems to do them any good, unless it be smooth as oil, and yet sharp as a razor. "M.S., M. Q., E. E., E. B., M. H., F. B., M. S., J. B., and J. B. the younger, seem to be in earnest, seeking the Lord. J.'T., M. H., appear to have a desire, and to be widely seeking something. "Tt seems to me, we all want advice that is plain and cutting, awakening, and shaking, and hastening us, like that of the angel, ' Escape for thy life: look not behind thee; neither tarry thou in all the plain. I find the Lord often waking me as with thunder. Yet I find a spirit of: stillness and lukewarmness to cleave, to me like the skin of my flesh. The Lord shows meat times how insensibly it steals upon me; and makes me tremble, because I have not been fearing always. May he give us to feel the true state of our souls! Which, I hope, wil! ever be the prayer of

"Your unworthy son in the Gospel, Joun Hacur." Ye who loved and profited by this man of God, when he was alive, hear what, " being dead," he " yet speaketh." My brother returned from the north, and I prepared to supply his place there. Sunday, 15. I was very weak and faint ; but on Monday, 16, I rose soon after three, lively and strong, and found all my complaints were fled away like a dream. I was wondering, the day before, at the mildness of the weather; such as seldom attends me in my journeys. But my wonder now ceased: the wind was turned full north, and blew so exceeding hard and keen, that when we came to Hatfield, neither my companions nor I had much use of our hands or feet. After resting an hour, we bore up again, through the wind and snow, which drove full in our faces. But this was only a squall. In Baldock-field the storm began in earnest. The large hail drove so Mey Oe ae ee 388 REV. J WESLEY'S JOURNAL. Feb 1747 vehemently in our faces, that we could not see nor hardly breathe. However, before two o'clock we reached Baldock, where one met and conducted us safe to Potten. About six I preached to a serious congregation. Tuesday, 17. We set out as soon as it was well light ; but it was really hard work to get forward ; for the frost would not well bear or break : and the untracked snow, covering all the roads, we had much ado to keep our horses on their feet. Meantime the wind rose higher and higher, till it was ready to overturn both man and beast. However, after a short bait at Bugden, we pushed on, and were met in the middle of an open field with so violent a storm of rain and hail, as we had not had before. It drove through our coats, great and smal, boots and every thing, and yet froze as it fell, even upon our eyebrows ; so that we had scarce either strength or motion left, when we came into our inn at Stilton.

The frost was not so sharp, so that we had little difliculty till we came to Haxey Car ; but here the ice which covered the dykes, and great part of the common, would not bear, nor readily break , nor did we know (there being no track of man or beast) what parts of the dykes were fordable. However, we committed ourselves to Goc and went on. We hit all our fords exactly ; and, without any fall, or considerable hinderance, came to Epworth in two hours, full as well as when we left London. I preached at five and at eight in the Room; after Evening prayers, at the Cross. I suppose most of the grown people in the town were present. A poor drunkard made a noise for some time, till Mr. Maw (the chief gentleman of the town) took him in hand and quieted him at once. Leaving Mr. Meyrick here, I set out with Mr. Larwood and a friend from Grimsby. At two I preached at Laseby in the way, to a quiet and serious congregation. We reached Grimsby by five, and spoke to as many of the society as could conveniently come at that time. About seven I would have preached to a very large audience, but a young gentleman, with his companions, quite drowned my voice, till a poor woman took up the cause, and, by reciting a few passages of his life, wittily and keenly enough, turned the laugh of all his companions full upon him. He could not stand it; but hastened away. When he was gone, I went on with little interruption. 390 REV. J. WESLEY'S JOURNAL. Feb. 1747.

I wrote a few lines to Mr. C. giving him an account of his kinsman's behaviour. He obliged him to come straight to me and ask my pardon. Since that time we have had no disturbance at Grimsby. At noon I examined the little society at Tetney. I have not seen such another in England. In the class paper (which gives an account of the contribution for the poor) I observed one gave eight-pence, often ten-pence, a week ; another thirteen, fifteen, or eighteen-pence ; another, sometimes one, sometimes two shillings. I asked Micah Elmoor the leader, (an Israelite indeed, who now rests from his labour,) " How is this? Are you the richest society in all England?" He answered, "' suppose not: but all of us who are single persons have agreed together, to give both ourselves and all we have to God: and we doit gladly; whereby we are able from time to time, to entertain all the strangers that come to Tetney ; who often have no food to eat, nor any friend to give them a lodging." We came to Hainton soon after sunset. I never before saw so large a congregation here. I declared to them all, (Protestants and Papists,) "the grace of our Lord Jesus Christ ;" and they seemed to be indeed, (as Homer says,) srea wreposvra, " winged words;" that flew as arrows from the hand of the Most High, to the heart of every hearer.

his wife, lights shining in a dark place. God has lately added to them a third; one formerly famous for all manner of wickedness, who was cut to the heart while Mr. Brooke was talking to him, and went down to his house justified. This had struck the whole town; so that when I went down, about five, to preach in a vacant house, it was quickly filled within and without, the justice being one of the congregation. In the morning, about six, I preached again to a congregation more numerous than before; nor did any man open his mouth, either at the time of preaching, or while I walked through the town; unless it were to bid me God-speed, or to inquire when I would come again. Sun. March 1. I came to Osmotherly about ten o'clock, just as the minister (who lives some miles off) came into town. I sent my service to him, and told him, if he pleased, I would assist him, either by reading prayers or preaching. On receiving the message, he came to me immediately ; and said, he would willingly accept of my assistance. As we walked to church he said, " Perhaps it would fatigue you too much, to read prayers and preach too." I told him, no; I would choose it, if he pleased ; which I did accordingly. After service was ended, Mr. D. said, " Sir, I am sorry I have not a house here to entertain you. Pray let me know whenever you come this way." Several asking, where I would preach in the afternoon, one went to Mr. D. again, and asked, if he was willing I should preach in the church. He said, " Yes, whenever Mr. Wesley pleases." We had a large congregation at three o'clock. 'Those who in time past had been the most bitter gainsayers, seemed now to be melted into love. All were convinced we are no Papists. How wisely does God order all things in their season !

1l found Mr. P. and I. almost discouraged at the doctrine of absolute and connotative nouns. I wonder any one has patience to. learn logic, but those who do it on a principle of conscience ; unless he learns it as three in four of the young gentlemen in the universities do: That is, goes about it and about it, without understanding one word of the matter. In some of the following days I snatched a few hours to read " The History of the Puritans." I stand in amaze: First, at the execrable spirit of persecution, which drove those venerable men out of the Church, and with which Queen Elizabeth's clergy were as deeply tinctured as ever Queen Mary's were. Secondly, at the weakness of those holy confessors, many of whom spent so much of their time and strength in disputing about surplices and hoods, or kneeling at the Lord's Supper. I considered, '" What would I do now, if I was sure I had but two days to live?" All outward things are settled to my wish; the houses at Bristol, Kingswood, and Newcastle, are safe; the deeds whereby they are conveyed to the trustees, took place on the 5th instant; my will is made; what have I more to do, but to commend my soul to my merciful and faithful Creator? Some days I spent in every week, in examining the societies round Newcastle. And great cause I found to rejoice over them. I rode to Blanchland, about twenty miles from Newcastle. The rough mountains round about were still white with snow. In the midst of them is a small winding valley, through which the Derwent runs. On the edge of this the little town stands, which is indeed little more than a heap of ruins. There seems to have been a large cathedral church, by the vast walls which still remain. I stood in the church yard, under one side of the building, upon a large tombstone, round which, while I was at prayers, all the congregation kneeled down on the grass. They were gathered out of the lead mines from all parts; many from Allandale, six miles off. A row of little children sat under the opposite fe eee Oe eT em fy ont , NTA i ees ie _ pr April, 1'747. REV. J. WESLEY'S JOURNAL. 393

wall, all quiet and still. The whole congregation drank in every word with such earnestness in their looks, I could not but hope that God will make this wilderness sing for joy. In the evening I came back to Newlands, where also John Brown has gathered a society. O, what may not a man of small natural talents do, if he be full of faith and love! After preaching at South Biddick at five, I hastened to Sunderland, where I preached at eight, and again at two, in the main street, toa Kennington Common congregation. I admire the spirit of this people. From the first day I preached here to this hour, I have not seen a man behave indecently. Those who did not approve, quietly went away.

ness and in the deep; warning all to beware of drawing back unto perdition, and calling upon God with strong cries and tears. On Sunday he found a little dawning of hope ; this gradually increased all the day. On Monday, he knew God had healed his backsliding, and sorrow and sighing fled away. .He continued all day in fervent prayer, mingled with praise and strong thanksgiving. " This nigit," said he, " will be a glorious night to me; my warfare is accomplished; my sin is pardoned." Then he broke out again into vehement prayer. About eight he left off speaking; and soon after, without any struggle or groan, gave up his soul to God. Wed. April 1. I rode to Winlinton Mills, a place famous above many, and called the rebels to lay down their arms, and be reconciled to God through his Son. I saw neither old nor young that behaved amiss; for the dread of the Lord was upon them. We set out early, and about eight went out into the market place at Hexham. A multitude of people soon ran together, the greater I Byes si 4 394 REV. J. WESLEY'S JOURNAL. April, 1747. ade mad as colts untamed. Many had promised to do mighty things ut the bridle was in their teeth. I cried aloud, " Let the wicked forsake his way, and the unrighteous man his thoughts." They felt the sharpness of the two-edged sword, and sunk into seriousness on every side: insomuch that I heard not one unkind or uncivil word, till we left them standing, and staring one at another. At one I preached at Horsley; and about five in the evening at Newcastle. Having been informed, there were many large collieries three or four miles north or northwest from Durham, I rode to a village called Renton, in the midst of them, and proclaimed, "« The Lord God, gracious and merciful." Abundance of people gave earnest heed to every word which was spoken; kneeled down when I prayed, sung (after their manner) when I sung, and crowded into the house where I went in; crying out, one and all, « A, they were only too long a coming! Why did they not come sooner ?"

Tues. '7. Finding the people about Dent's Hole were grown dead and cold, I preached there at twelve o'clock ; if haply it might please God yet again to breathe on the dry bones that they might live. I found the congregation at Blanchland abundantly increased. f preached in the evening at Spen, and the next day, at noon, to a serious congregation at Winlinton Mills: a gentleman who had talked of making a disturbance, finding not one man to second him. Having settled all the societies in the country, I began examining that of Newcastle again. It was my particular concern, to remove, if possible, every hinderance of brotherly love. And one odd one I found creeping in upon us, which had already occasioned much evil: namely, a fancy, that we must not justify ourselves. (Some of the spawn of Mystic divinity.) Just contrary to the scriptural injunction, "' Be ready to give a reason of the hope that is in you." For want of doing this in time, some offences were now grown incurable. I founa it needful, therefore, to tear up this by the roots; to explain this duty from the foundation, and to require all who desired to remain with us to justify themselves, whenever they were blamed unjustly; and not to swallow up both peace and love in their voluntary humility. I preached at Biddick at noon; at Pictery, (two miles west of Biddick,) by Mr. M.'s invitation, in the afternoon ; and in the even ing at Newcastle. I preached at Gateshead in the morning ; at Swalwell about two; and at the Room in the evening. I scarce ever heard so fine a defence of a weak cause, as was Mr. S.'s sermon in the morning ; wherein he laboured much to prove the unlawfulness of laymen's preaching; but with such tenderness and good nature, that 1 almost wished the sermon were printed, for a pattern to all polemicai writers.

April 19. (Being Easter Day.) I preached in Gateshead for the last time ; afterward at Swalwell, and at Newcastle in the evening. I could gladly have spent six weeks more in these parts; but my time being now expired, I preached my farewell sermon at five. On Monday, 20, a great part of the congregation (which filled the Room) were some of the finest people I had ever seen there. Surely God is working a new thing in the earth. Even to the rich is the Gospel preached! And there are, of these also, who have ears to hear, and hearts to receive, April, 1747. REV. J. WESLEY'S JOURNAL. 395 the truth as it is in Jesus. About nine I preached to a large congregation at Renton, and before six reached Osmotherly. Finding Mr. D. (as I expected) had been vehemently attacked by the neighbouring clergy and gentry, that he might be exposed to no further difficulty on my account, did not claim his promise, but preached on a tombstone near the church, on, " The Lord is risen indeed." How wisely does God order all things! Some will not hear even the word of God out of a church: for the sake of these we are often permitted to preach in a church. Others will not hear it in a church: for their sakes we are often compelled to preach in the highways.

Here John Nelson met me. On Thursday, Friday, and Saturday, he had preached at Acomb, and the neighbouring places: on Good Friday, in particular, on Heworth Moor, to a large and quiet congregation. On Easter Sunday, at eight, he preached there again, to a large number of serious hearers. Toward the close of his discourse, a mob came from York, hired and headed by some (miscalled) gentlemen. They stood still, till an eminent Papist cried out, " Why do not you knock the dog's brains out?" On which they immediately began throwing all that came to hand, so that the congregation was quickly dispersed. John spoke a few words, and walked toward York. They followed with showers of bricks and stones; one of which struck him on the shoulder, one on the back, and, a little before he came to the city, part of a brick hit him on the back part of the head, and felled him to the ground. When he came to himself, two of Acomb lifted him up, and led him forward between them. The gentlemen followed, throwing as before, till he came to the city gate, near which lived an honest tradesman, who took him by the arm, and pulled him into his house. Some of the rioters swore they would break all his windows, if he did not turn him out. But he told them resolutely, "I will not; and let any of you touch my house at your peril: I shall make you remember it as long as you live." On this they thought good to retire.

After a surgeon had dressed the wound in his head, John went softly onto Acomb. About five he went out, in order to preach, and began singing a hymn. Before it was ended, the same gentlemen came in a coach from York, with a numerous attendance. They threw clods and stones so fast on every side, that the congregation soon dispersed. John walked down into a little ground, not far from Thomas Slaton's house. Two men quickly followed, one of whom swore desperately he would have his life. And he seemed to be in good earnest. He struck him several times, with all his force, on the head and breast; and at length threw him down, and stamped upon him, till he left him for dead. But, by the mercy of God, being carried into a house, he scon came to himself; and after a night's rest, was so recovered, that he was able to ride to Osmotherly. I called at Thirsk ; but, finding the town full of holiday folks, drinking, cursing, swearing, and cock fighting, I did not stop at all, but rode on to Boroughbridge, and in the afternoon to Leeds. I spent an hour with Mr. M., and pressed him to make good his assertion, that our preaching had done more harm than good. This he did not choose to pursue; but enlarged on the harm it mignt occasion in succeeding generations. I cannot see the force of this 396 REV. J. WESLEY'S JOURNAL. May, 1747. argument. JI dare not neglect the doing certain, present good, for fear. of some probable ill consequences in the succeeding century. I preached at Morley and Birstal; on Friday, at Birstal and Leeds ; on Saturday, at Oulton and Armley. I met the Leeds society at five; preached at seven, on, " The Spirit and the Bride say, Come ;" and at one, to an unwieldy multitude, several hundreds of whom soon went away, it being impos sible for them to hear. Such another congregation I had at Birstal ; yet here I believe my voice reached all that were present. , I preached at Birstal, at Wibsey Moor, and at Bradford, and regulated the societies,

One of Pudsey would take no denial; so I promised to preach there at eight o'clock. Coming before the hour, we walked to the new house of the Germans. It stands on the side of a hill, commanding all the vale beneath, and the opposite hill. The front is ex ceeding grand, though plain, being faced with fine, smooth, white stone. The Germans suppose it will cost, by that time it is finished, about three thousand pounds: it is well if it be not nearer ten. But that is no concern to the English Brethren; for they are told, (and potently believe,) that "all the money will come from beyond sea." I preached at eight at the place appointed, and thence rode to Dewsbury, where I was to preach at noon. But first I called on the minister, Mr. Robson; and in an acceptable time. Abundance of little offences had arisen, and been carefully magnified by those who sought such occasions. But we both spoke our minds without reserve ; and the snare was presently broken. After sermon, Mr. R., having sent a note to desire I would call upon him again, I went, and passed such an hour as I have not had since I left London. We did not part without tears. Who knows how great a work God can work in a short time? I preached at Hightown at one; and at Birstal in the evening. I rode to Keighley. The ten persons I joined here are increased to above a hundred. And above a third of them can rejoice in God, and walk as becomes the Gospel. Fri. May 1. I read prayers and preached in Haworth church, to a numerous congregation. In the evening I preached near Skircoat Green, and baptized Eliz. K., late a Quaker. I preached at Halifax, to a civil, senseless congregation; at noon at Gildersome ; and in the evening at Armley. At one I preached to a vast. congregation at Hunslet ; and, about five, to a still larger at Birstal, I preached on, " All things are ready; come to the marriage." And some, I trust, were compelled" to " come in."

At his earnest request, I began examining those that are called W. D.'s societies. At three I preached at Great Harding; mn the evening at Roughlee, where there was a large society. But since the men of smooth tongue broke in upon them, they are every man afraid of his brother ; half of them ringing continually in the ears of the rest, " No works, no law, no bondage." However, we gathered above forty of the scattered sheep, who are still minded to stand in the old paths. I preached at Roughlee at five ; about eleven at Hinden, and about three at Widdap, a little village in the midst of huge, barren May, 1747. REV. J. WESLEY'S JOURNAL. 397 mountains, where also there was a society. But Mr. B. had effectually dispersed them, so that I found but three members left. We rode thence about five miles to Stonesey-gate, which lies in a far more fruitful country. Here was a larger congregation at six o'clock than I had seen since my leaving Birstal. They filled both the yard and the road to a considerable distance, and many were seated on a long wall adjoinmg, which, being built of loose:stones, in the middle of the sermon, all fell down at once. I never saw, heard, nor read of such a thing before. The whole wall, and the persons sitting upon it, sunk down together, none of them screaming out, and very few altering their posture: and not one was hurt at all; but they appeared sitting at the bottom just as they sat at the top. Nor was there any interruption either of my speaking, or of the attention of the hearers. I rode to Shore, four miles south from Stonesey, lying about half way down a huge, steep mountain. Here I preached at - twelve to a loving, simple-hearted people. We then climbed up to Todmorden Edge, the brow of a long chain of mountains, where I called a serious people to "repent and believe the Gospel." wWe left the mountains, and came down to the fruitful valley of Rosendale. Here I preached to a large congregation of wild men; but it pleased God'to hold them in chains. So that even when I had done, none offered any rudeness, but all went quietly away.

We came to Manchester between one and two. I had no thought of preaching here, till I was informed John Nelson had given public notice, that I would preach at one o'clock. I was now in a great strait. Their house would not contain a tenth part of the people ; and how the unbroken spirits of so large a town would endure preaching in the street, I knew not. Besides that, having rode a swift trot for several hours, and in so sultry a day, I was both faint and weary. But after considering that I was not going a warfare at my own cost, I walked straight to Salford Cross. A numberless crowd of people partly ran before, partly followed after me. I thought it best not to sing, but, looking round, asked abruptly, "' Why do you look asif you had never seen me before? Many of you have seen me in the neighbouring church, both preaching and administering the sacrament." I then began, " Seek ye the Lord while he may be found; call upon him while he is near." None interrupted at all, or made any disturbance, till, as I was drawing to a conclusion, a big man thrust in, with three or four more, and bade them oring out the engine. Our friends desired me to remove into a yard just by, which I did, and concluded in peace. About six we reached Davy Hulme, five miles from Manchester, where I was much refreshed both in preaching and meeting the society. Their neighbours here used to disturb them much; but a justice of peace, who feared God, granting them a warrant for the chief of the rioters, from that time they were In peace. I preached at Oldfield Brow to a much larger congregation, though many of them had been hurt by doubtful disputations. But they now began again to take root downward and bear fruit upward. In the evening I preached at Booth Bank, among a quiet and loving people ; but a famous Anabaptist teacher, Joseph Pickup by name, had lately occasioned some disturbance among them. He had given them a par- Journal I. 26 398 REV. J. WESLEY'S JOURNAL. June, 1747

I spent an hour or two at Nottingham, and then rode on to Markfield. At eight I preached. 'The church was pretty well filled, and God gave a blessing with his word. '7. Desiring to improve the time we had, I preached at eleven in the morning, and in the evening. Monday, 18. I rode to Wednesbury; and, after two or three days spent there and at Birmingham, on Thursday, 21, came to London. I preached at seven in Moorfields to a large and well behaved congregation. Mr. Bateman desired me to preach a charity sermon at his church, St. Bartholomew the Great, in the afternoon but it was with much difficulty that I got in; not only the church itself, but all the entrances to it, being so thronged with people ready to tread upon one another. The great noise made me afraid at first, that my labour would be in vain; but that fear was soon over; for all was still, as soon as the service began. I hope God gave us this day a token for good. If he will work, who shall stay his hand? Thur. June 4. I veduced the sixteen stewards to seven; to whom were given the following instructions : "J. You are to be men full of the Holy Ghost and wisdom, that you may do all things in a manner acceptable to God. i! Jime, 1747. REV. J. WESLEY'S JOURNAL. 399 "2 You are to be present every Tuesday and Thursdav morning, in order to transact the temporal affairs of the society. e "3 You are to begin and end every meeting with earnest prayer unto God, for a blessing on all your undertakings. "4, You are to produce your accounts the first Tuesday in every month tha! they may be transcribed into the ledger. "5. You are to take it in turn, month by month, to be chairman. The chairman is to see, that all the rules be punctually observed, and immediately to check him whe breaks any of them. "6. You are to do nothing without the consent of the minister, either actually had, or reasonably presumed. "7. You are to consider, whenever you meet, 'God is here.' 'Therefore, be deeply serious: utter no trifling word : speak as in his presence, and to the glory of his great name.

"8. When any thing is debated, let one at once stand up and speak, the rest giving attention. And let him speak just loud enough to be heard, in love and in the spirit of meekness. "9. You are continually to pray and endeavour that a holy harmony of soul may in all things subsist among you; that in every step you may 'keep the unity of the Spirit, in the bond of peace.' '10. In all debates you are to watch over your spirits; avoiding, as fire, all clamour and contention; being 'swift to hear, slow to speak ;' in honour, every man preferring another before himself. "11. If you cannot relieve, do not grieve the poor: give them soft words, if nothing else: abstain from either sour looks, or harsh words. Let them be glad to come, even though they should go empty away. Put yourself in the place of every poor man; and deal with him as you would God should deal with you. "These instructions, we whose names are under written (being the present stewards of the society at Loudon) do heartily receive, and earnestly desire to conform to. Jn witness whereof we have set our hands. " N.B. If any steward shall break any of the preceeding rules, after having been thrice admonished by the chairman (whereof notice is to be immediately given to the minister) he is no longer steward." I appointed to speak with those who had applied to us on a physical account. I found there had been about six hundred in about six months. More than three hundred of these came twice or thrice, and we saw no more of them. About twenty of those who had constantly attended, did not seem to be either better or worse. Above two hundred were sensibly better; and fifty-one throughly cured. The entire expense, from the beginning till this time, was about thirty pounds. I preached at St. Bartholomew's again. I admire the behaviour of this people ; none betrays either lightness or inattention. Surely all the seed sown here will not be lost! Our Conference began, and ended on Saturday, 20. The minutes of all that passed therein, were some time atter transcribed and published.

I preached once more at St. Bartholomew's, on the gospel for the day, the story of Dives and Lazarus. I was constrained to speak very plain and strong words. But God gave the audience ears to hear; so that they appeared as far from anger on the one hand, as from sleepiness on the other. After preaching at the chapel in the afternoon, I set out for Brentford with Robert Swindells. The next day we reached Marlborough; where one in the room beneath us was swearing desperately. Mr. Swindells stepped down and put into his ae Rr haul) ae 400 REV. J. WESLEY'S JOURNAL. June, 1747. hand the paper entitled, "' Swear not at all." He thanked him, and promised to swéar no mote. And he did not while he was in the house. . We took horse at three, breakfasted at Chippenham, and dined at Kingswood : whence I walked to Bristol. About seven I went to the Old Orchard, where were rich and poor, a great multitude. We had a solemn and a joyful hour. Surely these fields are white unto the harvest! We rode to Beercrocomb, hoping to reach 'Tavistock the next day. So we set out at three. The rain began at four. We reached Colestock, dropping wet, before seven. The rain ceased while we were in the house, but began when we took horse, and attended us all the way to Exeter. While we stayed here to dry our clothes, I took the opportunity of writing "« A Word to a Freeholder." Soon after three we set out: but it was near eight before we could reach Oakhampton.

We came to Tavistock before noon; but it being market day, I did not preach till five in the evening. The rain began almost as soon.as we began singing, and drove many out of the field. After preaching (leaving Mr. Swindells there) I went on for Plymouth Dock. Within two miles of Plymouth, one overtook and informed us, that, the night before, all the Dock was in an uproar; and a constable, endeavouring to keep the peace, was beaten and much hurt. As we were entering the Dock, one met us, and desired we would go tire back way : "For," said he, "there are thousands of people waiting about Mr. Hide's door." We rode up straight into the midst of them. They saluted us with three huzzas; after which I alighted, took several of them by the hand, and began to talk with them. I would gladly have passed an hour among them; and believe if I had, there had been an end of the riot. But the day being far spent, (for it was past nine o'clock,) was persuaded to go in. The mob then recovered their spirits, and fought valiantly with the doors and windows: but about ten they were weary, and went every man to his own home.

I preached at five, on the Common, to a well-behaved, earnest congregation ; and at eight near the Room, on, " Seek ye the Lord, while he may be found." The congregation was much larger than before, and equally serious and attentive. At ten I went to church. Mr. Barlow preached a useful sermon, on, " God be merciful to me a sinner ;" and a thundering one in the afternoon, on, ' Where their worm dieth not, and the fire is not quenched." At one I preached again near the Room, from those words, in the gospel for the day, " Come, for all things are ready." And the hearts of all that were round about seemed to bow down before the Lord. I designed to have preached on Stoke's Hill at five, but the rain would not permit. However, before six, I vent to the head of the town, where we had a large and venerable assembly. The fear of God seemed to spread itself over all, and they received what was spoken as the word of God. Yet once more he hath opened the door, that the Gospel may have free course here also. I took horse between three and four, and reached Perranwell, three miles beyond Truro, about six. 'I preached to a vely large congregation at seven , and the word was as the rain on the tender herb. We came to St. Ives before morning prayers, and walked to church without so much as one huzza. How strangely has one year changed the scene in Cornwall! This is now a peaceable, nay, honourable station. They give us good words almost in every place. What have we done that the world should be so civil to us?

Wed. July 1. I spoke severally to all those who had votes in the ensuing election. I found them such as I desired... Not one would even eat or drink at the expense of him for whom he voted. Five guineas had been given to W. C., but he returned them immediately. T. M. positively refused to accept any thing. And when he heard that his mother had received money privately, he could not rest till she gave him the three guineas, which he instantly sent back. Thursday, 2, was the day of election for parliament men. It was begun and ended without any hurry at all. I had alarge congregation in the evening, among whom two or three roared for the disquietness of their heart: as did many at the meeting which followed; particularly those who had lost their first love. About two I preached in the street at Redruth. The congregation was large and deeply attentive: indeed there are now scarce any in the town (but gentlemen) who are not convinced of the truth. At seven I preached at Stithians, and at five in the morning. Sunday, 5. We rode thence to St. Agnes. At two I preached to a large multitude of quiet hearers, many of whom seemed deeply affected. Yet soon after I had done, some began to divert themselves with throwing dirt and clods. Mr. Shepherd's horse was frighted at this ; and as one of them stooped down, leapt clear over him. The man screamed amain ; but finding himself not hurt, he and his comrades poured a shower of stones after him. Knowing nothing of the matter, rode soon after through the midst of them; and none lifted up a hand or opened his mouth. About half-hour after five began at Gwennap. I was afraid my voice would not suffice for such an immense multitude. But my fear was groundless ; as the evening was quite calm, and the people all attention. It was more difficult to be heard in meeting the ga 402 REV. J. WESLEY'S JOURNAL. July, 1747. society amidst the cries of those on the one hand, who were pierced through as with a sword, and of those, on the other, who were filled with joy unspeakable.

I preached, about twelve, at Bray: but neither the house nor the yard would contain the congregation; and all were serious ; the scoffers are vanished away. I scarce saw one in the county. I preached in the evening at Camborne to an equally serious congregation. I looked about for John Rogers, the champion, who had so often sworn, I should never more preach in that parish. But it seems, he had given up the cause, saying, "One may as well blow against the wind." I preached at St. Ives; Wednesday, 8, at Sithney. On Thursday the stewards of all the societies met. I now diligently inquired what exhorters there were in each society ; whether they had gifts meet for the work; whether their lives were eminently holy ; and whether there appeared any fruit of their labour. I found, upon the whole, 1. That there were no less than eighteen exhorters in the county. 2. That three of these had no gifts at all for the work, neither natural mor supernatural. 3. That a fourth had neither gifts nor grace; but 'was a dull, empty, self-conceited man. 4. That a fifth had considerable 'gifts, but had evidently made shipwreck of the grace of God: these 'therefore I determined immediately to set aside, and advise our societies not to hear them. 5. That J. B., A. L., and J. W., had gifts and -grace, and had been much blessed in the work. Lastly, that the rest might be helpful-when there was no preacher in their own or the neighdouring societies, provided they would take no step without the advice vof those who had more experience than themselves.

-I preached at Gulval Cross, in the midway between Pen -zance and Marazion. I examined the classes at St. Just, -established and settled in the grace of God. At five I 'preached at St. Just; at twelve, to the largest congregation I ever -saw at Morva. I then went to church at Zennor; and when the ser- 'vice was ended, preached under the church yard wall. Hence I rode 'to Newlyn, a little town on the south sea, about a mile from Penzance. At five I walked to a rising ground, near the sea shore, where was a smooth white sand to stand on. An immense multitude of people was gathered together; but their voice was as the roaring of the sea. I began to speak, and the noise died away: but before I had ended my prayer, some poor wretches of Penzance began cursing and swearing, 'and thrusting the people off the bank. In two minutes I was thrown into the midst of them; when one of Newlyn, a bitter opposer till then, 'turned about, and swore, None shall meddle with the man: I will lose my life first." Many others were of his mind: so I walked a hundred yards forward, and finished my sermon without any interruption. I preached at Terdinny, in Buryan parish, where was a large and earnest congregation, notwithstanding the wonderful stories which they have frequently heard, related in the pulpit for certain truths n the morning I wrote as follows : Terdinny, July 14, 1747. " Rey. Sir, I was exceedingly surprised when I was informed yester day, of your affirming publicly in the church, in the face of a whole ah, Pa ose : Aug. 1747. . REV. 3. WESLEY'S JOURNAL. - 403

congregation, ' Now Wesley has sent down for a huncred pounds; and it must be raised directly. Nay, it is true.' O sir, is this possible? Can it be, that you should be so totally void (I will not ay, of conscience, of religion, but) of good nature, as to credit such a tale? and of good manners and common sense, as thus to repeat it? I must beg that you would either justify or retract this; (for it is a point of no small concern ;) and that I may know what you propose to do, before I set out for London. ""T am, Reverend Sir, "Your brother and servant, for Christ's sake." But he never favoured me with an answer. I was welcomed into Port Isaac by more company than 1 expected. The man who had some time since headed the mob when they left Edward Grenfill for dead, had gathered all his troops, and ceceived us as soon as we entered the first street. They all attended us to Mr. Scantlebury's door, who (Mr. T. informed me) desired I would lodge at his house. I knocked long at the door but no one answered: at length, the master appeared, a hoary, venerable old man. I asked, " Pray, is Mr. T. here?" He replied, " Mr. T. is not here. But, pray what may thy name be?" I answered, " My name is John Wesley." He said, "I have heard of thee." Perceiving that he had no more to say, I turned back to another house. The mob followed, hallooing and shouting ; but none of them offered to strike, or even throw any thing. Only their captain, after some hard words, lifted up his stick at me once or twice. But one of his companions interposed. He then went quietly away.

After spending half an hour, we rode on to Camelford. We stopped at a friend's house near the town; and between four and five walked to Mr. M.'s, who had often dpsed that, if Mr. Wesley came, he would preach either in his house or bowling green: but word came from the mayor, while I was there, that if I did preach he would prosecute him. Finding no convenient place could be procured, we thought it best to go onto Mr. Bennet's. As I walked through the town, we had a large train to attend us. Only one stone struck me on the shoulder. Fifty or_a hundred waited upon us about half a mile: we then went on quietly to Tregear. I preached at Tamerton church in the morning, Mary Week in the afternoon, and St. Gennis in the evening. In the evening I preached in Tresmere church; and at five on Tuesday and Wednesday morning. Tuesday evening I preached at Laneast church ; on Wednesday noon on St. Stephen's Down, near Launceston. Thence we rode to Crockern Well; and on Thursday in the afternoon, came once more to Beercrocomb. About noon I preached at Taunton. Much opposition was expected; and several young gentlemen came, as it seemed, with that design; but they did not put it in execution. From hence we rode to Bridgewater; and even at this dry, barren place, God largely watered us with the dew of heaven. After preaching I rode to Middlesey, intending only to meet the society: but notice had been given that I would preach there; so I gave an exhortation to all that were present. Sat. August 1. I preached here soon fee four; about noon at Waywick ; and in the evening at Bristol. I preached in Kingswood at eight ; in the afternoon at Connam ; and at five in the 404 "REV. J. WESLEY'S JOURNAL. Aug. 1747, i Old Orchard, to the largest congregation which I ever remember to have seen at Bristol. What hath God wrought in this city! And yet perhaps the hundredth part of his work does not now appear. I set out for Ireland. We rode that day (but it was hard. labour) to Builth, where I preached in the evening on the prodigal son.

Taking horse early in the morning, we rode over the rough mountains of Radnorshire and Montgomeryshire into Merionethshire. In the evening I was surprised with one of the finest prospects, in its kind, that ever I saw in my life. We rode in a green vale, shaded with rows of trees, which made an arbour for several miles. The river laboured along on our left hand, through broken rocks of every size, shape, and colour. On the other side of the river, the mountain rose to an immense height, almost perpendicular: and yet the tall straight oaks stood, rank above rank, from the bottom to the very top; only here and there, where the mountain was not so steep, were interposed pastures or fields of corn. At a distance, as far as the eye could reach, as it were by way of contrast, A mountain huge uprear'd Its broad, bare back, wita vast, rugged rocks hanging over its brow, that seemed to nod portending ruin: Between three and four in the afternoon we, with some difficulty, reached Carnarvon. This has the face of a fortified town, having walls, (such.as they are,) and a castle as considerable as that of Cardiff. Here we parted with our guide and interpreter, Mr. Philips. Mr. Tucker and I set out for Holyhead. We intended to cross over into Anglesey, at Baldonferry, four miles from Carnarvon: but not being able to inquire our way, (as we spoke no Welsh, and the country people no English,) we could not find where the ferry was, till we saw 'the boat coming over. We went into the boat about sunset, and _ lodged that night at a little inn by the water side.

.-We made a little stop at Llangevenye, seven miles fron. the ferry. We should have hired a guide to have steered over the sands, but it was quite out of my mind till we came to them; so we went straight across, and came to Holyhead without any stop or hinderance at all. Finding one of the packet boats ready, we went on board about eight o'clock in the morning. It was a dead calm when we rowed out of the harbour: but about two in the afternoon the wind sprung up, and continued till near four on Sunday morning, when we were within sight of the Irish shore. I could not but observe, 1. That while we were sailing with a fresh gale, there was no wind at all a mile off; but a ship which lay abreast of us was quite becalmed, till we left her out of sight. 2. That a French privateer, which for several days had taken every ship which sailed on that coast, was taken and brought into Dublin Bay, the very morning we arrived there. Before ten we came to St. George's Quay. Soon after we landed. hearing the bells ringing for church, I went thither directly. Mr. Lunell came to the Quay just after I was gone, and left word at the house where our things were, he would call again at one. He did so; and took us to his house. About three I wrote a line to the curate of St. Mary's, who sent me word, he should be glad of my assistance: so I 4 Aug. 1747. REV. J. WESLEY'S JOURNAL. 405 preached there, (another gentleman reading prayers,) to as gay and senseless a congregation as ever saw. After sermon Mr. R. thanked me very affectionately, and desired I would favour him with my company in the morning. I met the society at five, and at six preached, on, " Re a pent, and believe the Gospel." The room, large as it was, would not

. contain the people, who all seemed to taste the good word. Between eight and nine I went to Mr. R. the curate of St. Mary's. He professed abundance of good will, commended my sermon in strong terms, and begged he might see me again the next morning. But, at the same time, he expressed the most rooted prejudice against lay preachers, or preaching out of a church; and said, the archbishop of Dublin was resolved to suffer no such irregularities in his diocess. I went to our brethren, that we might pour out our souls before God. I then went straight to wait on the archbishop myself ; but he was gone out of town.

In the afternoon a gentleman desired to speak with me. He was troubled that it was not with him as in times past, when, at the age of fouteen, the power of God came mightily upon him, constraining him to rise out of bed to pour out his prayers and tears from a heart overflowed with love and joy in the Holy Ghost. For some months he scarce knew whether he was in the body, continually walking and talking with God. He has now an abiding peace ; but cannot rest till the love of God again fills his heart. Between six and seven I went to Marlborough-street. 'The house wherein we then preached was originally designed for a Lutheran church, and will contain about four hundred people. But four or five times the number may stand in the yard. Many of the rich were there, and many ministers of every denomination. I preached on, "The Scripture hath concluded all under sin ;" and spoke closely and strongly: but none at all seemed to be offended. If my brother or I could have been here for a few months, I question if there might not have been a larger society here, than even in London itself. I waited on the archbishop at Newbridge, ten miles from Dublin. I had the favour of conversing with him two or three hours ; in which I answered abundance of objections. In the evening I returned to Mr. Lunell's. John Trembath preached at Mariborough-street, to a large congregation both, of laity and clergy, who behaved with- . muchdecency. I purposely delayed examining the classes, till I had gone through the rules of the society, part of which I explained to them at large, with the reasons of them, every morning.

We walked in the afternoon to see two persons that were sick near Phoenix Park. That part of it which joins to the city is sprinkled up and down with trees, not unlike Hyde Park. But about a mile from the town is a thick grove of old, tall oaks ; and in the centre of this, a round, open green, (from which are vistas all four ways,) with a handsome stone pillar in the midst, having a phoenix on the top. I continued preaching, morning and evening, to many more than the house would contain, and had more and more reason to hope they would not allbe unfruitful hearers. I procured a genuine account of the great Irish massacre in 1641. Surely never was there such a transaction before, from the yeginning ofthe world! More than two hundred thousand men, women, me es - re t aw ath lee ek ea 406 "REV. J. WESLEY'S JOURNAL. Aug. 1747. and children, butchered within a few months, in cool blood, and with such circumstances of cruelty as make one's blood run cold! It is well if God has not a controversy with the nation, on this very account, to this day. I stayed at home, and spoke to all that came. But I found scarce any Irish among them. At least ninety-nine in a hundred of the native Irish remain in the religion of their forefathers. The Protestants, whether in Dublin or elsewhere, are almost all transplanted lately from England. Nor is it any wonder that those who are born Papists generally live and die such, when the Protestants can find no better ways to convert them than penal laws and acts of parliament. We went to St. James's church in the morning, (there being no service at St. Patrick's,) and in the afternoon to Christ church. When I came out of the choir, I could not but observe well nigh the whole congregation drawn up in rows in the body of the church, from the one end to the other. I walked through the midst of them ; and they stared their fill: but scarce one spoke either good or bad. In the evening I had a large number of them in Marlborough-street, both within doors and without.

About noon we came to Builth. « At three I preached in the main street, and at Garth in the evening; where I met my brother going to Ireland. He preached at Builth about nine. Thence we went to Maesmennys church. © But it would not near contain the congregation ; so that I was constrained to preach in the church yard. Thence I rode te Lanzunfried. Here also the church not being able to hold the people, I came out to a large tombstone, under a shady tree, and proclaimed "the grace of our Lord Jesus Christ." One of the audience pressed me much to preach at Clero ; telling me Mr. J. had often said I should be welcome to his pulpit. Monday, 31. I rode thither, and called on Mr. J.; but (as I supposed it would) his heart failed. I preached on a large smooth meadow, Christ our " wisdom, righteousness, sanctification, and redemption ;" and a multitude of people were gathered from all parts, though on so short a warning. We set out early, September 1; and, after a short stop near Crick Howell, aimed at the nearest way rer the mountains, to Cardiff. But it was near four in the afternoon before we could reach a little village at the foot of the hills, called Risca. The people at the inn here were civil above measure; particularly a young, genteel man, who was son to the woman of the house, and lived at a small distance from it. He rode with us two miles, to show us the nearest way ; and desired, if we came again, we would lodge at his house. The reason of all this kindness was, that; a year or two ago, he had heard me preach at Bristol. reached Cardiff hetween seven and eight, and immediately went to the Room. My strength just lasted till Thad done preaching. I was then quite ready to lie. 'down and rest.

Mrs. Baddily desired me to go up to her son, who had been out of order for some days. For one or two years he was a pattern to all the family ; till he began to converse more with good sort of men. He then grew cooler and cooler in the ways of God, and, in a few months, quitted the society ; resolving, he said, to keep to his Church, and live a sober life, and that was enough. That was too much in a little time. He grew tired of his Church too, and dropped that and sobriety together. He-was now, his mother informed me, dead as a stone to all the things of God. I spake a few words and went to prayer. And God broke his heart. He continued weeping and praying all the day, and all the night; and at six in the morning, fell asleep. I rode to Shoreham, where I preached every morning, in the house, and every evening in the church. But the season for fruit is not yet. I preached in Moorfields, morning and evening, and continued so to do till November. I know no church in London, (that in West-street excepted,) where there is so serious a congregation. I talked with one who, a little time before, was so overwhelmed with affliction, that she went out one night to put an end to it all, by throwing herself into the New River. As she went by the Foundery, (it being a watch-night,) she heard some people singing. She stopped, and went in: she listened a while, and God spoke to her heart. She had no more desire to put an end to her life; but to die to sin, and live to God.

Mon. November 2. I preached at Windsor at noon, and in the afternoon rode to Reading. Mr. J. R. had just sent his brother word, _ that he had hired a mob to pull down his preaching house that night. In the evening, Mr. S. Richards overtook a large company of bargemen walking toward it, whom he immediately accosted, and asked, if they would go with him and hear a good sermon; telling them, "I will make room for you, if you were as many more." 'They said, they would go with all their hearts. " But neighbours," said he, " would it not be as well to leave those clubs behind you? Perhaps some of the women may be frighted at them." They threw them all away, and walked quietly with him to the house, where he set them ina pew. In the conclusion of my sermon, one of them, who used to be their captain, being the head taller than his fellows, rose up, and looking round the congregation, said, " The gentleman says nothing but what is good: I say so; and there is not a man here that shall dare to say otherwise." I began examining the classes, and every person severally, touching that bane of religion, evil speaking: as well as touching their manner of life before they heard this preaching ; and by comparing what they were with what they are now, we found more abundant cause to praise God. I was informed of a remarkable providence: one going home the last watch-night, met a woman in Blackfriars, who inquired, which was the way to the water side. She said, "It is so ate, I doubt you will get no boat." The woman answered, "I don't vant one." On this she stopped and began to question her more closely, what she was going todo. After a while, she confessed she was going to drown herself, being under heavy affliction. But she was soon brought to a better mind; and seemed resolved to cast her care on Him, who had so signally cared for her.

Poor Mr. Simpson spent an hour with me, distressed on every side; drawn up to London by fair and specious promises ; and then left to perish, unless he would promise, never more to preach out ofachurch. Alas! what a method of conversion is this! I love the church too: but I would no more starve men into the church, than burn them into it. Mr. H., one of the first ten who met in band with my brother and me, desired to speak with me. I had not exchanged a word with him before, since we parted at Fetter-lane. He said, about six years ago, the Brethren told him, it was the will of the Lamb, that he should give himself to the public work, quitting all secular business. He obeyed, discharged his men, sold his goods, parted with his house. From that time, he not only preached, but was employed in places of the greatest trust. ' About two years ago, having many doubts upon his mind concerning their method of proceeding, he wrote a long letter to the Count, who seemed to take it well and he continued labouring, as before, both in preaching and in the government of the Church. But about a month ago, he was ordered to leave off preaching and return to his trade. Having learned not to dispute, but obey, he hired a house and set up asign: nevertheless he could not be easy; he mused much and prayed much, and at last resolved to come to me. He seemed to tell me all his heart, both at this and our following interviews. If he only seemed, let him look to it. Ego im portu navigo, I am safe. About six in the morning, Mrs. Witham slept in the Lord. A mother in Israel hast thou also been, and thy works shall praise thee in the gates. Some years ago, before Mr. Witham died, she seemed to stand on the brink of eternity. But God renewed her strength, till she had finished the work which he had given her to do. She was an eminent pattern of calm boldness for the truth, of simplicity and godlv ii Dec. 1747. REV. J. WESLEY'S JOURNAL. 411 sincerity ; of unwearied constancy in attending all the ordinances of

God; of zeal for God and for all good works; and of self denial in every kind. Blessed is the dead that hath thus lived and died in the Lord! for she rests from her labours, and her works follow her.. I set out early, and called on Mr. H. at Brentford, who rode on with me to Basingstoke that night. We were throughly wet with the heavy rain, which intermitted in the night, but began again before we took horse in the morning. Tues. December 1. About noon we reached Stockbridge. The rain then changed into snow. Seeing no prospect of fair weather, after resting a while we set out in the midst of the storm. It blew sucha hurricane, as I have scarce known in England, and that full in ou teeth, so that our horses reeled to and fro, and had much ado to keep their feet. The snow likewise drove so vehemently in our faces, in riding over the open Downs, where, for several miles, there was neither house, nor tree, nor shrub to shelter, that it was hard labour to get forward. But in about an hour, the sky cleared up, and we rode on comfortably to Salisbury. From the concurring account of many witnesses, who spoke no more than they personally knew, I now learned as much as is hitherto brought to light concerning the fall of poor Mr. H Twelve years ago, he was, without all question, filled with faith and the love of God. He was a pattern of humility, meekness, seriousness, and, above all, of self denial; so that in all England, I knew not his fellow. It were easy to point out the several steps, whereby he fell from his steadfastness ; even till he fell into a course of adultery, yea, and avowed it in the face of the sun! ;

I took my leave of this uncomfortable place, and set out for Bristol. But the heavy rains, together with the melting snow, had made the lower parts of the road scarce passable. However, we made a shift to reach Philip's Norton that night, and Bristol the next day. We found fresh proof every day, that God had brought us hither, both to give and to receive a blessing. We had a glorious hour, with a few that know the Lord. We then rode to Bearfield, where I preached at noon, with a deep sense of his presence. Some who were laughing when I began, hid their faces soon, being ashamed to be seen in tears. We rode on in the afternoon, and came the next evening, throughly weary and wet, to Reading. I preached at Datchet at noon, and at London in the evening. I went to Newington. Here, in the intervals of writing, I read the deaths of some, of the Order de la Trappe. I am amazed at tne allowance which God makes for invincible ignorance. Notwithstanding the mix- .ture of superstition, which appears in every one of these, yet what a strong vein of piety runs through all! What deep experience of the inward work of God; of righteousness, peace, and joy in the Hcy Ghost! Being not convinced, that J bad yet delivered my own soul, with regard to that unhappy man, on Tuesday, 22, I wrote once more to Mr. H. as follows : London, Dec. 22, 1747. " Dear Brotuer, l. When you was at Oxford with me, fourteen or fifteen vears ago, you was holy and unblamable in all manner of conver 412 REV. J. WESLEY'S JOURNAL. Dec. 1747, sation. I greatly rejoiced in the grace of God which was given unto you, which was often a blessing to my own soul. Yet even then you had frequently starts of thought which were not of God, though they at first appeared so to be. But you was humble and teachable ; ; you was easily convinced, and those imaginations vanished away.

"2. More than twelve years ago, you told me, God had revealed it to you, that you should marry my youngest sister. I was much surprised, being well assured that you was able to receive our Lord's saying, (so you 'had continually testified,) and to be a 'eunuch for the kingdom of heaven's sake.' But you vehemently affirmed, the thing was of God; you was certain it was his will. God had made it plain to you that you must marry and that she was the very person. You asked and gained her consent, and fixed the circumstances relating thereto. '©3. Hence I date your fall. Here were several faults in one. You leaned altogether to your own understanding, not consulting either me, who was then the guide of your soul, or the parents of your intended wife, till you had settled the whole affair. And while you followed the voice of nature, you said it was the voice of God. "4. In a few days you had a counter revelation, that you was not to marry her, but her sister. This last error was far worse than the first. But you was now quite above conviction. So, in spite of her poor, astonished parent, of her brothers, of all your vows and promises, you shortly after jilted the younger and married the elder sister. The other, who had honoured you as an angel from heaven, and still loved you much too well, (for you had stole her heart from the God of her youth,) refused to be comforted. She fell into a lingering illness, which terminated in her death. And doth not her blood still ery unto God from the earth? Surely it is upon your head. "5, Till this time you was a pattern of lowliness, meekness, seriousness, and continual advertence to the presence of God; and, above all, of self denial in every kind, and of suffering all things with joyfulness. But there was now a worm at the root of the gourd. Yet it did not presently wither away ; but for two years or more, after your marriage, you behaved nearly the same as before. "Then anger and surliness began to appear, particularly toward your wife. But it was not long before you was sensible of this, and you seemed to have conquered it.

"6. You went up to London ten years ago. After this you began to speak on any head; not with your usual diffidence and self abasement, but with a kind of confidence i in your own judgment, and an air of selfsufficiency. A natural consequence was, the treating with more sharpness and contempt those who opposed either your judgment or practice. '7, You came to live at London. You then, for a season, appeared to gain ground again. You acted in concert with my brother and me; heard our advice, and sometimes followed it. But this continued only till you contracted a fresh acquaintance with some of the Brethren of Fetter-lane. Thenceforward you was quite shut up to us; we had no manner of influence over you; you was more and more prejudiced against us, and would receive nothing which we said. "8, About six years ago you removed to Salisbury, and began a scciety there. For a year or two you went with them to the church and sacrament, and simply preached faith working by love. God was with you, and they increased both in number, and in the knowledge and love of God. About four years since you broke off all friendship with us; you would not so much as make use of our hymns, either in public or private, but laid them quite aside, and took the German hymnbook in their stead. You would not willingly suffer any of your people to read any 'thing Dec. 1747. REV. J. WESLEY'S JOURNAL. 413 which we wrote. You angrily caught one of my sermons out of your servant's hand; saying, you would have no such books read in your house. In much the same manner you spoke to Mrs. Whitemarsh, when you found her reading one of the ' Appeals.' So that as far as in you lay, you fixed a great gulf between us and you, which remains to this day, notwithstanding a few steps lately made toward a reunion.

We met at four and solemnly rejoiced in God our Saviour. T found much revival in my own soul this day; and so did many others also. Both this and the following days, I strongly urged the wholly giving up ourselves to God, and renewing in every point our covenant, that the Lord should be our God. I called on one, with whose mother I had prayed a little before her death. I knew not till now, how she came to desire me, of all persons, to pray with her. It seems her daughter, who was of a lion-like spirit, came to me some time before, and told me, she had just been quarrelling with her aunt on my account, and was so angry that she struck her. I told her, 'Then go and ask her pardon." She went home, ran to her aunt, and asked her pardon. While they were hanging upon each other, both in tears, her mother came in, being afraid they were fighting. She cried out, "Sister, what is Sally doing to you?" She replied, "She has been just asking me pardon." " I never knew her to do such a thing since she was born," said her mother: «Sally, who taught you that?" "My minister," said Sally. All were struck ; and their enmity was at an end. Journal I. 27 Wists OT med 414 REV. J. WESLEY'S JOURNAL. Jan. 1748.

After preaching at Oakhill about noon, I rode to Shepton, and found them all under a strange consternation. A mob, they said, was hired, prepared, and made sufficiently drunk, in order to do all manner of mischief. I began preaching between four and five: none hindered or interrupted at all. We had a blessed opportunity, and the hearts of many were exceedingly comforted. I wondered what was become of the mob. But we were quickly informed, they mistook the place, imagining I should alight (as I used to do) at William Stone's house, and had summoned, by drum, all their forces together, to meet me at my coming: but Mr. Swindells innocently carrying me to the other end of the Se they did not find their mistake till I had done preaching ; so that the hindering this, which was one of their designs, was utterly disappointed. However, they attended us from the preaching house to William Stone's, throwing dirt, stones, and clods, in abundance; but they could not hurt us; only Mr. Swindells had a little dirt on his coat, and I a few specks on my hat. After we were gone into the house, they began throwing great stones, in order to break the door. But perceiving this would require some time, they dropped that design for the present. They first broke all the tiles on the pent house over the door, and then poured in a shower of stones at the windows. One of their captains, in his great zeal, had followed us into the house, and was now shut in with us. He did not like this, and would fain have got out; but it was not possible; so he kept as close to me as he could, thinking himself safe when he was near me: but, staying a little behind, when I went up two pair of stairs, and stood close on one side, where we were a little sheltered, a large stone struck him on the forehead, and the blood spouted out . 416 REV. J. WESLEY'S JOURNAL." Feb. 1748.

like a stream. He cried out, "O sir, are we to die to-night? What 'nust do? What must I do?" I said, "Pray to God. He is able to deliver you from all danger." He took my advice, and began praying in such a manner as he had scarce done ever since he was born. Mr. Swindells and I then went to prayer; after which I told him, «We must not stay here; we must go down immediately." He said, 'Sir, we cannot stir; you see how the stones fly about." walked straight tnrough the room, and down the stairs; and not a stone came in, til we were at the bottom. The mob had just broke open the door when we came into the lower room; and exactly while they burst in at one door, we walked out at the other. Nor did one man take any notice of us, though we were within five yards of each other. They filled the house at once, and proposed setting it on fire. But one of them, happening to remember that his own house was next, with much ado persuaded them not to doit. Hearing one of them cry out, " They are gone over the grounds." I thought the advice was good; so we went over the grounds, to the further end of the town, where Abraham Jenkins waited, and undertook to guide us to Oakhill. I was riding on in 'Shepton-lane, it being now quite dark, when he cried out, "Come down: 'come down from the bank." I did as I was bid; but the bank being high, and the side very near perpendicular, I came down all at once, my horse and I tumbling one over another. . But we both rose unhurt. In less than an hour we came to Oakhill, and the next morning to Bristol.

At seven I preached at Bedminster. At Kingswood I egan between eight and nine; at Connam about two; (where I read prayers also ;) and in Bristol at five. After the society was the lovefeast ; at which my soul was refreshed ; but my body was worn out, so that I could hardly speak to be heard: nor did I recover my voice for 'several days. I set out for Ireland. We came to the New Passage at ten. After waiting about five hours, we found (which they did not care to confess) that the boatmen did not dare to venture out. It blew a storm. We then rode to the Old Passage ; but the boat was just gone off. They talked of passing early; but the storm was too high. I then walked to Aust, where I preached about ten, to a small, serious congregation. Between four and five, the wind somewhat abating, a boat ventured out and carried us over. We passed through Chepstow soon after sunset, and pushed on; though it grew dark, and the untracked snow lay thick upon the ground. About eight we reached the Star, a good, though small inn, five long miles from Chepstow. It snowed all night. On Wednesday, 177, we set out before day ; but found it bad travelling, there being no path to be seen, neither footstep of mar. or beast. However, in four or five hours, we reached Abergavenny; arid Brecknock before three in the afternoon. Our landlady here almost forced us to take a guide. And it was extremely well she did; for the snow had so entirely covered the roads, that our guide himself mistook the way more than once. So that ifhe had not been with us, we should, without doubt, have lodged upon the mountains. I preached in the evening at Builth, and at noon the next day; at Garth in the evening, and twice on Friday. I preached in Maesmennys church in the afternoon; at Neb. 1748. "PS REVs Js WESLEY'S JOURNAL. 417

Garth morning and evening. I preached in the morning in Lanzunfried church. The service at Builth was not over till past two ; 1 then began in the church yard, notwithstanding the north-east wind, to call sinners to repentance. More than all the town were gathered together in that pleasant vale, and made the woods and mountains echo while they sung, 'Ye mountains and vales, In praises abound ; Ye hills and ye dales, Continue the sound ; Break forth into singing, Ye trees of the wood ; For Jesus is bringing Lost sinners to God. In the evening I preached again at Garth, and on Monday, 22, at five in the morning. _At little before sunrise we took horse, it being a clear, sharp frost. We had waited four days in hopes the snow would melt, fearing the drifts of it would lie deep upon the mountains, particularly as we journeyed northward; but quite contrary to our expectation, the further northward we went the less snow we found, so that it scarce hindered us after the first day. About eleven we came to Llanidloes. At the earnest request of one who lived there, I preached at noon in the market place, to such a congregation as no one could expect at an hour's warning. It was as much as we could do to reach Machynlleth that night. It snowed again from about midnight till morning; so that no path was to be seen for several miles. However, we found our way to Tannabull, and passed the sands in the afternoon, being determined to reach Carnarvon, if possible. And so we did, notwithstanding my horse's losing a shoe; but not till between nine and ten at night.

We hastened on to Holyhead ; but all the ships were on the other side. No packet boat being come, I gave notice of preaching in the evening. The hearers were many more than the room could contain, and they all behaved with decency. I preached again in the evening. Mr. E., the minister, came in toward the close. He was speaking warmly to our landlord, when Mr. Swindells went to him, and spoke a few mild words. Mr. E. asked him to step with him to his lodgings, where they had a long and friendly conversation. ''7. Mr. Swindells informed me, that Mr. E. would take it a favour if I would write some little thing, to advise the Methodists not to leave the Church, and not to rail at their ministers. I sat down immediately and wrote, " A Word to a Methodist," which Mr. E. translated into Welsh, and printed. In the evening I read prayers at our inn, and.preached to a large and serious audience. I did the same on Monday and Tuesday evening. Perhaps our stay here may not be in vain. I never knew men make such poor, lame excuses, as these captains did for not sailing. It put me in mind of the epigram, There are, if rightly I methink, Five causes, why a man should drink; which, with a little alteration, would just suit them : There are, unless my memory fail, Five causes, why we should not sail: The fog is thick ; the wind is high ; It rams; or may do by-and-by; Or any other reason why. a 418 REV. J. WESLEY'S JOURNAL. March, 1748. Wed. March 2. Finding no more probability of sailing now than the first day we came to Holyhead, we rode into the country, to see for Mr. William Jones, who had some acquaintance with iny brother. We procured a guide to show us the way to his house; but all we learnea there was, that he was not at home. We lodged at the Bull's Head: all the family came up to prayers, and we had a quiet and comfortable night. Mr. ilolloway. a neighbouring exciseman, invited us to breakfast with him. He once began to run well; and now resolved to set out afresh: I trust we were sent to him for good.

His wife bitterly opposed this way, till, one day, as she was sitting in her house, a flash of lightning killed a cat which sat just by her, and struck her to the earth, scorching her flesh in many parts, and yet not at all singing her clothes. When she came to herself, she could not but acknowledge the loud call of God: but her seriousness did not continue long; her acquaintance soon laughed her out of it. Yet God called her again, in dreams and visions of the night. She thought she was standing in the open air, when one appeared in the clouds exceeding glorious, above the brightness of the sun: she soon after saw a second, and then a third. One had a kind of spear in his hand ; the second, a besom, wherewith he was going to sweep the earth; the third, an hour glass, as though the time was short. This so deeply affected her, that she began, from that time, to seek God with her whole heart. At noon we went to Mr. Morgan's, where I lodged in August last. About two we met Mr. Jones and Mr. Williams, a clergyman from South Wales, at Ryd-y-Spardon. After Mr. W. had preached in Welsh, I preached in English. Many understood me, and felt the power of God. We went to Llandaniel, a mile or two from Baldon Ferry. Here again Mr. W. preached in Welsh, and I in English. I was much pleased with this loving, artless people, and readily complied with their request, of preaching again in the afternoon. Saturday, 5. At two I preached at Ryd-y-Spardon to a little, earnest company, who were ready to devour every word. We spent the evening very agreeably with Mr. Jones, at Trefollwin. We went to Llangefnye church, though we understood little of what we heard. O what a heavy curse was the confusion of tongues!

And how grievous are the effects of it! All the birds of the air, all the beasts of the field, understand the language of their own species. Man only is a barbarian to man, unintelligible to his own brethren! In the afternoon I preached at Llanfehengel, about six miles south-west of Llangefnye. I have not seen a people so deeply affected since we came into Anglesey; their cries and tears continued a long time without any intermission. O that we could declare to them, in their own tongue, the wonderful works of God! In the evening I preached at Llanygorse. When I had done, Mr. Jones repeated, in Welsh, (as he likewise did in the afternoon,) the substance of what I had said. The next morning we returned to Holyhead, and found there all the packet boats which we had left. I was determined not to stay another day at an inn; so in the afternoon I took a lodging in a private house, not a bowshot distant from the town, and removed thither without delay. My congregation this evening was ) oa _ March, 1748. REV. J. WESLEY'S JOURNAL. 419 larger than ever; and several of the gentry agreed to come the next, but it was a little too late; for at midnight the wind came fair, and before one we sailed out of the harbour. Having a gentle gale, it soon julled me fast asleep. I was waked before five by a violent storm: this continued two or three hours longer, and left us within sight of Howth, with a small breeze, which brought us to the Black Rock about four in the afternoon. We hired horses here, and rode to Dublin: Mr. Meriton, Swindells, and I. We came to our house, in Cork-street, (vulgarly called Dolphin's barnlane,) while my brother was meeting the society. But it was some time before my voice could be heard, for the noise of the people, shouting and praising God. The remaining days of the week, I despatched all the business I could, and settled with my brother all things relating to the work.

My brother preached both morning and evening, expecting to sail at night. But before night the wind turned full east, and so continued all the week. I began preaching at five in the morning ; an wnheard-of thing in Ireland. I expounded part of the first chapter of the Acts; which I purpose, God willing, to go through in order. I inquired into the state of the society. Most pompous accounts had been sent me, from time to time, of the great numbers that were added to it; so that I confidently expected to find therein six or seven hundred members. And how is the real fact? I left three hundred and ninety-four members ; and I doubt if there are now three hundred and ninety-six! Let this be a warning to us all, how we give in to that hateful custom of painting things beyond the life. Let us make a conscience of magnifying or exaggerating any thing. Let us rather speak under, than above, the truth. We, of all men, should be punctual in all we say; that none of our words may fall to the ground. I preached at eight, on Oxmantown Green. We expected noise; but there was none: the whole congregation was as quiet and still as that in Bristol or London. In the afternoon my brother embarked. I preached, about three, in Marlborough-street ; and in the evening, at our own house, in Cork-street. I talked with a warm man, who was always very zealous for the Church, when he was very drunk, and just able to stammer out the Irish proverb, '' No gown, no crown." He was quickly convinced, that, whatever we were, he was himself a child of the devil. We left him full of good resolutions, which held several days. I preached at Newgate at three ; but found no stirring at all among the dry bones.

I preached in Marlborough-street at five, to the largest congregation I have yet seen in a morning. At two I began in Shipstreet, where were many of the rich and genteel. I was exceeding weak in body, having been examining classes all the day; but I felt it not after I had spoke two sentences. I was strengthened both in body and soul. I finished the classes the next day, and found them just as expected. I left three hundred and ninety-four persons united together in August; I had now admitted between twenty and thirty, who had offered themselves since my return to Dublin; and the whole number was neither more nor less than' three hundred and ninety-six. 420 REV. J. WESLEY'S JOURNAL. April, 1748. It rained most of the day, so that I was constrained to preach in the house only; viz. at our own house, morning and evening, and at Marlborough-street in the afternoon. I preached in Skinner's-alley, at five, to a large and quiet congregation. I preached in Newgate at two, in the common hall, the jailor refusmg us the room where we used to preach. But that is not the worst : I see no fruit of our labour... I rode to Philip's Town, the shire town of the King's county. I was obliged to go into the street, which was soon filled with those who flocked from every side; to whom I declared Jesus Christ, our " wisdom, righteousness, sanctification, and redemption." One would have dissuaded me from preaching at five, being sure none would rise so soon. But I kept my hour, and had a large and serious congregation. After preaching I spoke severally to those of the society, of whom forty were troopers. At noon I preached to (I think) the largest congregation I had seen since I came from Builth. God did then make a clear offer of eternal life to all the inhabitants of Philip's Town. But how few retained these good impressions one week ; or would effectually come to him that they might have life! In the evening I preached at Tullamore, to most of the inhabitants of the town. Abundance of them came again at five in the morning. But 'he that endureth to the end shall be saved."

I baptized seven persons educated among the Quakers. In the afternoon we rode to Philip's Town; but the scene was changed. The curiosity of the people was satisfied; and few of them cared to hear any more. As soon as I mounted my horse, he began to snort and run backward, without any visible cause. One whipped him behind, and I before ; but it profited nothing. He leaped to and fro, from side to side, till he came over against a gateway, into which he ran backward, and tumbled head over heels. I rose unhurt. He then went on quietly. At Tullamore, in the evening, well nigh all the town, rich and poor, were gathered together. I used great plainness of speech, in applying those words, All have sinned, and come short of the glory of God." The 1ext day, being Good Friday, I preached at five to a large and serious congregation. Between one and two I preached at Clara, and then rode to Athlone. I preached at six, on, "' Ought not Christ to have suffered these things, and after that to enter into his glory?" So general a drawing I never knew among any people; so that, as yet, none even seems to oppose the truth. I preached in Connaught, a few miles from Athlone. Many heard ; but, I doubt, felt nothing. The Shannon comes within a mile of the house where I preached. I think there is not such another river in Europe: it is here ten or twelve miles over, though scarce thirty miles from its fountain head. There are many islands in it, once well inhabited, but now mostly desolate. In almost every one is the ruins of a church: in one, the remains of no less than seven. I fear God hath still a controversy with this land, because it is defiled with blood. 422 REV. J. WESLEY'S JOURNAL. _ April, 1748.

April 10. (Easter Day.) Never was such a congregation seen before at the sacrament in Athlone. I preached at three. Abundance of Papists flocked to hear; so that the priest, seeing his command did not avail, came in person at six, and drove them away before him like a flock of sheep. I preached, at five, the terrors of the Lord in the strongest manner I was able. But still they who are ready to eat up every word, do not appear to digest any part of it. In the evening there appeared more emotion in the congregation than ever I had seen before. But it was ina manner I never saw; not in one here and there, but in all. Perhaps God is working here in a way we have not known, going on with a slow and even motion through the whole body of the people, that they may all remember themselves and be turned unto the Lord. I rode to Clara, where I was quickly informed, that there was to begin in an hour's time a famous cock-fight, to which almost all the country was coming from every side. Hoping to engage some part of them in a better employ, I began preaching in the street, as soon as possible. One or two hundred stopped, and listened a while, and pulled off their hats, and forgot their diversion. The congregation at Tullamore in the evening was larger than ever before, and deep attention sat on every face. Toward the latter end of the sermon, there began a violent storm of hail. I desired the people to cover their heads; but the greater part of them would not; nor did any one go away till I concluded my discourse. I preached in the evening at Tyrrel's Pass. The cone gregation here also was larger than ever; and the word of God seemed to take deeper root here than in any other part of this country. The house was full at five. In the evening, many of the neighbouring gentlemen were present, but none mocked. That is not the custom here; all attend to what is spoken in the name of God; they do not understand the making sport with sacred things; so that whether they approve or no, they behave with seriousness.

I rode to Edinderry. Abundance of people were quickly gathered together. Having been disturbed in the night by Mr. Swindells, who lay with me, and had a kind of apoplectic fit, I was not at all well about noon, when I began to preach, in a large walk, on one-side of the town, and the sun shone hot upon my head, which had been aching all the day; but I forgot this before I had spoken long ; and when I had finished my discourse, I left all my weariness and pain behind, and rode on, in perfect health, to Dublin. I found great reason to praise God for the work wrought among the people in my absence. But still there is no such work as I look for. I see nothing yet but drops before a shower. I preached at Skinner's Alley, both morning and evening. About four I went to St. Luke's church, being very near us. When I came out, had a large attendance, even in the church yard, hallooing and calling names. I am much mistaken, if many of the warmest zealots for the Church would ever come within the doors, if they were thus to run the gauntlet every time they came. Would they not rather sleep ina whole skin? I spent an agreeable hour with Mr. Miller, the Lutheran minister. From him I learned, that the earnest ara a5 i iirc), toh April, 1748. REV. J. WESLEY'S JOURNAL. 423 religion which I found in so many parts of Germany is but of late date, having taken its rise from one man, August Herman Francke! So can God, if it pleaseth him, enable one man to revive his work throughout a whole nation.

I read, some hours, an extremely dull book, Sir James Ware's " Antiquities of Ireland." By the vast number of ruins which are seen in all parts, I had always suspected what he shows at large, namely, that in ancient times it was more populous, tenfold, than it is now; many that were large cities, being now ruinous heaps; many shrunk into inconsiderable villages. I visited one in the afternoon who was ill of a fever, and lay in a very close room. While I was near him, I found myself not well. After my return home, I felt my stomach out of order. But I imagined it was not worth any notice, and would pass off before the morning. I preached at Skinner's Alley at five; and on Oxmantown Green at eight. I was weak in body, but was greatly revived by the seriousness and earnestness of the congregation. Resolving to improve the opportunity, I gave notice of preaching there again in the afternoon; which I did to a congregation much more numerous, and equally attentive. AsI came home I was glad to lie down, having a quinsy, attended with a fever. However, when the society met, I made a shift to creep in among them. Immediately my voice was restored. I spoke without pain, for near an hour together. And great was our rejoicing over each other ; knowing that God would order all things well. Finding my fever greatly increased, I judged it would be best to keep my bed, and to live awhile on apples and apple tea. On Tuesday I was quite well, and should have preached, but that Dr. Rutty (who had been with me twice) insisted on my resting for a time.

Thursday, 28, was the day fixed for my going into the country: but all about me began to cry out, " Sure, you will not go to-day ? 'See how the rain pours down!" I told them, "I must keep my word if possible." But before five, the man of whom I had bespoke a horse sent. word, his horse should not go out in such a day. I sent one who orought him to a better mind. So about six I took horse. About nine I called at Killcock: the old landlord was ill of the gout, and his wife of a complication of distempers: but when I told her, "' The Lord loveth whom -he chasteneth, and all these are tokens of his love," she burst out, O Lord, I offer thee all my sufferings, my pain, my sickness! If thou lovest me, it is enough. Here Iam: take me, and do with me what thou wilt." Between one and two we came to Kinnegad. My strengh was now pretty well exhausted ; so that when we mounted again, after resting an hour, it was as much as I could do to sit my horse. We had near eleven Irish (measured) miles to ride, which are equal to fourteen English. I got over them pretty well in three hours, and by six reached Tyrrel's Pass. At seven I recovered my strength, so as to preach and meet the society ; which began now to be at a stand, with regard to number, but not with regard to the grace of God. I rode to Temple Macqueteer, and thence toward Athlone. We came at least an hour before we were expected. Nevertheless we were met by many of our brethren. The first I saw, about two miles from the town, were a dozen little boys running with all their might. some bare-headed, some bare-footed and bare-legged: so they had their desire of speaking to me first, the others being still behind. I found the roaring lion began to shake himself here also. Some Papists, and two or three good Protestant families, were cordially joined together to oppose the work of God; but they durst not yet do it openly, the stream running so strong against them.

I preached at five, though I could not well stand. I then set out for Aghrim, in the county of Galway, thirteen Connaught (that is, Yorkshire) miles from Athlone. The Morning prayers (so called) began about twelve ; after which we had a warm sermon against enthusiasts. I could not have come at a better time: for I began immediately after; and all that were in the church, high and low, rich and poor, stopped to hear me. In explaining the inward kingdom of God, I had a fair occasion to consider what we had just heard; and God renewed my strength, and, I trust, applied his word to the hearts o1 most of the hearers. Mr. S., a neighbouring justice of peace, as soon as I had done, desired me to dine with him. After dinner I hastened back to Athlone, and began preaching about six: five clergymen were of the audience, and abundance of Romanists. Such an opportunity I never had before in these parts. Having not had an hour's sound sleep, from the time I lay down till I rose, I was in doubt whether I could preach or not : however, I went to the market place as usual, and found no want o' ALA ee Oe ae 226 REY. J. WESLEY'S JOURNAL. May, 1748 strength, till I had fully declared, "the redemption that is in Jesus Christ." I had designed afterward to settle the society throughly ; but was not able to sit up so long. Many advised me not to go out at night, the wind being extremely cold and blustering. But I could in no wise consent to spare myself, at such a time as this. I preached on, 'Come unto me, all ye that labour and are heavy laden." And I found myself at least as well when I had done, as I was before I begun.

In the evening I preached at Tullamore, and at five in the morning. I was then glad to lie down. In the afternoon, Wednesday, 11, I rode once more to Mountmelick. The congregation, both in the evening and the next morning, was larger than before. After preaching, a greyheaded man came to me, bitterly lamenting, that he had lived many years without knowing that he had need of a Physician. Immediately came another, who had been a harmless man as any in the town: he would have spoke, but could not. I then spoke to him; but not two minutes before he sunk to the ground. So I perceived I had not spent my little strength here, "as one that beateth the air." I took the straight road from hence to Dublin. Here likewise I observed abundance of ruined buildings ; but I observed also, that some of them were never finished; and some had been pulled down by those who built them. Such is the amazing fickleness of this people. Almost every one who has his fortune in his own hands, dirwal, wdifical, mutat quadrata rotundis ; pulls down, builds up, changes square to round ; and leaves those monuments of his folly to all succeeding generations. I reached Dublin in the evening, faint and weary ; but the two next days I rested. Finding my strength greatly restored, I preached at five, and at eight on Oxmantown Green. I expected to sail as soon as I had done; but the captain putting it off, (as their manner is,) gave me an opportunity of declaring the Gospel of peace to a still larger congregation in the evening. One of them, after listening some time, cried out, shaking his head, " Ay, he is a Jesuit; that's plain." To which a Popish priest, who happened to be near, replied aloud, " No, he is not; I would to God he was." Observing a large congregation in the evening, and many strangers among them, I preached more es hee eee June, 1748. REV. J. WESLEY'S JOURNAL. 427 roughly than ever I had done in Dublin, on those awful words, " What shall it profit a man, if he shall gain the whole world, and lose his own soul ?"

I spoke strong and plain words again, both in the morning and evening ; and should not have regretted my being detained, had it been only for the blessings of this day. We took ship. The wind was small in the afternoon, but exceeding high toward night. About eight I laid me down on the quarter deck. I was soon wet from head to foot, but I took no cold at all. About four in the morning we landed at Holyhead, and in the evening reached Carnarvon. I rode with Mr. C. Perronet to Machynlleth, and the next day, Saturday, 21, to Builth. I had no desire to go further, as it rained hard; but Mr. Philips pressed us to go on to Garth. We came thither just as they were singing before family prayer; so I took the book and preached on those words, " Behold, to fear the Lord, that is wisdom ; and to depart from evil, that is understanding." At eight I preached at Garth, afterward in Maesmennys church, and at Builth in the afternoon. We proposed going this evening to John Price's at Mertha; but fearing he might be at the society, (two miles from his house,) we went round that way, and came while the exhorter was in the midst of his sermon. I preached when he had done. About eight we came to Mertha, and slept in peace. We were on horseback at four o'clock ; and at four in the afternoon came to Cardiff. The rain obliged me to preach in the Room. Tuesday, 14. I breakfasted at Fonmon, dined at Wenvo, and preached at Cardiff in the evening. Wednesday, 25. We set out after preaching, and in the afternoon came to Bristol.

Whit Sunday, May 29. Our first service began about four, at the Weaver's Hall. At seven I preached in the Old Orchard. At ten I began in Kingswood ; where, at two, (the house being too small for the congregation,) I preached under the sycamore tree. At five I preached in the Old Orchard, and then rode to Kingswood; where we concluded the day with a love-feast. I preached at three in the Old Orchard, and in the evening at Bath. Tuesday, 31. In the evening I preached at Reading, and Wednesday, June 1, I reached London. We had an exceeding solemn meeting of the bands this evening, and of the society the next. I was sent for by Captain H., one who had been strongly prejudiced against us. But the arrows of the Almighty now constrained him to cry out, " Lord, send by whom thou wilt send !" I preached in Moorfields both morning and evening. There had been much tumult there the last Sunday ; but all was quiet now; and the power of God seemed even co compel sinners to come in. I designed preaching in the fields at seven ; but the thunder, and lightning, and rain, prevented. At eleven I preached in St. Bartholomew's church. Deep attention sat on every face, while I explained, and by the grace of God pressed home, those words, " Thou art not far from the kingdom of God." I spent an hour or two with Dr. Pepusch. He asserted that the art of music is Jost; that the ancients only understood it in its perfection; that it was revived a little in the reign of King Henry VIII, 428 REV. J. WESLEY'S JOURNAL. July, 1748.

by Tallys and his cotemporaries ; as also in the reign of Queen Elizabeth, who was a judge and patroness of it; that after her reign it sunk for sixty or seventy years, till Purcell made some attempts to restore it ; but that ever since, the true, ancient art, depending on nature aad mathematical principles, had gained no ground; the present masters having no fixed principles at all. I preached once more at St. Bartholomew's. How strangely is the scene changed! What laughter and tumult was there among the best of the parish, when we preached in a London church ten years ago! And now all are calm and quietly attentive, from the least even to the greatest. The congregation in Moorfields was greatly increased, both morning and afternoon ; and their seriousness increased with their number ; so that it was comfortable even to see them. In the evening, to ease me a little in my journey, as I had not yet recovered my strength, Colonel Gumley carried me in his chair to Brentford. I preached at Reading, at noon, to a serious, wellbehaved congregation; and, in the atieracoat rode to Hungerford. Tuesday, 21. I preached in the Old Orchard, at Bristol, on, Rejoice in the Lord, ye righteous." Friday, 24, the day we had appointed for opening the school at Kingswood, I preached there, on, " Train up a child in the way that he should go, and when he is old he will not depart from it." My brother and I administered the Lord's Supper to many who came from far. We then agreed on the general rules of the school, which we published presently after. Mon 27. I rode to Wall Bridge, near Stroud, and preached at one, to a lively congregation. About two we set out for Stanley. I scarce ever felt the sun so scorching hot in England. I began preaching in Farmer Finch's orchard, (there not being room in the house,) between seven and eight, and the poor, earnest people devoured every word.

I rode to Evesham, and exhorted them to "strengthen the things that remained, which were ready to die." Wednesday, 29. We took horse at four, and calling at Studley, found a woman of a broken heart, mourning continually after God, and scarce able to speak without tears. About one I began preaching in the open air at Birmingham. At the same time it began raining violently, which continued about a quarter of an hour; but did not disturb either me or the congregation. At half an hour after six, I preached at Wednesbury, to an exceeding large congregation; and every man, woman, and child, behaved in a manner becoming the Gospel. We set out between three and four, and reached Nottingham in the afternoon. Friday, July 1. I rode to Sheffield, and preached in the evening, at the end of the house, to a quiet congregation. I rode to Epworth, and preached to a large congregation, many of them established in the grace of God. I preached in the room at five, but at nine on my usual stand, at the Cross. The clouds came just in time (it being a warm, sunshiny morning) to shade me and the congregation: but at the same tine both the light and power of the Most High were upon many of their souls. I was quite surprised when I heard Mr. R. preach. That soft, smooth, tuneful voice, which he so often employed to blas- oy eee July, 1748. REV. J. WESLEY'S JOURNAL. 429 pheme the work of God, was lost, without hope of recovery: all means had been tried, but none took place. He now spoke in a manner shocking to hear, and impossible to be heard distinctly by one quarter of the congregation.

Mr. Hay, the rector, reading prayers, I had once more the comfort of receiving the Lord's Supper at Epworth. After the Evening service, I preached at the Cross again, to almost the whole town. I see plainly, we have often judged amiss, when we have measured the increase of the work of God, in this and other places, by the increase of the societv only. The society here is not large; but God has wrought upon the whole place. Sabbath breaking and drunkenness are no more seen in these streets; cursing and swearing are rarely heard. Wickedness hides its head already. Who knows but, by and by, God may utterly take it way? I was peculiarly pleased with the deep seriousness of the congregation at church, both morning and evening: and all the way as we walked down the church lane, after the sermon was ended, I scarce saw one person look on either side, or speak one word to another. I rode to Hainton. The congregation here was but small, which was chiefly owing to the miserable diligence of the poor rector. Art thou also to die, and to give an account to God of every word and work? We rode to Coningsby, on the edge of the Fens. Mr. B., a Baptist minister, had wrote to me at London, begging me to lodge with him, whenever I came to Coningsby: but he was gone out of town that very morning. However, one rode after him, and brought him back in the afternoon. I was scarce set down in his house, before he fell upon the point of baptism. I waived the dispute for some time; but finding there was no remedy, I came close to the question, and we kept to it for about an hour and half. From that time we let the matter rest, and confirmed our love toward each other.

At seven I preached in the street, to one of the largest congregations I had seen in Lincolnshire. In the morning, Wednesday, 6, we had another quiet and comfortable opportunity. We thence rode to Lorborough, where I preached at eleven ; and in the afternoon, to Grimsby. At seven I preached in the large room; but it was not near large enough to contain the congregation. Many stood on the stairs, and in the adjoining rooms, and many below in the street. The fear of God has lately spread in an unconimon degree among this people also. Nor has Mr. Prince been able to prevent it, though he bitterly curses us in the name of the Lord. Immediately after preaching I rode to Laseby, and preached at seven to a small, earnest congregation. We stopped no more till we came to Epworth, where we had a joyful meeting in the evening. I took horse immediately after preaching, and rode to Mr. Stovin's, of Crowle. I began preaching soon after eight; but so wild a congregation I had not lately seen: however, as I stood withia the justice's garden, they did not make any disturbance. About noon I preached at Sykehouse. 'The little society here also seemed to partake of the general revival. We took horse at ten, and soon after eight came to Boroughbridge. Setting out between two and three, we reached Newcastle about three in the afternoon. Sunday, 10. I began exhorting all that Journal . 28 430 REV. J. WESLEY'S JOURNAL. July, 1748, ' loved their own souls, solemnly to renew their covenant with God ; the nature of which I explained at large on the mornings of the ensuing week. I had designed preaching between eight and nine in Sandgate ; but the rain drove us into the room. In the afternoon IJ preached on the First lesson, David's conquest of Goliah; but the house would in no wise contain the people, so that many were forced to go away. On Wednesday, Thursday, and Friday, I examined the classes, and found not only an increase of number, but likewise more of the life and power of religion among them than ever I had found before. The same thing 'I observed in all the country societies, among which I spent one or more nights every week.

We had a glorious hour in the morning. At half-hour past eight I preached in the Castle Garth, and again at four in the afternoon to a vast multitude of peopie. I began my journey northward, having appointed to preach in Morpeth at noon. As soon as I had sung a few verses at the Cross, a young man appeared at the head of his troop, and told me very plainly and roughly, " You shall not preach there." I went on; upon which he gave the signal to his companions, who prepared to force me into better manners; but they quickly fell out among themselves. Meantime I began my sermon, and went on without any considerable interruption; the congregation softening more and more, till, toward the close, the far greater part appeared exceeding serious and attentive. In the afternoon we rode to Widdrington, which belonged to the Lord Widdrington, till the Rebellion in 1716. The people flocked in from all parts, so that the congregation here was larger than at Morpeth. It was a delightful evening, and a delightful place, under the shade of tall trees ; and every man hung upon the word; none stirred his head or hand, or looked to. the right or left, while I declared, in strong terms, "the grace of our Lord Jesus Christ." We rode to Alemouth, a small seaport town, famous for all kinds of wickedness. The people here are sinners convict; they have nothing to pay, but plead guilty before God. Therefore, I preached to them without delay Jesus Christ, for " wisdom, righteousness, sanctification, and redemption." After dinner we rode to Alnwick, one of the largest inland towns in the county of Northumberland. At seven I preached at the Cross to as large a congregation as at Newcastle on Sunday evening. This place seemed much to resemble Athlone; all were moved a little, but none very much. The waters spread wide, but not deep. But let the Lord work as it seemeth him good.

We took horse between eight and nine, and a little before two came to Berwick. I sent to the commander of the garrison to desire the use of a green place near his house, which he readily granted. I preached at seven to (it was judged) two thousand people. I found the generality of them just such as I expected; serious and decent, but not easy to be convinced of any thing. For who can tell them what they did not know before ? After preaching we walked round the walls, which they were repairing and rebuilding. I could not but observe to-day, how different the face of things was, from what it appeared yesterday ; especially after had preached at noon. Yesterday we were hallooed July, 1748. REV. J. WESLEY'S JOURNAL. 431 all along the streets ; to-day none opened his mouth as we went along ; the very children were all silent. The grown people pulled off their _ nats on every side; so that we might even have fancied ourselves at Newcastle. O well is it, that honour is balanced with dishonour, and - good report with evil report! At seven I preached to a far larger congregation than before. And now the word of God was as a fire and ahammer. I began again and again, after I thought I had done ; and the latter words were still stronger than the former; so that I was not surprised at the number which attended in the morning, when we had another joyful, solemn hour. Here was the loud call to the people of Berwick, if haply they would know the day of their visitation.

I preached about noon at Tuggle, a village about three miles from Barnborough; and then went on to Alnwick, where, at seven, was such a congregation as one would not have thought the whole town could afford; and I was enabled to deal faithfully with them, in explaining, " Thou art not far from the kingdom of God." I was constrained to speak twice as long as usual; but none offered to go away: and believe the most general call of God to the people of Alnwick was at this hour. I preached at noon at Long Horsley. The minister here was of a truly moderate spirit. He said, "'T have done all I can for this people; and I can do them no good. Now let others try. If they can do any, I will thank them with all my heart." I preached at five in the Newcastle house; at half-hour past eight in the Castle Garth, and at four in the afternoon. I was weary and faint when I began to speak; but my strength was quickly renewed. Thence we went to the society. I had designed to read the rules; but I could not get forward. As we began so we went on till eight o'clock, singing, and rejoicing, and praising God. I rode to Blanchland, intending to preach there. But, at the desire of Mr. W., the steward of the lead mines, I went about a mile further, to a house where he was paying the miners; it being one of their general pay days. I preached to a large congregation of serious people, and rode on to Hindly Hill, in Allandale.

" Whereas one Thomas Moor, alias Smith, has lately appeared in Cumberland and other parts of England, preaching (as he calls it) in a clergy man's habit, and then collecting money of his hearers: this is to certify, whom it may concern, that the said Moor is no clergyman, but a cheat and impostor: and that no preacher in connection with me, either directly or indirectly asks money of any one. Joun Westey." I preached in the evening at Spen: Friday, 5. About noon, at Horsley. As I rode home I found my headache increase much. But as many people were come from all parts, (it being the monthly watch-night,) I could not be content to send them empty away. I almost forgot my pain while I was speaking ; but was obliged to go to bed as soon as I had done. The pain was much worse than before. 1 then applied cloths dipped in cold water: immediately my head was easy, but I was exceeding sick. When I laid down, the pain returned, and the sickness ceased: when I sat up, the pain ceased, and the sickness returned. In the evening I took ten grains of ipecacuanha: it wrought for about ten minutes. The moment it had done I was in perfect health, and felt no more either of pain or sickness. Sun. '7. I preached as usual at five, and at half-hour after eight. In the afternoon all the street was full of people, come from all parts to see the judges. But a good part of them followed me into the Castle Garth, and found something else to do. This put a zealous man that came by quite out of patience, so that I had hardly named my text, when he began to scold and scream, and curse and swear, to the utmost extent of his throat. But there was not one of the whole multitude, rich or poor, that regarded him at all.

We left Newcastle. In riding to Leeds, I read Di. Hodge's " Account of the Plague in London." I was surprised, 1. That he did not learn, even from the symptoms related by himself, that the part first seized by the infection was the stomach ; and, 2. That he so obstinately persevered in the hot regimen ; though he continually saw the ill success of it, a majority of the patients dying under his hands. . Soon after twelve I preached near the market place in Stockton, to a very large and very rude congregation. But they grew calmer and calmer; so that long before I had done, they were quiet and serious. Some gentlemen of Yarm earnestly desired that I would preach there in the afternoon. I refused for some time, being weak and tired; so that I thought preaching thrice in the day, and riding upward of fifty miles, would be work enough. But they would take no denial: so I went with them about two o'clock, and preached at three, in the market place there, to a great multitude of people, gathered together at a few minutes' warning. About sevenI preached in the street, at Osmotherly. It rained almost all the time ; but none went away. We took horse about five, Wednesday, 17, and in the afternoon, came tu Leeds. On Thursday and Friday I preached at the neighbouring towns. At the earnest desire of the little society, I went to Wakefield. I knew the madness of the people there: but I knew also, they were in God's hand. At eight I would have preached in Francis Scot's yard; but the landlord would not suffer it; saying, the mob would do more hurt to his houses than ever we should do him good; so I went, perforce, into the main street, and proclaimed pardon for sinners. None interrupted, or made the least disturbance, from the beginning to the end. About one I preached at Oulton, where likewise all is now calm, after a violent storm of several weeks, wherein many were beaten, and wounded, and outraged various ways ; but none moved from their steadfastness. In the evening I preached at Armley to many who wan a storm, being quite unnerved by constant sunshine. 434 REV. J. WESLEY'S JOURNAL. Aug. 1748.

I preached, as usual, at Leeds and Birstal. After preaching at Heaton, I rode to Skircoat Green. Our brethren here were much divided in their judgment. Many thought I ought to preach at Halifax Cross: others judged it to be impracticable; the very mention of it as a possible thing having set all the town in an uproar. However to the Cross I went. There was an immense number of people, roaring like the waves of the sea. But the far greater part of them were still as soon as I began to speak. They seemed more and more attentive and composed; till a gentleman got some of the rabble together, and began to throw money among them, which occasioned much hurry and confusion. Finding my voice could not be heard, I made signs to the people, that I would remove to another place. TI believe nine in ten followed me to a meadow, about half a mile from the town, where we spent so solemn an hour as I have seldom known, rejoicing and praising God. The congregation was larger at five in the morning than it was in the evening when I preached here before. About one I preached at Baildon, and in the evening at Bradford ; where none behaved indecently but the curate of the parish. At eight I preached at Eccleshill, and about one at Keighley. At five Mr. Grimshaw read prayers and I preached at Haworth, to more than the church could contain. We began the service in the morning at five: and even then the church was nearly filled.

I rode with Mr. Grimshaw to Roughlee, where T. Colbeck, of Keighley, was to meet us. We were stopped again and again, and begged not to go on; for a large mob from Colne was gone before us. Coming a little further, we understood they had not yet reached Roughlee. So we hastened on, that we might be there befote them. All was quiet when we came. I was ailittle afraid for Mr. Grimshaw: but it needed not: he was ready to go to prison or death for Christ's sake. At half-hour after twelve I began to preach. I had about half finished my discourse, when the mob came pouring down the hill like a torrent. After exchanging a few words with their captain, to prevent any contest, I went with him as he required. When we came to Barrowford, two miles off, the whole army drew up in battle array before the house into which I was carried, with two or three ot my friends. After I had been detained above an hour, their captain went out and I followed him, and desired him to conduct me whence I came. He said, he would: but the mob soon followed after ; at which he was so enraged, that he must needs turn back to fight them, and so left me alone. A further account is contained in the following letter, which I wrote the next morning : Widdop, Aug. 26, 1748. " Sir, Yesterday, between twelve and one o'clock, while I was speaking to some quiet people, without any noise or tumult, a drunken rabble came, with clubs and staves, in a tumultuous and riotous manner, the captain of whom, Richard B., by name, said he was a deputy constable, and that he was come to bring me to you. I went with him; but I had scarce gone ten yards, when a man of his company struck me with his fist in the face with all his might; quickly after, another threw his stick at my head: I then made a little stand; but another of your champions, cursing, and swearing in the most shocking manner, and flourishing Aug. 1748. REV. J WESLEY'S JOURNAL. 435

his club over his head, cried out, 'Bring him away !? With such a convoy walked to Barrowford, where they informed me you was; their drummer going before, to draw all the rabble together from all quarters. "When your deputy had brought me into the house, he permitted Mr. Grimshaw, the minister of Haworth, Mr. Colbeck, of Keighley, and one more, to be with me, promising that none should hurt them. Soon after you and your friends came in, and required me to promise, I would come to Roughlee no more. I told you, I would sooner cut off my hand, than make any such promise: neither would I promise that none of my friends should come. After abundance of rambling discourse, (for could keep none of you long to any one point,) from about one oclock till between three and four, (in which one of you frankly said, 'No; we will not be like Gamalie, we will proceed like the Jews,') you seemed a little satisfied with my saying, 'I will not preach at Roughlee at this time.' You then undertook to quiet the mob, to whom you went and spoke a few words, and their noise immediately ceased. I then walked out with you at the back door. T should have mentioned that I had several times before desired you to let me go, but in vain; and that when I attempted to go with Richard B., the mob immediately followed, with caths, curses, and stones; that one of them beat ine down to the ground; and when I rose again, the whole body came about me like lions, and ferced me back into the house. " While you and I went out at one door, Mr. Grimshaw and Mr. Colbeck went out at the other. The mob immediately closed them in, tossed them to and fro withthe utmost violence, threw Mr. Grimshaw down, and loaded them both with dirt and mire of every kind; not one of your friends offering to call off your blood-hounds from the pursuit.

" The other quiet, harmless people, who followed me at a distance, to see what the end would be, they treated still worse; not only by the connivance, but by the express order of your deputy. They made them run for their lives, amidst showers of dirt and stones, without any regard to age or sex. Some of them they trampled in the mire, and dragged by the hair, particularly Mr. Mackford, who came with me from Newcastle. Many they beat with their clubs without mercy. One they forced to leap down (or they would have thrown him headlong) from a rock, ten or twelve feet high, into the river. And when he crawled out, wet and bruised, they swore they would throw him in again, which they were hardly persuaded not to do., All this time you sat well pleased close to the place, not attempting in the least to hinder them. " And all this time you was talking of justice and law! Alas, sir, suppose we were Dissenters, (which I deny,) suppose we were Jews or Turks, are we not to have the benefit of the laws of our country? Pro ceed against us by the law, if you can or dare; but not by lawless violence; not by making a drunken, cursing, swearing, riotous mob, both judge, jury, and executioner. This is flat rebellion against God and the king, as you may possibly find to your cost." Between four ana five we set out from Roughlee. But observing several parties of men upon the hills, and suspecting their design, we put on and passed the lane they were making for before they came. One of our brothers, not riding so fast, was intercepted by them. They immediately knocked him down, and how it was that he got from amongst them he knew not. Before seven we reached Widdop. The news of what had passed at Barrowford made us all friends. The person in whose house Mr. B. preached, sent and begged I would preach there; which I did at eight, to such a congregation as none could have expected on so short a warning. He invited us also to lodge at his house, and all jealousies vanished away. 436 REV. J. WESLEY'S JOURNAL. Aug. 1748.

I preached at five to much the same congregation. At twelve we came to Heptonstall Bank. The house stands on the side of a steep mouniain, and commands all the vale below. The place in which I preached was an oval spot of ground, surrounded with spreading trees, scooped out, as it were, in the side of the hill, which rose round like a theatre. The congregation was equal to that at Leeds ; but such serious and earnest attention! It lifted up my hands, so that I preached as I-scarce ever did in my life. About four I preached again to nearly the same congregation, and God again caused the power of his love to be known. Thence we rode to Midgley. Many flocked from all parts, to whom I preached till near an hour after sunset. The talmness of the evening agreed well with the seriousness of the people ; every one of whom seemed to drink in the word of God, as a thirsty land the refreshing showers. '7. I preached once more at seven to the earnest people at the Bank, and then rode to Todmorden Edge. Here several prisoners were set at liberty, as was Mr. Mackford the day before. At five I preached at Mellar Barn, in Rosendale. There were a few rude people; but they kept at a distance ; and it was well they did, or the unawakened hearers would have been apt to handle them roughly. I observed here what I had not then seen, but at one single place in England : When I had finished my discourse, and even pronounced the blessing, not one person offered to go away; but every man, woman, and child stayed just where they were, till I myself went away first.

I was invited by Mr. U., the minister of Goodshaw, to preach in his church. I began reading prayers at seven ; but perceiving the church would scarce contain half of the congregation, after prayers I went out, and standing on the church yard wall, in a place shaded from the sun, explained and enforced those words in the Second lesson, ' Almost thou persuadest me to be a Christian." I wonder at those who still talk so loud of the indecency of field preaching. The highest indecency is in St. Paul's church, when a considerable part of the congregation are asleep, or talking, or looking about, not minding a word the preacher says. On the other hand, there is the highest decency in a church yard or field, when the whole congregation behave and look as if they saw the Judge of all, and heard him speaking from heaven. At one I went to the Cross in Bolton. There was a vast number of people, but many of them utterly wild. As soon as I began speaking, they began thrusting to and fro ; endeavouring to throw me down from the steps on which I stood. They did so once or twice ; but I went up again, and continued my discourse. They then began to throw stones ; at the same time some got upon the Cross behind me to push me down; on which I could not but observe, how God overrules even the minutest circumstances. One mean was bawling just at my ear, when a stone struck him on the cheek, and he was still. A second was forcing his way down to me, till another stone hit him on the forehead: it bounded pack, the blood ran down, and he came no further. The third, being got close to me, stretched out his hand, and in the instant a sharp stone came upon the joints of his fingers. He shook his hand, and was very quiet till I concluded my discourse and went away We came to a Sept. 1748. REV. J. WESLEY'S JOURNAL. 437

Shackerley, six miles further, before five in the evening. Abundance o. people were gathered before six; many of whom were disciples of Dr. Taylor ; laughing at Original Sin, and, consequently, at the whole frame of Scriptural Christianity. O what a providence is it, which has brought us here also, among these silver-tongued Antichrists! Surely a few, at least, will recover out of the snare, and know Jesus Christ as their wisdom and righteousness ! I preached at Davy Hulme. I had heard a surprising account concerning a young woman of Manchester, which I now received from her own mouth. She said, "On Friday, the 4th of last March, I was sitting in the house while one read the Passion hymn. I had always before thought myself good enough, having constantly gone to church and said my prayers, nor had I ever heard any of the Methodist preachers. On a sudden I saw our Saviour on the cross, as plain as if it had been with my bodily eyes; and I felt it was my sins for which he died. I cried out, and had no strength left in me. Whether my eyes were open or shut, he was still before me hanging on the cross; and I could do nothing but weep and mourn day and night. This lasted till Monday in the afternoon. Then I saw, as it were, heaven open, and God sitting upon his throne in the midst of ten thousand of his saints; and I saw a large book in which all my sins were written; and he blotted them all out, and my heart was filled with peace, and joy, and love, which I have never lost to this hour." In the evening I preached at Booth Bank. Tuesday, 30. I preached about one at Oldfield Brow. We rode in the afternoon to Woodley. We saw by the way many marks of the late flood; of which John Bennet, who was then upon the place, gave us the following account :

"On Saturday, the 23d of July last, there fell for about three hours, in and about Hayfield, in Derbyshire, a very heavy rain, which caused such a flood as had not been seen by any now living in those parts. The rocks were loosened from the mountains: one field was covered with huge stones from side to side. Several water mills were clean swept away, without leaving any remains. The trees were torn up by the roots, and whirled away like stubble. Two women of a loose character were swept away from their own door and drowned. One of them was found near the place; the other was carried seven or eight miles. Hayfield church yard was all torn up, and the dead bodies swept out of their graves. When the flood abated, they were found in several places. Some were hanging on trees; others left in meadows or grounds; some partly 2aten by dogs, or wanting one or more of their members." John Bennet showed me a gentleman's house, who was, a few years since, utterly without God in the world. But two or three years ago, God laid his hand both upon his body and soul. His sins dropped off He lived holy and unblamable in all things. And not being able to go about doing good, he resolved to do what good he could at home. 'To this end he invited his neighbours to his house, every Sunday morning and evening, (not being near any church,) to whom he read the prayers of the Church and a sermon. Sometimes he' had a hundred and fifty, or two hundred of them at once. At Bongs I received an invitation from him; so John Bennet and I rode down together, and found him rejoicing under the hand of Go., and praising him for all ais pam and weakness. In the evening I preached at Chinley ; Thursday, September 1, near a ep ee ee 438 REV. J. WESLEY'S JOURNAL. Sept. 1748.

Finny Green at noon; and in the evening near Astbury. Friday, 2. I preached at Wednesbury in the afternoon, and thence rode to Meridan. Riding long stages the next day, we reached St. Alban's, and the Foundery on Sunday morning. In the following week I examined the classes, and settled all the business which had called me to London. Monday, 12. I preached at Reading, and rode on to Hungerford. Tuesday, 13. I preached in the new-built room at Bristol. Thursday, 15. 1 rode to Beercrocombe, where, between six and seven, I preached to a serious congregation. At three, Friday, 16, we took horse, and came in the evening to Lifton, near Launceston. One who removed from Camelford hither, received us gladly. I had not been well all the day, so that I was not sorry they had had no notice of my coming. Being much better in the morning, I preached at seven in the street to a listening multitude, on, " Repent ye, and believe the Gospel." After preaching, I rode on to Mr. Bennet's. In the evening I read prayers and preached in Tresmere church. Sunday, 18. I rode to St. Gennis. Mr. Bennet read prayers, and I preached, on, " Thou art not far from the kingdom of God." 1 question if there were more than two persons in the congregation who did not take it to themselves. Old Mrs. T. did, who was in tears during a great part of the sermon. And so did Mr. B., who afterward spoke of himself in such a manner as I rejoiced to hear. Between three and four we reached Tresmere, where a large congregation waited for us. There was no need of speaking terrible things to these, a people ready prepared for the Lord. So J began immediately after prayers, " All things are of God, who hath reconciled us unto himself." A little before six I preached again near St. Stephen's Down. The whole multitude were silent while I was speaking. Not a whisper was heard; but the moment I had done, the chain fell off their tongues. I was really surprised. Surely never was such a cackling made on the banks of Cayster, or the common of Sedgmoor.

I reached Newlyn a little after four. Here was a congregation of quite a different sort, a rude, gaping, staring rabble rout; some or other of whom were throwing dirt or stones continually. But before I had done, all were quiet and still; and some looked as if they felt what was spoken. We came to St. Ives about seven; the room would nothing near contain the congregation ; but they stood in the orchard all round, and could hear perfectly well. I found to-night, that God can wound by the Gospel as well as by the Law; although the instances of this are exceeding rare, nor have we any scripture ground to expect them. While I was enforcing, "' We pray you in Christ's stead, be ye reconciled to God," a young woman, till then quite unawakened, was cut to the heart, and sunk to the ground; though she could not give a clear, rational account of the manner how the conviction seized upon her. I took my leave of St. Ives; about noon preached at Sithney, and at six in the evening at Crowan. At one I preached in Penryn, in a convenient place, encompassed with houses. Many of the hearers were at first like those of Newlyn. But they soon softened into attention.

I took horse between three and four, and came to St. Mewan at eight. It rained all the time I was walking to the green, which was the usual place of preaching. But the moment I began to speak the rain ceased, and did not begin again till I had done speaking. It rained with little intermission all the day after; which made the roads so bad, that it was pretty dark when we came within two miles of Crimble Passage. We were in doubt, whether the tide would allow us to ride along the sands, as we do at low water. However, it being much the shortest way, we tried. 'The water was still rising ; and at one step our foremast man plunged in, above the top of his boots. Upon inquiry we found his horse had stumbled on a little rock, which lay under water. So we rode on, reached the passage about seven, and the dock a little before eight. We found great part of the congregation still waiting for us. They attended again at four in the morning. At five we took horse, and, by easy riding, soon after eight came to Tavistock. After I had preached, we hasted on, rested an hour at Oakhampton, and soon after sunset came to Crediton. We could willingly have stayed here, but John Slocomb had appointed to meet us at Collumpton. Soon after we set out, it was exceeding dark, there being neither moon nor stars. The rain also made it darker still, particularly in the deep, narrow lanes. In one of these we heard the sound of horses coming toward us, and presently a hoarse voice cried, What have you got?" Richard Moss understood him better than me, and replied, '' We have no panniers."" Upon which he answered, " Sir, I ask your pardon," and went by very quietly. There were abundance of turnings in the road, so that we could not easily have found our way at noon day. But we always turned right; nor do know that we were out of the way once. Before eight the moon rose. We then rode cheerfully on, and before ten reached Collumpton. I preached at eleven in Taunton; at three in Bridgewater; at seven in Middlesey. 440 REV. J. WESLEY'S JOURNAL. Oct. 1748.

Sat. October 1. I preached at Waywick about one, and then rode quietly on to Bristol. I examined the society the following week, leaving out every careless person, and every one who wilfully and obstinately refused to meet his brethren weekly. By this means their number was reduced from nine hundred to about seven hundred and thirty. -I began examining the classes in Kingswood; and was never before so fully convinced of the device of Satan, which has often made our hands hang down, and our minds evil affected to our brethren. Now, as ten times before, a cry was gone forth, " What a scandal do these people bring upon the Gospel! What a society is this! With all these drunkards and tale bearers and evil speakers in it!" I expected therefore, that I should find a heavy task upon my hands ; and that none of these scandalous people might be concealed, I first met all the leaders, and inquired particularly of each person in every class. I repeated this inquiry when the classes themselves met. And what was the ground of all this outcry? Why, two persons had relapsed into drunkenness within three months' time ; and one woman was proved to have made, or at least related, an idle story concerning another. 1 should rather have expected two and twenty instances of the former, and one hundred of the latter kind. I preached in Bath at noon to many more than the room would contain. In the evening I preached in the street at Westbury, under Salisbury Plain. The whole congregation behaved well, though it was a town noted for rough and turbulent people. I preached at Reading; and on Saturday, 15, rode to London: I spent an hour in observing the various works of God in the Physic Garden at Chelsea. It would be a noble improvement of the design, if some able and industrious person were to make a full and accurate inquiry into the use and virtues of all these plants: without this, what end does the heaping them thus together answer, but the gratifying an idle curiosity ?

On Sunday, October 9, she went, with one more, to see the condemned malefactors in Newgate. They inquired for John Lancaster, in particular, who had sent to desire thei: coming. He asked them to go into his cell, which they willingly did; aluhough some dissuaded them from it, because the gaol distemper (a kind of pestilential fever) raged much among the prisoners. They desired he would call together as many of the prisoners as were willing to come. Six or seven of those who were under sentence of death came. They sung a hymn, read a portion of Scripture, and prayed. Their little audience were all in tears. Most of them appeared deeply convinced of their lost estate. From this time her labours were unwearied among them; praying with them and for them night and day. John Lancaster said, '" When I used to come to the Foundery every morning, which I continued to do for some time, I little thought of ever coming to this place. I then often felt the love of God, and thought I should never commit sin more. But after a while, I left off coming to the preaching: then my good desires died away. I fell again into the diversions I had laid aside, and the company I had left off. As I was one day playing at skittles with some of these, a young man, with whom I was now much acquainted, gave me a part of the money which he had just been receiving for some stolen goods. This, with his frequent persuasions, so wrought upon me, that at last I agreed to go partners with Lin. Yet I had often strong convictions; but I stifled them as well as could. : " We continued in this course till August last. As we were then going home from Bartholomew Fair, one morning about two o'clock, it came into my mind to go and steal the branches out of the Foundery. I climbed over the wall, and brought two of them away; though I trembled and shook, and made so great a noise, that I thought all the family must be dead, or else they could not but hear me. Within a few days after, I stole the velvet; for which I was taken up, tried, and condemned."

Some being of opinion it would not be difficult to procure a pardon for him, S. Peters, though she never mentioned this to him, resolved to leave no means unattempted. She procured several petitions to be drawn, and went herself to Westminster, to Kensington, and to every part of the town where any one lived who might possibly assist therein. In the mean time she went constantly to Newgate, sometimes alone, sometimes witb one or two others, visited all that were condemned in their cells, exhorted them, prayed with them, and had the comfort of finding them, every time, more athirst for God than before; and of being followed, whenever she went away, with abundance of prayers and blessings. After a time, she and her companions believed it would be of use to examine each.closeiy as to the state of his soul. They spoke to John Lancaster first. He lifted up his eyes and hands, and, after pausing a while, said, "I thank God, I do feel that he has forgiven me my sins: I do know it." They asked, how, and when, he knew it first. He replied, '"'T was in great fear and heaviness, till the very morning you came hither first. That morning I was in earnest prayer ; and just as St. Paul's clock struck five. the Lord poured into my soul such peace as I had never felt ; so that I was scarce able to bear it. From that hour J have never been afraid to die; for I know, and am sure, as soon as my soul departs from the body, the Lord Jesus will stand ready to carry it into glory." The next who was spoken to was Thomas Atkins, nineteen years of age. When he was asked (after many other questions, in answering which he expressed the clearest and deepest conviction of all his sins, as well as that for which he was condemned) if he was not afraid to die; 442 REV. J. WESLEY'S JOURNAL. Nov. 1748 he fixed his eyes upward, and said, in the most earnest and solemn man ner, "I bless God I am not afraid to die; for I have laid my soul at the feet of Jesus." And to the last moment of his life, he gave all reason to believe that these were not vain words.

All the people who saw them seemed to be amazed ; but much more when they came to the place of execution. A solemn awe overwhelmed the whole multitude. As soon as the executioner had done his part with Lancaster, and the two that were with him, he called for a hymnbook, and gave out a hymn with a clear, strong voice. And after the ordinary had prayed, he gave out and sung the fifty-first psalm. He then took leave of his fellow sufferers with all possible marks of the most tender affection. He blessed the persons who had attended him, and commended his own soul to God. , Even alittle circumstance that followed seems worth observing. His body was carried away by a company hired of the surgeons: but a crew of sailors pursued them, took it from them by force, and delivered it to his mother ; by which means it was decently interred, in the presence of many who praised God on his behalf. One thing which occasioned some amazement was, that even after death there were no marks of violence upon him. His face was not at all bloated or disfigured ; no, nor even changed from its natural colour; but he lay with a calm, smiling countenance, as one in a sweet sleep. He died on Friday, October 28, and was buried on Sunday, the 30th. S. Peters, having now finished her work, felt the body sink apace. On Wednesday, November 3, she took to her bed, having the symptonis of a malignant fever. She praised God in the fires for ten days; continually witnessing the good confession, "I have fought the good fight; I have kept the faith; I am going to receive the crown:" and a little after midnight, on Sunday, the 13th, her spirit also returned to God.

I rode to Windsor, and, after preaching, examined the members of the society. The same I did at Reading in the evening ; at Wycomb, on Tuesday; and on Wednesday, at Brentford. In the afternoon I preached to a little company at Wandsworth, who had just begun to seek God: but they had a rough setting out; the rabble gathering from every side, whenever they met together, throwing dirt and stones, and abusing both men and women in the grossest manner. They complained of this to a neighbouring magistrate, and he promised to do them justice ; but Mr. C. walked over to his house, and spoke so much in favour of the rioters, that they were all discharged. It is strange, that a mild, humane man could be persuaded, by speaking quite contrary to the truth, (means as badras the end,) to encourage a merciless rabble in outraging the innocent. A few days after, Mr. C. walking over the same field, dropped down, and spoke no more! Dec. 1748. REV. J. WESLEY'S JOURNAL. 445 Surely the mercy of God would not suffer a wellemenning 11 man to be any longer a tool to persecutors. I set out for Leigh, in Essex. It had rained hard in the former part of the night, which was succeeded by a sharp frost ; so that most of the road was like glass ; and the north-east wind set just in our face. However, we reached Leigh by four in the afternoon. Here was once a deep open harbour; but the sands have long since blocked it up, and reduced a once flourishing town to a small ruinous village. I preached to most of the inhabitants of the place in the evening; to many in the morning, and then rode back to London.

Sun. February 5. Mr. Manning being dangerously ill, I was desired to ride over to Hayes. I knew not how the warm people would behave, considering the stories which passed current among them; Mrs. B. having averred to Mr. M. himself, that Mr. Wesley was unquestionably aJesuit. Just such a Jesuit in principle (and desirous to be such in practice) as Sir Nathaniel Barnardiston was. But God made all things easy. Far from any tumult or rudeness, I observed deep attention in almost the whole congregation. Mr. M. having had a relapse, I rode over again; and again I observed the same decency of behaviour in a much larger congregation. I rode with my brother to Oxford, and preached to a small company in the evening. We rode to Ross, and on Friday to Garth. My brother preached at Maesmennys in the morning. I preached at Builth in the afternoon, and at Garth in the evening. Twuesday, 21. I rode to Ragland, and the next day to Kingswood. My design was to have as many of our preachers here, during the Lent, as could possibly be spared; and to read lectures to them every day, as I did to my pupils in Oxford. I had seventeen of them in all. These I divided into two Giasses ; and read to one, Bishop Pearson on the Creed; to the other, Aldrich's Logic; and to both, " Rules for Action and Utterance." Fri. March 3. I corrected the extract of John Arndt, designed for part of the Christian Library." But who can tell, whether that and a hundred other designs will be executed or no? " When the breath of man goeth forth, he turneth again to his dust, and then all his thoughts perish." I rode to Freshford, three or four miles from Bath. The house not containing the people, I was obliged to preach out of doors. It was dark when I began, and rained all the time I preached ; but, I believe, none went away. After preaching at five, I rode to Bearfield, and preached there between eight and nine, and about one at Seend. Mrs. Andrews, the wite of a neighbouring clergyman, afterward invited me, in her husband's name, to his house: there I found A hoary, reverend, and religious man ; April, 1749. REV. J. WESLEY'S JOURNAL. 447

the children of our four schools together: namely, the boys. boarded in the new house, the girls boarded in the old; the day scholars (boys) taught by James Harding, and the girls taught by Sarah Dimmock. We soon found the effect of it in the children, some of whom were deeply and lastingly affected. I preached in the evening at Bath; Friday, 24, about noon, at Road; and in the evening at Westbury. Monday, 2'7. I rode to Shepton, where all is quiet now; in the evening I preached at Coleford; Tuesday, 28, at Oakhill, where was also great peace, and a people loving one another. ri. 31. I began abridging Dr. Cave's " Primitive Christianity." O what pity, that so great piety and learning should be accompanied with so little judgment! _ Jon. April 3. I set out for Ireland. We waited more than four hours at the passage ; by which delay, I was forced to disappoint a large congregation at Newport. About three I came to Pedwas, near Carphilly. The congregation had waited some hours. I began immediately, wet and weary as I was; and we rejoiced over all our labours. In the evening, and the next morning, (,) I preached at Cardiff. O what a fair prospect was here some years ago! Surely this whole town would have known God, from the least even to the greatest, had it not been for men leaning to their own understanding, instead of " the Law and the Testimony." At twelve I preached at Lanmais, to a loving, earnest people, who do not desire to be any wiser than God. In the evening preached at Fonmon, the next morning at Cowbridge. How is the scene changed since I was here last, amidst the madness of the people, and the stones flying on every side! Now all is calm; the whole town is in good humour, and flock to hear the glad tidings of salvation.

In the evening preached at Lantrisant. Thursday, 6, We rode to a hard-named place on the top of a mountain. I scarce saw any house near: however, a large number of honest, simple people soon came together; but few could understand me: so Henry Lloyd, when I had done, repeated the substance of my sermon in Welsh. The behaviour of the people recompensed us for our labour in climbing up to them. About noon we came to Abérdare, just as the bell was ringing for a burial. This had brought a great number together, to whom, after the burial, I preached in the church. We had almost continued rain from Aberdare to the great rough mountain that hangs over the vale of Brecknock: but as soon as we gained the top of this, we left the 448 REV. J. WESLEY'S JOURNAL. April, 1749 clouds behind us. We had a mild, fair, sunshiny evening the remainder of our journey. Fri. '7. We reached Garth. Saturday, 8. I married my brother and Sarah Gwynne. It was a solemn day, such as became the dignity of a Christian marriage.

I preached at Builth, Maesmennys, and Garth. Monday, 10. A little after ten we reached Llanidloes. Many were come thither before us from all parts. About eleven I preached in the market place. The wind was so piercing, that whenever it came in my face, it almost took away my voice. But the poor people (though all of them stood. bareheaded) seemed not to know there was any wind at all. We rode from hence in three hours to a village seven miles off. The persons at _ whose house we called, knowing who we were, received us with open arms, and gladly gave us such fare as they had. In three hours more we rode, with much ado, seven miles further, to a village named Dynasmouthy. Here an honest man, out of pure good will, without my knowing any thing of the matter, sent for the most learned man in the town, who was an exciseman, to bear me company. He sent an excuse, being not very well, but withal invited me to his house., I returned him thanks, and sent him two or three little books ; on which he wrote a few lines, begging me to call upon him. I went, and found one that wanted a Saviour, and was deeply sensible of his want. I spent some time with him in conversation and prayer, and had reason to hope, the seed was sown in good ground. We reached Dall-y-gelle in less than three hours, Tannabull before noon, and Carnarvon in the evening. What need there is of guides over these sands J cannot conceive. This is the third time 1 have crossed them without any. We came to Holyhead 'between one andtwo. But all the ships were on the Irish side. One came in the next day, but could not go out, the wind being quite contrary. In this journey I read over Statius's Thebais. I wonder one man should write so well and so ill. Sometimes he is scarce inferior to Virgil; sometimes as low as the dullest parts of Ovid. In the evening I preached on, " Be ye also ready." The poor people now seemed to be much affected; and equally so the next night: so that I was not sorry the wind was contrary.

I rode to Tyrrel's Pass, and preached in the evening ; and on Sunday morning and evening. _ Mon. May 1. I preached at five in the evening at Edinderry, to an exceedingly well-behaved congregation. I preached at five in the morning (many Quakers being present) on, "' They shall be all taught of God." In the evening I preached at Mount Mellick. I preached at Tullamore; Thursday, 4, at Clara, about noon; and in the evening at Athlone. I never saw so large a congregation here on a week day before ; among whom were many of the soldiers, (the remains of the regiment wherein John Nelson was,) and seven or eight of the officers. They all behaved well, and listened with deep attention. This day and the next I endeavoured to see all who were weary and faint in their minds. Most of them, I found, had not been used with sufficient tenderness. Who is there that sufficiently weighs the advice of Kempis, Noli duriter agere cum tentato? " Deal not harshly with one that is tempted." Sun. '7. I preached (as usual) at five and at three, with the spirit of convincing speech. The rector preached in the afternoon, (though it is called the Morning service,) a close useful sermon on the fear of God. At five I had great numbers of the poor Papists, (as well as Protestants,) maugre all the labour of their priests. I called aloud, "Ho! every one that thirsteth, come ye to the waters; and he that hath no money!" Strange news to them! One of whom had declared frankly, but a few days before, "I would fain be with you, but I dare not; for now I have all my sins forgiven for four shillings a year; and this could not he in your church."

We had a triumphant hour when the society met. Several captives were set at liberty: one of these was Mr. Joseph Ch s. He had been an eminent man many years for cursing, swearing, drinking, and all xinds of fashionable wickedness. On Monday last he had rode fifteen miles to Tyrrel's Pass, and came thither before five in the morning. He was immediately convinced, and followed me in from the preaching. was then examining a class: the words cut him to the heart. He tame after me to Athlone. (when he had settled some temporal busipess,) having his eyes continually filled with tears; and being scarce able either to eat, drink, or sleep. But God now wiped away the tears 450 REV. J. WESLEY'S JOURNAL. May, 1749. from his eyes ; and he returned to his house, to declare what things God haa wrought. I rode to Aghrim, where the face of things was quite changed since the time I was there. before. Here was now a serious congregation from all the country round. I preached about seven, and alterward explained the nature and use of a society. The first who desired to join therein, was Mr. S., his wife, and daughter. I rode to Ahaskra, six miles south, at the desire of Mr. G., the rector. As the Papists durst not come into the church, I preached before Mr. Glass's door. I should not have imagined this was the first time of their hearing this preaching; so fixed and earnest was their attention. In the morning, Wednesday, 10, I think the congregation was larger than in the evening ; among whom was the rector of a neighbouring parish, who seemed then to be much athirst after righteousness. Mr. Wade, of Aghrim, rode with me hence to Eyre Court, about fourteen miles from Ahaskra. Here I preached in the market house, a large, handsome.room, to a well-behaved congregation. Thence I rode on to Birr, and preached, at seven, to a large, unconcerned congregation. The next day, both in the morning and evening, I spoke very plain and rough. And the congregation had quite another appearance than it had the night before. So clear it is that love will not always prevail ; but 'there is a time for the terrors of the Lord.

Before nine we came to Nenagh. I had no design to preach ; but one of the dragoons quartered there, would take no denial : so I ordered a chair to be carried out, and went to the market place. Presently such a congregation was gathered round me as I had not seen since I left Athlone. To these I spake, as I was able, the whole counsel of God; and then rode cheerfully on to Limerick. Between six and seven I preached at Mardyke, (an open place without the walls,) to about two thousand people ; not one of whom I observed either to laugh, or to look about, or to mind any thing but the sermon. Some years since an old abbey here was rebuilt, with a design to have public service therein. But that design failing, only the shell of it was finished. Of this (lying useless) the society has taken a lease. Here I preached in the morning, Saturday, 13, to six or seven hundred people. We then went to prayers at the cathedral, an ancient and venerable pile. In the afternoon I walked round the walls of the town, scarce so large as Newcastle-upon-Tyne. And the fortifications are much in the same repair ; very sufficient to keep out the wild Irish. May 14. (Being Whit Sunday.) Our church was more than full in the morning, many being obliged to stand without. I hardly knew how the time went, but continued speaking till near seven o'clock. I went at eleven to the cathedral. I had been informed it was a custom here, for the gentry especially, to laugh and talk all the time of Divine service; but I saw nothing of it. The whole congregation, rich and poor, behaved suitably to the occasion. In the evening I preached toa numerous congregation, on, " If any man thirst, let him come unto me and drink." We afterward met the society. Six or seven prisoners oi hope were set at liberty this day. A company of revellers and dancers had in the afternoou taken possession of the place where I used to preach. Some advisea May, 1749. REV. J. WESLEY'S JOURNAL. 451

me to go to another place; but I knew'it needed not. As soon as ever T came in sight, the holiday mob vanished away. I went te dine on the island: (so they call a peninsula without the walls:) we had hardly dined when one and another of the neighbours came in, till we had a company of sixteen or eighteen. We joined together in prayer, and praising God; and many, I believe, went home rejoicing. How does the frequency and greatness of the works of God make us less (instead of more) sensible of them! A few years ago, if we heard of one 'notorious sinner truly converted to God, it was matter of solemn joy to all that loved or feared him: and now, that multitudes of every kind and degree are daily turned from the power of darkness to God, we pass it over as a common thing! O God, give us thankful hearts! I met the class of soldiers, eight of whom were Scotch Highlanders. Most of these were brought up well: but evil communications had corrupted good manners. They all said, from the time they entered into the army, they had grown worse and worse. But God had now given them another call, and they knew the day of their visitation. I saw a melancholy sight. A gentlewoman of an unspotted character, sitting at home, on May 4, 1747, cried out that something seized her by the side. Then she said it was in her mouth. Quickly after she complained of her head. From that time she wept continually for four months, and afterward grew outrageous; but always insisted that God had forsaken her, and that the devil possessed her, body and soul. I found it availed nothing to reason with her; she only blasphemed the more; cursing God, and vehemently desiring, yet fearing, to die. However, she suffered me to pray; only saying, it signified not, for God had given her up.

wind was extremely high. We endeavoured to cross over to the leeward side of the river; but it was not possible. The boat being small, and over-loaded, was soon deep in water; the more so, because it leaked much, and the waves washed over us frequently ; and there was no staying to empty it, all our men being obliged to row with all their strength.. After they had toiled about an hour, the boat struck upon a rock, the point of which lay just under the water. It had four or five shocks, the wind driving us on before we could get clear. But our men wrought for life ; and about six o'clock God brought us safe to Limerick. I preached at Mardyke in the evening, on, '"¢ God was in Christ, reconciling the world unto himself." I never saw, even at Bristol, a congregation which was at once so numerous and so serious. I set out for Cork. We breakfasted at Brough, nine miles from Limerick. When I went into the kitchen, first one or two, then more and more, of the neighbours gathered about me, listening to every word. I should soon have had a congregation, but I had no time to stay. A mile or two beyond Killmallock, (once a large and strong city, now a heap of ruins,) we saw the body of a man lying dead in the highway, and many people standing and looking upon it. I stopped and spoke a few words. All listened attentively, and one who was on horseback rode on with us. We quickly fell into discourse. I soon perceived he was a priest, and found he was a sensible man. I gave him a book or two at parting; and he dismissed me with, " God bless you!" earnestly repeated twice or thrice. We stopped a while at Killdorrery, in the afternoon, and took the opportunity of speaking closely to every one that understood English, and of giving them a few books. What a nation is this! Every man, woman, and child, (except a few of the great vulgar,) not only patiently, but gladly, "suffer the word of exhortation." Between six and seven we reached Rathcormuck. Mr. Lloyd read prayers, andI preached. Even the Papists ventured to come to church for once, and were a very serious part of the congregation.

I preached at eleven, and the hearts of the people seemed to be as melting wax. These are now "willing, in" this "day ot his power." But will not many of them harden their hearts again ? In the afternoon I waited on Col. Barry, and found him a serious and understanding man. And his long and painful illness seems to have been attended with good and happy fruit. Our congregation in the evening was larger than ever ; and never, since I came into this kingdom, was my soul so refreshed, as it was both in praying for them, and in calling them to accept the "redemption that is in Jesus." Just as we came out of church, Mr. Skelton came from Cork, and told me I had no place there yet; it being impossible for me to preach now, while the rioters filled the streets. I preached at nine, and about eleven took horse. Our way lay through Cork. We had scarce got into it, (though I had never been there till then,) before the streets, and doors, and windows, were full of people; but the mob had not time to gather together, till we 'vere quite gone through the town. I rode on to Bandon, a town which is entirely inhabited by Protestants. I preached at seven, in the middle June, 1749. REV. J. WESLEY'S JOURNAL, 453 of the main street, on, "Seek ye the Lord while he may be foand: ? Here were by far the largest congregations, both morning and evening of any I had seen in Ireland. Fri. June 2. I was sent for by a clergyman, who had come twelve miles on purpose to talk with me. We had no dispute, but simply eee to strengthen each other's hands in God. In the evening a gentlewoman informed me that Dr. B. had averred to her and many others, 1. That both John and Charles Wesley had been expelled the Mniversity of Oxford long ago. 2. That there was not a Methodist left m Dublin, or any where in Ireland, but Cork and Bandon; all the rest having been rooted out, by order of the government. 3. That neither were there any Methodists left in England. And, 4. That it was all Jesuitism at the bottom. Alas, for poor Dr. B.! God be merciful unto thee a sinner!

At the request of many in the town, in the close of my evening sermon, I answered for myself; and have reason to believe, it was much blessed to many of the congregation. Being extremely hoarse, I could not speak without difficulty. However, I made shift to preach at nine, at two, and at five, the congregation continually increasing. I think the most general call of God to the inhabitants of Bandon, was at or about this time. I rode to Blarney, three miles wide of Cork, where many of the society met me. I spent some time with them in exhortation and prayer, and then went on to Rathcormuck. I was a little surprised at the acuteness of a gentleman here, who, in conversation with Col. Barry, about late occurrences, said, he had heard, there was a people risen up that placed all religion in wearing long whiskers ; and seriously asked, whether these were not the same who were called Methodists. Wed. '7. I set out early with Mr. Lloyd, and breakfasted at Mr. T.'s, at Castle Hyde. They both rode with me to Killdorrery: about one I preached to some stocks and stones at Brough; in the evening, to another sort of a congregation at Limerick, on, " Rejoice in the Lord, ye righteous." Four comfortable days I spent with this lively people, the like to whom I had not found in all the kingdom. Monday, 12. I had appointed to take horse at four, that I might have time to preach at Nenagh, but no horses came till seven. At four I walked forward. After resting a while at Tullah, I walked on, till an honest man overtaking me, desired me to ride behind him. With this help I came to N enagh before eleven, preached there at twelve, and at Birr in the evening.

God's word was as atwo-edged sword. I rode thence to Portarlington, a town inhabited chiefly by French. A clergyman there received me gladly. Some time before, a gentleman of Mount Mellick had desired him to preach against the Methodists. He said, he could not, till he knew what they were; in order to which, he came soon after and heard Mr. Larwood. And from that time instead of preaching against them, he spoke for them, wherever he came. As soon as we came out of church, I went straight to the market house, and the whole congregation followed me. I had not seen in all Ireland so glittering a company before, unless at St. Mary's church in Dublin; and yet all of them, high and low, behaved in such a manner as became His presence before whom they stood. Thence I rode two miles further, to Mr. L.'s house, at Closeland, near Ballybrittas. It rained the whole time that I was preaching: but the congregation regarded it no more than I did; though I was throughly wet before I had done, the shower driving full in my face. We had a blessed opportunity at Mount Mellick in the evening, while I was explaining the covenant God hath made with us. The same spirit continued with us at the meeting of the society; so that my voice could not be heard for the voice of those who cried for mercy, or praised the God of their salvation. '7. I talked two hours with J. Str n, a Quaker. He spoke in the very spirit and language wherein poor Mr. Hall used to speak, before he made shipwreck of the grace of God. I found it good for me to be with him: it enlivened and strengthened my soul. I rode in the afternoon to Closeland, and preached in the evening and morning to a people earnestly desirous of pleasing God. 1 rode to Portarlington again, and preached to a larger congregation than before. They all seemed to hear, not only with strong desire, but with understanding also. I afterward explained to them the nature of a society; and desired any who were willing so to unite together, to speak to me severally. Above threescore did so the same day.

Sat. July 1. I preached at Mount Mellick. Sunday, 2. I preached at eight in Portarlington, and again attwo. I scarce knew how to leave off; all the people seemed to be so deeply affected. The society now contained above one hundred members, full of zeal and good desires ; and in one week the face of the whole town is changed. Open wickedness is not seen: the fear of God is on every side; and rich and poor ask, " What must I do to be saved?" And how long (I thought with myself) will this continue? In most, only till the fowls of the air come and devour the seed. Many of the rest, when persecution or reproach begins, will immediately be offended ; and in the small remainder, some will fall off, either through other desires, or the cares of the world, or the deceitfulness of riches. I preached at Edinderry, and on Tuesday morning and evening. 'Almost every person whe. was present at the meeting of the society appeared to be broken in pieces. A cry went up on every side, till Joseph Fry, once as eminent a sinner as even Joseph Fry of Mount Mellick, and since as eminent an instance of the grace of God, broke out into prayer. It was not long before praise and prayer were mixed 456 REV. J. WESLEY'S JOURNAL. July, 1749. together: and shortly after, prayer was swallowed up in the voice of praise and thanksgiving. Wed..5. I returned to Dublin. Sunday, 9. I preached on the Green both morning and afternoon; and the congregation was considerably larger than any I had seen in Dublin before. "ed. 12. Being one of the grand Irish festivals, by reason of "the: Breach (that is, Battle) of Aghrim," we had a very large congregation, to whom I showed, " what reward" they had given "nto the Lord for all his benefits." I expected much of their usual courtesy from the mob when we came out. But I walked through them all in perfect peace, none molesting us, either by word or deed.

That on May 4, this deponent, with some others, went to the mayor, and told what had been done, adding, '' If your worship pleases to speak only three words to Butler, it will be all over:" that the mayor gave his word and honour there should be no more of it, he would put an entire stop to it: that, notwithstanding, a larger mob than ever came to: the house the same evening: that they threw much dirt and many stones at the people, both while they were in the house and when they came out: that the mob then fell upon them, both on men and women, with clubs, hangers, and swords; so that many of them were much wounded and lost a considerable quantity of blood. Juty, 1749. REV. J. WESLEY'S JOURNAL. 457. That on May 5, this deponent informed the mayor of all, and also that Butler had openly declared, there should be a greater mob than ever there was that night: that the mayor promised he would prevent it: that in the evening Butler did bring a greater mob than ever: that this deponent, hearing the mayor designed to go out of the way, set two men to watch him; and when the riot was begun went to the alehouse and inquired for him: that, the woman of the house denying he was there, this depenent insisted he was, declared he would not go till he had seen him, and began searching the house: that Mr. Mayor, then appearing, he demanded his assistance, to suppress a riotous mob: that when the mayor came in sight of them, he beckoned Butler, who immediately came down from the place where he stood: that the mayor then went with this deponent, :and looked on many of the people covered with dirt and blood: that some of them still remained in the house, fearing their lives, till James Chatterton, and John Reilly, Esquires, sheriffs of Cork, and Hugh Millard, junior, Esquire, alderman, turned them out to the mob, and nailed up the doors.

2. EvizazetH Hoxueran, of Cork, deposes : That on May 3, as she was going down Castle-street, she saw Nicholas Butler on a table, with ballads in one hand and a Bible in the other: that she expressed some concern thereat; on which sheriff Reilly ordered his bailiff to carry her to Bridewell: that afterward the bailiff came and said, his master ordered she should be carried to gaol; and that she continued in gaol from May 3, about eight in the evening, till between ten and twelve on May 5. 3. Joun Stocxpate, of Cork, tallow chandler, deposes : That on May 5, while he and others were assembled to hear the word of God, Nicholas Butler came down to the house where they were, with a very numerous mob: that when this deponent came out, they threw all manner of dirt, and abundance of stones at him: that they then beat, bruised, and cut him in several places: that seeing his wife on the ground, and the mob busing her still, he called out, and besought them not to kill his wife: that on this one of them struck him with a large stick, as did also many others, so that he was hurt in several parts, and his face in a gore ot dlood. 4, Dantex Suuuivan, of Cork, baker, deposes : That every day but one from the 6th to the 16th of May, Nicholas Butler assembled a riotous mob before this deponent's house: that they abused all who came into the shop, to the great damage of this deponent's business: that on or about the 15th, Butler swore he would bring a mob the next day and pull down his house: that accordingly, on the 16th, he did bring a large mob, and beat or abused all that came to the house: that the mayor walked by while the mob was so employed, but did not hinder them: that afterward they broke his windows, threw dirt and stones into his shop, and spoiled a great quantity of his goods.

5. Dante Suxuivan is ready to depose further : That from the 16th of May to the 28th, the mob gathered every day before his house: that on Sunday the 28th, Butier swore, they would come the next day and pull down the house of that heretic dog; and called aloud to the mob, " Let the heretic dogs indict you; I will bring you off without a farthing cost." That accordingly, on May 29, Butler came with a greater mob than before: that he went to the mayor and begged him to come, which he for some time refused to do; but after much importunity, rose up, and walked with him down the street: that when they were in the midst of the mob, the mayor said aloud, "It is your own fault for entertaining these preachers. If you will turn them out of your house, ! will engage there shall be no harm done; but if you will not turn them out, you must take what you will get:" that upon this the mob set up an huzza, and threy stones faster than before: that he said, " This is fine usage 458 REV. J. WESLEY'S JOURNAL. July, 1749 under a Protestant government; if I had a priest saying mass in every room of it, my house would not be touched:" that the mayor replied, The priests are tolerated, but you are nots; you talk too much; go in, and shut up your doors:" that seeing no remedy, he did so; and the mob continued breaking the windows, and throwing stones in, till near twelve at night. That on May 31, the said Sullivan, and two more, went and informed the mayor of what the mob was then doing: that it was not without great importunity they brought him as far as the Exchange: that he would go no further, nor send any help, though some that were much bruised and wounded came by : that some hours after, when the mob had finished their work, he sent a party of soldiers to guard the walls.

10. Ann Coosnea, of Cork, deposes: That on or about the 12th of June, as she was standing at her father's door, Nicholas Butler, with a riotous mob, began to abuse this deponent and her family, calling them heretic bitches, saying they were damned, and all their souls were in hell: that then, without any provocation, he took up a great stone, and threw it at this deponent, which struck her on the head with such force, that it deprived her of her senses for some time. 11. Ann Wricut, of Cork, deposes: That on or about the 12th of June, as this deponent was in ner own house, Butler and his mob came before her door, calling her and her family heretic bitches, and swearing, he would make her house hotter than hell fire: that he threw dirt and stones at them, hit her in the face, dashed all the goods about which she had in her window, and she really believes, would have dashed out her brains, had she not quitted her shop, and fled for her life. a July, 1749. REV. J. WESLEY'S JOURNAL. 459 12. Margaret Grirrin, of Cork, deposes: That on the 24th of June, as this deponent was about her business, Butler and his mob came up, took hold on her, tore her clothes, struck her several times, and cut her mouth: that after she broke from him, he and his mob pursued her to her house, and would have broke in, had not some neighbours interposed : that he had beat and abused her several times before, and one of those times to such a degree, that she was all ina gore of blood, and continued spitting blood for several days after. 13. Jacos Connor, clothier, of Cork, deposes: That on the 24th of June, as he was employed in his lawful business, Butler and his mob came up, and without any manner of provocation fell upon him: that they beat him till they caused such an effusion of blood, as could not be stopped for a considerable time; and that he verily believes, had not a gentleman interposed, they would have killed him on the spot.

14. Ann Hueues, of Cork, deposes: That on the 29th of June, she asked Nicholas Butler, why he broke open her house on the 21st: that hereon he called her many abusive names, (being attended with his mob,) dragged her up and down, tore her clothes in pieces, and with his sword stabbed and cut her in both her arms. 15. Daniex Fitts, blacksmith, of Cork, deposes : That on the 29th of June, Butler and a riotous mob came before his door, called him many abusive names, drew his hanger, and threatened to stab him: that he and his mob the next day assaulted the house of this deponent with drawn swords; and that he is persuaded, had not one who came hy prevented, they would have taken away his life. 16. Mary Fuuter, of Cork, deposes : That on the 30th of June, Butler, at the head of his mob came, between nine and ten at night, to the deponent's shop, with a naked sword in his hand: that he swore, he would cleave the deponent's skull, and immediately made a full stroke at her head: whereupon she was obliged to fly for her life, leaving her shop and goods to the mob, many of which they hacked and-hewed with their swords, to her no small loss and damage. 17. Henry Dunxws, joiner, of Cork, deposes: That on the 30th of June, as he was standing at widow Fuller's shop window, he saw Butler, accompanied with a large mob, who stopped before her shop: that after he had grossly abused her, he made a full stroke with his hanger at her head; which must nave cleft her in two, had not this deponent received the guard of the hanger on his shoulder: that presently after, the said Butler seized upon this deponent: that he seized him by the collar with one hand, and with the other held the hanger over his head, calling him all manner of names, and tearing his shirt and clothes; and that, had it not been for the timely assistance of some neighbours, he verily believes he should have been torn to pieces.

18. Marearet Tremneny, of Cork, deposes: That on the 30th of June, John Austin and Nicholas Butler, with a numerous mob, came to her shop: that, after calling her many names, Austin struck her with his club on the right arm, so that it has been black ever since from the shoulder to the elbow: that Butler came next, and with a great stick struck her a violent blow across the back : that many of them drew their swords, which they carried under their coats, and cut and hacked her goods, part of which they threw out into the street, while others of them threw dirt and stones into the shop, to the considerable damage of her goods, and loss of this deponent. ; It was not for those who had any regard either to their persons or goods, to oppose Mr. Butler after this. So the poor people patiently suffered, till long after this, whatever he and his mob were pleased to inflict upon them. JOURNAL. No. VIII. Tuurspay, July 20, 1749. About ten at night we embarked for Bristol, na small sloop. I soon fell asleep. When I awaked in the morning, we were many leagues from land, in a rough pitching sea. Toward evening the wind turned more against us, so that we made little way. About ten we were got between the Bishop and his Clerks (the rocks so called) and the Welsh shore; the wind blew fresh from the south ; so that the captain fearing we should be driven on the rocky coast, steered back again to sea. On Saturday morning we made the Bishop and his Clerks again, and beat to and fro all the day. About eight in the evening it blew hard, and we had a rolling sea: notwithstanding which, at four on Sunday morning, we were within sight of Minehead. The greatest part of the day we had a dead calm; but in the evening the wind sprung up, and carried us into Kingroad. On Monday morning we landed at the quay in Bristol.

I preached, morning and evening, in the Castle Garth ; and, on Wednesday, 20, set out for the western societies. In the evening, at Hinely Hill, our hearts were all melted down in considering our great High Priest; who, though he has gone into the heavens, is still sensibly "touched with the feeling of our infirmities." A deep sense of his love constrained many to call upon him with " strong cries and tears ;" and many others, though not in words, yet with groanings that could not be uttered. Moved by the pressing instances of Mr. Cownley, and convinced the providence of God called me thither, I left all my company, but Mr. Perronet, at Hinely Hill, and set out for Whitehaven. The next day I preached there in the market place, to a multitude of people, on, " Ye know the grace of our Lord Jesus Christ." I saw they were moved, and resolved to improve the opportunity. So, after preaching, I desired those who determined to serve God, to meet me apart from the great congregation. To these I explained the design, nature, and use of Christian societies. Abundance were present again at five in the morning, though we had no room but the market place. At three in the afternoon I preached at Hensingham, a large colliery, about a mile from the town. The eagerness of the people put me in mind of the early days at Kingswood. O why should we not be always what we were once? Why should any leave their first love? At six I preached again in Whitehaven, on, '" Come unto me, all ye that labour and are heavy laden ;" and at eight endeavoured to mould as many as desired it into a regular society.

Sun 24. I began examining them one by one. At eight I preached at the Gins, another village, full of colliers, about half a mile from the town. The congregation was very large, and deeply attentive. Between one and-two I preached again at Hensingham, to as many as my voice could command, on, " Repent ye and believe the Gospel." Thence I hastened to church; and in the midst of the service I felt a sudden stroke. Immediately a shivering ran through me, and in a few minutes I was in a fever. I thought of taking a vomit immediately, and going to bed. But when I came from church, hearing there was a vast congregation in the market place, I could not send them empty away. And while I was speaking to them, God remembered me, and strengthened me both in soul and body. Reflecting on the manner of God's working here, I could not but make the following remark : The work in Whitehaven resembles that at Athlone more than does any other which I have seen in England. It runs with a swift and a wide stream; but it does not godeep. A considerable part of the town seems moved, but extremely few are awake ; and scarce three have found a sense of the pardoning love of God, from the time of the first preaching to this day. Sept. 1749. REV. J. WESLEY'S JOURNAL. 465 Mr. Cownley returned to Newcastle. Both at the morn- ing and evening preaching many seemed greatly affected; as also on Tuesday morning: but it soon died away, and they did not feel " the power of God unto salvation." Having appointed, before left Hinely Hill, to preach there again on Wednesday evening, I set out about two in the afternoon, though extremely weak, having had a flux for some days. But God renewed my strength, so that I felt less pain and weariness every hour. I had a solemn and delightful ride to Keswick, having my mind stayed on God.

I took horse at half an hour past three. There was no moon, or stars, but a thick mist; so that I could see neither read, nor any thing else ; but I went as right as if it had been noon-day. When drew nigh Penruddock Moor, the mist vanished, the stars appeared, and the morning dawned: so I imagined all the danger was past ;_ but when I was on the middle of the moor, the mist fell again on every side, and I quickly lost my way. I lifted up my heart. Immediately it cleared up, and I soon recovered the high road. On Alstone Moor, I missed my way again; and what, I believe, no stranger has done lately, rode through all the bogs, without any stop, till I came to the vale, and thence to Hinely Hill. A large congregation met in the evening. I expounded part of the twentieth chapter of the Revelation. But O what a time was this! It was as though we were already standing before the "great white throne." God was no less present with us in prayer; when one just by me cried with a loud and bitter cry. Ibesought God to give us a token that all things should work together for good. He did so: he wrote pardon upon her heart ; and we all rejoiced unto him with reverence. Thursday, 28, we set apart for fasting and prayer: John Brown and Mr. Hopper were with me. It was a day that ought not to be forgotten. We had all free access to the throne of grace; and a firm, undoubting confidence, that he in whom we believed would do all things well.

What a truly Christian piety and simplicity breathe in these lines ! And yet this very man, when I was at Savannah, did I refuse to admit to the Lord's table, because he was not baptized ; that is, not baptized by a minister who had been episcopally ordained. Can any one carry High Church zeal higher than this? And how well have I been since beaten with mine own staff! 'The Hernhuters, as he terms them, now published the following in the Daily Post : " To the Author of the Daily Post. " Srr, Whosoever reckons that those persons in England who are usually called Moravians, and those who are called Methodists, are the same, he is mistaken. That they are not the same people is manifest enough out of the Declaration of Louis, late bishop and trustee of the Brethren's church, dated at London, March, 1743; which I here send you, as I find it printed in a collection of original papers of the Brethren, printed at Bidingen, called the ' Biidingen Samlung,' vol. ili, page 852." The Methodists, so called, heartily thank Brother Louis for his Declaration; as they count it no honour to be in any connection either with him or his Brethren. But why is he ashamed of his name? The Count's name is Ludwig, not Louis; no more than mine is Jean or Giovanni. Sun. October 1. I preached at the Gins about eight, to the usual congregation ; and surely God was in the midst of them, breaking the it e peel Sea Oct. 1749. REV. J. WESLEY'S JOURNAL. 467 hearts of stone. I was greatly comforted at church, not only from the Lessons, both morning and afternoon, and in the Lord's Supper, but even in the psalms which were sung both at Morning and Evening service. At two I explained to an earnest congregation, at Hensingham, the " redemption that is in Jesus Christ ;"'_and at five exhorted a large multitude at Whitehaven, with strong and pressing words, to examine whether they had sufficient grounds for calling either themselves or their neighbours Christians. g

I preached at five, and then returned to my brother, whom had left at Leeds. At noon we spent an hour with several of our preachers, in exhortation and prayer. About one I preached to a crowded audience of high and low, rich and poor; but their number was abundantly enlarged at five ; as was my strength both of soul and body. I cried aloud to them all, to look unto Jesus ; and scarce knew when to leave off. I then waited upon Mr. M. for an hour. O how could I delight in such an acquaintance! But the will of God be done! Let me " acquaint" myself with him," and it is enough. Sat. '7. I rode in the afternoon to Bramley, and preached to a large and quiet congregation. Great attention appeared in every face ; but no shaking among the dry bones yet. I preached in Leeds at seven, and between one and two began preaching at Birstal; but my voice (though I think it had not been stronger for some years) would not reach two thirds of the congregation. I am afraid it was the same case at Leeds, when I preached at four; though I spoke with all the strength I had. Who would have expected such an inconveniency as this, after we had been twelve years employed in the work? Surely none will now ascribe the number of the hearers to the novelty of field preaching. Having promised to visit Newcastle again, I set out early, and came thither the 68 REV. J. WESLEY'S JOURNAL. Oct. 1749. next day. I was now satisfied that God had sent Mr. Whitefield thither in an acceptable timé ; many of those who had little thought of God before, still retaining the impressions they received from him.

I rejoiced to find that God was still carrying on his work. Both in the morning and evening the hearts of many burned within them, while they were assembled in his name; and they felt his word to be "the power of God unto salvation to every one that believeth." At the meeting of the Select Society, such a flame broke out as was never there before. We felt such a love to each other as we could not express; such a spirit of supplication, and such a glad acquiescence in all the providences of God, and confidence that he would withhold from us no good thing. The rain constrained me to preach in the house, both morning and afternoon; but I could not repine ; for God was there, and spoke peace to many hearts. I preached at four, to a large congregation, and rode to Sandhutton tnat night. Two or three miles short of it we overtook a man, whom a woman, riding behind him stayed upon his horse. On my saying, " We ought to thank God it is a fair night :" ' O sir," said the man, " so we ought; and I thank him for every thing. I thank him that I am alive; and that the bull which tossed me to-day only broke two or three of my ribs; for he might have broke my neck." Twes. 17. In the afternoon we came to Leeds. I preached on, "I am the Resurrection and the Life ;" afterward spent a solemn hour with the society, and commended them to the grace of God. I rode, at the desire of John Bennet, to Rochdale, in Lancashire. As soon as ever we entered the town, we found the streets lined on both sides with multitudes of people, shouting, cursing, blas pheming, and gnashing upon us with their teeth. Perceiving it would not be practicable to preach abroad, I went into a large room, open to the street, and called aloud, " Let the wicked forsake his way, and the unrighteous man his thoughts." The word of God prevailed over the fierceness of man. None opposed or interrupted; and there was a very remarkable change in the behaviour of the people, as we afterward went through the town.

We came to Bolton about five in the evening. We had no sooner entered the main street, than we perceived the lions at Rochdale were lambs in comparison of those at Bolton. Such rage and bitterness I scarce ever saw before, in any creatures that bore the form of men. They followed us in full cry tv the house where we went ; and as soon as we were gone in, took possession of all the avenues to it, and filled the street from one end to the other. After some time the waves did not rear quite so loud. Mr. P thought he might then venture out. They immediately closed in, threw him down, and rolled him in the mire; so that when he scrambled from them, and got into the house again, one could scarce tell what or who he was. When the first stone came among us through the window, I expected a shower to follow; and the rather, because they had now procured a bell to call their whole forces together. But they did not design to carry on the attack at a distance: presently one ran up and told us, the mob had burst into the house : he added, that they had got J B in the Si i i Oct. 1749. REV. J. WESLEY'S JOURNAL. 469 midst of them. They had; and he laid hold on the opportunity to tell them of " the terrors of the Lord." Meantime D- T: engaged another part of them with smoother and softer words. Believing the time was now come, I walked down into the thickest of them. They Lad now filled all the rooms below. I called for a chair. The winds were hushed, and all was calm and still. My heart was filled with love, my eyes with tears, and my mouth with arguments. They were amazed, they were ashamed, they were melted down, they devoured every word. What a turn was this! O how did God change the counsel of the old Ahithophel into foolishness; and bring all the drunkards, swearers Sabbath breakers, and mere sinners in the place, to hear of his plenteous redemption ! Abundantly more than the house could contain were 'present at five in the morning, to whom I was constrained to speak a

good deal longer than I am accustomed to do. Perceiving they still wanted to hear, I promised to preach again at nine, in a meadow near the town. Thither they flocked from every side; and I called aloud, "« All things are ready ; come unto the marriage." O how have a few hours changed the scene! We could now walk through every street of the town, and none molested or opened his mouth, unless to thank or bless us. At one I preached at Shackerley, four miles from Bolton, and thence rude on to Davy Hulme. Here I received a letter from Rich- ard Cawley, of Alpraham, with an invitation from the minister of Acton. After preaching in the morning at Davy Hulme, and about ten at Boothbank, in the afternoon, Friday, 20, I rode on, and, between four and five, came to Alpraham. A large congregation was waiting for me, whom I immediately called to seek God 'while he may be found." Many came again at five in the morning, and seemed just ready not only to "repent," but also "to believe the Gospel." By conversing with several here, 1 found we were not now among publicans and sinners, but among those who, awhile ago, supposed they needed no repentance. Many of them had been long "' exercising themselves unto godliness," in much the same manner as we did at Oxford; but they were now thoroughly willing to renounce their own, and accept 'the righteousness which is of God by faith." A gentleman, who had several years before heard me preach at Bath, sending to invite me to dinner, I had three or four hours' serious conversation with him. O, who maketh me to differ? Every objection he made to the Christian system has passed through my mind also : but God did not suffer them to rest there, or to remove me from the hope of the Gospel. I was not surprised when word was brought, that the vicar of Acton had not the courage to stand to his word: neither was I troubled. I love indeed to preach in a church: but God can work wherever it pleaseth him.

In the evening I read prayers at the chapel in West-street,. and Mr. Whitefield preached a plain, affectionate discourse. Sunday, 21. He read prayers, and I preached: so, by the blessing of God, one more stumbling block is removed. I prayed in the morning at the Foundery, and Howell Harris preached: a powerful orator, both by nature and grace ; but he owes nothing to art or education. I was desired to call on one that was sick, though I had small hopes of doing him any good; he had been so harmless a man for ninety years: yet he was not out of God's reach. He was quickly convinced that his own righteousness could not recommend him to God.. I could then pray for him in confidence of being heard. A few days after he died in peace. I read prayers, and Mr. Whitefield preached. How wise is God, in giving different talents to different preachers! Even the little improprieties both of his language and manner were a means of profiting many, who would not have been touched by a more correct discourse, or a more calm and regular manner of speaking. I rode to Canterbury. The congregation in the evening was deeply serious, and most of them present again at five in the morning. I hope God will again have much people in this place, who will worship him with more knowledge, and as much earnestness, as their forefathers did the Virgin Mary, or even St. Thomas a Becket. I designed to preach abroad in the evening, the house being far too small for the congregation ; but the rain and wind would not suffer it. Wednesday, 31. I examined the society, one by one. Some, I found, could already rejoice in God, and all seemed to be hungering after it. Fri. February 2. I preached in the evening at Shoreham; and Saturday, 3, returned to London. I preached at Hayes. What a change is here within a year or two! Instead of the parishioners going out of church, the people come now from many miles round. The church was filled in the afternoon likewise; and all behaved well but the singers, whom I therefore reproved before the congregation ; and some of them were ashamed.

I began writing a short French Grammar. We observed Wednesday, 7, as a day of fasting and prayer. I preached at five on, " Repent and do the first works." The time from seven to nine, from ten to twelve, and from one to three, we spent in prayer, and at our last meeting especially found that God was in the midst of us. desired all the preachers that were in Bristol to meet me at four-in the afternoon; and so every day while I was in town. In the evening God rent the rocks again. I wondered at the words he gave me to speak. But he doeth whatsoever pleaseth him. To-day God gave the people of London a second warning ; of which my brother wrote as follows : "This morning, a quarter after five, we had another shock of an earth quake, far more violent than that of February 8. I was just repeating my text, when it shook the Foundery so violently, that we all expected it to fal upon our heads. A great cry followed from the women and, the children. I immediately cried out, 'Therefore will we not fear, though the earth be moved, and the hills be carried into the midst of the sea: for the Lord of hosts is with us; the God of Jacob is our refuge." He filled my heart with faith, and my mouth with words, shaking their souls as well as their bodies." The earth moved westward, then east, then westward again, through all London and Westminster. It was a strong and jarring motion, attended with a rumbling noise, like that of distant thunder. Many houses were much shaken, and some chimneys thrown down, but w.thout any further hurt. March. 1750. REV. J. WESLEY'S JOURNAL. ATT I talked at large with the masters of Kingswood school, concerning the children and the management. They all agreed, that one of the boys studiously laboured to corrupt the rest. I would not suffer him to stay any longer under the roof, but sent him home that very hour. 4,

I began visiting the society at Kingswood, strangely con tinuing without either increase or decrease. On the following days 1 visited that at Bristol. What cause have we to be humbled over this people! Last year more than a hundred members were added: this year near a hundred are lost. Such a decay has not been in this society before, ever since it began to meet together. I should willingly have spent more time at Bristol ; finding more and more proofs that God was © reviving his work ; but that the accounts I received from Ireland made me think it my duty to be there as soon as possible: so, on Monday, 20, I set out with Christopher Hopper for the New Passage. When we came there, the wind was high, and almos full against us: nevertheless we crossed in less than two hours, and reached Cardiff before night; where I preached at seven, and found much refreshment. Expecting to preach at Aberdare, sixteen Welsh miles from Cardiff, I rode thither over the mountains. But we found no notice had been given: so, after resting an hour, we set out for Brecknock. 'The rain did not intermit at all, till we came within sight of it. Twice my horse fell down, and threw me over his head; but without any hurt, either to man or beast. We rode to Builth, where we found notice had been 'given, that Howell Harris would preach at noon. By this means a large congregation was assembled; but Howell did not come: so, at their request, I preached. Between four and five Mr. Philips set out with us for Royader. I was much out of order in the morning: however, I held out to Lianidloes, and then lay down. After an hour's sleep I was much better, and rode on to Machynlleth. About an hour and a half before we came to Dolgelly, the heavy rain began. We were on the brow of the hill, so we took all that came, our horses being able to go but half a foot-pace. But we had amends made us at our inn; John Lewis, and all his house, gladly joined with us in prayer; and all we spoke to, appeared willing to hear and to receive the truth in love.

Before we looked out, we heard the roaring of the wind, and the beating of the rain. We took horse at five. It rained incessantly all the way we rude. And when we came on the great mountain, four miles from the town, (by which time I was wet from my neck to my waist,) it was with great difficulty I could avoid being borne over my mare's head, the wind being ready to carry us all away: nevertheless, about ten we came safe to Tannabull, praising Him who saves both man and beast. Our horses being well tired, and ourselves thoroughly wet, we rested the remainder of the day; the rather, because several of the family understood English, an uncommon thing in these parts. We spoke closely to these ; and they appeared much affected, particularly when we all joined in prayer. We set out at five, and at six came to the sands. But the tide was in, so that we could not pass: so I sat down in a little cottage for three or four hours, and translated Aldrich's " Logic." About ten Journal J. 31 478 REV. J. WESLEY'S JOURNAL. March, 1750 e we passed, and before five came to Baldon Ferry, and found the boat ready for us: but the boatmen desired us to stay a while, saying, the wind was too high, and the tide too strong. The secret was, they stayed for more passengers; and it was well they did: for while we were walking to and fro, Mr. Jenkin Morgan came; at whose house, near half way between the ferry and Holyhead, I had lodged three years before. The night soon came on; but our guide, knowing all the country, brought us safe to his own door.

In the evening I was surprised to see, instead of some poor, plain people, a room full of men, daubed with gold and silver. That I might not go out of their depth, I began expounding the story of Dives and Lazarus. It was more applicable than I was aware ; several of them (as I afterward learned) being eminently wicked men. I delivered my own soul; but they could in no wise bear it. One and another walked away, murmuring sorely. Four stayed till I drew to a close: they then put on their hats, and began talking to one another. I mildly reproved them; on which they rose up and went away, railing and blaspheming. I had then a comfortable hour with a company of plain, honest Welshmen. In the night there was a vehement storm. Blessed be God that we were safe on shore! Saturday, 31. I determined to wait one week longer, and, if we could not sail then, to go and wait for a ship at Bristol. At seven in the evening, just as I was going down to preach, I heard a huge noise, and took knowledge of the rabble of gentlemen. They had now strengthened themselves with drink and numbers, and placed Captain Gr (as they called him) at their head. He soon burst open both the outward and inner door, struck old Robert Griffith, our landlord, several times, kicked his wife, and, with twenty fullmouthed oaths and curses, demanded, "' Where is the parson ?"" Robert Griffith came up, and desired me to go into another room, where he locked me in. The Captain followed him quickly, broke open one or two doors, and got on a chair, to look on the top of a bed: but his foot slipping, (as he was not a man made for climbing,) he fell down backward all his length, He rose leisurely, turned about, and, with his troop, walked away.

Many who were come from the town earnestly pressed me to go and preach there, assuring me it was the general desire of the inhabitants. I felt a strong aversion to it, but would not refuse, not knowing what God might have to do. Sol went: but we were scarce set down, when the" sons of Belial," from all parts, gathered together, and compassed the house. I could just understand their oaths and curses, which were broad English, and sounded on every side. The rest of their language was lost upon me, as mine was upon them. Our friends would have had me stay within; but I judged it best to look them in the face, while it was open day. So I bade them open the door, and Mr. Hopper and I walked straight through the midst of them. Having procured a guide, we then went on without hinderance, to our retreat, at Mr. Holloway's. Surely this journey will be for good; for hitherto we have had continual storms, both by sea and land. Mr. William Jones, of Trefollwin, called and told us an exhorter was preaching a little way off. We went and found him on the common, standing on a little rock, in the midst of an attentive congregation. After he had done, I preached, and then returned to my study at Langefnye. I read over great part of Gerard's Meditationes Sacre ; Sacred Meditations ; a book recommended to me in the strongest terms. But alas! how was I disappointed! They have some masterly strokes, but are in general trite and flat, the thoughts being as poor as the Latin. It is well every class of writers has a class of readers, or they would never have come to a second impression. About noon I preached two miles west of Llanerellymadd, and in the evening, about a quarter of a mile further. Not one scoffer is found in these congregations ; but whoever hears, hears for his life. Fiz. 6. I preached near Llanerellymadd at noon, and at Trefollwin in the evening. Observing at night the wind was changed, I rode to Holyhead early in the morning. A ship was just ready to sail; so we went on board, and in the evening landed at Dublin.

I preached morning, afternoon, and evening, and then exhorted the society to stand fast in the good, old, Bible way ; and not move from it, to the right hand or to the left. I found Mr. Lunell in so violent a fever, that there was little hope of his life. But he revived the moment he saw me, and fell into a breathing sweat. He began to recover from that time. Perhaps for this also was I sent. I found, upon inquiry, many things had been represented to me worse than they really were. But it is well; if they had not been so represented, I should scarce have come over this year. I learned the real case of Roger Ball. He first deceived Mr. L and W fit ; who quickly agreed, that so valuable a man must be employed immediately. So he was invited to preach to. our congregation, and received as one of our family. But it soon appeared what manner of man he was, full of guile, and of the most abominable errors ; one of which was, that'a believer had a right to all women. I marvel he has turned only three persons out of the way. Wed. i1. I found some of the fruits of his labours. One of the waders told me frankly, he had left off communicating for some time ; for St. Paul said, "' Touch not, taste not, handle not." And all seemed Apru, 1750. REV. J. WESLEY'S JOURNAL. 481 to approve of dropping the preaching on Tuesday and Thursday, seeing "the dear Lamb is the only Teacher."

Mary Puiuies, of St. Peter's Church-lane, deposes : That on February 26, about seven in the evening, N. B. came to her house with a large mob, and asked where her husband was: that as soon as she appeared, he first abused her in the grossest terms, and then struck her on the head, so that it stunned her; and she verily believes, had not some within thrust to, and fastened the door, she should have been murdered on the spot. Exizasetu Garvecet, wife of Joseph Gardelet, corporal in Colonel Pawlet's regiment, Captain Charlton's company, deposes : -That on February 28, as she was going out of her lodgings, being big with child, she was met by Butler and his mob: that Butler, without any manner of provocation, immediately fell upon her, striking her with both his fists on the side of her head, which beat her head against the wall: that she endeavoured to escape from him; but he pursued her, and struck her several times in the face: that she ran into the school yard for shelter; but he followed, caught hold of her, saying, '' You whore, you stand on consecrated ground ;" and threw her with such force across the lane, that she was driven against the opposite wall: that when she had recovered herself a little, she made the best of the way to her lodging; but he still pursued her, and overtuok her, as she was going up the 'stairs: that he struck her with his fist on the stomach. which stroke knocked her down backward: that, falling with the small of her back on the edge of one of the stairs, she was not able to rise again: that her pains immediately came upon her, and about two in the morning she miscarried. These, with several more depositions to the same effect, were, at the A eae 482 REV. J. WESLEY'S JOURNAL. April, 1756.

Lent Assizes, laid before the grand jury: yet they did not find any of these bills! But they found one against Daniel Sullivan, (no preacher, but a hearer of Mr. Wesley,) who, when Butler and his mob were discharging a shower of stones upon him, put them all in bodily fear by discharging a pistol, without any ball, over their heads. If any man wrote this story to England in a quite different manner, and fixed it on a young Methodist preacher, let him be ashamed. Several of the persons presented as vagabonds in autumn, appeared at these Assizes. But none appearing against them, they were acquitted, with honour to themselves, and shame to their persecutors; who, by bringing the matter to a judicial determination, plainly showed, " There is law even for Methodists ;" and gave his majesty's judge a fair occasion to declare the utter illegality of all riots, and the inexcusableness of tolerating (much more causing) them on any pretence whatsoever. April 15. (Being Easter Day,) I preached, morning and evening ; but my voice was so weak, it could scarce be heard. One who, upon her turning to God, had been turned out of doors, and disowned by all her relations, (very good Protestants,) was received into the " house of God, not made with hands." We rejoiced over her in the evening with exceeding joy. Happy they who lose all, and gain Christ! I rode with J: R through a heavy rain, to Edinderry. The congregation was much larger than I expected ; and both in the evening and the morning, we praised God with joyful lips.

which she could not but declare to all that were in the house. About. one I administered the Lord's Supper to a sick person, with a few of our brethren and sisters. Being straitened for time, I used no extemporary prayer at all; yet the power of God was so unusually present, during the whole time, that several knew not how to contain themselves, being quite overwhelmed with joy and love. Thence we rode to Tullamore. It being the fair day, many were tolerably drunk. When I began to preach, they made a little disturbance for a while; but the bulk of the audience were deeply attentive. Tues. May 1. i found many of the first were become last, being -eturned " as a dog to the vomit." Inthe evening my hoarseness (contracted in Dublin) was so increased, that I doubt few of the congregation could hear. In meeting the society, I reproved them sharply for their lukewarmness and covetousness. In that hour the spirit of contrition came down, and all of them seemed broken in pieces. At the same time my voice was restored in a moment, so that I could once more sing praise to God. I rode to Tyrrel's Pass, and found more than double the congregation which I had there last year. The next day, when I spoke to those of the society severally, I had still greater cause to rejoice ; finding a great part of them walking in the light, and praising God all the day long. I preached about noon at Cooly Lough, and about six in the market house at Athlone.

of death, but "a desire to depart, and to be with Christ." I rode to Mr. Simpson's, near Oatfield; and in the evening preached at Aghrim, to a well-meaning, sleepy people. I strove to shake some of them out of sleep, by preaching as sharply as I could. We had such a congregation at church as (it was said) had not been seen there for twenty years before. After church I preached to abundance of Papists as well as-Protestants ; and now they seemed to be a little more awake. About five in the afternoon I preached at Ahaskra, to a congregation gathered from all parts. O what a harvest might be in Ireland, did not the poor Protestants hate Christianity worse than either Popery or Heathenism ! I rode to Birr. The number of people that assembled here in the evening, and at five in the morning, and their serious attention, gave me some hope that there will more good be done even in this place. At eleven I preached in the assembly room at Nenagh, and in the evening at Limerick. The church was full at five; and one may truly say, it was full of the presence of God. The evening was cold and blustering, so that I was obliged to preach, though there was by no means room for the congregation. I afterward told the society freely and plainly of their faults. They received it as became men fearing God. I dined at Killmallock, once a flourishing city, now a vast heap of ruins. In the afternoon we called at Killdorrery. A clergyman was there a little before us, who would talk with me, whether I would or no. After an hour's conversation, we parted in love. But. our stay here made it so late before we reached Rathcormuck, that could not well preach that evening. Saturday, 19. I preached about eleven; and in the afternoon rode on to Cork. About nine in the evening I came to Alderman Pembrock's.

Understanding the usual place of preaching would by no means contain those who desired to hear, about eight I went to Hammond's Marsh. The congregation was large and deeply attentive. A few of the rabble gathered at a distance; but by little and little they drew near, and mixed with the congregation: so that 1 have seldom seen a more quiet and orderly assembly at any church in England or Ireland. In the afternoon, a report being spread abroad that the mayor designed to hinder my preaching on the Marsh in the evening, I desired Mr. Skelton and Mr. Jones to wait upon him, and inquire concerning it. Mr. Skelton asked, if my preaching there would be disagreeable to him; adding, "Sir, if it would, Mr. Wesley will not do it." He replied warmly, "Sir, P'll have no mobbing." Mr. Skelton replied, "Sir, there was none this morning." He answered, "There was. Are there not churches and meeting houses enough? I will have no more mobs and riots." Mr. Skelton replied, Sir, neither Mr. Wesley nor they that heard him made either mobs or riots."" He answered plain, "I will have no more preaching ; and if Mr. Wesley attempts to preach, I am prepared for him." began preaching in our own house soor after five. Mr. Mayur ot tian May, 1750. REV. J. WESLEY'S JOURNAL. 485

meantime was walking in the "Change, and giving orders to the town drummers and to his sergeants, doubtless to go down and keep the peace! 'They accordingly came down to 'the house, with an innumerable mob attending them. They continued drumming, and I continued preaching, till I had finished my discourse. When I came out, the mob immediately closed mein. Observing one of the sergeants standing by, I desired him to keep the king's peace; but he replied, " Sir, I have no orders to do that." As soon as I came into the street, the rabble threw whatever came to hand; but all went by me, or flew over my head; nor do I remember that one thing touched me. I walked on straight through the midst of the rabble, looking every man before me in the face; and they opened on the right and left, till I came near Dant's bridge. A large party had taken possession of this, one of whom was bawling out, " Now, hey for the Romans!" When I came up, they likewise shrunk back, and I walked through them to Mr. Jenkins's house ; but a Papist stood just within the door, and endeavoured to hinder my going in; till one of the mob (I suppose aiming at me,'but missing) knocked her down flat. I then went in, and God restrained the wild beasts, so that not one attempted to follow me. But many of the congregation were more roughly handled, particularly Mr. Jones, who was covered with dirt, and escaped with his life almost by miracle. The main body of the mob then went to the house, brought out all the seats and benches, tore up the floor, the door, the frames of the windows, and whatever of wood work remained ; part of which they carried off for their own use, and the rest they burnt in the open street. Finding there was no probability of their dispersing, I sent to Alderman Pembrock, who immediately desired Mr. Alderman Windthrop, his nephew, to go down to Mr. Jenkins, with whom I walked up the street, none giving me an unkind or disrespectful word.

I rode on to Bandon. From three in the afternoon till past seven, the mob cf Cork marched in grand procession, and then Larnt me in effigy near Dant's bridge. While they were so busily employed, Mr. Haughton took the opportunity of going down to Hammond's Marsh. He called at a friend's house there, where the good woman, in great care, locked him in; but observing many people were met, he threw up the sash, and preached to them out of the window. Many seemed deeply affected, even of those who had been persecutors before ; and they all quietly retired to their several homes before the mob was at leisure to attend them. The mob and drummers were moving again, between three and four in the morning. The same evening they came down to the Marsh, but stood at a distance from Mr. Stockdale's house, till the drums beat, and the mayor's sergeant beckoned to them, on which they drew up, and began the attack. The mayor being sent for, came with a party of soldiers, and said to the mob, ' Lads, once, twice, thrice, I bid you go home: now I have done." He then went back, taking the soldiers with him; on which the mob, pursuant to their instructions, went on, and broke all the glass and most of the window frames in ieces. The mob was stili patrolling the streets, abusing all that were called Methodists, and threatening to murder them and pull down 186 REV. J. WESLEY'S JOURNAL. May, 1750. their houses, if they did not leave this way. They again assaulted Mr. Stockdale's house, broke down the boards he had nailed up against the windows, destroyed what little emained of the window frames and shutters, and damaged a consideraole part of his goods. One Roger O'Ferrall fixed up an advertisement at the public exchange, that he was ready to head any mob, in order to pull down any house that should dare to harbour a swadaler. (A name given to Mr. Cennick first, by a Popish priest, who heard him speak ot a child wrapped in swaddling clothes; and probably did not know the expression was in the Bible, a book he was not much acquainted with.)

"Yet I cannot but return my hearty thanks to the gentlemen who have cistributed them through the town. I believe it will do more good than they are sensible of. For though I dislike its condemning the magistrates and clergy in general; (several of whom were not concerned in the late proceedings ;) yet I think the reasoning is strong and clear; and that the facts referred to therein are not at all misrepresented, will sufficiently appear in due time. '"' I fear God, and honour the king. I earnestly desire to be at peace with all men: Ihave not willingly given any offence, either to the magistrates, the clergy, or any of the inhabitants of the city of Cork; neither do I desire any thing of them, but to be treated (I will not say as a clergyman, Oe May, 1750. REV. J. WESLEY'S JOURNAL. 487 a gentleman, or a Christian, but) with such justice and humanity, as are due to a Jew, a Turk, or a Pagan. Iam, sir, "Your obedient servant, "Joun WESLEY." At eight we had such a glorious shower as usually follows a calm. After church I began preaching again, on, "The. Scripture hath concluded all under sin." In the evening a large multitude flocked together; I believe such a congregation was never before seen in Bandon ; and the fear of God was in the midst. A solemn awe seemed to run through the whole multitude, while I enlarged on, " God forbid that I should glory save in the cross of the Lord Jesus Christ."

I rode to Kinsale, one of the pleasantest towns which I have seen in Jreland. At seven I preached at the Exchange, to a few gentry, many poor people, and abundance of soldiers. All behaved like men that feared God. After sermon came one from Cork, and informed us Mr. W. had preached both morning and afternoon under the wall of the barracks; that the town drummers came ; but the soldiers assured them if they went to beat there they would be all cut in pieces; that then the mayor came himself, at the head of his mob, but could make no considerable disturbance; that he went and talked to the commanding officer, but with so little success, that the colonel came out, and declared to the mob, they must make no riot there. Here is a turn of affairs worthy of God! Doth he not rule in heaven and earth?

A little before five I walked toward the barracks. The boys quickly gathered, and were more and more turbulent. But in a moment all was quiet. This, I afterward fotnd, was owing to Mr. W. » who. snatched a stick out, of a man's hand, and brandished it over his head,. on which the whole troop valiantly ran away. When we came over the south bridge, a large mob gathered; but before they were well formed we reached the barrack gate ; at a small distance from which I stood and cried, " Let the wicked forsake his way." The congregation of serious people was large; the mob stood about a hundred yards off. I was a little surprised to observe, that almost all the soldiers kept together in a body near the gate, and knew not but the report might be true, that, on a signal given, they were all to retire into the barracks ; but they never stirred until I had done. As we walked away, one or two of them followed us. Their numbers increased, until we had seven or eight before, and a whole troop of them behind; between whom I walked, through an immense mob, to Alderman Pembrock's dror. I rode to Rathcormuck. There being a great burying in the afternoon, to which people came from all parts, Mr. Lloyd read part of the burial service in the church; after which I preached on, "The end of all things is at hand." I was exceedingly shocked at (what I had only heard of before) the Irish howl which followed. It was not a song, as I supposed, but a dismal, inarticulate yell, set up at the grave by four shrill-voiced women, who (we understood) were hired for that purpose. But I saw not one that shed a tear ; for that, it seems, was not in their bargain.

Fri. June 1. I rode over the mountains to Shronill, and found a handful of serious, loving people. I preached in the evening and . morning, Saturday, 2; and then went on to Limerick. Sunday, 3. (Being Whit Sunday.) Our morning service began, as usual, at four o'clock. In the evening I preached at Mazdyke, to four or five times. as many as our church would have contained ; and my voice would now command them all: it was weak till I went to Cork; but in the midst of the drumming it was restored, and has never failed me since. I rode to Newmarket, a village near the Shannon, eight miles, as they call it, from Limerick. I found the spirit of the people while I was preaching, but much more in examining the society. Four or five times I was stopped short, and could not go on, being not able to speak ; particularly when I was talking with a child, about nine years old, whose words astonished all that heard. 'The same spirit we found in prayer ; so that my voice was well nigh lost among the various cries of the people. I returned to Limerick. In examining the society here, I could not but take particular notice of about sixty of the Highland regiment of soldiers, men fit to appear before princes. Their zeal, " according to knowledge," has stirred up many; and they still speak for God, and are not ashamed. I rode to Shronill again; and in the morning, , to Clonmell. After an hour's rest we set forward, but,were obliged to stop in the afternoon, sooner than we designed, by my horse's having a shoe loose. 'The poor man, at whose house we called, was not only a epee ae 7h a June, 1750. REV. J. WESLEY'S JOURNAL. 4893 patient of exhortation, but exceeding thankful for it. We afterward missed our way; so that it was near eight o'clock before we got over the ferry, a mile short of Waterford.

At the Ferry was a lad who asked my name. When he heard it, he cried out, " O sir, you have no business here ; you have nothing to do at Waterford. Butler has been gathering mobs there all this week; and they set upon us so, that we cannot walk the streets. But if you will stay at that little house, I will go and bring B. M'Culloch to you. We stayed some time, and then thought it best to go a little on our way toward Portarlington. But the ferrymen would not come over: so that, after waiting till we were weary, we made our way through some grounds, and over the mountain, into the Carrick road; and went on, about five miles, to a village where we found a quiet house. Sufficient for this day was the labour thereof. We were on horseback, with but an hour or two's intermission, from five in the morning, till within a quarter of eleven at night. Fi. 15. About two in the morning I heard people making a great noise, and calling me by my name. They were some of our friends from Waterford, who informed us, that, upon the lad's coming in, sixteen or eighteen of them came out, to conduct me into the town. Not finding me, they returned ;- but the mob met them by the way, and pelted them with dirt and stones to their owi doors. We set out at four, and reached Kilkenny, about twenty-five old Irish miles, about noon. This is by far the most pleasant, as well as most fruitful country, which I have seen in all Ireland. Our way after dinner lay by Dunmore, the seat of the late duke of Ormond. We rode through the Park for about two miles, by the side of which the river runs. I never saw either in England, Holland, or Germany, so delightful a place. The walks, each consisting of four rows of ashes, the tufts of trees sprinkled up and down, interspersed with the smoothest and greenest lawns, are beautiful beyond description. And what hath the owner thereof, the earl of Arran? Not even the beholding it with his eyes.

" As soon as the day dawned, finding he was not returned, I went with several of my neighbours to seek him. We found his track at a stile near 'the house, and followed it as close as we could; but it was not possible to follow him step by step, for he had gone to and fro above three miles. through shrubs, and thick quickset hedges, and over deep ditches full of water. One mile of the three was all a bog, full of sloughs, and drains, and trenches, and deep holes, with hardly one foot of firm ground between them. Eighteen or twenty of us being together, about nine o'clock found him by the side of a lake. He was lying on the grass, stretched out at length, with his face upward: his right hand was lifted up toward heaven, his left stretched upon his body: his eyes were closed, and he had a sweet, pleasant, smiling countenance. What surprised us most was, that he had no hurt or scratch from the crown of his head to the sole of his foot; nor one speck of dirt on any part of his body, no more than if it had been just washed. On Thursday he was buried as he desired, just by my wife, whom he survived fourteen days." I had gone through Montrath, (in the way to Roscrea,) when some met me on the bridge, and earnestly pressed me to preach ; so I went into an empty house, (the rain and the wind preventing my going to the market place,) and immediately began to declare " the grace of our Lord Jesus Christ." The house was presently filled: the rest of the audience stood at the doors and windows. I saw not one person, man, woman, or child, who behaved either rudely or carelessly. I preached in the market place, at Roscrea, between six and seven in the evening. Several gentlemen and several clergymen were present, and all behaved well.

I preached again at Kenagh in my return, to a simple, loving people. Mr. M , a gentleman, late of Moat, bore me company to and from Longford. Two years ago he was strongly prejudiced ; and when Mr. W. preached at Moat, his son was in the mob which drummed him out of the town. Yet he could not but inquire of one and another, till one desired him to read The Almost Christian." In the midst of it he cried out, " am the man;" and from that time was convinced more and more. He had met me at Birr, and again at Ahaskra; whence he rode with me to Athlone and to Longford. During the second sermon at Kenagh, he felt a great change; yet durst not say his sins were forgiven. But in riding thence to Athlone, the cloud vanished away; and he could boldly say, " My Lord and my God." I prevcned in the evening at Tyrrel's Pass, and at five in the morning, Tuesday, 10. Thence we rode to Drumcree, sixteen Irish miles to the north of Tyrrel's Pass. In our way we stopped an hour at Mullingar. The sovereign of the town came to the inn, and expressed sauch desire that I should preach. But I had little hopes of doing good by preaching in a place where I could preach but once ; and where none but me could be suffered to preach at all. We came to Mr. N 's abcut two. Many fine people came from various parts in the evening, and were perfectly civil and unconcerned ; so what was said to them was written on the sand. It was not so with the morning congregation. There were few dry eyes among them. Some would have sunk to the ground, had not others supported them; and none seemed more affected than Mrs. N herself. There was the same spirit in the evening. Many cried out aloud, and all received the word with the deepest attention. The congregation at five was larger than that on Tuesday evening ; and surely God gave to many both " the hearing ear and the understanding heart." I preached once more at Portarlington, and afterward reproved this society likewise, for the miserable covetousness of some, Journal I. s2 494 REV. J. WESLEY'S JOURNAL. July, 1750.

1 found the cornfort of being among those whose hearts are stablished in grace. I walked over to Kingswood, and found our family there lessened considerably. I wonder how I am withheld from dropping the whole design; so many difficulties have continually attended it: yet if this counsel is of God, it shall stand ; and all hinderances shall turn into blessings. At seven I preached at Point's Pool, an open place, a little without Lawford's Gate, just in the midst of the butchers, and all the rebel-rout, that neither fear God, nor reverence man. But I believe some of them found it good to be there. How does God surround this city on all sides! Yet still not many wise, not many rich, not many noble are called. I set out for Shaftesbury. The rain began when we set out, which a strong wind drove full in our faces. It did not stop for five hours, so that I was well drenched to the very soles of my feet; so I was very willing to stop at Shepton Mallet. The next morning we came to Shaftesbury. The rain made it impracticable to preach abroad in the evening ; otherwise the threatenings of great and small would not have hindered. I suppose the house contained four or five hundred people: it was soon filled from end to end. The chief opposers of John Haime were there; but none stirred, none spoke, none smiled. many were in tears ; and many others were filled with joy unspeakable. Wed. August 1. At five in the morning the room was nearly full. I was constrained to continue my discourse considerably longer than usual. Several of those who had been the bitterest persecutors were there. Perhaps they will be doers as well as "hearers of the word." Hence we rode to Beercrocombe ; and the next day, Thursday, 2, to Collumpton. I preached in a little meadow near the town, soon after six in the evening : about the middle of my discourse, hard rain began; but few of the congregation stirred. I then spent an hour with the society, and not without a blessing.

Being informed, many at Tiverton desired to hear me, rode over about noon. But I could find none there who had any con. cern about the matter, except one poor man who received me gladly. I went straight to the market place, where abundance of people quickly gathered together ; and not one interrupted, or spoke, or smiled. Surely good will be done in this place. The congregation at Collumpton in the evening was far larger than before. At four in the morning we took horse ; at ten the rain began, and ceased no more till we came tc Plymouth Dock at seven in the evening. I preached at eight ; but though the warning was so short, the room could not contain the congregation. At five in the evening I preached in a much larger room, the Tabernacle in Plymouth ; but neither could this contain the numbers who focked from all parts. And I was surprised at the decency of their behaviour. They were as still as one of our London congregations. I rode to St. Mewan, and found a large congregauun (notwithstanding the rain) waiting for me. As I came out, a huge man 196 REV. J. WESLEY'S JOURNAL. Aug. 1750 ran full against me. I thought it was by accident, till he did it a secona tine, and began to curse and swear ; on which J turned a little out of the path. He pressed vehemently after me through the crowd, and planted himself close by my side. Toward the close of the sermon, his countenance changed ; and in a while he slipped off his hat. When I had concluded, he squeezed me earnestly by the hand, and went away as quiet as a lamb. : Tues. '7. I went to St. Ewe. There was much struggling here at first: but the two gentlemen who occasioned it are now removed,- one to London, the other into eternity. We rode to Penryn. Many of the gentry were present in the evening: and some of them I permitted to stay when I met the society. They seemed much moved. It may last more than a night; for " with God all things are possible."

I preached at Gwennap, and on Friday. On Saturday noon at Bezore, near Truro ; in the evening, and on Sunday morning, in Redruth. Mr. Colins preached an exceeding useful sermon at church, upon the general judgment. At one I preached in the street, to thrice as many as the room would have contained. I afterward visited a poor old woman, a mile or two from the town: her trials had been uncommon ; inexpressible agonies of mind, joined with all sorts of bodily pain, not, it seemed from any natural cause, but the direct operation of Satan. Her joys were now as uncommon; she had little time to sleep ; having, for several months last past, seen, as it were, the unclouded face of God, and praised him day and night. -At noon I preached at Stithians, and in the evening at Sithney; Tuesday, 14, about noon, in Wendron; at Bray about six in the evening. By reflecting on an odd book which I had read in this journey, "The General Delusion of Christians with regard to Prophecy," I was fully convinced of what I had long suspected, 1. That the Montanists, in the second and third centuries, were real, scriptural Christians ; and, 2. That the grand reason why the miraculous gifts were so soon withdrawn, was not only that faith and holiness were well nigh lost; but that dry, formal, orthodox men began even then to ridicule whatever gifts they had not themselves ; and to decry them all, as either madness or imposture.

About noon I preached at Breage; in the evening in Crowan. Op this and the following days I read over, with all the impartiality I could the " Free and Candid Disquisitions." It is, doubtless, an exceedgly well wrote book ; yet something in it I cannot commend. The author (for the representing himself as many, and so speaking all along in the plural number, I take to be enly a pious fraud, used to make himself appear more considerable) is far too great a flatterer for me, dealing in panegyric beyond all measure. But, in truth, he is not much guilty of this with regard to the Common Prayer. About one objection in ten appears to have weight, and one in five has plausibility. But surely the bulk of his satire, though keen, is by no means just: and even allowing all the blemishes to be real, which he has so carefully and skilfully collected and recited, what ground have we to hope, that if we gave up this, we should profit by the exchange? Who would supply us with a Liturgy less exceptionable than that which we had before ? Aug. 1750. REV. J. WESLEY'S JOURNAL. 497 Fr. 17. I preached at Ludgvan, at noon, and at Newlyn in the - evening. Through all Cornwall I find the societies have suffered great loss from want of discipline. Wisely said the ancients, "The soul and body make a man; the Spirit and discipline make a Christian." I rode to St. Just, where there is still the largest society in Cornwall: and so great a proportion of believers I have not found in all the nation beside. Five-and-forty persons I have observed, as they came in turn, and every one walking in the light of God's countenance. I preached at eight to a great multitude: such another _we had in Morva at one; and again at Zennor after the evening ser- vice ; whence we rode to St. Ives, and concluded the day with thanksgiving. We had a quarterly meeting; at which were present the stewards of all the Cornish societies. We had now the first watch-night which had been in Cornwall: and " great was the Holy One of Israel in the midst of us."

Having first sent to the mayor, to inquire if it would be offensive to him, I preached in the evening, not far from the market place. There was a vast concourse of people, very few of the adult inhabitants of the town being wanting. I had gone through two thirds of my discourse, to which the whole audience was deeply attentive, when Mr. S sent his man to ride his horse to and fro through the midst of the congregation. Some of the chief men in the town bade me go on; and said, no man should hinder me: but I judged it better to retire to the room. High and low, rich and poor followed me ; and soon filled, not only the room itself, but all the space near the doors and windows. God gave me, as it were, "a sharp threshing instru- 'ment, having teeth;" so that the stout-hearted trembled before him. O the wisdom of God, in permitting Satan to drive all these people together into a place where nothing diverted their attention, but his word had its full force upon their hearts! I preached in Camborne at noon, to the largest congregation I had ever seen there ; and at St. Agnes in the evening, to a multitude not of curious hearers, but of men that had " tasted of the good word." -John Haime, John Trembath, and I, called at Mrs. Morgan's, at Mitchell, who readily told me, and that over and over again, that she never saw or knew any harm by me. Yet I am not sure, that she has not said just the contrary to others. If so, she, not I, must give account for itto God. In the evening I preached at Port Isaac, in the street, the house not being able to contain the people. Sun, 26. I preached at St. Gennis morning and afternoon ; but, I fear, with little effect. Thence we hastened to Camelford, where I preached in the main street; the rain pouring down all the time: but that neither drove the congregation away, nor hindered the blessing of God. Many were in tears, and some could not help crying aloud, both during the preaching and the meeting of the society.

I preached at Trewalder about noon, on, "I am the Resurrection and the Life." Many were dissolved invo gracious tears, and many filled with strong consolation. In the evening Mr. Bennet (now full of days, and by swift steps removing into. eternity) read prayers in Tresmere church, and I preached on, our " great High Priest, Jesus the Son of God." oe a ae ': a 498 REV. J. WESLEY'S JOURNAL. Sept. 1750 -He desired me to preach in his church at Tamerton ; but when we came, we found no notice had been given, and the key of the church was a mile off; so I preached in a large room adjoining to it. In the evening I preached in Laneast church, to a large and attentive congregation. What can destroy the work of God in these parts, but zeal for, and contending about, opinions? About eight I preached at St. Stephen's, near Launceston, and then rode to the Dock; where I preached to such a congregation as I had not seen there for several vears. The night overtook us soon after we had begun; but the moon gave us all the light we wanted. One poor man at first bawled out for the church; but he soon went away ashamed. ll the rest seemed to be such as really desired to worship God in spirit and in truth." The house would not contain them at five, much less at noon, when the number was more than doubled. I preached in the evening at Plymouth. Multitudes were present ; but no scoffer, no inattentive person: the time for this is past, till God shall see good to let Satan loose again. Setting out early, we reached Collumpton in the evening; but as I was not expected, the congregation was small. Sun. September 2. I rode to Tiverton. At eight I preached to twice as many people as were present when I was here before; but even this congregation was doubled at one and at five. The meadow was then full from side to side, and many stood in the gardens and orchards round. It rained in the day several times ; but not a drop fell while I was preaching. Here is an open door indeed! May no man be able to shut it!

About noon I preached at Hillfarrance, three miles from Taunton. Three or four boors would have been rude if they durst ; but the odds against them was too great. At five I preached in Bridgewater to a well-behaved company, and then rode on to Middlesey. We rode from hence to Shaftesbury, where I preached, between six and seven, to a serious and quiet congregation. We had another happy opportunity at five in the morning, when abundance of people were present. I preached, at noon, in the most riotous part of the town, just where four ways met; but none made any noise, or spoke one word, while I called "the wicked to forsake his way." As we walked back, one or two foul-mouthed women spoke unseemly ; but none regarded, or answered them a word. Soon after I was sat down, a constable came, and said, "Sir, the mayor discharges you from preaching in this borough any more." I replied, " While King George gives me leave to preach, I shall not ask leave of the mayor of Shaftesbury." I rode to Salisbury, and preached, about noon, (a strange turn of providence !) in the chapel which formerly was Mr. Hall's. One poor woman laboured much to interrupt; but, (how it was know not,) with all her endeavours, she could not get out one word. At length she set a dismal, inarticulate yell, and went away in all haste. I preached at Winterburn in the evening ; the next at Reading; and, on Saturday, 8, came to London. Here I had the following account from one of our preachers : "John Jane was never well after walking from Epworth to Hainton.on Sept. 1750. REV. J. WESLEY'S JOURNAL. 499

I read over a short " Narrative of Count Z 's Life, written by himself." Was there ever such a Proteus under the sun as this Lord Freydeck, Domine de Thurstain, c, c? For he has almost as many names as he has faces or shapes. O when will he learn (with all his learning) " simplicity and godly sincerity?" When will he be an upright follower of the Lamb, so that no guile may be found in his mouth? My brother set out for the north ; but returned the next day, much out of order. How little do we know the counsels of God! But we know they are all-wise and gracious. When I came home in the evening, I found my brcther abundantly worse. He had had no sleep for several nights ; and expected none, unless from opiates. I went down to our brethren below, and we made our request known to God. When I went up again he was in a sound sleep, which continued till the morning. We had a watch-night at Spitalfields. I often wonder at the peculiar providence of God on these occasions. I do not know that in so many years one person has ever been hurt, either in London, Bristol, or Dublin, in going so late in the night to and from all parts of fue town. My brother being not yet able to assist, I had more employment to-day than I expected. In the morning I read prayers, preached, and administered the sacrament to a large congregation in Spitalfields. The service at West-street continued from nine till one. At five I called the sinners in Moorfields to repentance. And, when I had finished my work found more liveliness and strength than I did at six in the morning. - left London, and, the next morning, called at what is 300 REV. J. WESLEY'S JOURNAL. Oct. 1750

I read over Mr. Holmes's " Latin Grammar ;" and extracted from it what was needful to perfect our own. I found it absolutely necessary, openly and explicitly to warn all that feared God to beware of the German wolves, (falsely called Moravians,) and keep close to the great Shepherd of their souls. 'ues. 23. Riding through Holt, I called on the minister, Mr. L , one of the most zealous adversaries we have in England. I found a° calm, sensible, venerable old man ; and spent above an hour in friendly altercation. Thence I rode to Milkstram, where the number of people obliged me to preach abroad, notwithstanding the keen north wind. And the steady attention of the hearers made amends for the rigour of the season. I set out for London. In the mornng, Friday, 26, Mrs. C called upon me. I think it my bounden duty to declare the heads of our conversation : "My son," she said, "declared in my hearing, and before the whole congregation at Tetherton, that when he went to Germany he still judged it would be best for him to live a single life; that the Brethren there said to him one day, ' Brother C , it is the will of the Lamb you should marry.' He replied, 'I don't believe it is.? They said, ' Yes it is; and that you should marry' such a person: (naming the sister of J - H 's Nov. 1750. REV. J. WESLEY'S JOURNAL. 501 wife.) ' He then said, 'I like her very well.' On which they said, 'No, it is not his will you should marry her; but Jane Briant.'? He answered, '1 can't believe it is.' So he left them, and walked out in the fields. There he thought, 'I must be simple; it may be the will of the Lamb.' So the next day he married her." She added, "I had four children; but three of them are Jost. They take no more notice of me than if I was dead. John never came to see me all the time I was in London; and when I went to him, two men came and stood by us all the time, to hear every word we said.

"T thought to have spent all my life in his house at Betherton; and so I sent all my goods thither to furnish the house, to the value of thirty o. forty pounds; but as soon as John was gone to Germany, Mr. H , one of their preachers, came and told me, he had taken the house, (which was a lie,) and I must go out of that room. It was the last week in January. I asked, where I must go. He said, I might go where I would; but I should not stay there. So I went out; and between crying and the cold, (for there was no fire-place where I now was,) in three days I was stone blind. "Some time after I told P S , I wanted my goods. He said, I should not have them. I said, the: I would fetch a warrant. But at last John gave me ten pounds; and that, I find, is all Iam to have." ' Fri. November 2. I began taking an account of all in the society: that were in want: but I was soon discouraged; their numbers so increasing upon me, particularly about Moorfields, that I saw no possibility of relieving them all, unless the Lord should, as it were, make windows in heaven. '7. I made an end of that very odd tract, «A Creed founded on Common Sense." The main of it I admire as very ingenious; but still I cannot believe, either, 1. That the Ten Commandments were not designed for a complete rule of life and manners; or, 2. That the Old Testament was never understood till 17700 years after Christ. I met with an uncommon instance of distress. A poor woman, whose husband was at sea, as she was stepping out of her own door, saw a man whipped along the street. Being seven months gone with child, she went up stairs and fell in labour immediately. Having none to help her, there she remained, till she was constrained to rise, and .go down for some food. This immediately threw her into a high fever. A young woman calling there, by mere accident, as it is termed, found her and the child just alive, gave her all the money she had, (which was between eight and nine shillings,) and from that time duly attended her every day.

I read the curious Journal of Mr. S ." President of the Council in Georgia ; full as trifling and dull, and about as true, as that of Mr. Adams, President of the Prophets. I finished the following letter to an old friend, whose spirit and life once adorned the Gospel : Cookham, JNov. 27, 1750. " Dear Sir, Several times I have designed to speak to you at large, concerning some things which have given me uneasiness: and more than once I have begun to speak, but your good, humour quite disarmed me; so that I could not prevail upon myself to give you pain, even to remove a greater evil. But I cannot delay any longer, and therefore take this way (as less liable to disappointment) of laying before you, with all free dom and unreset ve, the naked sentiments of iny heart. You seem to pie A iL ' a's 502 REV. J. WESLEY'S JOURNAL. Nov. 1750 admire the Moravians much. I love them, but cannot admire them; (although I did once, perhaps more than you do now;) and that for the following reasons : "First. I do not admire the names they assume to themselves. They commonly style themselves, 'The Brethren,' or, 'The Moravian Church." Now, the former of these, 'The Brethren,' either implies, that they are the only Christians in the world, (as they were who were so styled in the days of the Apostles,) or at least, that they are the best Christians in the world, and therefore deserve to be emphatically so called. But is not even this a very high encomium upon themselves? I should therefore more admire a more modest appellation.

"¢ But why should they not call themselves the Moravian Church " Because they are not the Moravian Church; no more (at the utmost) than a part is the whole; than the Romish Church is the Church of Christ. A congregation assembled in St. Paul's might, with greater propriety, style themselves the Church of England. Yea, with far greater: 1. Because these are all Englishmen born; 2. Because they have been baptized as members of the Church of England; and, 3. Because, as far as they know, they adhere both to her doctrine and discipline. Whereas, 1. Not a tenth part of Count Zinzendorf's Brethren are so much as Mora-: vian born; not two thousand out of twenty thousand: quere, if two hundred adults? if fifty men? 2. Not one tenth of them were baptized as members of the Moravian Church, (perhaps not one, till they left Mora via,) but as members of the Romish Church. 3. They do not adhere either to the doctrines or discipline of the Moravian Church. They have many doctrines which that Church never held, and an entirely new scheme of discipline. 4. The true Moravian Church, of which this is a very small part, if it be any part at all, is still subsisting; not in England or Germany, but in Polish Prussia. Therefore I cannot admire their assuming this name to themselves: I cannot reconcile it, either with modesty or sincerity. : "Tf you say, ' But the parliament has allowed it;' I answer, Iam sorry for it. The putting so palpable a cheat upon so august an assembly, with regard to a notorious matter of fact, I conceive does not redound to their own, any more than to the honour of our nation. If you add, ' But you yourself once styled them thus : -I grant I did; but I did it in ignorance. I took it on their words; and I now freely and openly testify my mistake. "Secondly. I do not admire their doctrine in the particulars that follow : "1. That we are to do nothing in order to salvation, but barely to believe. 2. That there is but one duty now, but one command, to believe in Christ. 3. That Christ has taken away all other commands and duties, having wholly abolished the Law.

°. I do not admire their close, dark, reserved behaviour, particularly toward strangers. The spirit of secrecy is the'spirit of their community, often leading even into guile and dissimulation. One may observe in them much cunning, much art, much evasion, and disguise. They often appear to be what they are not, and not to be what they are. They so study to become all things to all men, as to take the colour and shape of any that are near them: directly contrary to that openness, frankness, and plainness of speech, so manifest in the Apostles and primitive Christians. : "3. Ido not admire their confining their beneficence to the narrow bounds of their own society. This seems the more liable to exception, as they boast of possessing so immense riches. In his late book the Count particularly mentions, how many hundred thousand florins a single mem ber of their Church has lately expended; and how many hundred thousand crowns of yearly rent, the nobility and gentry only of his society enjoy in one single country. Meantime do they, all put together, expend one hundred thousand, yea, one thousand, or one hundred, in feeding the hungry, or clothing the naked, of any society but their own? '©4, Ido not admire the manner wherein they treat their opponents. I cannot reconcile it either to love, humility, or sincerity. Is utter contempt or settled disdain, consistent with love or humility? And can it consist with sincerity, to deny any charge which they know in their conscience is true? To say, those quotations are unjust, which are literally copied from their own books? To affirm, their doctrines are misrepresented, when their own sense is given in their own words? To cry, 'Poor man! He is quite dark! He is utterly blind! He knows nothing of our doctrines!' though they cannot point out one mistake this blind man has made, or confute one assertion he has advanced ? "Fourthly. I least of all admire the effects their doctrine has had on seme who have lately begun to hear them.

"3. This preaching has greatly impaired, if not destroyed, the love of their neighbour in many souls. They no longer burn with love to all mankind, with desire to do good to all.. They are straitened in their own bowels'; their love is confined to narrower and narrewer bounds; till, at length, they have no desire or thought of doing good to any but those of their own community. If aman was before a zealous member of our Church, groaning for the prosperity of our Zion, it is past; all that zeal is at an end; he regards the Church of England no more than the Church of Rome: his tears no longer fall, his prayers no longer ascend, that God may shine upon her desolations. The friends that were once as his own soul, are now no more to him than other men. All the bands of that formerly endeared affection are as threads of tow that have touched the fire. Even the ties of filial tenderness are dissolved: the child regards not his own parent; he no longer regards the womb that bare or the paps that gave him suck.. Recent instances of this also are not wanting. I will particularize, if required. Yea, the son leaves his aged father, the daughter her mother, in want of the necessaries of life. I know the persons; I have myself relieved them more than once ; for that was ' corban' whereby they should have been profited. "4, These humble preachers utterly destroy the humility of their hearers, who are quickly wiser than all their former teachers; not because they 'keep thy commandments,' (as the poor man under the Law said,) but because they allow no commandments at all. In a few days they are 'wiser in their own eyes, than seven men that can render a reason.' " Render a reason! Ay, there it is. Your carnal reason destroys you. You are for reason: I am for faith.' Iam for both: for faith to perfect my reason, that by the Spirit of God not putting out the eyes of my understanding, but enlightening them more and more, I may 'be ready to give' a clear scriptural ' answer to every man that asketh' me 'a reason of the hope that is in' me.

I rode through a violent storm to Windsor, and preached to a little serious congregation. About one I preached at Brentford, and gathered up the poor remains of the shattered society. How firm did these stand in the midst of storms! But the sun shone, and they melted away. Mon. December 3. I rode to Canterbury, and preached on Rev. xx. A few turbulent people made a little noise, as I found it was their custom to do. Perceiving more of them were gathered the next night, I turned and spoke to them at large. They appeared to be not a little confounded, and went away as quiet as lambs. 1 walked over the cathedral, and surveyed the monuments of the ancient men of renown. One would think such a sight should strike an utter damp upon human vanity. What are the great, the fair, the valiant now?! 'The matchless warrior, the puissant monarch A heap of dust is all remains of thee! Tis all thou art, and all the proud shall be. I rode to Leigh, in Essex, where I found a little company seeking God; and endeavoured to encourage them in " provoking one another to love and good works." I set upon cleansing Augeas's stable, upon purging that huge work, Mr. Fox's " Acts and Monuments," from all the trash which that honest, injudicious writer has heaped together, and mingled with those venerable records, which are worthy to be had in everlasting remembrance. I buried the body of Elizabeth Bamfield, a young woman of two and twenty; who, the Tuesday becore, rose up from breakfast, dropped down, and spoke no more. But she was ready for the Bridegroom. 'Blessed are they whom, when he cometh, he shall find watching." Tues. January 1, 1751. About this time I received a remarkable letter ; part of which ran as follows : " When George Whitefield first preached on Kennington Common, curiosity drew me to hear him frequently. I admired his zeal in calling sinners to repentance, but did not see myself to be one of that number; having had a religious education, even in spiritual religion, such as was aot to be found in other societies. 506 REV. J. WESLEY'S JOURNAL. Jan. Ug foul le,

" As soon as the Foundery was taken, I went thither constantly, morning as well as evening. But I had no desire of being acquainted with any of the society, much less of joining therein; being strongly resolved never to turn my back on the profession I was educated in. The next year I furnished myself with the books which John and Charles Wesley had printed. I compared them with Robert Barclay's ' Apology,' and with the Bible; and of many things I was convinced: but what they said of justification I could not comprehend ; and I did not much concern myself about it, being but slightly convinced of sin. "Tt was my custom to rise some hours before the family, and spend that time in reading. One Sunday morning I was just going to open my Bible, when a voice (whether inward or outward I cannot tell) seemed to. say very loud, ' God, for Christ's sake, hath forgiven thee.' I started up, 'took the candle, and searched all about to see if any one was near; but there was none. I then sat down, with such peace and joy in my soul as cannot be described. While I was musing what it could mean, I heard it again, saying, 'Go in peace, thy sins are forgiven thee.' I trembled exceedingly, not with fear, but such an emotion as I cannot express. Yet IL got up the second time, and opened the door, to see if it was any human voice. Soon after it was repeated the third time, still louder; which drove me on my knees to prayer, being overwhelmed with the love of God, and, for the time, utterly imcapable of doubt or fear. "JT now saw the New Testament in a different light than I had ever done before. All the day I was comforted with promises from it, either read or brought to my mind. Yet the thought, ' May not all this be a delusion?' frequently darted into me; but it as often drove me to prayer ; upon which all doubt presently vanished away

"I was immediately changed in my dress, conversation, and whole deportment; which brought on me the ridicule of all my acquaintance : but nothing moved me. I wondered what the cross meant; for whatever appeared to be the will of God, I ran cheerfully to do, without a moment's hesitation. I felt no temptation to anger, pride, or any other evil. Though often provoked, I was not ruffled in the least. God seemed to reign in my heart alone. He was all my desire, all my hope: and this light lasted about three months, without any cloud at all: '" But after this it pleased God to remove all at once. the veil, which, til then, covered my heart; though I do not remember that any disobedience preceded ; for I feared sin more than death or hell. Yet ina moment such a scene was opened to me, that if I had not felt the hand of God underneath me, I should certainly have gone distracted. The infernal regions were represented to my view, day and night. At the same time I saw what I was by nature, and what I had deserved from God for all my sins. O how did Satan then strive to tear away my shield; and what a burden of sin did I feel! It is impossible to describe it. If I looked from God a moment, I was full of horror. I often feared I should lose my senses ; but had no thought of death, nor fear concerning it. Yet hell appeared to me without a covering, and I seemed surrounded with devils, sleeping. and waking. But I still held this fast, ' Thou hast forgiven me, O my God; and I will not let thee go.' All this time I constantly attended the preaching; and, having a strong desire to know whether friend Wesleys lived the Gospel, as weil as preached it, I got acquainted with one who lived at the Foundery. I frequently sat and worked with her, and made all possible inquiries into the most minute circumstances of their behaviour. This afterward proved a great blessing to me; for when I heard any idle report, (and I heard not a few,) I could answer peremptorily, ' I know the contrary.'

"Their preaching now took deeper hold of me than ever, and searched every corner of my heart. I saw I had nothing to bring to God, and was Jan. 1751. REV. J. WESLEY'S JOURNAL. 307 indeed vile in my own eyes. When my friends sometimes told me, how good I had been, their words were as sharp swords. I found I had nothing to trust in, but the atoning blood. But this trust kept my soul in constant peace. "Thus I went on a considerable time, before I admitted any serious reflections concerning the ordinances; which indeed did not care to think of at all, till one day reading in the third chapter of St. John's Gospel, 'Except a man be born of water and of the Spirit, he cannot enter the kingdom of God:' the words struck me to the heart; I began to read aver again, with all attention, what was written on both sides of the question. But this gave me no satisfaction ; so I tried another way, giving myself up to earnest prayer, that God would guide me by his word and Spirit, into all that he required of me. "' However, these thoughts died away, and I was quite easy about it, till one Sunday, at Devonshire Square meeting, it was brought to my mind in such a manner, that I believe the seat shook under me. I then plainly saw it was my duty, and determined to delay no longer: for that purpose I went to Cowley two or three days after. But all the night before it was to be done, I was in deep distress. I spent all the hours in weeping and prayer; and yet, as the morning drew on, my trouble increased, with strong terror, as if I was just going to execution. But I remained fixed in my purpose: and as soon as I was baptized, all the clouds dispersed, and I rejoiced more than ever in God my Saviour." I received another letter from a friend, on a subject of general concern :

"Very Dear Srr, When I have deeply mused on ages past, and on the revival cf primitive Christianity in the present age, I have often queried, whether ever before our time there arose in any one place, and in the same instant, a visible Christian society, and a visible Antichristian one. No doubt God had wise ends in permitting the Unitas Fratrum to appear, just as the people of God began to unite together. But we cannot fathom his designs. Yet we know all shall work together for his people's ood. be Perhaps it required more grace to withstand this contagion, than would have enabled us to die for Christ; and very probably we should have been now a very different people from what we are, had we only had our own countrymen to cope with: we should then have only set the plain Gospel of Christ against what was palpably another Gospel, and the mind and life of Christ in opposition to that of those who are vulgarly »termed Christians. And I verily beliéve, we should have been far higher in Christianity than most of us are at this day. " But this subtle poison has more or less infected almost all, from the highest to the lowest, among us. We would put Gospel heads on bodies ready to indulge every unholy temper. Although, (glory be to God,) as a society, we stand at least as clear of joining with the Beast as any other; yet we have not purged out all his leaven; the Antinomian spirit is not yet cast out. " All our preaching at first was pointed at the heart, and almost all our private conversation. 'Do you feel the love of God in your heart? Does his Spirit reign there? Do you walk in the Spirit? Is that mind in you which was in Christ?' were frequent questions among us. But while these preachers to the heart were going on gloriously in the work of Christ, the false aposties stepped in, laughed at all heart work, and laughed many of us out of our spiritual senses: for, according to them, we were neither to see, hear, feel, nor taste the powers of the world to come; but to rest contented with what was done for us seventeen hundred years ago. 'The

I had desired John Haime to preach at Wedieshuns = ; but when I - came, he had but just begun the hymn: so I had an opportunity, which I did not expect, of speaking again to that willmg people. What a work would have been in all these parts, if it had not been for doubtful disputations! If the predestinarians had not thrown back those who began to run well, partly into the world, partly to the Baptists, and partly into endless disputes concerning the secret counsels of God! Waile we carried our lives in our hands, none of these came near; the waves ran two high for them; but when all was calm, they poured in on every side, and bereaved us of our children. Out of these they formed one society here, one at Dudley, and another at Birmingham. Many indeed, though torn from us, would not stay with them, but broke out into the wildest enthusiasm. But still they were all called Methodists ; and so all their drunkenness and blasphemies (not imputed to a believer) were imputed to us! I preached at Darlaston, late a den of lions: but most of the fiercest of them God has called away by a train of amazing strokes ; and those that remain are now as lambs. I preached in the evening at Wednesbury ; where, notwithstanding the rain, every man, woman, and child, stayed to the end. I gave them all an earnest caution not to lean on broken reeds, on opinions of any kind: and even the predestinarians received it in love, and told me it was highly seasonable. Wi ed. 3. I made an end of visiting the classes, miserably shattered April, 1751. REV. J. WESLEY'S JOURNAL. 3 501

by the sowers of strange doctrines. At one I preached at Tipton Green, where the Baptists also have been making havoc of the flock ; which constrained me, in speaking on those words, " Arise, and be baptized, and wash away thy sins," to spend near ten minutes in controversy ; which is more than I had done in public for many months (perhaps years) before. We took horse about four. The snow fell without intermission, which the north wind drove full in our faces. After resting a while at Bilbrook, Newport, and Whitchurch, and riding some miles out of our way, we overtook some people going to the preaching at Alpraham, who guided us straight to the house. William Hitchens had not begun; so I took his place, and felt no weakness or weariness while I declared " Jesus Christ the same yes terday, and to-day, and for ever." April 5. (Being Good Friday.) I preached at eight, and then walked to Bunbury church. I preached again at one, and in the evening at Poole, near Nantwich, to another deeply serious congregation. 'The next evening we reached Manchester. April 7. (Being Easter Day.) After preaching, I went to the new church, and found an uncommon blessing, at a time when f least of all expected it; namely, while the organist was playing a voluntary! We hada happy hour in the evening ; many hearts being melted down in one flame of holy love.

Mr. Hopper and I took horse between three and four, and about seven came to Old Camus. Whether the country was good or bad we could not see, having a thick mist all the way. 'The Scotch towns are like none which I ever saw, either in England, Wales, or Ireland: there is such an air of antiquity in them all, and such a peculiar oddness in their manner of building. But we were most surprised at the entertainment we met with in every place, so far different from common report. We had all things good, cheap, in great abundance, and remarkably well dressed. In the afternoon we rode by Preston Field, and saw the place of battle, and Colonel Gardiner's house. The Scotch here affirm, that he fought on foot after he was dismounted, and refused to take quarter. Be it as it may, he is now where the wicked cease from troubling, and where the weary are at rest." We reached Musselburgh between four and five. I had no intention to preach in Scotland; nor did imagine there were any that desired should. But I was mistaken. Curiosity (if nothing else) brought a May, 1751. REY. J. WESLEY'S JOURNAL. 518 abundance of people together in the evening. And whereas in the kirk (Mrs. G informed me) there used to be laughing and talking, and all the marks of the grossest inattention, it was now far otherwise here: they remained as statues from the beginning of the sermon to the end. We rode to Edinburgh; one of the dirtiest cities I had ever seen, not eacepting Colen in Germany. We returned to Musselburgh to dinner, whither we were followed in the afternoon by a little party of gentlemen from Edinburgh. I know not why any should complain of the shyness of the Scots toward strangers. All I spoke with were as free and open with me as the people of Newcastle or Bristol ; nor did any person move any dispute of any kind, or ask me any question concerning my opinion.

I preached again at six, on, " Seek ye the Lord, while he may be found." I used great plainness of speech toward them ;. and they all received it in love: so that the prejudice which the devil had been several years planting was torn up by the roots in one hour. After preaching, one of the bailies of the town, with one of the elders of the kirk, came to me, and begged I would stay with them a while, if it were but two or three days, and they would fit up a far larger place than the school, and prepare seats for the congregation. Had not my time been fixed, I should glad!y have complied. All I could now do was, to give them a promise that Mr. Hopper would come back the next week, and spend a few days with them. I rode back to Berwick. The congregation was large, though the air was piercingly cold: as it was the next evening, while I preached at Alnwick Cross ; where, on Sunday, 28, I preached at eight and at one. Afterward I rode to Alemouth, where I had found the argest congregation I have seen in all Northumberland. I preached at Widdrington in the evening; at Plessy, Monday, 29, about noon; and at Newcastle in the evening. Sat. May 4. i rode to Sheep Hill, in a rough, tempestuous day; and, after preaching and settling the society, to Sunderland. I found many here much alive to God, and was greatly comforted among them. I met the society at five, preached at eight, and then rode to Painsher. Just as the congregation came out of the church I began. We had some heavy showers; but none went away. I reached Newcastle before five ; but the storm would not suffer me to preach abroad. As many as possibly could, crowded in; but many were obliged to stand without, while I enforced, " God forbid that I should glory, save in the cross of our Lord Jesus Christ."

After preaching at five, I rode to Misterton. The congregation was the largest I have seen in these parts. Thence I returned to Overthorp, where I did not observe one trifling or careless hearer. I» came to Epworth just in time for the afternoon service; and, after church, walked down straight to the Cross. The north-east wind was strong and keen; yet the bulk of the congregation did not regard it. I learned the particulars of Mr. R 's case, of which I had heard but a confused account before. "In November last he was desired to baptize a child of John Varley's. It was observed, his voice, which had been lost several years, was entirely restored. He read the office with great emotion and many tears, so as to astonish the whole congregation. But going home from church, he behaved in so strange a manner, that it was thought necessary to confine him. During the first week of his confinement, he was for constraining' every one that came near him to kneel down and pray; and frequently cried out, ' You will be lost, you will be damned, unless you know your sins are forgiven.' Upon this Mr. roundly averred that the Methodists had turned his head. After seven or eight days he grew much worse, though still with intervals of reason ; and in about a fortnight, by a judgment mixed with mercy, God took him to himself." The waters were greatly out in the road, so that the York coach was overturned just before us; the bridge it should have gone over being under water: yet no passenger was hurt, only dropping wet, being all thrown into the river. We were to pass the same river a few miles off, and which way to do it we knew not. But just as we came lo the place, we overtook two gentlemen who had hired a guide. So we followed them as close as we could, and crossed it without difficulty. I preached about five at Leeds, in the walls of the new house. Wednesday, 15. We had a little conference with about thirty preachers. J particularly inquired concerning their grace, and gifts, and fruit; and found reason to doubt of one only. I rode to W»eneld; but we had no place except the June, 1751. REV. J. WESLEY'S JOURNAL. 515

street, which could contain the congregation ; and the noise and tumult there were so great, that I knew not whether I could preach at all: but I spake a few words, and the waves were still. Many appeared deeply attentive. I believe God has taken hold of some of their hearts, and that they will not easily break loose from him. '7. I preached in the new house at Birstal, already too small for even a week-day's congregation. After a few days more spent among the neighbouring societies, I returned, by easy journeys, to London. Fri. June 1. I wrote as follows to the rector and fellows of our college : Ego Johannes Wesley, Collegii Lincolniensis in Academia Oxoniensi Socius, quicquid mihi juris est in preedicté Societate, ejusdem Rectori et Sociis sponte ac liberé resigno: Illis universis et singulis perpetuam pacem ac omnimodam in Christo felicitatem exoptans. I John Wesley, Fellow of Lincoln College, in the University of Oxford, voluntarily and freely resign to the Rector and Fellows thereof whatever right I have in the aforesaid Corporation: Heartily wishing them, collectively and individu ally, perpetual peace, and every species of felicity in Christ. A few day after I went down to Bristol, where I procured a particular account of one that went to rest some months before. Part of it was as follows : Elizabeth Walcam was born in March, 1733. From her infancy she was mild and affable. When she was about six years old, she was much in private prayer; and often called her brother and sister to join with her. If she was in any trifling and laughing company, she seldom went further than a little smile. In the whole course of her life she was remarkably dutiful to her parents, and loving to all; mostly in an even frame of spirit ; slow to anger, and soon pacified; tender-hearted to all that were distressed, and a lover of all that was good.

2. From the very beginning I met with all sorts of discouragements. Cavillers and prophets of evil were on every side. A hundred objections were made both to the whole design, and every particular branch of it: especially by those from whom I had reason to expect better things: notwithstanding which, through God's help, J went on; wrote an English, a Latin, a Greek, a Hebrew, and a French Grammar, and printed Prelectiones Pueriles, with many other books for the use of the school; and God gave a manifest blessing. Some of the wildest children were struck with deep conviction; all appeared to have good desires; and two or three began to taste the love of God. 3. Yet I soon observed several things which I did not like. The maids divided into two parties. R T studiously blew up the coals, by constant whispering and tale bearing. M D did not supply the defects of other servants, being chiefly taken up with thoughts of another kind. And hence the children were not properly attended, nor were things done with due care and exactness. 4. The masters should have corrected these irregularities; but they added to them. T R was so rough and disobliging, that the children were little profited by him. A G was honest and diligent; but his person and manner made him contemptible to the children. R M was grave and weighty in his behaviour, and did much good, till W S set the children against him; and, instead of restraining them from play, played with them himself. J J aud Ww S were weighed down by the rest, who neither observed the rules in the school nor out of it. 5. The continual breach of that rule, '' Never to let the children work, but in the presence of a master," occasioned their growing wilder and wilder, till all their religious impressions were worn off; and the sooner, as four or five of the larger boys were very uncommonly wicked. 6. When I came down in September, 1750, and found the scholars reduced to eighteen, I determined to purge the house thoroughly. Two more of the children (one of them exquisitely wicked) I sent home withsut delay. : oe D , T R _, R M , and three of the iy =a 518 REV. J. WESLEY'S JOURNAL. July, 1751

3. After deeply weighing the matter, I read the following paper before I gave it into his hands : " June 25, 1'751. Because you have wrought folly in Israel, grieved the Holy Spirit of God, betrayed your own soul into temptation and sin, and the souls of many others, whom you ought, even at the peril of your own life, to have guarded against all sin; because you have given occasion to the enemies of God, whenever they shall know these things, to blaspheme the ways and truth of God: we can in no wise receive you as a fellow labourer, till we see clear proofs of your real and deep repentance. Of this you have given us no proof yet. You have not so much as named one single person, in all England or Ireland, with whom you have behaved ill, except those we knew before. "The least and lowest proof of such repentance which we can receive, is this: that till our next conference, (which we hope will be in Octo ber,) you abstain both from preaching, and from practising physic. If you do not, we are clear; we cannot answer for the consequences. " Joun WESLEY, "CuarLes WESLEY." 4. Wednesday, 26, I desired him to meet me at Farleywick, with the other women, at eight in the morning. All the five women came, and gave my wife the same account which they had before given to my brother: but Mr. Wh did not come till after they were all gone. 5. On Thursday and Friday my brother and spared no pains to per- uade him to retire for a season; but it was labour lost. He professed Aug. 1751. REV. J. WESLEY'S JOURNAL 519 himself, indeed, and we would fain have thought him, penitent; but I could not find any good proof that he was so. Nay, I saw strong proof that he was not : 1. Because he never owned one tittle but what he knew we could prove. -2. Because he always extenuated what he could not deny. 3. Because he as constantly accused others as excused himself; saying, many had been guilty of little imprudences as wellas he. 4. Be cause, in doing this, he told several palpable untruths, which he well knew so to be.

"2. The poor sufferers, Iam informed, applied for redress, to a neigh bouring justice of the peace. But they could have none. So far from it, that the justice himself told them, the treatment was good enough for them ; and that if they went on, (in worshipping God according to their own conscience,) the mob should use them so again. "3. I allow, some of those people might behave with passion or ill manners. But if they did, was there any proportion at all between the fault and the punishment? Or, whatever punishment was due, does the law direct that a riotous mob should be the inflicters of it ? "4, I allow also, that this gentleman supposed the doctrines of the Methodists (so called) to be extremely bad. But is he assured of this? Has he read their writings? If not, why does he pass sentence before he hears the evidence? If he has, and thinks them wrong, yet is this a method of confuting to be used in a Christian, a Protestant country? Particularly in Engiand, where every man may think for himself, as he must give an,account for himself to God? "5, The sum of our doctrine, with regard to inward religion, (so far as 520 REV. J. WESLEY'S JOURNAL. Aug. 1751 I understand it,) is comprised in two points: the loving God with all our hearts, and the loving our neighbour as ourselves. And with regard tooutward religion, in two more: the doing all to the glory of God; and the doing to all what we would desire in like cireumstances should be done to us. I believe no one will easily confute this by Scripture and sound reason; or prove that we preach or hold any other doctrine as necessary to salvation. "6. I thought it my duty, sir, though a stranger to you, to say thus much, and to request two things of you: 1. That the damage these puor people have sustained may be repaired; and, next, that they may, for the time to come, be allowed to enjoy the privilege of Englishmen, toserve God according to the dictates of their own conscience. On these conditions they are heartily willing to forget all that is past. ' Wishing you all happiness, spiritual and temporal, "TJ remain, Reverend Sir, . "Your affectionate brother and servant.

I heard at church, by way of sermon, part of " Papists and Methodists Compared." But it did not lessen the congregation at one: on whom I enforced, (what they were somewhat more concerned in,) " What shall it profit a man" to " gain the whole world, and lose his own soul??? I then rode over to Tiverton, and preached in the Sept. 1751. REV. J. WESLEY'S JOURNAL. 521 market house, filled with attentive hearers. So it was on Monday lixewise. We rode to Uffculm, about eight miles from 'Tiverton, and preached in the market place to a larger congregation than one would think the town could have afforded. Wednesday, 28. -It being the time of their yearly meeting at the school, abundance of gentlemen came to town. Yet I preached in the market house undisturbed , and afterward met the society in peace. There was a sermon preached at the old church, before the trustees of the school. At half an hour past twelve the morning service began: but such insufferable noise. and confusion I never saw before in a place of worship: no, not even in a Jewish synagogue The clergy set the example; laughing and talking during great part both of the prayers and sermon. A young gentlewoman, who was with us where we dined, hastened away to prepare for the ball. But before she was half dressed, she was struck, and came down in a flood of tears. Nevertheless, she broke through, and in a few hours danced away all her convictions. Toward the close of the sermon in the evening, a rabble of gentlemen's servants gathered together, and endeavoured to make a disturbance: but it was mere lost labour.

I inquired into the particulars of the last fire here. It began on June 4, about six in the evening. Four engines were brought immediately ; and water in abundance ran through the middle of the street: notwithstanding, it seized four houses instantly, spread across the street, and ran on both sides, right against the wind, till it had burnt all the engines, and made all help impossible. When most of the people had given up all hopes, it stopped all on a sudden: on one side of the street, by blowing up the market house; on the other, none could tell how: having first left about three hundred families without a place where to lay their heads. I preached at six, on those words in the Morning lesson, " We desire to hear of thee what thou thinkest: for, as concerning this sect, we know every where it is spoken against." A drunken man made a little noise ; but a clergyman present desired the town clerk to stop him; which he did immediately. Then the mob of footmen began, 'having procured a horn, and greatly increased their numbers. But a party of the townsmen undertook them, and scoured the streets of them in a few minutes. To revenge themselves, they laid hold on a poor chimney sweeper they met, though no Maccabee, (as the common people call us here,) carried him away in triumph, and (we heard) half murdered him, before he got out of their hands. We rode to Launceston. The mob gathered immediately, and attended us to the room. 'They made much noise while I was preaching, and threw all kind of things at the people as they came out ; but no one was hurt. Sun. September 1. At the desire of many I went at eight into the main street. A large congregation of serious people quickly gathered together. Soon after a mob of boys and gentlemen gathered on the other side of the street: they grew more and more noisy; till, finding could not be heard there, went to the room and quietly tinished my discourse. I preached again as soon as we came out of church, and hen hasted to Tresmere. Mr. T not being come, I read prayers 522 REV. J. WESLEY'S JOURNAL. Sept. 1751

After preaching about noon at Plymouth Dock, we went on to Mr. V. 'sat C The next evening we reached Tiverton, where a large number of serious people were waiting for me. The sons of Belial were likewise gathered in great numbers, with a drummer at their head. When I began speaking, they began drumming and shouting: notwithstanding which, I went through my sermon, to the no small mortification of Satan's servants, and the joy of the servants of God. I would have walked home without delay; but our brethren constrained me to step into a house. One of the merchants of the town quickly followed me, with a constable, and one or two servants, who took me between them, carried me through all the mob, and brought me safe to my own lodgings. In the evening I preached at Beercrocombe ; and Saturday, 28, came to Bristol. I had much comfort among the children in Kingswood, finding several of them that really feared God. Tues. October 1. This week I had an opportunity of speaking to most of the members of the society in Bristol, who are now as calm and well united together, as if James Wh had never been. We had a solemn watch-night at Kingswood. John How, one of our nearest neighbours, a strong, healthy man, went home soon after twelve; said, " My feet are cold;" and spoke no more. He lay quietly down, and, without any struggle, was dead before one. I preached at Bath, and the next day at Salisbury. wWe rode leisurely on to Basingstoke ; and came, about two hours after sunset, to Bramsel. Farmer N: » who had begged me to come that way, upon the minister's offering me the use of his church, informing me, that his mind was changed, I rode over to Reading, preached at one and at five; and on Monday, 21, rode forward to London.

After preaching at West-street chapel in the evening, I walked to Lambeth, to see Miss Sm , who had for several days expressed an earnest desire to see either my brother or me. When I came, her sister told me, her senses were gone, and that she had not spoke for several hours. But she spoke as soon as I took her by the hand, and declared a hope full of immortality. I prayed with her, and praised God on her behalf. An hour or two after, her spirit returned to God. JOURNAL. No. IX. Saturpay, November 2, 1751. Mr. Arvin, according to my desire, informed Mr. M , that I was willing to give him twenty pounds a year, for assisting me once a week. He refused it with the utmost indignation, and from that time spoke all manner of evil. I rode to Rochester, and the next day to Canterbury, where I preached morning and evening, in what was lately the French church. We had not any disturbance from first to last, the court of king's bench having broke the spirits of the rioters. I set out early in a clear, calm morning, and in the afternoon came to London. Twes. 19. I began writing a letter to the Comparer of the Papists and Methodists. Heavy work, such as I should never choose; but sometimes it must be done. Well might the ancient say, "God made practical divinity necessary, the devil controversial." But itis necessary: we must "resist the devil," or he will not flee from us." Sat. December 22. Being informed that Mr. K » for some years zealously attached to the Brethren, had now burst his chain, had a desire to hear, from his own mouth, how he was delivered. So a day or two after, I talked with him at large, and wrote down the substance of his account, that I might make no mistake. After a few days I called upon him; I read over to him what I had written, and desired him to tell me if I had misunderstood him in any thing. And this account alone may be abundantly sufficient to pull off the mask from those crue and deceitful men. I do not speak this of all; but of them with whom he had to do.

"1. I was," said he, "one of the first members of the society at the Foundery ; and continued there till William Oxlee, about the latter end of the year 1740, persuaded me to join the Brethren. It was not Jong before I was admitted to most of their conferences; and my tove for them increased more and more, till, in the year 1741, I went over toHerndyke. "2. Here I saw several things I did not approve, particularly the arbitrary power with which the heads of the Church governed, and the vast Dec. 1751. REV. J. WESLEY'S JOURNAL. 529 respect they showed to the rich, while the poor were little regarded ; but I forgot all this when I returned to England, and gave myself up to their disposal. "3. I was soon after employed to collect money for repairing the chapel in Fetter-lane. The manner of the Brethren was, to write to each of those who were accustomed to hear the preaching, and desire them, if they found their hearts free, to send five or ten guineas. As many of these were not at all awakened, I thought this was quite wrong. So I told Mr. M -;, but he answered me short, ' That does not concern you.' "'T saw several other things which I could not approve; and I spoke of them, but without effect. Some months after, Mr. Sp told me, "My Brother, we are going to settle an economy of children at Lamb's Inn; and it is the Saviour's will, that you should go there, and be the physician of the house.' I thought it strange, for I did not understand physic: however, I did not dare to reason; so I went.

"5. The management here gave me a great shock.. Without any 'egard to the rules laid down, R U and his wife, the directors of the economy, behaved in the most haughty and tyrannical manner. Those who were set over the children had no gifts for the work, and some of them little care for their own souls. Several of the children were whipped without cause, and sometimes out of measure; by which ill management, one of mine was utterly ruined, and has had no fear of God ever since. As for me,I might give advice if I would; but none regarded it: and when I ruse one night and covered the children, who had thrown the clothes off in their sleep, Mr. U sharply reproved me before the whole family; telling me I had done what I had no business to do; adding, that I was the most useless person in the whole house. I desired, that if so, I might return to London. With much difficulty they consented; and I made all haste back to my own house. "6. But I grew more and more uneasy at their management; which the Brethren perceiving, sent me to Yorkshire. When I had been there a few days, one of them told me, I was to go to Great Horton in the morning; it being made out to the Brethren, that I was to preach there. I was amazed, having never had one thought of preaching. Yet I did not dare to refuse; and from that time they employed me to preach, and to visit all the souls through that circuit. "7, At Holbeck we had an economy of young men. When I visited them, and examined them strictly, they declared to me so much of their Onanism, wh ms, and other abominations, that I was utterly astonished. I was constrained to rebuke them sharply; for which, in a few days I received a severe letter from Mr. Sp , telling me I was destroying God's dear children, instead of building them up; and that therefore was neither to preach nor labour any more in Yorkshire.

"8, In a little while I was sent for to London, to accompany Mrs. St into Germany ; but the letter being delayed, although I rode post, she was gone before I came. » Some time after, I was appointed a member of the Committee of Six, to whom an account was to be transmitted by all the laourers, of all the steps which they took, either at home or abroad. "One of our fundamental rules was, not to run in debt above thirty pounds; therefore, when Mr. Sp brought in a bill of more than three hundred, I was exceedingly startled, and moved that the particulars of it might be given in, and that all our accounts might be clearly and fairly stated. Wencel Neuser being present, (though not one of our members,) took me up for this very severely, telling me, they were servants of the Saviour, and would give no account to men. "9, J was more and more uneasy at their way of proceeding, till one day, Mr. Sl came to me, and asked me, if I was willing to go to Bedford, for six or eight days. I told him I was; and in a day or two set Journal I. 34 9226 REV. J. WESLEY'S JOURNAL. Dec. 1751. out. But Mr. Br told me, ' Brother K. , you must not expect to do much good here; for there is the hidden curse among the souls, which I believe arises chiefly from the practice of procuring ab , which is so common among the women.' Nevertheless I did find a great blessing during the two or three months that I laboured there; but I could not stay, having a strong impression on my mind that I was to labour in Jamaica. "10. Upon my mentioning this to the Brethren, they said I should go. thither as soon as possible ; but it would be proper for me to go to Pennsylvania first, and spend a little time at Bethlehem. I believed they knew best ; so in the year 1744, I quitted my shop, left all my affairs unsettled, and sailed to Pennsylvania.

"11. had full employ at Bethlehem, being appointed general preacher, and expected to bear a part in all the conferences. But it was not long before I was troubled more than ever, seeing so much craft and subtlety, aid withal so much pride, stateliness, and tyranny, in those that governed the Church. One instance out of very many, was this: W. Harding, who came over some time before me, and was a stated preacher, had spoken to them freely and warmly, of several things which he thought reprovable. Upon this he was put out of all his offices, and all the Brethren were forbid to speak to him. Being forsaken of all, he was more uneasy still; on which the brethren said he was mad. As such he was confined, and food was brought to him once or twice a day, by two or three young men, who likewise many times beat him very severely. At length he watched his opportunity, and made his escape; but they followed after, and took him, and a wooden house was built for him, not a quarter of a mile from the town, about ten foot square, and very dark. I was walking alone near the place when they were bringing him thither. His cries. and entreaties might have pierced a heart of stone. He begged that he might clean shoes, fetch them water, cleave wood, or whatever they pleased in the open air. But it availed not: he was shut up. About six weeks after, as they opened the door one day, in order to give him some meat, he rushed out, got by them, and made toward Philadelphia, with all the speed he could. Being close pursued, he ran to the river, (being an excellent swimmer,) leaped in, sunk, and rose no more.

one and at seven in the evening. Thursday, 26. We rode on, through wind and snow, and reached Manchester. At night I was grieved to hear in all places, from my coming into Cheshire till now, that John Bennet was still speaking all manner of evil; averring, wherever he came, that Mr. W. preached nothing but Popery, denying justification by faith, and making nothing of Christ. Lord, lay not this sin to his charge! March 27. (Being Good Friday.) I went to the old church, where Mr. Clayton read prayers; I think the most distinctly, solemnly, and gracefully, of any man I have ever heard; and the behaviour of the whole congregation was serious and solemn in every part of the service. But I was surprised to see such a change in the greater part of them, as soon as ever the sacrament was over. They were then bowing, courtesying, and talking to each other, just as if they were going from aplay. On Sunday, Monday, and Tuesday, I spoke severally to each member of the society; and found reason, after the strictest search, to believe that there was not one disorderly walker therein. T. M gave me a full account of J. B 's renouncing all connection with me; adding, "On the 30th of December last, after he had said many bitter things of you to the congregation at Bolton, he spread out his arms and cried, ' Popery! Popery! Popery! I have not been in connection with him these three years, neither will I be any more.' And the same thing he said to all the stewards, at the quarterly meeting on New Year's Day." Fri. April 3. I rode to Bank House, near Rochdale, where T. Mitchell gave me the following account :

About one I preached at Birstal. Observing that several sat on the side of the opposite hill, I afterward desired one to measure the ground; and we found it was seven score yards from the place where I stood. Yet the people there heard perfectly well. I did not think any human voice could have reached so far. Between four and tive I preached in cur new house, at Leeds. But it was so full, consequently so hot, and my voice was so damped by the breath of the people, that I suppose many could not hear. We rode to Heptonstal, a little town on the round top of a very high mountain, with a steep descent on every side. I preached in a vacant place, on the brow of the hill. A captain who came from the minister's house, laboured much to divert the attention of the people; but none regarded him at all. When we went away, he followed us down the hill. One took him by the hand and spoke a few words; on which he shook like a leaf, and said, he hoped this would be a happy day for him, and that he should think more than he had done in time past.

I preached at Dewsbury, where the case of the vicar and his curate will not soon be forgotten. After a conversation I had with the vicar, above three years ago, he was deeply serious, till he conversed again with rich and honourable men, who soon cured him of that distraction. Yet in a while he relapsed, and was more serious than ever, till he was taken ill. The physician made light of his illness, and said, he would do well enough, if they did but keep those Methodists from him. They did so: however, in a few days he died, and, according to his own express order, was carried to the grave, at seven in the morning, by eight poor men, (whom he had named,) and buried on the north side of the church. The curate who buried him, sickening the same week, insisted that the Methodists should not be kept from him. About ten days after, he died; and, according to his desire, was, about the same hour, carried also by eight poor men, and laid in a grave close to that of Mr. Robson. I preached at R , once a place of furious riot and persecution ; but quiet and calm, since the bitter rector is gone to give an account of himself to God. I came to Wakefield, as the bells were ringing in, and went directly to Mr. W. , in the vestry. The behaviour of the congregation surprised me. I saw none light, none careless or unaffected, while I enforced, ' What is a man profited, if he shall gain the whole world, and lose his own soul?" Hath not God the hearts of all men 530 REV. J. WESLEY'S JOURNAL. April, 1752 in his hand? Who would have expected to see me preaching in Wakefield church, to so attentive a congregation, a few years ago, when al? the people were as roaring lions; and the honest man did not dare to iet me preach in his yard, lest the mob-should pull down his houses !

At eight I preached at Clayworth, where, a year ago, the mob carried all before them. But an honest justice quelled them at once; so that they are now glad to be quiet, and mind their own busiaess. AtoneI preached at Misterton, to a deeply attentive congregation assembled from all parts ; and between four and five at Epworth Cross. The congregation here was somewhat lessened by a burial at Belton, that of poor Mr. R dP ll; emphatically poor, though while he lived, he possessed (not enjoyed) at least a thousand pounds a year. I rode by Hainton, to Coningsby. The next day I preached at Wrangle, where we expected some disturbance, but found none. The light punishment inflicted on the late rioters, (though their expense was not great, as they submitted before the trial,) has secured peace ever since. Such a mercy it is, to execute the penalty of the law, on those who will not regard its precepts! So many inconveniences to the innocent does it prevent, and so much sin in the guilty. I rode to Grimsby. The crowd was so great in the evening, that the room was like an oven. The next night I preached at the end of the town, whither Apnl, 1752. REV. J. WESLEY'S JOURNAL. 531 almost all the people, rich and poor, followed me; and I had a fair opportunity of closely applying that weighty question, " Lord, are there few that be saved ?" Fi. 24. We rode by a fine seat; the owner of which (not much above fourscore years old) says he desires only to live thirty years longer; ten to hunt, ten to get money, (having at present but twenty thousand pounds a year,) and ten years to repent. O that God may not say unto him, "Thou fool, this night shall thy soul be required of thee!" When I landed at the quay in Hull, it was covered with people, inquiring, " Which is he? Which is he?" But they only stared and - laughed; and we walked unmolested to Mr. A 's house. I was quite surprised at the miserable condition of the fortifications ; far more ruinous and decayed than those at Newcastle, even before the rebellion. It is well there is no enemy near.

I went to prayers at three in the old church, a grand and venerable structure. Between five and six the coach called, and took me to Mighton Car, about half a mile from the town. A huge multitude, rich and poor, horse and foot, with several coaches, were soon gathered together; to whom I cried with a loud voice and a composed spirit, «« What shall it profit a man, if he shall gain the whole world, and lose his own soul?" Some thousands of the people seriously attended ; but many behaved as if possessed by Moloch. Clods and stones flew about on every side; but they neither touched nor disturbed me. When I had finished my discourse, I went to take coach; but the coachman had _driven clear away. We were at a loss till a gentlewoman invited my wife and me to come into her coach. She brought some inconveniences on herself thereby ; not only as there were nine of us in the coach, three on each side, and three in the middle; but also as the mob closely attended us, throwing in at the windows (which we did not think it prudent to shut) whatever came next to hand. Buta large gentlewoman who sat in my lap, screened me, so that nothing came near me. The mob, who were increased to several thousands, when I stepped out of the coach into Mr. A 's house, perceiving I was escaped out of their hands, revenged themselves on the windows with many showers of stones, which they poured in, even into the rooms four stories high. Mr. A walked through them to the mayor's house, who gave him fair words, but no assistance; probably not kuowing that himself (the mayor) might be compelled to make good all the damage which should be done. He then went in quest of constables, and brought two with him about nine o'clock. With their help he so thoroughly dispersed the mob, that no two of them were left together. But they rallied about twelve, and gave one charge more, with oaths, and curses, and bricks, and stones. After this, all was calm, and I slept sound till near four in the morning.

At seven God was with us as before, and his word brake the rocks in pieces. We left York about nine, as quietly as we came, and rode to Acomb. We reached Osmotherley. After preaching in the evening, I was desired to visit a person who had been an eminent scoffer at all religion; but was now, they said, "in a strange way." I found her in a strange way indeed; either raving mad, or possessed of the devil. The woman herself affirmed that the devil had appeared to her the day before; and, after talking some time, leaped upon, and grievously tormented her ever since. We prayed with her. Her agonies ceased. She fell asleep, and awaked in the morning calm and easy. 'ues. 28. About noon we reached Stokesley, where I found none had ever yet preached abroad. Samuel Larwood had attempted it, but in vain: and so had Mr. Roberts some time after; but a clergyman came at the head ofa large mob, and obliged him to desist. About one, the person in whose house we were came in trembling, and told us what threatenings were breathed out. I answered, " Then there is no time to lose ;" and went out immediately. I suppose the mob expected to hear us sing; but they were disappointea; for I began preaching without delay. By this means, missing their signal, they came, not in a body, but two or three at a time; and as fast as they came their minds were changed; so that all were quiet, from the beginning to the end. It rained all the way we rode to Stockton; but was fair all the time I stood in the main street, and explained to a listening multitude, the joy that is in heaven " over one sinner that repenteth." I preached at Durham to a quiet, stupid congregation May, 1752. REV. J. WESLEY'S JOURNAL. 533 and the next day went on to Newcastle. On Friday and Saturday we enjoyed a little respite from labour, and were refreshed both in soul and body.

Sun. May 3. We had the best dressed congregation that ever I saw in this place. I spoke very plain; yet all were patient, and looked as if they understood what was said. I rode to Sunderland, where I found one of the liveliest societies in the north of England. This is the effect of their being so much " under the law," as to scruple, one and all, the buying even milk on a Sunday. The house hardly contained the people at five the next morning. At eight and at twelve I preached in the street, none opposing or interrupting. About four I began at Newcastle, near the Keelmen's Hospital. It was just as I expected.' Many who had turned back from the holy commandment once delivered to them, flocked together, and seemed convinced that God was still ready to return, and leave a blessing behind him. Afier preaching at Morpeth in my way, though with little present effect, I rode on to Alnwick, and preached at the Cross, to a far more numerous and more serious congregation. I rode to Berwick; and, after preaching, desired all who had been of the society to meet me. I spoke to seventeen, who were thoroughly willing to unite again; and (what was remarkable) all of them still retained a sense of the pardoning love of God; although they were convinced they had suffered great loss by a famine of the word. At five the soldiers made a considerable part of the congregation. At noon they came again in troops. One of them, T W , came last year from the Highlands, and went through Westmoreland to beat up for recruits. He had been earnestly warned, before he left Scotland, on no account to go near the Methodists. But in Kendal he lighted on two or three ; from which time they were not one day asunder. It was not long before God clearly assured him of his pardoning love. A fortnight after, he was ordered to follow the regiment to Berwick; where he is continually exhorting his comrades to be " good soldiers of Jesus, Christ :" and many already have listed under his banner.

In the afternoon I preached at Alemouth. How plain an evidence have we here, that even our outward work, even the societies, are not of man's building. With all our labour and skill, we cannot, in nine years' time, form a society in this place; even though there is none that opposes, poor or rich: nay, though the two richest men in the town, and the only gentlemen there, have done all which was in their power to further it. I rode on to the poor colliers at Placey. When we came hither first, John Lane, then nine or ten years old, was one of the first who found peace with God. From that hour he continued to walk day and night in the light of his countenance. I saw him last year, longing to be with Christ. But he was detained here a little longer, that he might witness "a good confession" in death, as well as in life. He praised God as long as he had breath, and was buried a day or two before I came. May 17. (Being What-Sunday.) I preached in the morning at Gateshead, to a huge congregation, on our Lord's words, " If any man thirst, let him come unto me and drink." About tive I began near the 534 REV. J. WESLEY'S JOURNAL. _ i May, 1752. Keelmen's Hospital ; many thousands standing round, or sitting on the grass. The wind was high just before ; but scarce a breath was felt, all the time we were assembled before God. I praise God for this also. Is it enthusiasm to see God in every benefit which we receive ? I preached at Newlands, and endeavoured to remove the offences which had crept in among the simple people. In the evening I preached at Sheep Hill. It rained all the time; but that little disturbed either the congregation or me.

I preached at Whickham, before Mrs. Armstrong's door. I was a little surprised at the account she gave of God's late dealings with her. When her ancient husband, with whom she had lived from her youth, was, on account of a debt contracted by his son, hurried away, and thrown into Durham gaol, which soon put an end to his life ; when she was likely to lose all she had, and to be turned out of doors at fourscore years of age; still the oracles of God, which she had loved from a child, were her delight and her counsellors. But one day, when she put on her spectacles to read, she could not see a word. She was startled at first; but soon said, "It is the Lord; let him do what seemeth him good " She laid her spectacles down, and casting her eye on the corner otf the Bible, thought she could discern some letters. Taking up the book, she read as well as her daughter could; and, from that hour, she could not only read without spectacles; but sew, or thread the finest needle, with the same ease as when she was thirty years of age. I preached at Biddick to a multitude of colliers, though it rained hard all the time. They seemed all, even some who had long drawn back, to be melted down as wax before the fire. So strong and general an influence on a congregation I do not remember to have seen for some years. The congregation at the Keelmen's Hospital was far too large for my voice to command. I doubt not more than two thirds could hear; but all were still, till I commended them to the grace of God.

I preached at Clifton, near Penrith, to a civil people, who iooked just as if I had been talking Greek. The next day we went on to Lorton ; a little village, lying in a green, fruitful valley; surrounded by high mountains, the sides of which are covered with grass and woods, and the bottom watered by two small rivers. Here I found myself much out of order again. However, at six I preached to a very large and serious congregation. The ministers of Lorton, and of the next parish, were among them, that they might hear and judge for themselves. I preached at noon to a very different congregation, in the Castle yard, at Cockermouth. However, they behaved with decency ; none interrupting or making any noise. About five we reached Whitehaven. After a little rest, I went to the room; but it was rather to be seen than heard. However, I spoke as I could for about half an hour, and then immediately went to bed. But I could not sleep, having a violent flux, with a fever, and continual pain in my stomach. Yet at twelve I fell into a doze, and from that time began to recover. On Sunday, in the afternoon, I ventured to church; and in the evening preached as I was able. Mon. June 1. I examined the society, and praised God on their behalf. I rode to Seaton, a town of colliers, ten measured miles from Whitehaven. The poor people had prepared a kind of pulpit for me, covered at the top and on both sides, and had placed a cushion to kneel upon of the greenest turf in the country. But my voice was still so low, that I fear not half of those who were present could hear.

I was able to preach again in the morning. One of our friends, who was master of a ship, purposing to set sail on Thursday, 4, for Dublin, I knew not but it would be well to go over with him, supposing the wind should turn fair. It did turn fair that very morning ; but being suddenly called on board, he sailed without us. In about six hours the wind turned foul. So I suppose he came back the next morning. In the afternoon we rode to Mr. Blencowe's, about fifteen miles from Whitehaven. We took a walk in the evening to a little town called Drig, about a mile from his house, where I preached to a small company of plain, serious people. But I fear they understood very little of what they heard. I went on with Mr. Milner, to Ulverstone. Here a very convenient place for preaching was offered. But few people had any desire to hear. So I went quietly back to my inn. We reached Chipping, and were immediately informed, that several tnere were consulting together, how to hinder me from preaching. Mr. Milner, hearing they were met at the next house, went thither, and brought them all with him, who were the churchwardens and three or four persons more. I spent about a quarter of an hour with them, in calm and friendly debate ; and they went away much cooler than they came. Sun. '7. Understanding some designed to go out of church when I vent into the pulpit, I thought it would be better for them to go out en Aa a 536 REV. J. WESLEY'S JOURNAL. June, 1752 sooner; and to read prayers as well as preach. Such a congregation was present, as I believe was never seen there before ; and a solemn awe seemed to rest on the whole congregation, from the beginning of the service to the end. I preached in the afternoon on the conclusion of the Second lesson, "God was in Christ, reconciling the world unto himself." The people were all attention. Surely there is no counsel or strength against the Lord. :

We rode to Rough Lee; and found a large, serious, and quiet congregation. There have been no tumults since Mr. White was removed. He was for some years a Popish priest. Then he called himself a Protestant, had the living of Colne. It was his manner first to hire, and then head the mob, when they and he were tolerably drunk. But he drank himself first into a gaol, and then into his grave. In the evening I preached at Heptonstall. An attorney, who happened to be in the town, endeavoured to interrupt ; relating some low, threadbare stories, with a very audible voice. But some of the people cut him short in the midst by carrying him quietly away. I preached at six to abundance of people near Ewood; and with an uncommon blessing. Hence we rode to Todmorden. The minister was slowly recovering from a violent fit of a palsy, with which he was struck immediately after he had been preaching a virulent sermon against the Methodists. I preached on the side of a mountain, to a large and earnest congregation, and then went on to Mellar-barn. I preached at six in the town; and I suppose all the inhabitants, young and old, were present. Nor have I often seen so large a congregation so universally and deeply affected. My lodging was not such as I should have chosen; but what Providence chooses, is always good. My bed was considerably under ground, the room serving both for a bed chamber and a cellar. The closeness was more troublesome at first than the coolness: but I let in a little fresh air, by breaking a pane of paper (put by way of glass) in the window ; and then slept sound till the morning. I rode to Bolton. So hot a day as this, I do not remember to have felt in England. 'The congregation seemed to forget the heat, though the room was like an oven. For it was a comfortable hour: God refreshing many souls with the multitude of peace. The house was fuller this evening than the last, while I enforced that gracious invitation, 'Come unto me, all ye that are weary and heavy laden."

In April, 1746, CarHerine Wuitaker went to Halifax, to hear Johu Nelson. She was before convinced of the truth by reading, and from that time grew more and more serious. The next year John H called at our house. As he was going, he turned back, took her by the hand, and said, " You must believe, whether you can or no." As soon as he was gone, she began crying to God, and ceased not, till she knew she did believe in Christ. She never afterward lost the sense of his love; nor could she rest, if she found the least cloud, till it was wholly removed, and the clear light shone again upon her soul. In May, 1750, she removed to Bolton, and soon after appeared to be consumptive. But she did not spare herself on that account, still r'sing at five, four, or three in the morning, and continuing to teach her sch( lars, as usual, till about Christmas, 1751. From that time her bodily strength failed, though she did not keep her room till March. She was then afraid lest she should live to be a burden to her relations; but that fear soon vanished away, and she said, '"' Now I can leave it all to God. Let me die sooner or later, it is all one." But she had still some struggle concerning her husband, before she was thoroughly willing to give him up. The next Friday but one before she died, one of her sisters sitting by her, she began singing, O happy, happy day, That calls the exiles home! She immediately joined with her, and sung on to the end of the hymn. The Thursday after, she looked round upon us, and said, "O how I love you all! I am all love. I love every soul God has made." Her husband asked, " Are you happy ?" She said, "O yes: I cannot fear, I cannot doubt, I feel the sprinkled blood : "Sing on, sing on, Let every soul with me cry out, Thou art my Lord, my God." At breakfast she desired a little cold water; on receiving which, she 'coked up and said, "In a little while, I shall drink new wine in the kingdom of my Father." About ten o'clock she broke out, My God is reconciled,

His pard'ning voice I hear, He owns me for his child, can no longer fear. One asking her how she did, she said, "I long to be with Him whom my soul loveth." On Friday and Saturday, being extremely weak, she spake very little. On Sunday morning she said, "So the Lord hath 538 REV. J. WESLEY'S JOURNAL. June, 1752. brought us to another Sapper: 'Vouchsafe, O Lord, to keep us this day without sin.'" She then partly sung, and partly repeated, that hymn, O when shall I sweetly remove, O when shall I enter my rest! Return to the Sion above, The mother of spirits distress'd. She then said, "Who is in the house? O, I do not love the staying at home on a Sunday! Desire them all to go to church. When I was most diligent in going to church, I always found the greatest blessings." At night she said, "Swelled legs! Fora little time: there will be no swelled legs in heaven." About fiveon Monday morning, March 23, her husband asked, "Do you know me?" She said, " Yes, I do ;" and putting her arm round his neck, quickly began to slumber. Waking soon after, she said, "JT must make 'haste, and dress myself for the Bridegroom." She then dozed afresh; but waking in a few minutes, said, " I am going to Christ;" and fell asleep. I rode to Chester, and preached at six, in the accustomed place, a little without the gates, near St. John's church. One single man, a poor alehouse keeper, seemed disgusted, spoke a harmless word, and ran away with all speed. All the rest behaved with the utmost seriousness, while I declared "the grace of our Lord Jesus Christ."

I preached at seven, in a much larger house, which was. just taken, near St. Martin's church; as eminent a part of the town as Drury-lane is in London, or as the Horse Fair was in Bristol. At church Mr. L preached a strong, plain, useful sermon, upon the faith of Abraham. At one I began preaching again, on, " We preach not ourselves, but Christ Jesus the Lord." But the house not containing half the congregation, I was obliged to stand at the door, on one side of a kind of square, large enough to contain ten or twelve thousand people. I had a few hours before spoken to the captain of a vessel, with whom I proposed to sail for Dublin; and the wind being fair, I knew not whether I should stay to preach another sermon in Chester. I find it useful to be in such a state of suspense, wherein I know not what will be the next hour, but lean absolutely on His disposal, who knoweth and ruleth all things well. At four I preached in the Square, to a much larger congregation, among whom were abundance of gentry. One man screamed and hallooed as loud as he could; but none seconded or regarded him. The rest of the congregation were steadily serious, from the beginning to the end. We walked round the walls of the city, which are something more than a mile and three quarters in circumference. But there are many vacant spaces within the walls, many gardens, and a good deal of pasture ground: so that I believe Newcastle-upon-Tyne, within the walls, contains at least a third more houses than Chester. The greatest convenience here is what they call " the Rows ;" that is, covered galleries, which run through the main streets on each side, from east to west, and from north to south; by which means one may walk both clean and dry in any weather, from one end of the city to the other. I preached at six in the evening, in the Square, to a vast multitude, rich and poor. The far greater part, the gentry in particular, Were seriously and deeply attentive; though a few of the rabble, most of them drunk, laboured. much to make a disturbance. One might July, 1752. REV. J. WESLEY'S JOURNAL. 539

already perceive a great increase of earnestness 1n the generality of the hearers. So is God able to cut short his work, to wound or heal, in whatever time it pleaseth him. Tes. 23. Having received letters which made me judge it necessary to be at Bristol as soon as possible, about ten I set out, dined at Birmingham the next day, and thence rode to Redditch. Finding the congregation waiting, I began preaching between three and four. I preached at Wallbridge, near Stroud, in the evening, and the next day, before noon, reached Kingswood. Wed. July 1. Having finished my business at Bristol, I took horse again, and preached that evening at Evesham. I reached Bilbrook and Chester. Friday, 3. I was saying in the morning to Mr. Parker, "« Considering the good which has been done there already, wonder the people of Chester are so quiet." He answered, " You must not expect they will be so always." Accordingly, one of the first things I heard after I came into the town was, that for two nights before the mob had been employed in pulling down the house where I had preached. I asked, "' Were there no magistrates in the city?" Several answered me, " We went to the mayor after the first riot, and desired a warrant to bring the rioters before him; but he positively refused to grant any, or to take any informations about it." So, being undisturbed, they assembled again the next night, and finished their work. I preached in our old room. I stood, at seven in the morning, near the ruins of the house, and explained the principles and practice of that sect which is " every where spoken against." I went afterward to St. Martin's church, which stands close to the place. The gentleman who officiated seemed to be extremely moved at several passages of the Second lesson, Luke xvii; particularly, ' It is impossible but that offences will come ; but wo unto him through whom they come. It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones." '

I bespoke the cabin in a ship bound for Dublin, which only waited for a wind. About ten at night word was brought that she was ready to sail. We went down to the quay immediately ; and found she had sailed out a quarter of an hour before, and was then off at sea. But as another ship had just weighed anchor, we went on board, and sailed without delay. But having contrary winds, it was Friday, 17, in the evening, before we reached Dublin. The house here is nearly of the same size, and of the same form, with that at Newcastle. But having deep galleries on three sides, it will contain a larger number of people. I preached at five and eight, but not to so large a congregation as I expected. I was greatly shocked at the behaviour of the congregation in St. Patrick's church. But all their carelessness and indecency did not prevent my finding an uncommon blessing. Between five and six our house was nearly filled; but great part of the hearers seemed utterly unawakened. I marvel how it is, that after all our labour here, there should still be so little fruit. I learned the particulars of the late riot. Some weeks ago, a large mob assembled one evening, broke many of the windows, and had just broke into the house, when a guard of soldiers came. The chief rioters were apprehended and tried. But ten or eleven of the jurymen, being Papists, frightened the twelfth, so that he did not contradict, when they brought in their fellows, " Not guilty." I inquired into the state of the society, still consisting of about four hundred and twenty members ; though many had been much shaken, chiefly by various opinions, which some even of our own preachers had propagated.

We went to see a friend a few miles from Dublin. Before dinner Mr. Cownley and I took a walk on the seashore. Being somewhat tired, we thought to return a shorter way, by climbing over the rocks. We found little difficulty at first, the ascent not being steep toward the bottom: but as we went higher, it grew steeper and steeper till we would gladly have gone back if we could. But we could neither go nor look back; so that we had only this choice, to get quite to the top, or to make one step to the bottom. The stones, likewise, on which we stood, or which we took hold of, frequently gave way, and tumbled; so that I know not whether we were ever in so much danger on the sea, aS we were now on the shore. But in half an hour, I knuw not how, we got upon firm, even ground. I met one whom I had formerly seen at Bristol, heaping up money with both hands: and he has now all that the world can give. But he enjoys nothing ; having such a continual lowness of spirits, as they call it, that his very life is a burden. He seems partly to under stand his own case. May the great Physician heal his sickness ! Aug. 1752. REV. J. WESLEY'S JOURNAL. 541 '7. I preached in Edinderry at one, and at Closeland in the evening. Tuesday, 28, I preached at Portarlington, though I was extremely ill, and it was a pain to me to speak ; but it was a comfortable pain. I could from my heart praise God for his fatherly visitation. I rode to Mount Mellick, but was so hoarse and weak, that I could only preach in the house. Friday, 31. Being not well able to ride, I borrowed Mr. P. 's chair to Tullamore ; and on Saturday reached Cooly Lough, and met many of my friends from all parts. now found my strength increasing daily : it must be as my day is.

Sun. August 2. I baptized Joseph English (late a Quaker) and two of his children. Abundance of people were at Tyrrel's Pass in the evening ; many more than the house could contain. At five in the morning, one who had tasted of the love of God, but had afterward relapsed into his former sins, nay, and sunk into Deism, if not Atheism, 'was once more cut to the heart. At six in the evening I preached at Drumcree, where many now know in whom they have believed. Mr. Booker, the minister of D » met me here; the last man I should have expected. But it cannot last. The same person cannot long admire both John Wesley and John Taylor. I preached about noon at Street, to a civil, unconcerned congregation ; and about six in the evening, at Abidarrig, a mile short of Kenagh. Many Romanists being present, I found much concern for them, and could not but address myself to them in particular; and exhort them wholly to rely on the one Mediator between God and man. We rode to Athlone. Thursday, 6. I preached in a large open place, near the house, to many of the rich, as well as poor. Sai. 8. I called on a lively man, who is just married, in the ninetysecond year of his age. He served as an officer both in King William's and Queen Anne's wars; and a year or two ago began to serve the Prince of peace. He has all his faculties of body and mind entire, works in his garden some hours every day, and praises God who has prolonged his life to so good a purpose. At eight we had the usual congregation in the market house, and the usual blessing. Mr. G preached an excellent sermon at church, on the necessity of the religion of the heart. At five I preached on the Connaught side of the river, to abundance of Romanists as well as Protestants ; all of whom seemed convinced that they ought not any longer to halt between two opinions."'

Sun. October 1. We had in the morning at St. Paul's, a strong, close, practical sermon; and another at our own church in the afternoon, delivered in an earnest, affectionate manner. We had a solemn season likewise at the room; so that this day was a day of joy and thanksgiving. 'The wind being contrary still, on Monday, 2,1 rode once more to Bandon. But though I came unexpected, the house was too small to contain one half of the congregation ; so I preached in the street, both this evening, and at five on Tuesday morning; the moon giving us as much light as we wanted, till the sun supplied her place. I then returned to Cork. On Friday, 6, the ship being under sail, we took boat, and came to Cove in the evening. All the inns being full, we lodged at a private house; but we found one inconvenience herein: we had nothing to eat; for our provisions were on board, and there was nothing to be bought in the town; neither flesh, nor fish, nor butter, oN oe Se ee eT Co ee 7 e wt a hee 544 REV. J. WESLEY'S JOURNAL. Oct. 1752. nor cheese. At length we procured some eggs and bread, and were well contented. We were called early by the pilot, and told we must rise and go on board. We did so, and found a large number of passengers : but the wind turning, most of them went on shore. At eleven I preached to those that were left. About six it blew a storm: but we were anchored in a safe harbour ; so it neither hurt nor disturbed us. Finding there was no probability of sailing soon, we went up to Mr. P 's, near Passage. I preached there in the street about four, to most of the inhabitants of the town. They behaved very quietly ; but very few seemed either convinced or affected. We had another violent storm: it made Mr. P. s house rock to and fro, though it was a new, strong house, and covered on all sides with hills, as well as with trees. We afterward heard, that several ships were lost on the coast. Only one got into the harbour, but grievously shattered, her rigging torn in pieces, and her mainmast gone by the board.

The remains of Elizabeth Man being brought to the room, I preached on, " Blessed are the dead which die in the Lord." How plain an instance is here of grace so changing the heart, as to jeave no trace of the natural temper! I remember her fretful, peevish, murmuring, discontented with every thing. But for more than a year before she died, God laid the axe to the root of the tree; all her peevishness and fretfulness were gone ; she was always content, always thankful. She was not only constaut in prayer, and in all the ordinances of God, but abundant in praise and thanksgiving. Often her soul ae Jan. 1753. REV. J. WESLEY'S JOURNAL. 545 was so filled with love and praise, that her body was quite overpowered. On Sunday morning she said, "I am struck with death." Her pains were violent all the day ; but they interrupted not her prayer and praise, and exhortation to those about her; till, about three in the morning, having finished her work, she was set at liberty. Sunday, 29, was a useful day to my soul. I found more than once trouble and heaviness ; but I called upon the name of:the Lord; and he gave ine a clear, full approbation of his way, and a calm, thankful - acquiescence in his will. I cannot but stand amazed at the goodness of God. Others are most assaulted on the weak side of their soul ; but with me it is quite otherwise : if I have any strength at all, (and I have none but what I have recewed,) it is in forgiving injuries : and on this very side am I assaulted, more frequently than on any other. Yet leave me not here one hour to myself, or I shall betray myself and Thee! I rode to Salisbury, and in the two following days examined severally the members of the society; and on Thursday left them determined to stand in the good old way, in all the ordinances and commandments of God. In the evening I endeavoured to reunite the little scattered flock at Winterburn. Fri. November 3. I rode to Reading; and on Saturday, to London. A remarkable note was given me in the evening: it ran in these words :

and stayed about two hours. When he came down, she stared upon him, and said, What is the matter now? What is come to you? You do not look as you did." He answered, "No; for I have found the Lord." And from that hour he has endeavoured to walk worthy of God, who has again called him "to his kingdom and glory." We had our first watch-night at Snowsfields. Scarce any went away till between twelve and one. How is it, that never any one, in England or Ireland, has been hurt for all these years in going to all parts at the dead of night? Are not the hairs of our head all numbered ? I advised one who had been troubled many years with a stubborn paralytic disorder, to try a new remedy. Accordingly, she was electrified, and found immediate help. By the same means I have known two persons cured of an inveterate pain in the stomach; and another of a pain in his side, which he had had ever since he was a child. Nevertheless, who can wonder that many gentlemen of the faculty, as well as their good friends, the apothecaries, decry a medicine so shockingly cheap and easy, as much as they do quicksilver and tar water ? A solemn awe spread over the whole congregation, while I was explaining at West-street the parable of the ten virgins : more especially those who knew they had not " oil in their lamps." Sat. February 3. I visited one in the Marshalsea prison ; a nursery of all manner of wickedness. O shame to man, that there should be such a place, such a picture of hell upon earth! And shame to those who bear the name of Christ, that there should need any prison at all in Christendom! A proposal was made for devolving all temporal business, books and all, entirely on the stewards; so that I might have no care upon me (in London, at least) but that of the souls committed to my charge. O when shall it once be! From this day? In me mora non erit ulla. 'There shall be no delay on my part.

_ almost all substances. 3. That as long as it is thus diffused, it has no discernible effect. 4. That if any quantity of it be collected together, whether by art or nature, it then becomes visible in the form of fire, and inexpressibly powerful. 5. That it is essentially different from the light of the sun; for it pervades a thousand bodies which light cannot penetrate, and yet cannot penetrate glass, which light pervades so freely. 6. That lightning is no other than electrical fire, collected by one or more clouds. '7. That all the effects of lightning may be performed by the artificial electric fire. 8. That any thing pointed, as a Spire or tree, attracts the lightning, just as a needle does the electrical fire. 9. That the electrical fire, discharged on a rat or a fowl, will kill it instantly: but discharged on one dipped in water, will slide off, and do it no hurt at all. In like manner the lightning which will kill a man in a moment, will not hurt him if he be throughly wet. What an amazing scene is here opened for after ages to improve upon ! I visited more of the poor sick. The industry of many of them surprised me. Several who were ill able to walk, were nevertheless at work; some without any fire, (bitterly cold as it was,) and some, I doubt, without any food; yet not without that "meat which endureth to everlasting life." I set out in the machine for Bristol ; and on Tuesday evening preached at Bath.

W. a 28. The house was full of serious hearers at five. In the evening some gay young men made a little disturbance, and a large mob was gathered about the door; but in a short time, they dispersed of themselves. However, we thought it best to acquaint the mayor with what had passed ; on which he ordered the city crier to go down the next evening, and proclaim, that all riots should be severely punished ; and promised, if need were, to come down himself, and read the act of parliament. But it needed not: after his mind was known, none was Apnil, 1753. REV. J. WESLEY'S JOURNAL. 549 so hardy as to make a disturbance. I did not expect the mob at Nantwich (whither I was now much pressed to go) would be so quiet as that at Chester. We were saluted with curses and hard names, as soon as we entered the town. But from the time I alighted from my horse, I heard no one give us an ill word; and I had as quiet and attentive an audience as we used to have at Bristol, while I exhorted the wicked to forsake his way, and the unrighteous man his thoughts." I preached at Boothbank, where I met Mr. C . late gardener to the Earl of W. Surely it cannot be! Is it possible the Earl should turn off an honest, diligent, well tried servant, who had been in the family above fifty years, for no other fault than hearing the Methodists? In the evening I preached at Manchester, and on Monday, April 2, at Davy Hulme. Here I found (what I had never heard of in England) a whole clan of infidel peasants. A neighbouring ale house keeper drinks, and laughs, and argues into Deism, all the ploughmen and dairymen he can light on. But no mob rises against him ; and reason good: Satan is not divided against himself.

I made an end of examining the society at Manchester ; among whom were seventeen of the dragoons. It is remarkable, that these were in the same regiment with John Haime, in Flanders; but they utterly despised both him and his Master, till they removed to Manchester: here it was that one and another dropped in, he scarce knew why, to hear the preaching. And they now are a pattern o1 seriousness, zeal, and all holy conversation. I rode to Bolton, and found the society just double to what it was when I was here last; and they are increased in grace no less than in number, walking closely with God, lovingly, and circumspectly with one another. and wisely toward those that are without. Sat. '7. 1 rode to Chipping. Sunday, 8. As soon as we came into the aisle of the church from the vestry, a man (since dead) thrust himself between Mr. Milner and me, and said, " You shall not go into the pulpit." I told him, "Iam only going into the desk." He said, " But you shall not go there neither ;" and pushed me back by main strength. Eight or ten noisy men joined with him quickly, and set themselves in battle array. Fearing some might take fire on the other side, I desired Mr. Milner to begin the service. After prayers (for he had no sermon with him) great part of the congregation followed us to the vicarage. They came thither again after the evening service ; and God made them large amends for their little disappointment in the morning. =-Mr. Milner rode with us to Kendal. I preached there in a large, convenient room, (the weather not allowing me to preach abroad,) where Mr. Ingham's society used to meet. I was a little disgusted at their manner of coming in and sitting down, without any pretence to any previous prayer or ejaculation; as well as at their sitting during the hymn, which indeed not one (though they knew the tune) sung with me. But it was far otherwise after sermon: for God spake in his word. At the second hymn every person stood up, and most of them sung very audibly: and the greatest part of the society followed us to our inn; nor did they leave us till we went to rest.

Our landlord, as he was guiding us over the Frith, very innocently asked, how much a year we got by preaching thus. 'This gave me an opportunity of explaining to him that kind of gain which he seemed utterly a stranger to. He appeared to be quite amazed; and spake not one word, good or bad, till he took his Jeave. Presently, after he went, my mare stuck fast in a quagmire, which was in the midst of the high road. But we could well excuse this ; for the road all along, for near fifty miles after, was such as I never saw any natural road, either in England or Ireland: nay, far better, notwithstanding the continued rain, than the turnpike road between London and Canterbury. We dined at Dumfries, a clean, well built town, having two of the most elegant churches (one at each end of the town) that I have seen. We reached Thorny Hill in the evening. What miserable accounts pass current in England of the inns in Scotland! Yet here, as well as wherever we called in our whole journey, we had not only every thing we wanted, but every thing readily and in good order, and as clean as I ever desire. . We set out about four, and rode over several high, but extremely pleasant, mountains, to Lead Hill; a village of miners, resembling Placey, near Newcastle. We dined at a village called Lesmahaggy, and about eight in the evening reached Glasgow. A gentleman who had overtaken us on the road, sent one with us to Mr Gillies's house. April, 1753. REV. J. WESLEY'S JOURNAL. 551

I walked over the city, which I take to be as large as Newcastle-upon-Tyne. The university (like that of Dublin) is only one college, consisting of two small squares; I think not larger, nor at all handsomer, than those of Lincoln College, in Oxford. The habit of the students gave me surprise. They wear scarlet gowns, reaching only to their knees. Most I saw were very dirty, some very ragged, and all of very coarse cloth. The High Church is a fine building. The outside is equal to that of most cathedrals in England; but it is miserably defaced within; having no form, beauty, or symmetry left. At seven in the evening Mr. G. began the service, at his own (the college) church. It was 20 full before I came, that I could not get in without a good deal of difficulty. After singing and prayer, he explained a part of the Catechism ; which he strongly and affectionately applied. After sermon he prayed and sung again, and concluded with the blessing. He then gave out, one after another, four hymns ; which about a dozen young men sung. He had before desired those who were so minded, to go away; but scarce any stirred till all was ended. At seven I preached about a quarter of a mile from the town ; but it was an extremely rough and blustering morning ; and few people came either at the time or place of my preaching: the natural consequence of which was, that I had but a small congregation. About four in the afternoon, a tent, as they term it, was prepared; a kind of moving pulpit, covered with canvas at the top, behind, and on the sides. In this I preached near the place where I was in the morning, to near six times as many people as before; and I am persuaded what was spoken came to some of their hearts, " not in word only, but in power."

I had designed to preach at the same place; but the rain made it impracticable. So Mr. G. desired me to preach in his church ; where I began between seven and eight. Surely with God nothing is impossible! Who would have believed, five-and-twenty years ago, either thatthe minister would have desired it, or that I should have consented to preach in a Scotch kirk? We had a far larger congregation, at four in the afternoon, than the church could have contained. At seven Mr. G. preached another plain, home, affectionate sermon. Has not God still a favour for this city? It was long eminent for serious religion ; and he is able to repair what is now decayed, and to build up the waste places. I had designed to ride to Edinburgh; but at the desire of many, I deferred my journey till Monday. Here was now an open and effectual door, and not many adversaries. I could hear of none but a poor seceder; who went up and down, and took much pains. But he did not see much 'fruit of his labour; the people would come and hear for themselves, both in the morning, when I explained, (without touching the controversy,) " Who shall lay any thing to the charge of God's elect"? and in the afternoon, when I enforced, " Seek ye the Lord while he may be found." It rained much: nevertheless, upward (I suppose) of a thousand people stayed with all willingness, wnile I explained and applied, This is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent." I was desired to preach afterward at the prison; which I did, about nine o'clock. All the felons, as well as debtors, behaved with such reverence as I never saw at any prison 552 REV. J. WESLEY'S JOURNAL. May, 1753..

in England. It may be, some, even of these sinners, will occasion joy in heaven. The behaviour of the people at church, both morning and afternoon, was beyond any thing I ever saw, but in our congregations. None bowed or courtesied to each other, either before or after the service ; from the beginning to the end of which, none talked, or looked. at any but the minister. Surely much of the power of godliness was here, when there is so much of the form still. The meadow, where I stood in the afternoon, was filled from side to side. I spoke as closely as ever in my life. Many of the students, and many of the soldiers, were there ; and I bear them witness, they could bear "sound doctrine." I had a great desire to go round by Kilsyth, in order to. see that venerable man, Mr. Robe, who was every day expecting (what his soul longed for) "to depart and be with Christ." But the continual rains had made it impracticable for us to add so many miles to our day's journey ; so we rode on, straight by the kirk of Shots; reached Edinburgh by five in the afternoon; lodged at Tranent; and on Tuesday, 24, came to Berwick in good time; where I preached on the Bowling Green at six. The wind was extremely sharp, and we had. several showers while I was speaking: but I believe scarce five persons went away. We came to Alnwick on the day whereon those who have gone through their apprenticeship are made free of the corporation. Sixteen or seventeen, we were informed, were to receive their freedom. this day: and, in order thereto, (such is the unparalleled wisdom of the present corporation, as well as of their forefathers,) to walk through a great bog, (purposely preserved for the occasion; otherwise it might have been drained long ago,) which takes up some of them to the neck, and many of them to the breast.

I rode to Robinhood's Bay, near Whitby. The town is very remarkably situated: it stands close to the sea, and is in great part built on craggy and steep rocks, some of which rise perpendicular from the water. And yet the land, both on the north, south, and west, is fruitful, and well cultivated. I stood on a little rising near the quay, in a warm, still evening, and exhorted a multitude of people, from all parts, to "seek the Lord, while he may be found." They were all attention; and most of them met me again at half an hour after four in the morning. I could gladly have spent some days here ; but my stages were fixed: so, on Wednesday, 9, 1 rode on to York. We had a rough salute, as I went to preach, from a company of poor creatures in the way. But they were tolerably quiet during the preaching. The greatest inconvenience arose from the number of people; by reason of which the room (though unusually high) felt as hot as an oven. I rode over to Rufforth, and preached at one to an earnest congregation. A young man, remarkably serious and well behaved, and rejoicing in his first love, who set out but a few minutes before me, was thrown by his horse, and (as it is termed) broke his neck. Just at the instant, a person going by, who understood the case, took hold of him, and pulled it into its place. O mystery of Providence! Why did not this man die, when he was full of humble, holy love?' Why did he live, to "turn from the holy commandment" which was then written in his heart? I observed a remarkable change in the behaviour of almost all I met. The very rabble,were grown civil, scarce any one now speaking a rude or an angry word.

I began preaching at seven, and God applied it to the hearts of the hearers. 'Tears and groans were on every side, among high and low. God, as it were, bowed the heavens and came down. The flame of love went before him; the rocks were broken in pieces, and the mountains flowed down at his presence. I had designed to set out for Lincolnshire this morning. But finding that a day of God's power was come, I sent one thither in my place; and after preaching (as I had appointed) at Stamford Bridge, and at Pocklington, returned to York in the evening. Let us work together with him, when, and where, and as he pleases! Every night, while I stayed, many of the rich and honourable crowded in among us. And is not God able, even of these stones, to raise up children to Abraham 2" I preached at Pocklington again, and rode on to Whitgift Ferry. It rained a great part of the way; and just as we got to the water, a furious shower began, which continued above half an hour, while we were striving to get John Haime's horse into the boat. But we were forced, after all, to leave him behind. We set out from Whitgift soon after four; but the violent rain which attended us till after seven, made the road so dirty and slippery, that our horses could hardly keep their feet ; so that it was nine before we reached E:pworth. We had, as usual, most of the inhabitants of the town at the Cross in the afternoon. I called afterward on Mr. M and his wife, a venerable pair, calmly hastening into eternity. If those in Paradise know what passes on earth, doubt not but my father is rejoicing Bele, Ge ic oe ey, ee ' ; : me 054 REV. J. WESLEY'S JOURNAL. June, 1753,

and praising God; who has, in his own manner and time, accomplished what he had so often attempted in vain. Jon. 21. I rode to Sykehouse, and preached about noon, and then went on for Leeds. In the afternoon we called at a house where a company of rough, butcherly men, exceeding drunk, were cursing and swearing at an unusual rate. I spoke to them, in spite of German prudence, and they were not only patient, but exceeding thankful. Most of our preachers met, and conversed freely together; as we did, morning and afternoon, to the end of the week ; when our conference ended with the same blessing as it began: God giving us all to be not only of one heart, but of one judgment. This week I read over Mr. Rimius's "Candid Narrative." It informed me of nothing new. I still think several of the inconsiderable members of that community are upright. But I fear their governors " wax worse and worse, having their conscience seared as with a hot iron." I was afraid many of the congregation at Birstal would not be able to hear. But my fear was needless ; for my voice was so strengthened, that even those who sat in John Nelson's windows, a hundred yards off, could (as they afterward told me) distinctly hear every word. I preached at Keighley, where the loving spirit, and exemplary behaviour of one young man, has been a means of convincing almost all the town, except those of his own household. I rode to Haworth, where Mr. Grimshaw read prayers, and I preached to a crowded congregation. But having preached ten or eleven times in three days, besides meeting the societies, my voice began to fail. Not that I was hoarse at all; but I had not strength to speak. However, it was restored at Heptonstall in the afternoon, so that the whole congregation could hear. When shall we learn to take thought only for the present hour? Is it not enough, that God gives help when we want it ?

Praise God, from whom pure blessings flow ! '""When he had done preaching, he desired the society to meet; to whom he first.gave out a hymn, as before, and then exhorted them to love one anothers; 1. Because they had one Creator, Preserver, and Father; 2. Because they had all one Redeemer; 3. Because they had all one Sanctifier; 4. Because they were walking in one way of holiness; and, 5. Because they were all going to one heaven. Having sung a parting verse, he said, (as shaking each by the hand,) ' Good night, brother; good night, sister. This lasted till about a quarter after two, he being fast asleep all the time. In the morning he knew nothing of all this; having, as he apprehended, slept from night till morning, without dreaming at all." By what principles of philosophy can we account for this? I rode from Manchester to Chelmorton in the Peak, where I preached in a little meadow, and reached Sheffield in the evening. I rode over to Jonathan Booth's, at Woodseats, whose daughter had been ill in a very uncommon manner. The account her parents gave of it was as follows : About the middle of December, 1'752, Elizabeth Booth, junior, near ten years old, began to complain of a pain in her breast, which continued three days: on the fourth day, in a moment, without any provocation, she began to be in a vehement rage, reviling her mother, and throwing -at the maid what came next to hand. This fit continued near an hour;

It being still sultry hot, I preached under a shady tree at Barley Hall; and in an open place at Rotherham in the evening. On Friday, 8, we reached Nottingham. Mr. S. met us here, and gave us a pleasing account of his congregation at S , continually increasing, and growing more earnest and more scandalous every day. At Nottingham also God is greatly reviving his work, and pouring water upon the dry ground. In the afternoon I rode to Markfield, where I carefully read over Mr. Stinstra's Tract upon Fanaticism. He is doubtless a well-meaning man, but deeply ignorant of the subject he treats of; and his arguments are of no force at all; for they prove abundantly too much. They utterly overthrow many of the grand arguments for Christianity; and every man may, on those principles, prove the Apostles to have been fanatics to a man. June 10. (Being Whit-Sunday.) The church contained the congregation tolerably well. After dinner, a gentleman who came from Leicester, eight miles off, invited me thither. About eight I preached there, in a place near the walls, called the Butt Close. The people came running together from all parts, high and low, rich and poor; and their behaviour surprised me; they were so serious and attentive, not one offering any interruption. We rode to Woburn. Tuesday, 12, promised to be an exceeding hot day; but the clouds rose as soon as we set out, and continued till we were near Market-street. The sun was then burning hot ; so that how my fellow travellers would get forward, I knew not. But God knew. As soon as we set out, a cloud arose and covered us again. The wind then came about and blew in our faces, so that we had a tolerable cool ride to London. I found the town much alarmed with Mr. Rimius's Narrative, and Mr. Whitefield's letter to Count Z. July, 1753. REV. J. WESLEY'S JOURNAL. 557 It seems, indeed, that God is hastening to bring to light those hidden works of darkness.

Mr. Wh showed me the letters he had lately received from the Count Coffart, P. Bohler, and James Hutton. I was amazed. Either furious anger or settled contempt breathed in every one of them. Were they ashamed after all the abominations they had committed? No; they were not ashamed: they turned the tables upon Mr. Wh Cc protested before God, he had never made Lynde any offer at all. TheC blustered, like himself, and roundly averred, he could _ say something if he would. J. H. said flat, " You have more than diabolical impudence : I believe the devil himself has not so much." -Mr. Walsh preached at Short's Gardens in Irish. Abundance of his countrymen flocked to hear, and some were cut to the heart. How many means does God use, to bring poor wanderers back to himself! Sun. July 1. He preached in Irish in Moorfields. The congregation was exceeding large, and behaved seriously ; though probably many of them came purely to hear what manner of language it was. For the sake of these he preached afterward in English, if by any means he might gain some. I rode over to Mr. K: 's, at Taddington, 'an Israelite indeed."" Dr. Hales sent after dinner to desire our company, and showed us several experiments. How well do philosophy and religion agree in a man of sound understanding ! After preaching at the chapel, morning and afternoon, I took horse with Mr. P. We had designed to ride only two or three hours, in order to shorten the next day's journey. But a young man, who overtook us near Kingston, induced us to change our purpose. So we only rested about half an hour at Cobham ; and, leaving it between nine and ten, rode on softly in a calm, moonshiny night, and about twelve came to Godalming. We took horse again at half an hour past four, and reached Portsmouth about one.

I was surprised to find so little fruit here, after so much preaching. That accursed itch of disputing had well nigh destroyed all the seed which had been sown. And this "vain jangling" they called " contending for the faith." I doubt the whole faith of these poor wretches is but an opinion. After a little rest, we took a walk round the town, which is regularly fortified ; and is, I suppose, the only regular fortification in Great Britain or Ireland. Gosport, Portsmouth, and the Common, (which is now all turned into streets,) may probably contain half as many people as Bristol: and so civil a people I never saw before in any seaport town in England. I preached at half an hour after six, in an open part of the Common, adjoining to the new church. The congregation was large and well-behaved: not one scoffer did I see, nor one trifler. In the morning, Tuesday, 10, I went on board a hoy; and in three hours landed at Cowes, in the Isle of Wight ; as far exceeding the Isle of Anglesey, both in pleasantness and fruitfulness, as that exceeds the rocks of Scilly. We rode straight to Newport, the chief town in the Isle, and found a little society in tolerable order. Several of them had found peace with God. One informed me it was about eight years ago since she first knew her interest in Christ, by means of one who called there in his Journal I. 36 558 REV. J. WESLEY'S JOURNAL. July, 1753 way to Pennsylvania ; but having none to speak to, or advise with, she was long tormented with doubts and fears. After some years, she received a fresh manifestation of his love, and could not doubt or fear any more. She is now (and has been long) confined to her bed, and consuming away with pining sickness: but all is good to her; for she has learned in every thing to give thanks.

At halfan hour after six, I preached in the market place, to a numerous. congregation: but they were not so serious as those at Portsmouth. Many children made much noise, and many grown persons were talking aloud, almost all the time I was preaching. It was quite otherwise at five in the morning. There was a large congregation again; and every person therein seemed to know this was the word whereby God would judge them in the last day. In the afternoon, I walked to Carisbrook Castle ; or rather, the poor remains of it. It stands upon a solid rock on the top ofa hill, and commands a beautiful prospect. There is a well in it, cut quite through the rock, said to be seventy-two yards deep ; and another in the citadel, nearahundred. They drew up the water by an ass, which they assured us was sixty years old. But all the stately apartments lie in ruins. Only just enough of them is left, to show the chamber where poor King Charles was confined, and the window through which he attempted to escape. In the evening the congregation at Newport was more numerous and more serious than the night before. Only one drunken man made a little disturbance. But the mayor ordered him to be taken away. : We set out early from Newport, and crossed over from Cowes to Southampton. In the afternoon we came to Salisbury ; and on Saturday, rode on to Shaftesbury. I preached in the new house in the evening ; on Sunday afternoon, at Deverel Long Bridge; and on Monday, 16, before noon, praised God with our brethren at Bristol. '7. Ai their earnest desire, I preached to the poor colliers confined in Newgate on account of the late riot. They would not hear the Gospel while they were at liberty. God grunt they may profit by it now! We set out for the west; and on Friday, 20, came

_ to Plymouth Dock. I found much hurt had been done here by the bitter zeal of two or three bigots for their opinion. 'Two years ago they promised in the most solemn manner to let all controversy alone ; but quickly after the fire broke out anew, and has been devouring ever since. I endeavoured to convince them that they were destroying,. not premoting, the work of God; and on Sunday, when I spake to the society one by one, they seemed once more aware of Satan's devices. I rode to Launceston, and had the first general meeting of the stewards, for the eastern part of Cornwall. In the evening I preached in perfect peace; a great blessing, if it be not bought too dear ; if the world does not begin to love us, because we love the world. In the road to Camelford, I was taken with such a bleeding at the nose as I have not had since my return from Georgia. For a mile or two it increased more and more, and then at once stopped of itself; so I rode on comfortably, (though the day was extremely hot , and reached St. Agnes in the evening. On Wednesday, 25, the stewards met at St. Ives, from the western Aug. 1753. REV. J. WESLEY'S JOURNAL. 5oy part of Cornwall. The next day I began examining the society ; but T was soon obliged to stop short. I found an accursed thing among them; well nigh one and all bought or sold uncustomed goods. I therefore delayed speaking to any more till I had met them all together. This I did in the evening, and told them plain, either they must put this abomination away, or they would see my face no more. Frt. 27. They severally promised so to do. So I trust this plague is stayed. After preaching to the little flock at Zennor, we rode on to St. Just; and found such a congregation at six in the evening as we used to have ten years since. 1 did not find any society in the county so much alive to God as this. Fifty or threescore have been added to it lately; and many children filled with peace and joy in believing.

Wed. August 1. At half an hour after two in the morning, my disorder came with more violence than ever. The cramp likewise returned ; sometimes in my feet or hand, sometimes in my thighs, my side, or my throat. had also a continual sickness, and a sensation of fulness at my stomach, as if it were ready to burst. I took a vomit; but it hardly wrought at all: nor did any thing I took make any alteration. Thus I continued all day, and all the following night; yet this I could not but particularly observe, I had no headache, no colic, nor any pain, (only the cramp,) from first to last. Perceiving I gained no ground, but rather grew weaker and weaker, my stomach being drawn' downward, so that I could not stand nor lie, but on my right side, I sent to Redruth for Mr. Carter, who came without delay. Here again I saw the gracious providence of God, in casting me on so sensible and skilful a man. He advised me to persist in the same regimen I was in, and prescribed no physic, i) 560 REV. J. WESLEY'S JOURNAL. . Aug. 1753. except a small dose of rhubarb. But even this (as I expected it would) was thrown up again immediately. I was now well satisfied ; having had the best advice which could be procured ; though my disorder continued much as before. But about five in the afternoon it ceased at once, without any visible cause. The cramp also was gone, my stomach was easy, and I laid down and slept till six in the morning.

I began to recover my strength, so that I could sit up near two hours together. And'from this time, I felt no inconvenience ; only that I could not talk, nor stand long without resting. In the afternoon I rode to Redruth, and preached to a large congregation in an open part of the street. My voice was low ; but, the day being calm, I believe all could hear': and after I had done, I felt myself consider- ably stronger than when I begun. I preached in Gwennap at five, and afterward saw a strange sight, a man that is old and rich, and yet not covetous. In the evening I preached at Penryn, and found my strength so restored, that I could speak loud enough to be heard by a numerous congregation ; and thrice the next day, at Penryn, Bezore, (near Truro,) and St. Ewe. We were invited to Mevagissey, a small town on the south sea. As soon as we entered the town, many ran together, crying, " See, the Methodees are come." But they only gaped and stared; so that we returned unmolested to the house I was to preach at, a mile from the town. Many serious people were waiting for us, but most of them deeply ignorant. While I was showing them the first principles of Christianity, many of the rabble from the town came up. They looked as fierce as lions; but in a few minutes changed their countenance, and stood still. 'Toward the close, some began to laugh and talk, who grew more boisterous after I had concluded. But I walked straight through the midst of them, and took horse without any interruption. On Thursday, 9, 1 rode to Port Isaac, and the next day to Trewalder. 'The little society here meet every night and morning, with a preacher or without; and whoever comes among them quickly feels what spirit they are of. The rain stopped at twelve, and gave me an opportunity of preaching in the market place at Camelford. I saw only one person in the congregation who was not deeply serious. That one (which I was sorry to hear) was the curate of the parish.

Almost as soon as we set out, we were met by such a shower of rain as I never saw before in Europe. But it did us no hurt: we came very well, though very wet, to St. Gennis. I never saw so many people in this church ; nor did I ever before speak so plainiy to them. They hear; but when will they feel ? O what can man do toward raising either dead bodies, or dead souls! The rain attended us all the way to Launceston. I preached at noon, but was not dry till the evening. Yet I did not catch any cold at all. What can hurt, without leave from God? I willingly accepted the offer of preaching in the house lately built fos Mr. Whitefield, at Plymouth Dock. Thus it behoveth us to trample o1 bigotry and party zeal. Ought not all who love God to love one ano ther? I rode to Collumpton, but could not reach it till ic was too late to preach. I1 preached thrice at Tiverton, rode to Middlesey the next Sept. 1753. REV. J. WESLEY'S JOURNAL. 561 day, and on Tuesday to Bristol. I endeavoured once more to bring Kingswood school into order. Surely the importance of this - aesign is apparent, even from the difficulties that attend it. I have spent more money, and time, and care, on this, than almost any design I ever had: and still it exercises all the patience I have. But it is worth all the labour. I came early to the New Passage ; but the wind shifting, obliged me to wait near six hours. When we were almost over, it shifted again ; so that we could not land till between six and seven.

I reached Cardiff. Finding I had all here to begin anew, I set out as at first, by preaching in the Castle yard, on, " Lord, are there few that be saved?" I afterward met what was once a society; and in the morning spoke severally to a few who were still desirous to join together, and build up, not devour, one another. I preached in the evening at Fonmon; and on Thursday, 30, spake to many at Cardiff, who were resolved to set out once more in the Bible way, and strengthen each other's hands in God. We had a pleasant ride, anda ready passage ; so that we reached Bristol in the afternoon. I preached 'in the evening over the remains of Mary Henley, a good soldier of Jesus Christ, who died rejoicing in his love the same day I set out for Cardiff. Mon. September 3. I began visiting the little societies in Somersetshire and Wiltshire. This evening I preached at Shepton Mallet, and found much life among the poor, plain people. It was not so at Oakhill, the next day, where many once alive have drawn back to perdition. But at Coleford, in the evening, I found many living souls, though joined with some who did not adorn the Gospel. I rode over to Kingswood, a little town near Wotton-underEdge. Some weeks since W. S was invited to preach at Wotton; which he did once, in great peace. But the next time he went, the mob was so turbulent, that he could not finish his sermon: upon which one desired him to come to Kingswood; which he did; and many people heard him gladly. Soon after I came in, a multitude of people was gathered from all parts. A large congregation was there at five in the morning, and a larger than ever in the evening. The next morning I accepted of Mr. B 's offer; and, after reading prayers, preached at the church. All the people expressed huge good will; but none appeared to be deeply affected. At half an hour after twelve I preached in the street, at Wickwar, about four miles from Kingswood ; where there has been a small society for some years; many of whom can rejoice in God. The rest of the audience gave a civil attention and seemed little pleased or displeased at the matter.

I read with great attention the Chevalier Ramsay's " PhiJosophical Principles of Religion." He undertakes to solve all the difficulties in the Christian Revelation, allowing him only a few postuJata : 1. That human souls all existed, and personally sinned, in paradise. 2. That the souls of brutes are fallen angels. 3. That pain is the only possible means whereby God himself can cure sin: and, 4. That he will, in the end, by the pains of purgatory, purify and restore all men and all devils Amazing work this! '7. I began visiting the societies in Wiltshire, and found much cause to praise God on their behalf. ''7, I was desired by Lady F. to visit her daughter, ill of a consumption. I found much pity, both for the parent and the child, pining away in the bloom of youth. and yet not without joy; as she was already much convinced of sin, and seemed to be on the very brink of deliverance. I saw her once more on Saturday, 29, and left ner patiently waiting for God. Not long after, my brother spent some time with her in prayer, and was constrained, to the surprise of all that were present, to ask of God again and again, that he would perfect his work in her soul, and take her to himself. Almost as soon as he had done, she stretched out her hands, said, ' Come, Lord Jesus," and died. Mon. October 1. I rode to Salisbury, and the next day to a village in the New Forest, eight miles wide of Southampton ; where I preached, in the evening, to a well-meaning, serious congregation. Wednesday, 3. -We rode to Southampton ; thence crossed over to Cowes, and reached Newport before eleven. At five in the afternoon, I went to the market place. The congregation was large, and deeply attentive. It was near the same at six in the evening ; and all seemed to drink in the exhortation, to "present themselves a living sacrifice, holy, acceptable to

1. In the year 1739, Mr. J. and W. D. came to Bedford. By them I 'was convinced that I was in a state of damnation, though I was outwardly unblamable. Some of the Germans came down in 1741, and engaged, 1. 'To draw no one from the Church. 2. To hold a meeting on Sunday nights for us that were of the Church. On these conditions I joined with them. But in the beginning of 1742, they dropped the Sunday night preaching, and required us to attend their meeting at the same hour that we used to go to church. I was much troubled at this, and wrote to Mr. John Wesley, entreating him to come down and help us. 2. When the Brethren learned this, they gave me abundance of fair words, and persuaded me to write again, and desire Mr. W. not to come. I was then made servant at the love-feast. I still received the sacrament at the Church once a year; but I regarded the Church less and Jess: and being continually taught that works signified nothing, and that we could not do them without trusting in them, I, in a while, left off all works of charity, as well as reading the Bible and private prayer. 3. Their first church was settled here in the beginning of the year 1744. On the 18th of February I was received into the congregation at London, and likewise into the Helpers' Conference. In 1746, Achenwelder, the Chief Labourer, insisted on my putting myself out of the corporation. I was in much doubt whether it was right so to do: but he commanded, and 1 obeyed. The next year he went to London, and, at his return to Bedford, spoke to this effect: My Brethren, we have received new orders. In London, Yorkshire, and all other places, no person is to go out of the town, without the leave of the Chief Labourer. So it must be here: observe, no one must go out of the town, no, nota mile, without leave from me."

4. In spring, 1750, they began building the chapel, for which they collected near two hundred pounds, and borrowed eight hundred more; for which eight of the English brethren were engaged. Two of the English were bound for a hundred more; but none of the ten have any security at all. They promised, indeed, to lodge the writings of the house in their hands; but it was never done. 564 REV. J. WESLEY'S JOURNAL. 'Oct. 1753. 5. About this time a relation left me two houses, near that wherein the single men lived. The Brethren advised me to rebuild them, and add another, for a marriage plan, promising to let me have whatever ground I wanted behind the houses. This promise they renewed over and over. About Michaelmas I began and followed their direction in the whole building: but the night before I began, I went to Antone, the Chief Labourer, and told him, "'The workmen were ready: if 1 am to have ground I will go on; but not else." He said, '"'Go on: you shall have ground." Soon after, he set out the ground; for which I was to give eight pounds: but just as the houses were finished, Antone and Slicht sent for me, and told me they had received a letter from London, and I must have no ground, neither would they use the houses for a marriage plan. 'They were too near the single men; some of whom might perhaps see a woman sometimes in the yard. At thesame time, they desired I would stop up my doors and windows on that side: if I would they would either buy the houses, or take a lease of them. I did as they desired. We then made several agreements, one after another; but they would stand to none of them. I offered them to lose thirty pounds, nay, at last fifty, out of my pocket; but in vain: so at this day I have but three pounds a year rent in all, out of which the land tax is to be paid.

6. It is a general observation in Bedford, that the Brethren are the worst paymasters in the town: they contract debts, and take no care or thought about discharging them. I have too much proof of this in my own case; for many of them are in my debt, and never come near me. 7. Most of the English who are with them, that are of any trade, now trade for the Saviour ; that is, they work for the Germans, who take all the profits, and use them as their journeymen. As such they punctually give in their accounts and cash; and if they want a coat, or any thing, ask it of the Brethren. Mr. traded for, and lent money to, the Saviour, till he was absolutely ruined. After he had sunk above seven hun dred pounds, he begged to have forty or fifty repaid; but in vain. But, at length, by vehement importunity, he procured eighteen pounds. 8. Mr. Rimius has said nothing to what might have been said, concern ing their marriage economy. I knowa hundred times more than he has written: but the particulars are too shocking to relate. I believe no such things were ever practised before; no, not among the most barbarous Heathens. 9. A fortnight before Christmas last, a young man of their congregation, having married my daughter, without having first obtained the leave of their Head Labourer, one of the Labourers came to my house, and read to me nearly these words : " We, the Elders of the congregation of the Brethren, declare to you, WwW P , M P » your wife, E C , and E your daughter, are utterly cut off from all church communion, from all fellowship and connection whatsoever, with the Brethren, and that for ever and ever."

In the evening I met the little society, just escaped with the skin of their teeth. From the account which each of these likewise gave, it appeared clear to a demonstration: 1. That their elders usurped a more absolute authority over the conscience, than the bishop of Rome himself does: 2. That to gain and secure this, they use a continued train of guile, fraud, and falsehood of every kind: 3. That they scrape their votaries to the bone as to their worldly substance, leaving little to any, to some nothing, or less than nothing: 4. That still they are so infatuated as to believe that theirs is the only true Church upon earth. Nov. 1753. REV. J. WESLEY'S JOURNAL. 565 Tues 16. I preached on St. Peter's Green at seven in the morniug, and at five in the evening. It is amazing that any congregation should be found here, considering what stumbling blocks have been thrown in their way. Above fourteen years ago, Mr. Rogers, then curate of St. Paul's, preached the pure Gospel with general acceptance. A great awakening began and continually increased, till the poor weathercock turned Baptist; he then preached the absolute decrees with all his might ; but in a while the wind changed again, and he turned and sunk into the German whirlpool. How many souls has this unhappy man to answer for ! I returned to London. Saturday, 20. I found myself out of order, but believed it would go off. On Sunday, 21, I was considerably worse, but could not think of sparing myself on that day. I rose extremely sick; yet I determined, if it were possible, to keep my word, and accordingly set out soon after four for Canterbury. At Welling, I was obliged to stop; after resting an hour, I was much better; but soon after I took horse my sickness returned, and accompanied me to Brompton, near Chatham. In the evening I preached to a serious congregation, and at five in the morning. We came to Canterbury about one, when I was presently seized with the cold fit of an ague. About twelve I fell fast asleep, and waked well at seven in the morning.

I preached in the evening without any inconvenience, and at five in the morning. But about nine, I began shivering again. After the hot fit, I lay in a profuse sweat till eight. I then gradually cooled till I fell fast asleep, and rested sweetly till the morning. Being determined to use that interval of health, I procured a chaise, and reached Brompton in the evening. I spoke, as I was able, in the evening; and God bore witness to the 'ord of his grace. I came to London ; having received no hurt, but rather benefit, by the journey. Thur. November 1. I began visiting the classes, though I found, by the loss of my voice, that my bodily strength was not so far recovered as I before imagined. . I read over Andrew Fry's reasons for leaving the Brethren. Most of what he says, I knew before; yet I cannot speak of them in the manner which he does: I pity them too much to be bitier against them. I rode to Hayes, because I had promised, though I was much out of order. It was with the utmost difficulty that I read prayers, and preached, and administered the sacrament. I went through the evening service with more ease ; but at night my strength quite failed. I should have taken some rhubarb the next day, but I had no time ; having classes to meet from morning to night. In the night my disorder returned more viclent than it had been since I left Cornwall. I should have taken some ipecacuanha in the morning, but had no time to spare ; my business being fixed for every hour, till four in the afternoon; and by that time all my complaints were gone, so that I needed only a little food and rest. I set out in a chaise for Leigh, having delayed my journey as long as I could. I preached at seven, but was extremely cold all the time, the wind coming strong from a door behind, and an 4 Fase bp le ee ey ed eT Pe 566 REV. J. WESLEY'S JOURNAL. Nov. 1753. other on one side; so that my feet felt just as if I had stood in cold water.

Dr. F told me plain, I must not stay in town a day longer; adding, "If any thing does thee good, it must be the country air, with rest, asses' milk, and riding daily." So (not being able to sit a horse) about noon I took coach for Lewisham. In the evening, (not knowing how it might please God to dispose of me,) to prevent vile panegyric, I wrote as follows : WHO DIED OF A CONSUMPTION IN THE FIFTY-FIRST YEAR OF HIS AGE, He ordered, that this, if any, inscription should be placed on his tombstone. 'ed. 28. I found no change for the better, the medicines which had helped me before, now taking no effect. About noon (the time that some of our brethren in London had set apart for joining in prayer) a thought came into my mind to make an experiment. So I ordered some stone brimstone to be powdered, mixed with the white of an egg, Jan. 1754. REV. J. WESLEY'S JOURNAL. 567 and spread on brown paper, which I applied to my side. The pain ceased in five minutes, the fever in half an hour; and from this hour I began to recover strength. The next day I was able to ride, which I continued to do every day till January 1. Nor did the weather hinder me once; it being always tolerably fair (however it was before) between twelve and one o'clock. Fri. December 14. Having finished all the books which I designed to insert in the " Christian Library," I broke through the doctor's order, not to write, and began transcribing a journal for the press ; and in the evening I went to prayers with the family, without finding any inconvenience. I felt a gradual increase of strength, till I took a decoction of the bark, which I do not find (such is the peculiarity of my constitution) will agree with me in any form whatever. This immediately threw me into a purging, which brought me down again in a few days, and quite disappointed me in my design of going out on Christmas day.

Sun. May 12. I laboured to convince Mr. Green that he had not done well, in confuting (as he termed it) the sermon I had preached the Sunday before in the morning, from the same pulpit in the afternoon: but he was absolutely above conviction. I then asked, Will you meet me half way? I will never preach publicly against you: will not you against me?" But he disclaimed any such agreement; and walked away, as one who did not design to come any more. He told all he met, I had put him away. Indeed not I: but I adore the providence of God. He has put himself away ; nor shall I desire him to come again, till he has a more sound judgment, ur a more teachable spirit. I began explaining, to the morning congregation, Bolton's "' Directions for Comfortable Walking with God." I wish all our preachers, both in England and Ireland, would herein follow my example; and frequently read in public, and enforce select portions of the "Christian Library." Our conference began; and the spirit of peace and love was in the midst of us. Before we parted, we all willingly signed an agreement, not to act independently on each other: so that the breach lately made has only united us more closely together than ever. -I rode to Hillingdon, and preached to a very genteel congregation, who behaved with abundantly more decency and seriousness than I expected. This is the church to which many of Mr. M 's parishioners have gone, ever since he preached salvation by faith. And how has God overtaken them; who, by the long illness of the curate, has brought Mr. M to preach at this very place ! Aug. 1754. REV. J. WESLEY'S JOURNAL. 569

Sat. July 6. I spent two hours in the gardens at Kensington. They are just fit for a king; far more grand than pleasant: and yet nothing so grand as many parts of the Peak in Derbyshire. I set out with my brother, and on Wednesday, 10, reached Lackenham, near Norwich. Here we had a full account of that wretched man, James Wheatley, for whom, I fear, it had been good if he had not been born. All Norwich was in an uproar concerning him ; so that it did not appear we could have any place there. However, on Sunday, 14, at seven in the morning, my brother took his stand in the street. A multitude of people quickly gathered together, and were tolerably quiet, all things considered. I would willingly have taken his place in the evening, but had neither voice nor strength. However, on Thursday, 18, being a little recovered from the illness which had attended me for several days, after my brother had done, I spoke to the congregation for a few minutes; and promised to see them again, if God should restore my strength, at the first opportunity. I rode to Newmarket, and the next day to Bedford. Sunday, 21. I preached near St. Peter's Green; having never preached abroad since I was there before. Monday, 22. I returned to London. - Mon. August 5. I set out for Canterbury. On the way I read Mr. Baxter's "' History of the Councils." It is utterly astonishing, and would be wholly incredible, but that his vouchers are beyond all exception. What a company of execrable wretches have they been, (one cannot justly give them a milder title) who have almost in every age, since St. Cyprian, taken upon them to govern the Church! How has one council been perpetually cursing another ; and delivering all over to Satan, whether predecessors or coteniporaries, who did not implicitly receive their determinations, though generally trifling, sometimes false, and frequently unintelligible, or self-contradictory! Surely Mohammedanism was let loose to reform the Christians! I know not but Constantinople has gained by the change. I was much out of order: however, I preached in the evening ; but could do nothing the next day. On Thursday I hastened ie 570 REV. J. WESLEY'S JOURNAL. Sept. 1754

In the evening I preached at Tiverton, in the garden which adjoins to the preaching house. It was arefreshing season. I preached at Charlton, a village six miles from Taunton, to a large congregation gathered from the towns and country for many miles round. All the farmers here had some time before entered into a joint engagement to turn all out of their service, and give no work to any, who went to hear a Methodist preacher. But there is no counsel against the Lord. One of the chief of them, Mr. G » was not long after convinced of the truth, and desired those very men to preach at his house. Many of the other confederates came to hear, whom their servants and labourers gladly followed. So the whole device of Satan fell to the ground; and the word of God grew and prevailed. I rode to Dr. Robertson's, at Pitcomb ; and after spending a few agreeable and useful hours in that delightful recess, went forward, about four miles, to Westcomb. I preached on a green place in the town about eight in the morning, to a deeply attentive congregation; and came in the afternoon to Bristol, at least as well as when I set out. I rode to Trowbridge, where one who found peace with God while he was a soldier in Flanders, and has been much prospered in business since his discharge, has built a preaching house at his own expense. He had a great desire that I should be the first who preached in it; but before I had finished the hymn, it was so crowded, and consequently so hot, that I was obliged to go out and stand at the door: there was a multitude of hearers, rich and poor. O that they may not all hear in vain! '7. I thought I had strength enough to keep a watch-night, which I had not done before for eleven months. But though I broke off at eleven, I almost lost my voice ; and the next evening at Weaver's Hall it entirely failed, so that I had much difficulty to conclude my sermon. i preached at Coleford, our other Kingswood, where also the lions are become lambs. On Tuesday we went on to Salisbury.

Mr. Gilbert Tennent, of New England, called upon me, and informed me of his design, now ready to be executed, of founding an American college for Protestants of every denomination: an admirable design, if it will bring Protestants of every denomination to bear with one another. I delivered my own soul, by one more conversation with Sir ; the substance of which I wrote to him the next day in the following letter : " October 28, 1'754. " Srr, Whether I see you any more in this life or no, I rejoice that I have seen you this once; and that God enabled you to bear with patience, what I spoke in the simplicity of my heart. "The substance of what I took the liberty to mention to you this morning was, You are on the borders of the grave, as well as I: shortly we must both appear before God. When it seemed to me, some months since, that my life was near an end, I was troubled that I had not dealt plainly with you. This you will permit me to do now, without any reserve, in the fear and in the presence of God. '"' reverence you for your office as a magistrate ; I believe you to be an honest, upright man; I love you for having protected an innocent people from their cruel and lawless oppressors. But so much the more am I obliged to say, (though I judge not; God is the judge,) I fear you are covetous; that you love the world: and if you do, as sure as the word of God is true, you are not ila state of salvation.

"On Monday, Dec. 2, William Lane, John Lane, William Kellow, and five more of the partners, met in the morning, and sent one of their number for Theophilus Kellow to come to work. He came, but was so uneasy he could not stay, but quickly returned home. William Kellow was sent for in haste, and went to look after his mare, which had cast her foal. The other seven continued labouring tili twelve. All the workmen usually dine together; but these wrought on, when the rest withdrew, till in a moment they were covered with rocks of all sizes, falling about ten yards, some of which were thought to be three tons weight. William Lane had, some years since, known the love of God. He was sitting, cleaving stones, when the rock caved in upon him, with a con cave surface, which just made room for his body: only one edge of it light upon him, and broke one of his thigh bones. When they dug away the stones, he was earnestly praying to God, and confessing his unfaithfulness. As soon as he looked up, he began exhorting all around instantly to make their peace with God. His bone being set, he soon recovered both his bodily strength, and the peace and love which he had lost. Another, who sat close by his side, was covered over, and killed at once. "Close to him, John Lane (son of William) was standing: he was thrown upon his face, he knew not how, and a sharp-edged stone pitched between his thighs ; on which a huge rock fell, and was suspended by it, so as to shadow him all over. The other five were entirely dashed in pieces." Doth not God save those that trust in him? Tues. April 1. I rode from Bristol to a village named Kingswood, near Wotton-under-Edge. The church was exceeding full, and the rongregation was serious and well-behaved: and I had since the satis- e April, 1755. REV. J» WESLEY'S JOURNAL. 575 faction of being informed, that many of them were much changed, at least in their outward behaviour.

With some difficulty we reached Stanley: there has been lately a great awakening in this country. I never saw such a congregation here before, notwithstanding the wind and rain; and all present seemed to receive the word with gladness and readiness of mind. There is a solid, serious people in these parts, who stand their ground against all opposition. The warmest opposers are the Jacobites, who do not love us, because we love King George. But they profit nothing ; for more and more people " fear God and honour the king." We rode on Thursday in the afternoon through heavy rain, and almost impass- _ able roads, to Evesham; and on Friday, 4, to Birmingham, a barren, dry, uncomfortable place. Most of the seed which has been sown for so many years, the " wild boars" have " rooted up ;" the fierce, unclean, brutish, blasphemous Antinomians have utterly destroyed it. And the mystic foxes have taken true pains to spoil what remained, with their new Gospel. Yet it seems God has a blessing for this place still; so many still attend the preaching; and he is eminently present with the small number that is left in the society. I preached at Wednesbury, and at eight on Sunday morning. But the great congregation assembled in the afternoon, as soon as the service of the church was over, with which we take care never to interfere. A solemn awe seemed to run all through the company in the evening, when I met the society. We have indeed preached the Gospel here '" with much contention :" but the success overpays the labour.

Mon. '7. I was advised to take the Derbyshire road to Manchester. We baited at a house six miles beyond Lichfield. Observing a woman sitting in the kitchen, I asked, " Are you not well?" And found she had just been taken ill, (being on her journey,) with all the symptoms of an approaching pleurisy. She was glad to hear of an easy, cheap, and (almost) infallible remedy, a handful of nettles, boiled a few minutes, and applied warm to the side. While I was speaking to her, an elderly man, pretty well dressed, came in. Upon inquiry, he told us he was travelling, as he could, toward his home near Hounslow, in hopes of agreeing with his creditors, to whom he had surrendered his all. But how to get on he knew not, as he had no money, and had caught a tertian ague. I hope a wise providence directed this wanderer also, that he might have a remedy for both his maladies. Soon after we took horse we overtook a poor man creeping forward on two crutches. I asked, whither he was going. He said, toward Nottingham, where his wife lived: but both his legs had been broke while he was on shipboard, and he had now spent all his money. This man likewise appeared exceeding thankful, and ready to acknowledge the hand of God. In the afternoon we came to Barton Forge; where a gentleman of Birmingham has set up a large iron work, and fixed five or six families, with a serious man over them, who lost near all he had in the great riot at Wednesbury. Most of them are seeking to save their souls. I preached in the evening, not to them only, but to many gathered from all parts, and exhorted them to love and help one another. I had designed to go straight on to Hayfield; but one 576 REV. J. WESLEY'S JOURNAL. April, 1755.

I preached at one, and again at five, to some thousands at the foot of the hill. I believe this hollow would contain sixty thousand people, standing one above another; and a clear, strong voice might command them all: although, if they stood upon a plain, I doubt whether any human voice could be distinctly heard by half the number. Our conference began at Leeds. The point on which we desired all the preachers to speak their minds at large was, ' Whether we ought to separate from the Church?" Whatever was advanced on one side or the other was seriously and calmly considered ; and on the third day we were all fully agreed in that general conclusion, that (whether it was lawful or not) it was no ways expedient. We rode (my wife and I) to Northallerton. I rode on to Newcastle. I did not find things here in the order I expected. Many were on the point of leaving the Church, which some had done already; and, as they supposed, on my authority! O how much discord is caused by one jarring string! How much trouble by one man who does not walk by the same rule, and agree in the same judgment with his brethren ! May 18. (Being Whit-Sunday. I preached about eight at Gateshead Fell, and returned before the service at St. Andrew's began. At the sacrament many found an uncommon blessing, and felt God has not yet left the Church. In the following week I spake to the members of the society severally, and found far fewer than I expected prejudiced against the Church: I think not above forty in all. And I trust-the plague is now stayed. I preached at Nafferton, near Horsley, about thirteen miles from Newcastle. We rode chiefly on the new western road, which lies on the v'd Roman wall. Some part of this is still to be June, 1755. REV. J. WESLEY'S JOURNAL. 579

seen, as are the remains of most of the towers, which were built a mile distant from each other, quite from sea to sea. But where are the men of renown who built them, and who once made all the land tremble 2? Crumbled into dust! Gone hence, to be no more seen, till the earth shall give up her dead! -Mr. Wardrobe, minister of Bathgate, in Scotland, preached at the Orphan House in the evening, to the no small amazement and displeasure of some of his zealous countrymen. I preached at Sheephill. The cold drove us into the house ; which being much crowded was as hot as an oven. Riding afterward in the keen north wind, it seized upon my breast immediately. However, I made a shift to preach at Chester ; and then went on to Sunderland. I preached at eight, though not without pain, not having recovered my voice. We had a useful sermon at church. As soon as the sacrament was over, I preached in the High-street, (it being Trinity-Sunday,) upon, " There are three that bear record in heaven ;" and my voice was so restored, that I could command the whole con gregation, though it was exceeding large. I rode to Mor peth, and preached in the market place, to a small, but quiet congregation. In the evening I preached in the new room at Alnwick; but I could scarce be heard, my voice being very weak. In the morning it was stronger: so I preached with more ease at five ; and then returned to Newcastle. I had the pleasure of seeing Mr. Gillies, from Glasgow. He preached for me in the evening, to the still greater astonishment of the warm men; who " could never have thought it of him!"" Shall we not have more and more cause to say, Names, and sects, and parties fall; Thou, O Christ, art all in all! I walked to the infirmary. It is finely situated on the top of the hill; and is the best ordered of any place of the kind I have seen in England. Nor did I ever see so much seriousness in a hospital before: none were laughing or talking lightly; many were reading the Bible: and when I talked to, and prayed with one, the whole ward listened with deep attention.

Mon. June 1. I left Newcastle; and came to Durham, just as Jacob Rowell had done preaching, or rather, attempting to preach ; for the mob was so noisy, that he was constrained to break off. I reached Osmotherley in the evening, and found a large congregation waiting. I preached immediately ; God renewing my strength, and comforting my heart. Here I inquired, of eye and ear witnesses, concerning what lately occurred in the neighbourhood. On Thursday, March 25th last, being the week before Easter, many persons observed a great noise near a ridge of mountains in Yorkshire, called Black Hamilton. It was observed chiefly in the south-west side of the mountain, about a mile from the course where the Hamilton races are run; near a ridge of rocks, commonly called Whiston Cliffs, or Whiston White Mare; two miles from Sutton, about five from Thirsk. The same noise was heard on Wednesday, by all who went that way. On Thursday, about seven in the morning, Edward Abbot, weaver, and Adam Bosomworth, bleacher, both of Sutton, riding under Whiston oa 580 REY. J. WESLEY'S JOURNAL. June, 1755. Cliffs, heard a roaring, (so they termed it,) like many cannons, or loud and rolling thunder. It seemed to come from the cliffs; looking up to which, they saw a large body of stone, four or five yards broad, split and fly off from the very top of the rocks. They thought it strange, but rode on. Between ten and eleven a larger piece of the rock, about fifteen yards thick, thirty high, and between sixty and seventy broad, was torn off and thrown into the valley. About seven in the evening, one who was riding by observed the grounw to shake exceedingly; and soon after several large stones or rocks, ov some tons weight each, rose out of the ground. Others were thrown on one side, others turned upside down, and many rolled over and over. Being a little surprised, and not very curious, he hasted on his way. On Friday and Saturday the ground continued to shake, and the rocks to roll over one another. The earth also clave asunder in very many places, and continued so to do till Sunday morning.

Being at Osmotherley, seven miles from the cliffs, on Monday, June 1, and finding Edward Abbot there, I desired him, the next morning, to show me the way thither. I walked, crept, and climbed, round and over great part of the ruins. I could not perceive, by any sign, that there was ever any cavity in the rock at all; but one part of the solid stone is cleft from the rest, in a perpendicular line, and smooth, as if cut with instruments: nor is it barely thrown down, but split into many hundred pieces; some of which lie four or five hundred yards from the main rock. The ground nearest the cliffis not raised, but sunk considerably beneath the level: but at some distance it is raised in a ridge of eight or ten yards high, twelve or fifteen broad, and near a hundred long. Adjoining to this lies an oval piece of ground, thirty or forty yards in diameter, which has been removed, whole as it is, from beneath the cliff, without the least fissure, with all its load of rocks; some of which were as large as the hull ofasmall ship. Ata little distance is a second piece of ground, forty or fifty yards across, which has been also transplanted entire, with rocks of various sizes upon it, and a tree growing out of one of them. By the removal of one or both of these, I suppose the hollow near the cliff was made. All around them lay stones and rocks, great and small; some on the surface of the earth, some half sunk into it, some almost covered, in variety of positions. Between these the ground was cleft asunder in a thousand places: some of the apertures were nearly closed again; some gaping as at first. Between thirty and forty acres of land, as is commonly supposed, (though some reckon above sixty,) are in this condition. On the skirts of these, I observed, in abundance of places, the green turf (for it was pasture land) as it were pared off, two or three inches thick, and wrapped round like sheets of lead. A little further, it was not cleft or broken at all, but raised in ridges five or six foot long, exactly tesembling the graves in a church yard. Of these there is a vast number.

That part of the cliff from which the rest is torn, lies so high, and is now of so bright a colour, that it is plainly visible to all the country round, even at the distance of several miles. We saw it distinctly not only from the street in Thirsk, but for five or six miles, as we rode toward York. So we did likewise in the Great North Road, between Sandhutton and Northallerton. But how may we account for this phenomenon? Was it effected by a merely natural cause? If so, that cause must either have been fire, water, or air. It could not be fire; for then some mark of it must have appeared, either at the time, or after it. But no such mark does appear, nor ever did; not so much as the least smoke, either when the first or second rock was removed, or in the whole space between Tuesday and Sunday. It could not be water; for no water issued out when the one or the a June, 1755. REV. J. WESLEY'S JOURNAL. 581 other rock was torn off; nor had there been any rains some time before: it was, in that part of the country, a remarkably dry season. Neither was there any cavity in that part of the rock, wherein a sufficient quantity of water might have lodged. On the contrary, it was one single, solid mass, which was evenly and smoothly cleft in sunder.

There remains no other natural cause assignable, but imprisoned air. I say imprisoned; for as to the fashionable opinion, that the exterior air is the grand agent in earthquakes, it is so senseless, unmechanical, unphilosophical a dream, as deserves not to be named, but to be exploded. But it is hard to conceive how even imprisoned air could produce such an effect. It might, indeed, shake, tear, raise, or sink the earth; but how could it cleave a solid rock? Here was not room for a quantity of it sufficient to do any thing of this nature; at least, unless it had been suddenly and violently expanded by fire, which was not the case. Could a small quantity of air, without that violent expansion, have torn so large a body of rock from the rest, to which it adhered in one solid mass? Could it have shivered this into pieces, and scattered several of those pieces some hundred yards round? Could it have transported those promontories of earth, with their incumbent load, and set them down, unbroken, unchanged, at a distance? Truly I am not so great a volunteer in faith as to be able to believe this. He-that supposes this, must suppose air to be not only a very strong, (which we allow,) but a very wise agent; while it bore its charge with so great caution as not to hurt or dislocate any part of it. What then could be the cause? What, indeed, but God, who arose to shake terribly the earth; who purposely chose such a place, where there is so great a concourse of nobility and gentry every year; and wrought in such a manner, that many might see it and fear; that all who travel one of the most frequented roads in England, might see it, almost whether they would or no, for many miles together. It must likewise for many years, maugre all the art of man, be a visible monument of His power; all that ground being now so encumbered with rocks and stones, that it cannot be either ploughed or grazed. Nor will it serve any use, but to tell all that see it, Who can stand before this great God?

Hence we rode to Thirsk, where I met the little society ; and then went on to York. The people had been waiting for some time. So I began preaching without delay, and felt no want of strength, though the room was like an oven through the multitude of people. I read Dr. Sharp's elaborate Tracts on the " Rubrics and Canons." He justly observes, with regard to all these, 1. That our governors have power to dispense.with our observance of them: 2. That. a tacit dispensation is of the same force with an explicit dispensation: 3. That their continued connivance at what they cannot but know, is a tacit dispensation. I think this is true; but if it be, he has himself answered his own charge against the Methodists (so called.) For suppose the Canons did forbid field preaching, as expressly as playing at cards and frequenting taverns, yet we have the very same plea for the former, as any clergyman has for the latter. All our governors, the king, the archbishop, and bishops, connive at the one as well as the other. Sat. '7. One of the residentiaries sent for Mr. Williamson, who had invited me to preach in his church, and told him, " Sir, I abhor persecution; but if you let Mr. Wesley preach, it will be the worse for you." He desired it nevertheless ; but I declined. Perhaps there is a providence in this also. God will not suffer my little remaining strength to be spent on those who will not hear me but in an honourable way. S82 REV. J. WESLEY'S JOURNAL. June, 1755 We were at the minster in the morning, and at our parish church in the afternoon. The same gentleman preached at both; but though I saw him. at the church, I did not know I had ever seen him before. In the morning he was all life and motion; in the afternoon he was quiet as a post. At five in the evening, the rain constrained me to preach in the oven again. The patience of the congregation surprised me. They seemed not to feel the extreme heat, nor to be offended at the close application of those words, "Thou art not far from the kingdom of God."

New England, at several times, for some weeks or months together ; but among us, he has wrought for near eighteen years together, without any observable intermission. Above all, let it be remarked, that a considerable number of the regular clergy were engaged in that great work in Scotland; and in New England, above a hundred, perhaps as eminent as any in the whole province, not only for piety, but also for abilities, both natural and acquired ; whereas in England there were only two or three inconsiderable clergymen, with a few young, raw, unlettered men ; and these opposed by well nigh all the clergy, as well as laity in the nation. He that remarks this must needs own, both that this is a work of God, and that he hath not wrought so in any other nation. July, 1755. REV. J. WESLEY'S JOURNAL. 583 I was considering what could be the reasons why the hand of the Lord (who does nothing without a cause) is almost entirely stayed in Scotland, and in great measure in New England. It does not become us to judge peremptorily ; but perhaps some of them may be these : 1. Many of them became " wise in their own eyes ;" they seemed to think they were the men, and there were none like them. And hence they refused God the liberty of sending by whom he would send; and required him to work by men of learning, or not at all. 2. Many of them were bigots, immoderately attached either to their own opinions or mode of worship. Mr. Edwards himself was not clear of this. But the Scotch bigots were beyond all others; placing Arminianism (so calied) on a level with Deism, and the Church of England with that of Rome. Hence they not only suffered in themselves and their brethren a bitter zeal, but applauded themselves therein; in showing the same spirit against all who differed from them, as the Papists did against our forefathers. 3. With pride, bitterness, and bigotry, self indulgence was joined; self denial was little taught and practised. It is well if some of them did not despise, or even condemn, all self denial in things indifferent, as in apparel or food, as nearly allied to Popery. No marvel then that the Spirit of God was grieved. Let us profit by their example.

Observing in that valuable book, Mr. Gillies's " Historical Collections," the custom of Christian congregations in all ages to set apart seasons of solemn thanksgivings, I was amazed and ashamed that we had never done this, after all the blessings we had received : and many to whom I mentioned it gladly agreed to set apart a day for that purpose. I set out for Norwich, and came thither the next evening. As a large congregation was waiting, I could not but preach, though weary enough. The two following days I spoke to each member of the society; and on Friday, July 4, took horse again, though how I should ride five miles I knew not. But God so strengthened both man and beast, that I reached Bury the same night, and London the next, far less tired than when I set out from Norwich. Monday,7, was our first day of solemn thanksgiving for the numberless spiritual blessings we have received. And I believe it was a day which will not soon be forgotten. One spent the evening with us who is accounted both a sensible anda religious man. What a proof of the fall! Even with all the advantages of a liberal education, this person, I will be bold to say, xnows just as much of heart religion, of scriptural Christianity, the religion of love, as a child three years 11d of Algebra. How much then may we suppose a Turk or Heathen to know? Hardly more; perhaps just as much. Twes. 22. To oblige a friendly gentlewoman, I was a witness to her will, wherein she bequeathed part of her estate to charitable uses; and part, during his natural life, to her dog Toby. I suppose, though she should die within the year, her legacy to Toby may stand good; but that to the poor is null and void, by the statute of Mortmain! I buzied the body of Ephraim B , once a pattern to all that believed. But 'rum the time he left off fasting and universal 584 REV. J. WESLEY'S JOURNAL. _ Aug. 1755

"Mr. Todd, minister of the next congregation, has near the same number under his care; and several of them also, he informs me, discover the same seriousness. Indeed there are multitudes of them in various parts, who are eagerly desirous of instruction. They have generally very little help to read; and yet, to my agreeable surprise, sundry of them, by dint of application, in their very few leisure hours, have made such a progress that they are able to read their Bible, or a plain author, very intelligibly. But few of their masters will be at the expense of furnishing them with books. I have supplied them to the utmost of my ability. They are exceedingly delighted with Watts's Songs: and I cannot but observe that the Negroes, above all of the human species I ever knew, have the nicest ear for music. They have a. kind of ecstatic delight in psalmody: nor are there any books they so soon learn, or take so much pleasure in, ag those used in that heavenly part of divine worship." Sun. August 3. I dined with one who lived for many years with one of the most celebrated beauties in Europe. She was also proud, vain, and nice, to a very uncommon degree. But see the end! After a painful and nauseous disease, she rotted away above ground; and was so offensive for many days before she died, that scarce any could bear to stay in the room. Hearing my old friend, Mr. H s, was now a beggar, and forsaken of all, I called (after a separation of sixteen years) at his lodgings, to offer him any service in my power. I was pleasingly surprised to find him reading the Bible! But still I am afraid all is no Aug. 1755. REV. J. WESLEY'S JOURNAL. 585 right; for the hand of God seems to be upon him still, and his mind is so hurried, he can settle to nothing. O what a pattern of holiness and stability of mind was this very man, till he was stolen away by the men whose " words are smoother than oil."" But were they not to him very swords?

I mentioned to the congregation another means of increasing serious religion, which had been frequently practised by our forefathers, and attended with eminent blessing; namely, the joining in a covenant to serve God with all our heart and with all our soul. I explained this for several mornings following ; and on Friday many of us kept a fast unto the Lord, beseeching him to give us wisdom and strength, to promise unto the Lord our God and keep it. I explained once more the nature of such an engagement, and the manner of doing it acceptably to God. At six in the evening we met for that purpose, at the French church in Spitalfields. After I had recited the tenor of the covenant proposed, in the words of that blesssd man, Richard Alleine, all the people stood up, in testimony of assent, to the number of about eighteen hundred persons. Such a night I scarce ever saw before. Surely the fruit of it shall remain for ever. I buried the remains of a rough, honest, friendly man, Captain Edward Stotesbury. But the lion was become a lamb before God took him to himself. I took my leave of the congregation in Moorfields, by applying those awful words, " It is appointed for men once to die ;" and early in the morning set out for Cornwall. In the evening I preached to a sleepy congregation at Reading, on, " It is a fearful thing to fall into the hands of the living God ;" and to much such another on Tuesday evening at Salisbury, on, " Harden not your hearts." On Wednesday, 20, at noon, I preached at Shaftesbury, to a much more lively people. In the afternoon both my fellow traveller and I were fairly worn out. We betook ourselves to prayer, and received strength. Nor did we faint any more, till, on Friday, 22, we reached Plymouth Dock. And I found myself far less weary then, than on Monday, when I came to Colebrook.

Having spent two days comfortably, and I hope usefully, on Monday, 25, I rode over the mountains, close by the sea to Looe, a town near half as large as Islington, which sends four inembers to the parliament ! And each county in North Wales sends one! At Fowey a little company met us, and conducted us to Luxulian. Between six and seven I preached in what was once the court yard of a rich and honourable man ; but he and all his family are in the dust, and his very memory is almost perished. The congregation was large and deeply serious. But it was still larger on Tuesday evening, and several seemed to be cut to the heart. On Wednesday they flocked from all parts. And with what eagerness did they eceive the word! Surely many of these last will be first. I preached at St. Mewan. I do not remember ever to have seen the yard in which I stood quite full before ; but it would not now contain the congregation: many were obliged to stand without the gate. At five in the morning I preached at St. Austle, to more than our room could contain. In the evening I was at St. Ewe. One or 586 REV. J. WESLEY'S JOURNAL. _Sept. 1755. two felt the edge of God's sword, and sunk to the ground ; and indeed it seemed as if God would suffer none to escape him; as if he both heard and answered our prayer, Dart into all the melting flame Of love, and make the mountains flow. As I was riding through Truro, one stopped my horse, and insisted on my alighting. Presently two or three more of Mr. Walker's society came in; and we seemed to have been acquainted with each other many years; but I was constrained to break from them. About five I found the congregation waiting in a broad, convenient part of the street, in Redruth. I was extremely weary ; and our friends were so glad to see me, that none once thought of asking me to eat or drink; but my weariness vanished when I began to speak. Surely God is in this place also.

Understanding there were many present who did once run well, I preached at eight, (the rain ceasing just in time,) on, " How shall I give thee up, Ephraim ?"? Many endeavoured, but in vain, to hide their tears. I was agreeably surprised at church to hear the prayers read, not only with deliberation, but with uncommon propriety. At one the congregation was nearly double to what it was in the morning ; and all were still as night. Surely these are patient hearers: God grant they may be fruitful ones! At five I preached in Gwennap, to several thousands ; but not one of them light or inattentive. After I had done, the storm arose, and the rain poured down, till about four in the morning: then the sky cleared, and many of them that feared God gladly assembled before him. Mon. September 1. I preached at Penryn, to abundantly more than the house could contain. We went to Falmouth. The town is not now what it was ten years since: all is quiet from one end to the other. I had thoughts of preaching on the hill near the church; but the violent wind made it impracticable : so I was obliged to stay in our own room. The people could hear in the yard likewise, and the adjoining houses; and all were deeply attentive. At four Mrs. M. came into my room, all in tears, and told me she had seen, as it were, our Lord standing by her, calling her by her name; and had ever since been filled with joy unspeakable. Soon after came her sister, in almost the same condition, and afterward her niece; who likewise quickly melted into tears, and refused to be comforted. Which of these will endure to the end? Now, at least, God is among them. After preaching again, to a congregation who now appeared ready to devour every word, I walked up to Pendennis Castle ; finely situated on the high point of land which runs out between the bay and the harbour, and commanding both. It might easily be made exceeding strong; but our wooden castles are sufficient.

I had given no notice of preaching here ; but seeing the poor people flock from every side, I could not send them empty away. SoI preached at a small distance from the house ; and besought them to consider our " great High Priest, who is passed through into the heavens :" and none opened his mouth; for the lions of Breage too are now changed into lambs. That they were so fierce ten years ago is no wonder; since their wretched minister told them, from the pulpit, (seven years before I resigned my fellowship,) that "'John Wesley was expeiled the college for a base child, and had been quite mazed ever since: that all the Methodists, at their private societies, put out the lights," c; with abundance more of the same kind. But a year or two since, it was observed, he grew thoughtful and melancholy ; and, about nine months ago, he went into his own necessary house, and hanged himself. When we came to Newlyn, we were informed that a strong, healthy man, was, the morning before, found dead in his bed. Many were startled: so I endeavoured to deepen the impression, by preaching on those words, There is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest." In the evening I preached at St. Just. Except at Gwennap, I have seen no such congregation in Cornwall. The sun (nor could we contrive it otherwise) shone full in my face, when I began the hymn: but just as I ended it, a cloud arose, which covered it till I had done preaching. Is any thing too small for the providence of Him by whom our very hairs are numbered ?

Last year, a strange letter, written at Penzance, was inserted in the public papers. To-day 1 spoke to the two persons who occasioned that letter. They are of St. Just parish, sensible men, and no Methodists. The name of one is James Tregeer, of the other, Thomas Sackerly. I received the account from James, two or three hours before Thomas came: but there-was no material difference. In July was twelvemonth, they both said, as they were walking from St. Just church town toward Sancreet, Thomas, happening to look up, cried out, "James, look, look! What is that in the sky?" The first appearance, as J ames expressed it, was, three large columns of horse- 588 REV. J. WESLEY'S JOURNAL. ; Sept. Wises men, swiftly pressing on, as ina fight, from south-west to north-east ; a broad streak of sky being between each column. Sometimes they seemed to run thick together ; then to thin their ranks. Afterward they saw a large fleet of three-mast ships, in full sail toward the Lizard Point. This continued above a quarter of an hour: then, all disappearing, they went on their way. The meaning of this, if it was real, (which I do not affirm,) time only can show. I preached at eight in the morning and five in the afternoon, and then - hastened to St. Ives; but we did not reach it till between nine and ten; so I delayed visiting Mr. K. till the morning. He is a young attorney, who for some time past has frequently attended the preaching. On Saturday morning he fell raving mad. I never saw him till this morn ing. He sung, and swore, and screamed, and cursed, and blasphemed, as if possessed by legion. But as soon as I came in, he called me by my name, and began to speak. I sat down on the bed, and he was still. Soon after he fell into tears and prayer. We prayed with him, and left him calm for the present.

I preached about eight, at Bray, to a very numerous congregation; and I believe God spoke to the hearts of many, of backsliders in particular. Soon after ten we went to Redruth church. A young gentlewoman in the next pew, who had been laughing and talking just. before, while the Confession was reading, seemed very uneasy; then screamed out several times, dropped down, and was carried out of church. Mr. Collins read prayers admirably well, and preached an excellent sermon, on, " Christ also sutfered, leaving us an example, that ye should follow his steps." At one I preached on faith, hope, and love. I was surprised at the behaviour of the whole multitude. At length God seems to be moving on all their hearts. About five I preached Oct. 1755. REV. J. WESLEY'S JOURNAL. : 589 at St. Agnes, where all received the truth in love, except two or three, who soon walked away. Thence I rode on to Cubert. At noon I was much tired; but I was now as fresh as in the morning. We walked an hour near the sea shore, among those amazing caverns, which are full as surprising as Poole's Hole, or any other in the Peak of Derbyshire. Some part of the rock in these natural vaults glitters as bright and ruddy as gold: part is a fine sky-blue ; part green; part enamelled, exactly like mother-of-pearl; and a great part, especially near the Holy Well, (which bubbles up on the top of a rock, and is famous for curing either scorbutic or scrophulous disorders,) is crusted over, wherever the water runs, with a hard, white coat, like alabaster. At six in the evening I preached at Port Isaac. The next day I rode to Camelford, and preached in the market place about six, on, Ye must be born again." Some were much afraid there would pe disturbance ; but the whole congregation was quiet and attentive. Just as we came in at Launceston, the heavy rain began. Between five and six I preached in a gentleman's dining room, capable of containing some hundreds of people. At five in the morning I preached in the Town Hall, and soon after took my leave of Cornwall.

In the evening I reached North Moulton: but, being wet and tired, and the people not having notice, I did not preach till the next morning. A few, I found, stand steadfast here also, though a neighbouring gentleman has threatened them much unless they will leave this way, has turned many out of their work or farms, and headed the mob in person. On Saturday evening I preached at Tiverton, to a well-established people. I rode to Collumpton, where the minister preached an excellent practical sermon. At one I preached on the parable of the sower; and about five in the market house at Tiverton. The congregation was larger than for some years: yet all behaved as though they really desired to save their souls. It rained the greater part of the day, which lessened the congregation at Charlton. We walked up to Glastonbury Tower, which a gentleman is now repairing. It is the steeple of a church, the foundation of which is still discernible. On the west side of the tower there are niches for images; one of which, as big as the life, is still entire. The hill on which it stands is extremely steep, and of an uncommon height ; so that it commands the country on all sides, as well as the Bristol Channel. Iwas weary enough when we came to Bristol; but I preached till all my complaints were gone; and I had now a little leisure to sit still, and finish the Notes on the New Testament." Fri. October 3. I rode over to Pill, a place famous from generation to generation, even as Kingswood itself, for stupid, brutal, abandoned wickedness. But what is all the power of the world and the devil, when the day of God's power is come? Many of the inhabitants now seem desirous of turning from the power of Satan to God. I preached on the south-west side of Bristol. I supposea considerable part of the congregation had hardly ever heard a sermon in the open air before; but they were all (rich and poor) serious and attentive. No rudeness is now at Bristol. I preached on the Green, near Pill, to a large and serious congregation. It rained Journal I. 88 . 590 REV. J. WESLEY'S JOURNAL. Nov. 1755.

As I was returning from Zoar, I came as well as usual to Moorfields ; but there my strength entirely failed, and such a faintness and weariness seized me, that it was with difficulty I got home. I could not but think, how happy it would be (suppose we were ready for the Bridegroom) to sink down and steal away at once, without any of the hurry and pomp of dying! Yet it is happier still to glorify God in our death, as wellas our life. About this time I received a serious, sensible letter ; the substance of which was as follows : "Scarce any nation passes a century without some remarkable fluctua- tion. How should it be otherwise? For how can that be perpetually stable, wherein man, full of instability, is principally concerned? It is Dec. 1755. REV. J. WESLEY'S JOURNAL. 593. certain, therefore, that all the quiet in a nation is ordered by divine wisdom ; as all the confusions and convulsions are permitted by divine justice. Let us view the present state of Great Britain in this light; resting assured, that all which befalls us is intended to promote our good in this world, and that which is to come. "This land is ripe for judgments. How few are there herein who even intend to please God in all they do? And all besides are subject to divine wrath. For all who live without any regard to God, are wilful sinnerg against God, and every hour liable to the stroke of his offended justice And what shall these do when visited by the sword, the plague, the famine, or the furious elements? O that they would turn to God through the Saviour of sinners! Surely then they would find mercy! Yea, and probably see the salvation of God, even in the land of the living.

That is: Though we may conceal our gray hairs with a wig, this will not deceive or keep off death. Proserpine, in the mythology of the ancient Heathens, was the fabled queen of hell, who presided over the death of mankind; and according to their opinion no one could die if she, or her minister Atropos, did not cut off a lock of hair from the head. Feb. 1756. REV. J. WESLEY'S JOURNAL. 595 which I had such giorious evidences of the eternal power and Godhead of my great Redeemer. bless God I love Mr. B as well as all mankind; but it grieves me to see people led in the high road to hell, instead of heaven; especially at a time which calls upon all to awake and prepare to meet their God." Saturday, 17, and in the spare hours of the following days, I read over Mr. Pike's Philosophia Sacra; Sacred Philosophy ; a treatise admirably well wrote, by an ingenious man, who says all that can be said for Mr. Hutchinson's hypothesis : but it is only an hypothesis still ; much supposition, and little proof. I rode to Canterbury, and preached in the evening to such a congregation as I never saw there before ; in which were abundance of the soldiers, and not a few of their officers. I preached about noon at Dover, to a very serious but small congregation. We afterward walked up to the Castle, on the top of a mountain. It is an amazingly fine situation; and from hence we had a clear view of that vast piece of the cliff, which a few days ago divided from the rest, and fell down upon the beach. In returning to London, I read the life of the late czar, Peter the Great. Undoubtedly he was a soldier, a general, and a statesman, scarce inferior to any. But why was he called a Christian? What has Christianity to do either with deep dissimulation or savage cruelty 2

Fri. February 6. The fast day was a glorious day ; such as London has scarce seen since the Restoration. Every church in the city was more than full; and a solemn seriousness sat on every face. Surely God heareth the prayer ; and there will yet be a lengthening of our tranquillity. Even the Jews observed this day with a peculiar solemnity. The form of prayer which was used in their synagogue, began, " Come, and let us return unto the Lord; for he hath torn and he will heal us;" _ and concluded with those remarkable words, "Incline the heart of our sovereign lord King George, as well as the hearts of his lords and counsellors, to use us kindly, and all our brethren, the children of israel; that in his days and in our days we may see the restoration of Judah, and that Israel may dwell in safety, and the Redeemer may come to Zion. May it be thy will! And we all say, Amen." I paid another visit to Canterbury, but came in too late to preach. Abundance of soldiers and many officers came to the preaching. And surely the fear and the love of God will prepare them either for death or victory. I dined with Colonel , who said, " No men fight like those who fear God: I had rather command five hundred such, than any regiment in his majesty's army." I had so severe a cold, that I could hardly speak to be heard. However, I preached, morning and evening, as I could, and the next day returned to London. Jon. March 1. I set out for Bristol. Some time after, I received the copy of another letter, dated March 2, from the Rev. Mr. Davies in Virginia, part of which I have subjoined : - "When the books arrived, I gave public notice after sermon, and desired such negroes as could read, and such white people as would make good use of them, and were not able to buy, to come to my house. For some time after the poor slaves, whenever they could get an hour's 596 REV. J. WESLEY'S JOURNAL. March, 1756.

leisure, hurried away to me, and received them with all the genuine indi cations of passionate gratitude. All the books were very acceptable ; but none more so than the psalms and hymns, which enabled them to gratify their peculiar taste for psalmody. Sundry of them lodged all night in my kitchen; and sometimes when I have awaked at two or three in the morning, a torrent of sacred psalmody has poured into my chamber In this exercise some of them spend the whole night. "The good effects of this charity are already apparent. It convinces the Heathen, that however careless about religion the generality of the white people are, yet there are some who think it a matter of importance. It has excited some of their masters to emulation; and they are ashamed. that strangers on the other side the Atlantic ocean, should be at such pains to teach their domestics, while themselves are negligent about it. Such of the negroes as can read already, are evidently improving in knowledge. It has excited others to learn to read: for as I give books to none but such as can read, they consider them as a reward for their industry. And I am told, that in almost every house in my congregation, and in many other places, they spend every leisure hour in endeavouring to learn. Many do this from a sincere desire to know the will of God; and if some should do it from the meaner principle of vanity or curiosity, yet I cannot but rejoice, that it renders them the more capable of receiving instruction. To all this I may add, that the very distributing these books gives me an opportunity of speaking seriously, and with particular application, to many who would not otherwise come in my way. "There are thousands of, negroes in this colony who still continue. in the grossest ignorance, and are as rank Pagans now, as they were in the wilds of Africa. Not a few of these are within the bounds of my congre- gation. Butall are not of this character. Upon some my ministry of late

I rode to the Old Passage: but finding we could not pass, we went on to Purton; which we reached about four in the after noon. But we were no nearer still; for the boatmen lived on the other side, and the wind was so high, we could not possibly make them hear. However, we determined to wait a while; and in a quarter of an hour they came of their own accord. We reached Coleford before seven ; and found a plain, loving people, who received the word of God with all gladness. Twes. 16. Examining the little society, I found them grievously harassed by disputations. Anabaptists were on one side, and Quakers on the other: and hereby five or six persons have been confused : but the rest cleave so much the closer together. Nor does it appear that there is now one trifler, much less a disorderly walker, among them. I learned the particulars of that surprising storm which was here the year before last. It began near Cheltenham, on June 14, 1754, and passed on over Coleford, in a line about three miles broad. It was rain mixed with hail. The hail broke all the windows it had access to, stripped all the trees both of fruit and leaves, and destroyed every green thing. Many of the stones were as large as hen eggs: some were fourteen or fifteen inches round. The rain occasioned such a torrent of water in the street, as bore away man and beast. A mile or two further, it joined with the waters of a mill dam; which it broke down, and carried away several houses. How frequent would accidents of this kind be, if chance, not God, governed the world! We rode through hard rain to Brecknock, and came just at the hour appointed for preaching. The Town Hall, in which I was desired to preach, is a large and commodious place ; and the whole congregation (one poor gentleman excepted) behaved with seriousness and decency.

I rode over to Howell Harris at Trevecka, though not knowing how to get any further. But he helped us out of our difhiculties ; offering to send one with us who would show us the way, and bring our horses back: so I then determined to go on to Holyhead, after spending a day or two at Brecknock. It being the day appointed for the justices and commissioners to meet, the town was extremely full; and curiosity (if no better motive) brought most of the gentlemen to the preaching. Such another opportunity could not have been of speaking to all the rich and great of the county: and they all appeared to be serious and attentive. Perhaps one or two may lay it to heart. I delayed preaching till nine, for the sake of the tender and delicate ones. At two we had near the whole town; and God reserved the great blessing for the last. Afterward we rode to Trevecka: but our guide was ill: sc in the morning we set out without him... Before I talked with him myself, I wondered H. Harris did not go out and preach as usual: but he now informed me, he preached till he could preach no longer, his constitution being entirely broken. While he was thus confined, he was pressed in spirit to build a large house; though he knew not why, or for whom. But as soon as it was built, men, women, and children, without his seeking, came to it from all bette: 598 REV. J. WESLEY'S JOURNAL. March, 1756. parts of Wales : and, except in the case of the Orphan House at Halle, I never heard of so many signal interpositions of Divine providence.

It continued fair till we came to Builth; where I preached to the usual congregation. Mr. Phillips then guided us to Royader, about fourteen English miles. It snowed hard behind us and on both sides, but not at all where we were. wes. 23. When we took horse, there was nothing to be seen but a waste of white: the snow covered both hills and vales. As we could see no path, it was not without much difficulty, as well as danger, that we went on. But between seven and eight the sun broke out, and the snow began to melt: so we thought all our difficulty was over; till, about nine, the snow fell faster than ever. In an hour it changed into hail; which, as we rode over the mountains, drove violently in our face. About twelve this turned into hard rain, followed by an impetuous wind. However, we pushed on through all, and before sunset came to Dolgelly. Here we found every thing we wanted except sleep, of which we were deprived by a company of drunken, roaring sea captains, who kept possession of the room beneath us, till between two and three in . the morning: so that we did not take horse till after six ; and then we could make no great speed, the frost being exceeding sharp, and much ice in the road. Hence we were not able to reach Tannabull till between eleven and twelve. An honest Welshman here gave us to know (though he spoke no English) that he was just going over the sands. So we hastened on with him, and by that means came in good time to Carnarvon.

Here we passed a quiet and comfortable night, and took horse about six in the morning. Supposing, after we had rode near an hour, that a little house on the other side was the ferry house, we went down to the water, and called amain: but we could not procure any answer. In the mean time it began to rain hard, though the wind was extremely high. Finding none would come over, we went to a little church which stood near, for shelter. We had waited about an hour, when a woman and girl came into the church yard, whom did not mind, supposing they could speak no English. They were following a sheep, which ran tlose to us. I then asked, "Is not this Baldon Ferry?" The girl answered, " Baldon Ferry! No. The ferry is two miles further." So we might have called long enough. When we came to Baldon the wind fell, the sky cleared up, the boat came over without delay, and soon landed us in Anglesey. On our way to Holyhead, one met and informed us, the packet sailed the night before. I said, " Perhaps it may carry me for all that." So we pushed on, and came thither in the afternoon. The packet did sail the night before, and got more than half sea over. But the wind turning against them and blowing hard, they were glad to get back this afternoon. I scarce ever remember so violent a storm as blew all the night long. The wind continued contrary the next day. '7. About nine in the morning I spent some time with a few serious people, and gave notice of preaching at four in the afternoon, as soon as the evening service was ended. It began soon after three : fen minutes before four Mr. D. began catechising the children in Welsh. I stayed till after five. As there was no sign of his concluding, I then went nome, and found the people waiting; to whom I expounded those April, 1756. REV. J. WESLEY'S JOURNAL. 59¢ solemn words, "Watch and pray always, that ye may be counted worthy to escape all these things which are coming upon the earth."

We left the harbour about twelve, having six or seven officers and abundance of passengers on board. The wind was full west, and there was great probability of a stormy night. So it was judged best to put back ; but one gentleman making a motion, to try a little longer, in a short time brought all over to his opinion. So they agreed to go out, and "look for a wind." 'The wind continued westerly all the night. Nevertheless, in the morning we were within two leagues of Ireland! Between nine and ten I landed at Howth, and walked on for Dublin. The congregation in the evening was such as I never saw nere before. I hope this also is a token for good. In conversing with many, I was surprised to find that all Treland is in perfect safety. None here has any more apprehension of an invasion, than of being swallowed up in the sea; every one being absolutely assured, that the French dare not attempt any such thing. Thur. April 1. I bought one or two books at Mr. Smith's, on the Blind Quay. I wanted change for a guinea, but he could not give it; so I borrowed some silver of my companion. The next evening a young gentleman came from Mr. Smith's to tell me I had left a guinea on his counter. Such an instance of honesty I have rarely met with, either in Bristol or London. I went to the College chapel, at which about forty persons were present: Dr. K. preached a plain, practical sermon, after which the sacrament was administered. I never saw so much decency at any chapel in Oxford ; no, not even at Lincoln College. Scarce any person stirred, or coughed, or spit, from the beginning to the end of the service. In the evening our house was crowded above and below; yet many were obliged to stand without. The whole congregation appeared stayed and solid. Do even the people of Dublin know the day of their visitation ?

I met about a hundred children, who are catechised publicly twice a week. Thomas Walsh began this some months ago; and the fruit of it appears already. What a pity that all our preachers in every place have not the zeal and wisdom to follow his example! I breakfasted with one of the most lovely old men I ever saw; John Garret, a Dutchman by birth, and a speaker among the Quakers. Thence we went to a poor dying backslider. When we came in he was crying to God out of the deep; but before we left him his heaviness was gone, and he desired nothing but to be with Christ. I looked over a celebrated book, " The Fable of the Bees." Till now I imagined there had never appeared in the world such a book as the works of Machiavel. But Dr. Mandeville goes far beyond it. The Italian only recommends a few vices, as useful to some particular men, and on some particular occasions. But the Englishman loves and cordially recommends vice of every kind ; not only as useful now and then, but as absolutely necessary at all times for all communities! Surely Voltaire would hardly have said so much. And even Mr. Sandeman could not have said more. April 16. (Being Good Friday.) Near four hundred of the society met, to follow the example of their brethren in England, and renew thei covenant with God. It was a solemn hour: many mourned before God and many were comforted. Jn the following week all our preachers met. I never before found such unanimity among them. They appeared now to be not only of one heart, but likewise of one mind and judgment.

many of her present clergy. Why then should I cavil at you for feeding those sheep that are starved by their own shepherds?' for endeavouring to recover them from that stupid lethargy and open wickedness which in volve the generality of mankind? This is your happiness: would to God -t could be mine! I have often had a strong desire for it; and would now gladly dedicate my life to it, if my poor abilities and mean education, together with the twenty-third Article of our Church, did not crush the thought. However, as I do not see you vary from the doctrine of the Church, I should not scruple to join with you. My chief motives (beside that strong desire) are, First, I reflect, there is scarce a situation in life, at least in the trading world, without its attendant frauds or vices, which are now scarce separable from it. Secondly, I am at present of no use in society ; so that on account of any advantage that now accrues from me to the public, I need not scruple giving myself to my darling employment Thirdly, I am convinced a man may instruct and reform himself by instructing and reforming others. But may I attempt this otherwise than by the ordinary method of admitting labourers into the Lord's vineyard? Your thoughts on this subject would be received as a singular favour; for which I shall impatiently wait, who am, " Reverend sir, Your affectionate and ready servant." I rode to Tullamore ; where one of the society, Edward Willis, gave me a very surprising account of himself. He said:

"When I was about twenty years old, I went to Waterford for business. After a few weeks I resolved to leave it; and packed up my things, in order to set out the next morning. This was Sunday; but my landlord pressed me much not to go till the next day. In the afternoon we walked out together, and went into the river. After a while, leaving him near the shore, I struck out into the deep. J soon heard a ery, and, turning, saw him rising and sinking in the channel of the river. I swam back with all speed, and, seeing him sink again, dived down after him. When I was near the bottom, he clasped his arm round my neck, and held me so fast that I could not rise. Seeing death before me, all my sins came into my mind, and I faintly called for mercy. In a while my senses went away, and I thought I was in a place full of light and glory, with abundance of people. While I was thus, he who held me died, and I floated up to the top of the water. I then immediately came to myself, and swam to the shore, where several stood who had seen us sink, and said, they never knew such a deliverance before; for I had been under water full twenty minutes. It made me more serious for two or three months. Then I returned to all my sins. "But in the midst of all, I had a voice following me every where, "When an able minister of the Gospel comes, it will be well with thee!' Some years after I entered into the army: our troop lay at Phillip's Town, when Mr. W. came. I was much affected by his preaching; but not so as to leave my sins. The voice followed me still; and when Mr. J. W. came, before I saw him I had an unspeakable conviction that he was the man I looked for; and soon after I found peace with God, and it was well with me indeed."

In the evening I preached in the new house, at Cork, very near as large as that in Dublin; and far better finished in every respect, though at four hundred pounds less expense. Walking up the Red House Walk, (which runs between two rows of meadows, with the river winding through them, and a chain of fruitful hills on the right hand and on the left,) I saw the plain reason why strangers usually complain of the unwholesomeness of the water in Cork. Many women were filling vessels with river water (which is that commonly used in the city for tea and most other purposes) when the tide was at the height. Now, although this is not salt, yet it cannot but affect both the stomach and bowels of tender persons. I preached in the evening on, " Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness :" while I was speaking, a gentleman in the gallery cried out with a loud voice, and swore to it, "I am of the Church: I stand up for the Church: I will shed my blood for the Church." But finding none to contradict him, he sat down, and I finished my discourse. One came in a great consternation to inform us, Captain F. (the gentleman who spoke) was raising a mob against the evening. This report spread up and down, and greatly increased the evening congregation. But no mob appeared, nor was there any disturbance, but such a blessing as we have seldom found: I suppose, in answer to the prayers of many, who had been earnestly crying unto God. On Sunday last I was desired by one to call on her dying father, though she said he was speechless and senseless. But as soon as I spoke, he appeared sensible: while we prayed, he recovered his speech. The next day he was able to walk abroad, but continued deeply serious. On Friday, 21, his illness returned, and he lay down and died in peace.

I preached in the market place at Kinsale. I walked to the Fort. It commands the entrance of the harbour, and has three tier of guns, one over the other. It is built upon the firm rock; is of a large extent, and the upper part of a great height from the water. But all is out of repair; many of the cannon are dismounted; most of them unfit for service; so that many think a second-rate man-of-war might take it in a few hours' time. At one I preached in the Exchange: abundance of soldiers, and the colonel, with several officers, were present ; so that 1 conceived some hopes that the seed sown even at Kinsale will not all be lost. At five I preached in the wt al nA - 7 eS vee 604 REY. J. WESLEY'S JOURNAL. May, 1756 market house at Innishannon to a very large and well-behaved congregation, and then went on to Bandon. I rode out with Mrs. Jones, as I did every day, to save her life, if possible. From the hill we had a fair view of Castle Barnard, with the park adjoining ; in which, a few years ago, Judge Barnard used to take such delight. Indeed, it is a beautiful place in every respect. The house is one. of the most elegant I have seen in the kingdom, both as to the structure and the situation; standing on the side of a fruitful hill, and having a full command of the vale, the river, and the opposite mountain. The ground, near the house, is laid out with the finest taste, in gardens of every kind ; with a wilderness, canals, fish ponds, water works, and rows of trees in various forms. The park includes part of each hill, with the river between, running through the meadow and lawns, which are tufted over with trees of every kind, and every now and then a thicket or grove. The Judge finished his plan, called the land after his name, and dropped into the dust! I returned to Cork. About that time I received a letter from Mr. Gillies, part of which follows : "The Lord hath been pleased to inflict a heavy stroke upon us, by calling home his faithful servant, Mr. Wardrobe. Concerning his death, a Christian friend writes thus:

"« About thirty years ago I was addressed by way of marriage, by Mr. Richard Mercier, then a volunteer in the army. The young gentleman was quartered at that time in Charleville, where my father lived, who approved of his addresses, and directed me to look upon him as my future husband. When the regiment left the town, he promised to return in two months, and marry me. From Charleville he went to Dublin; thence to his father's, and from thence to England ; where, his father having bought him a cornetcy of horse, he purchased many ornaments for the wedding; and, returning to Ireland, let us know that he would be at our house in Charleville in a few days. On this the family was busied to prepare for his reception, and the ensuing marriage; when one night, my sister Molly and I being asleep in our bed, I was awakened by the sudden opening of the side curtain, and, starting up, saw Mr. Mercier standing by the bed side. He was wrapt up in a loose sheet, and had a napkin, folded like a night cap, on his head. He looked at me very earnestly, and, lifting up the napkin, which much shaded his face, showed me the left side of his head, all bloody and covered with his brains. The room meantime was quite light. My terror was excessive, which was still increased by his stooping over the bed, and embracing me in hisarms. My cries alarmed the whole family, who came crowding into the room. Upon their entrance, he gentiy withdrew his arms, and ascended as it were through the ceiling. I continued for some time in strong fits. When I could speak, I told them what I had seen. One of them, a day or two after, going to the postmaster for letters, found him reading the news papers, in which was an account, that Cornet Mercier, going into Christ Church belfry, in Dublin, just after the bells had been ringing, and standing under the bells, one of them, which was turned bottom upward, suddenly turning again, struck one side of his head, and killed him on Journal I. 39 Sie a RL . 4 y CF aj A x tA ' 606 REV. J. WESLEY'S JOURNAL. June, 1756

the spot. On further inquiry, we found he was struck on the left side of his head.' " I gave my last exhortation to the society in Cork, and setting out early on Monday, 7, in the evening, came to Limerick. The account which one of our sisters gave of Ann Beauchamp was as follows : August 18, 1753. I went to see Ann Beauchamp, who had been ill for about a week. I asked her, in what state she found her soul. She answered "T am quite happy. I know that my Redeemer liveth, and has taken away all my sins. And my heart is comforted with the presence of God: I long to die, that I may be with him." I asked, "But are you resigned, either to live or die, as he shall see fit?" She answered, "I cannot say, I am willing to live: it would go hard with me to live now. Pray that the Lord may perfect his work of sanctification in my soul." Being asked, if she could freely part with all her friends, she said, "Yes: and as to my children, I have cast them upon the Lord. I know he will take care of them; and I give them freely up to him, without one anxious thought." She then prayed for her friends and acquaintance one by one, and afterward, fervently and with tears, for each person in her band: then for Mr. John Wesley, desiring she might be found at his feet in the day of the Lord. Soon after she called her mother, desired forgiveness for any thing wherein she had ignorantly offended her, and exhorted her not to grieve ; adding, " God will comfort you, and give you strength to bear your trial. It is your loss, but it is my everlasting gain; and I am going but a little before you." She then prayed over her, and kissing her, took her leave. In the same manner she took leave of all about her, exhorting, praying for, and kissing them, one by one: afterward she called for, and took her leave of, her servants.

Seeing one of her neighbours in the room, she called her, and said, ''O Mary, you are old in years, and old in sin. The Lord has borne long with you, and you know not the day or the hour when he will call you. Iam young, and he is calling me away ; and what should I do without an interest in Christ? Was my work now to do, it would never be done: but, blessed be God, it is not. JI know the Lord hath washed me from my sins in his own blood, and is preparing me for himself. O fly from the wrath to come, and never rest till you rest in the wounds of Jesus! I am almost spent: but had I strength, I could exhort you all till morning." To another she said, "'' Martha, Martha! thou art careful and troubled about many things; but one thing is needful;' and this one thing you have neglected. O seek God, and he will supply all your wants. It is time for you to begin: your glass is almost run; and what will all your toil profit when you come to be asl am now? Find time for this, whatever goes undone. My neighbours used to wonder how I could find time, and think me foolish for spending it so; but now I know it was not foolishness. Soon I shall receive an exceeding great reward. "Perhaps some of you will say you was never called. Then remember, I call you now. I exhort every one of you to 'seek the Lord while he may be found.' Think not to make excuses in that day: God will have his witnesses; and I shall appear as a witness against you. If you repent not, these my dying words will rise up in judgment against you." To her she said, "I forgive you all that you have done against me; and I have prayed the Lord to forgive you: return to him now, and he will receive you; for he desires not the death of a sinner. I am a witness of this ; for he has forgiven all my sins. O! I want strength to sing his praise! But I am going where I shall sing his praise for ever." Then calling for her husband, she said, '"' My dear, God has given you

June, 1756.) REV. J. WESLEY'S JOURNAL. 607 many calls, even in dreams: and when we will not hear his call, it is often tus way to make us feel his rod by removing our darling from us. I was your darling ; and, seeing you refused the many calls of God, he is now taking me away from you, if, by any means, he may bring you to himself." She then prayed for, and took her leave of, him. The next day when I came in, and asked, " How do you find yourself now?" She answered, "Blessed be God, very well. I know that my Redeemer lives: he is dear to me, and I am dear to him: I know he is preparing me for himself, and I shall soon be with him." She then prayed earnestly for entire sanctification ; till a friend coming in, she said, "' The Lord has brought you, and all my dear friends to my remembrance: I have not forgotten you in my prayers. You must come and pray my last prayer. When you see me near my deliverance, go all to prayer, and continue therein till my spirit is gone. Let there be no crying over me; but all of you sing praises and rejoice over me." She never once complained of her pain; but behaved from the beginning with that patience, sweetness, and love to all, that bespoke a soul which knew herself just entering into the joy of her Lord. Thus she died the next morning, August the 20th, after crying out as in ecstacy, "Bold J approach the eternal throne, And claim the crown through Christ my own."

Mr. Walsh preached at six, first in Irish, and then in English. The Papist priest had contrived to have his service just at the same hour; and his man came again and again with his bell, but not one in ten of his people would stir. At eight I preached to a far more serious congregation ; and the word seemed to sink into their hearts. We took horse about ten, and rode through the fruitful and pleasant county of Galway. After having heard so much of the barrenness of this county, I was surprised, in riding almost the whole length of it, from south-east to north-west, to find only four or five miles of rocky ground, like the west of Cornwall; all the rest exceeded most that I have seen in Ireland. We came to Galway pretty well tired, and would willingly have rested at the inn where we alighted from our horses ; but the landlord informed us he had no room; both his house and stables were full. Two regiments of soldiers passing through the town had taken up all the inns: however, we procured a private lodging, which was full as agreeable. The town is old, and not ill built, most of the houses being of stone, and several stories high. It is encompassed with an old, bad wall, and is in no posture of defence, either toward the land or toward the sea. Such is the supine negligence of both English and Irish! Five or six persons, who seemed to fear God, came to us at our lodgings. We spent a little time with them in prayer, and early in the morning set out for Castlebar. This day, likewise, 1 was agreeably surprised at the pleasantness and fruitfulness of the country. About noon two or three friends met us, and begged us to turn aside to Hollymount, a town twelve miles from Castlebar, where the minister readily consented to my preaching in the church. Many Papists as well as Protestants were there, and my heart was much enlarged toward them. Through a delightful mixture of vales and gently-rising hills, we ther rode on to Castlebar. see duly, 1756. REV. J. WESLEY'S JOURNAL. 609

The rector having left word that I should have the use of the church, I preached there morning and afternoon, to such a copgregation as (they said) was never there before: and surely the word of God had free course; I saw not one light or inattentive hearer. Mr. Walsh afterward preached in the sessions house, to another large and serious congregation. And, Tuesday, 29, being St. Peter's day, I read prayers, and preached to as large a congregation as on Sunday. In the afternoon I rode over to Newport, eleven miles from Castlebar. About thirty years ago, a little company of Protestants settled here, by a river side, on the very extremity of the land, and built a small town. It has a fruitful hill on each side, and a large bay to the west, full of small fertile islands, containing from one to several thousand acres. Of these they compute above three hundred, and near a hundred are inhabited ; but by Papists alone, there not being so much as a single Protestant among them! I went directly to the rector's, who had before given me an invitation. Between seven and eight I preached to (I suppose) more than all the Protestants in the town. Deep attention sat on every face. Perhaps God touched some hearts. At eleven Mr. H. read prayers, and I preached on Gal. vi, 14. The church stands at a distance from the town, and it rained hard; but that could not stop the congregation. In the afternoon J returned to Castlebar.

Thur. July 1. There is just such a work here as was some years since at Athlone. The whole town is pleased, but few are convinced. The stream runs very wide, but very shallow. I read prayers and preached at Ballyheen, Mr. E 's other church. The congregation at Castlebar in the afternoon was larger than ever before. In the morning, Monday, 5, the greater half of them were present, and we had a solemn parting. In the afternoon we came to Hollymount, some years since one of the pleasantest places in Ireland. Dr. Vesey, then archbishop of Tuam. fixed on this spot, nine miles from his see, built a neat commodious house on a little eminence, laid out fruit and flower gardens round it, brought a river to run through them, and encompassed the whole with walks and groves of stately trees. When he had finished his plan, round a stone pillar, which stands in a bason surrounded by a small green plat of ground, he placed the following inscription : Linquenda tellus, et domus, et placens Uxor, cum numerosé et speciosa prole, Chard chare matris sobole : Neque harum, quas colis, arborum Te, preter invisam cupressum, Ulla brevem dominum sequetur ! Your house, and land, and charming wife, with your numerous and beautiful children, the beloved offspring of their beloved mother, must be left behind: nor, of these trees which you cultivate, will any except the hated cypress, follow you, their short-lived owner. I was just going to preach in the church yard, when Mr. C. sent his son with the key of the church. Almost half the congregation were Papists, whom all the threats of their priest could not keep away. Not ! Among the ancient Romans, a branch of cypress was placed at the door of deceased persons. The cypress tree was also sacred to Pluto, (the fabled king of nell,) because when once cut it never grows again. oe oe ne , Hag re a bY z oan eed ; 610 REV. J. WESLEY'S JOURNAL. July, 1756.

expecting to see any of them again, I spake very plain once for all. In the morning we rode through Tuam, a neat little town, scarce half so large as Islington; nor is the cathedral half so large as Islington church. The old church at Kilconnel, two miles from Aghrim, is abundantly larger. If one may judge by the vast ruins that remain, (over all which we walked in the afternoon,) it was a far more stately pile of building than any that is now standing in Ireland. Adjoining to it are the ruins of a large monastery ; many of the cells and apartments are pretty entire. At the west end of the church lie abundance of skulls, piled one upon another, with innumerable bones round about, scattered as dung upon the earth. O sin, what hast thou done ! Wed. '7. I preached at Aghrim morning and evening, and then rode over to Castlebar. Mr. M. has now lost both his brother and his two daughters, two of the most agreeable women in the kingdom, caught away in the full bloom of youth and beauty : if they can be termed lost, who all committed their souls unto Him they loved, in the full triumph of faith. A coach full of us, with several horsemen, and others on foot, went to Ahaskra in the morning. The rest of the congregation were mostly Papists. But all heard with earnest attention. I preached in the evening at Athlone, where, on Friday, 9, we had a solemn watch-night. We had a blessed opportunity in the evening on the Connaught side of the river. Almost all the Protestants in the town were present, with abundance of Papists. And many of them acknowledged the doctrine of Christ crucified to be " the power of God and the wisdom of God." After preaching at Abidarrig about noon, I went on to Longford. Many supposed the mob would be too violent there to allow me a peaceable hearing. I began at five in the yard of the old barrack. A huge crowd soon flocked in; but most of the Papists stood at the gate, or just without the wall. They were all still as night; nor did I hear an uncivil word while we afterward walked ° from one end of the town to the other.

curious to hear, will now draw back: men once drawn, having stifled their good desires, will disapprove what they approved before, and feel dislike, instead of good will, to the preacher. Others, who were more or less convinced, will be afraid or ashamed to acknowledge that conviction. And all these will catch at ill stories, (true or false,) in order to justify their change. When, by this means, all who do not savingly believe, have quenched the Spirit of God, the little flock goes on from faith to faith; the rest sleep on and take their rest. And thus the num- ber of hearers in every place may be expected first to increase, and then decrease. At noon I preached at Coolylough, where the preachers and stewards met. In the evening I preached at Tullamore, in Barrack-street ; and many who never had so much curiosity as to walk a hundred yards to hear the preaching, vouchsafed to hear it at their own doors. In the middle of the sermon came a quarter master, very drunk, and rushed in among the people. In a short time he slipped off his hat, and gave all the attention of which he was capable. So did many of the soldiers, and many officers. O let some lay it to heart! -We walked down to Lord Tullamore's, (that was his title then,) an old mile from the town. His gardens are extremely pleasant. They contain groves, little meadows, kitchen gardens, plats of flowers, and little orchards, intermixed with fine canals and pieces of water. And will not all these make their owner happy? Not if he has one unholy temper! Not unless he has in himself a fountain of water, springing up into everlasting life. About this time I received a letter without a name, part of which I have subjoined :

Sir, Having observed your Christian condescension in those labours of love, so truly calculated for the use of common people, I presume to beg your pen in behalf of the next class of God's creatures. And I would ask, if nature, reason, and Revelation do not all plead in favour even of the brute creation. Is it not unnatural and inhuman, to put them to more pain than is necessary for the service of man? Can reason consent to the making sport with the life or misery of any creature? May not the great law of equity, doing as we would be done to, be extended even to them? May we not suppose ourselves in their place, and thence determine, what they may fairly expect from us? Hath not the Supreme Being given injunctions against cruelty toward them, and commanded that they should enjoy the rest of his day'? Did he not rebuke the prophet for smiting his beast without cause ; and mention the ' much cattle,' as one motive to the Divine compassion, in sparing the ' great city' The ou212t7D ays yoo ui puso, eaqi20S V 612 REV. J. WESLEY'S JOURNAL. July, 1756 Scripture saith, 'A good man is merciful to his beast.' And can he be a good man that is not so, if goodness consists in imitating Him, whose 'mercy is over all his works?' For 'he openeth his hand, and satisfieth the desire of every living thing.' "Tf tenderness, mercy, and compassion, to the brute creatures were impressed on the infant breast, and conducted into action according to its little power, would it not be confirmed in the human heart? And might not this early prepossession be for ever established there; and through a happy bias extend its benevolence to the whole creation?

"Does not experience show the sad effects of a contrary education ? While children, instead of being taught benevolence to irrationals, are suffered to torment first poor little insects, and then every helpless creature that comes in their way, can it be expected, that, being thus inured to cruelty and oppression even in their tender years, they should relent when they come to age, and be susceptible of compassion even to rationals? It cannot. For is pity shown to man, only because he has reason? If so, those would lose their claim to our compassion who stand in the greatest need of it; namely, children, idiots, and lunatics. But if pity is shown to all that are capable of pain, then may it justly be expected that we should sympathize with every thing that has life. "Tam persuaded you are not insensible of the pain given to every Christian, every humane heart, by those savage diversions, bull-baiting, cock-fighting, horse-racing, and hunting. Can any of these irrational and unnatural sports appear otherwise than cruel, unless through early prejudice, or entire want of consideration and reflection? And if man is void of these, does he deserve the name of man? Or is he fit for society? And, besides, how dreadful are the concomitant and the consequent vices of these savage routs? Yetsuch cowards are we grown, that scarce any man has courage to draw his pen against them !" I preached in Tyrreil's Pass at five, and T. Walsh at eight. Hence we rode to Ballybeg, near Drumcree, where we found a little company of earnest people, most of them rejoicing in the love of God. To these were added a few from the county of Cavan. Joseph Charles going thither some time since, on temporal business, occasionally spoke of the things of God. Many believed his report; and some found his words " the power of God unto salvation."

A little before twelve (the usual hour in Ireland) the morning service began at Rosmead church, where Mr. Booker preached a useful sermon. I preached at five to abundance of plain country people, and two coaches full of gentry. O how hard is it for these to enter into the kingdom of heaven! No sooner did we enter Ulster than we observed the difference. The ground was cultivated just as in England ; and the cottages not only neat, but with doors, chimneys, and windows. Newry, the first town we came to, (allowing for the size,) is built much after the manner of Liverpool. I preached soon after seven to a large congregation, and to great part of them at five in the morning. Afterward I spoke to the members of the society, consisting of Churchmen, Dissenters, and Papists that were. But there is no striving among them, unless to " enter in at the strait gate." In the morning there was such violent lightning, thunder, and rain, that the very beasts ran out of the fields, and the birds flew from their usual coverts, to take shelter in the houses. But before we took horse the sky cleared up, and we had a pleasant ride to Terryhugan, near Scarva. The road lay on the edge of a smooth canal, with July, 1756. REV. J. WESLEY'S JOURNAL. 613 fruitful, gently-rising hills on either side. We were at a lone house; but the people found their way thither in the evening from all quarters. I preached in a meadow near the house, the congregation sitting on the grass. And surely they had ears to hear. God give them hearts tc understand! We rode through heavy rain to Lisburn. I preached in the market house at seven. One man only gainsayed ; but the by-standers used him so roughly, that he was soon glad to hold his peace.

The rector, with his curate, called upon me; candidly proposed their objections, and spent about two hours in free, serious, friendly conversation. How much evil might be prevented or removed, would other clergymen follow their example! I rode in the afternoon to Belfast, the largest town in Ulster. Some think it contains near as many people as Limerick: it is far cleaner and pleasanter. At seven I preached in the market house to as large a congregation as at Lisburn; and to near the same number in the morning. But some of them did not stay till I concluded. They went away in haste when I showed, how " Christ crucified" is 'to the Greeks foolishness." Hence we rode along the shore to Carrickfergus, said to be the most ancient town in Ulster. The walls are still, as it were, standing ; "and the castle built upon a rock. But it is little more than a heap of ruins, with eight or nine old, dismounted, rusty cannon. What it was in the reign of its founder, King Fergus, does not much concern us to know. I preached in the session house at seven, to most of the inhabitants of the town. But Satan had prepared one of his instruments, when I had done, to catch the seed out of their hearts. A poor enthusiast began a dull, pointless harangue, about hirelings and false prophets. But the door keeper crying out, "I am going to lock the doors," cut his discourse short. I preached at nine in the upper court house, which was considerably larger than the other. James Rely began his bad work again, as soon as had done speaking ; but I walked quietly away ; as did also the congregation. At eleven I went to church, to the surprise of many, and heard a lively, useful sermon. After dinner one of our brethren asked if I was ready to go to the meeting. I told him, "J never go to a meeting." He seemed as much astonished as the old Scot, at Newcastle, who left us because we were mere Church of England men. We are so; although we condemn none who have been brought up in another way.

I read Mr. Barton's ingenious " Lectures on Lough Neagh," near Lurgan, which turns wood into stone, and cures the king's-evil, and most cutaneous distempers. Under part of this lake there is first a stratum of firm clay, and under that a stratum of trees four foot thick, all compacted into one mass, doubtless by the pressure of the incumbent earth, (perhaps water too,) which it has probably sustained ever since the general deluge. In the evening we had the largest congregation which I have seen since we left Cork. It was almost as large at five in the morning. Why should we despair of doing good at Lurgan also ? I preached at Newry, and the three following days. On Monday, August 2, I returned to Rosmead. We rode to Tullamore through heavy rain, which a strong wind drove full in our face. The only wild Irish whom I have seen yet, a knot of officers, were present at the preaching in the evening, and behaved tolerably well. I preached at Portarlington in the evening, and was going to take horse in the morning, when a gentleman came, and said he was just setting out for Dublin, and would be glad of my company in his chariot. I accompanied him to Johnstown, where we dined; and then took horse and rode on to Dublin. On this and the next day I finished my business in Ireland, so as to be ready to sail at an hour's warning.

We were to sail, the wind being fair ; but as we were going aboard, it turned full east. I find it of great use to be in suspense: it is an excellent means of breaking our will. May we be ready either to stay longer on this shore or to launch into eternity! On Tuesday evening I preached my farewell sermon. Mr. Walsh did the same in the morning. We then walked to the quay: but it was still a doub whether we' were to sail orno; Sir T. P. having sent word to the captain of the packet, that if the wind was fair, he would go over; and it being his custom (hominis magnificentiam !) the pomp of the man! to keep the whole ship to himself. But the wind coming to the east, he would not go: so about noon we went on board. In two or three Aug. 1756. REV. J. WESLEY'S JOURNAL. 615 hours we reached the mouth of the harbour. It then fell calm. We had five cabin passengers, beside Mr. Walsh, Haughton, Morgan, and me. They were all civil and tolerably serious: the sailors likewise behaved uncommonly well. About eight we began singing on the quarter-deck ; which soon drew all our fellow passengers, as well as the captain, with the greatest part of his men. I afterward gave an exhortation. We then spent some time in prayer. They all kneeled down with us: nor did their seriousness wear off all the day. About nine we landed at Tlolyhead, after a pleasant passage of twenty-three hours.

Having hired horses for Chester, we set out about seven. Before one we reached Bangor, the situation of which is delightful beyond expression. Here we saw a large and handsome cathedral. but no trace of the good old monks of Bangor; so many hundreds of whom fell a sacrifice at once to cruelty and revenge. The country from hence to Penmaen Mawr is far pleasanter than any garden. Mountains of every shape and size, vales clothed with grass or corn, woods and smaller tufts of trees, were continually varying on the one hand, as was the sea prospect on the other. Penmaen Mawr itself rises almost perpendicular to an enormous height from the sea. The road runs along the side of it, so far above the beach, that one could not venture to look down, but that there is a wall built all along, about four foot high. Meantime, the ragged cliff hangs over one's head, as if it would fall every moment. An hour after we had left this awful place, we came to the ancient town of Conway. It is'walled round ; and the walls are in tolerably good repair. The castle is the noblest ruin I ever saw. It is four square, and has four large round towers, one at each corner, the inside of which have been stately apartments. One side of the' castle is a large church, the windows and arches of which have been curiously wrought. An arm of the sea runs round two © sides of the hill on which the castle stands ; once the delight of kings, now overgrown with thorns, and inhabited by doleful birds only. About eight we reached Place Bagh, where, as soon as I named my name, William Roberts received us with all gladness. But neither he nor any of his family could speak one sentence of English: yet our guide helped us out pretty well. After supper we sung and went to prayers. Though they could not speak it, most of them understood English: and God spoke to their hearts.

met, the rules of the society were read over, and carefully considered one by one: but we did not find any that could be spared. So we all agreed to abide by them all, and to recommend them with our might. We then largely considered the necessity of keeping in the Church, and using the clergy with tenderness; and there was no dissenting voice. God gave us all to be of one mind and of one judgment. The rules of the bands were read over and considered, one by one ; which, after some verbal alterations, we all agreed to observe and enforce. The rules of Kingswood school were read and considered, one by one; and we were all convinced they were agreeable to Scripture and reason: in consequence of which it was agreed, 1. That a short account of the design and present state of the school be read by every assistant in every society: and, 2. That a subscription for it be begun in every place, and (if need be) a collection made every year. My brother and I closed the conference by a solemn declaration of our purpose never to separate from the Church ; and all our brethren concurred therein. For a few days I was laid up with a flux; but on Sunday, September 5, I crept out again, and preached at Kingswood in the morning and Stokes Croft in the afternoon. Mow. 6. I set out in the machine, and on Tuesday evening came to London. Wednesday and Thursday, I settled my temporal business. It is now about eighteen years since I began writing and printing books; and how much in that time have I gained by printing?' Why, on summing up my accounts, I found that on March 1, 1756, (the day I left London last,) I had gained by printing and preaching together, a debt of twelve hundred and thirty-six pounds. I preached at a famous place, commonly called, " The Bull-and-Mouth Meeting ;" which had belonged, I suppose, near a hundred years, to the people called Quakers. As much of real religion as was ever preached there, I trust will be preached there still ; and perhaps in a more rational, scriptural, and intelligible manner. Oct. 1756. REV. J. WESLEY'S JOURNAL. 617

As it is our duty to do all we can to make ail around us happy, 1 think there is one thing that may be done to promote so blessed an end, which will at the same time be very advantageous to them that practise it; namely, to efface all the obscene words which are written on houses. doors, or walls, by evil-minded men. This which I recommend to others, I constantly practise myself; and if ever I omit doing it, I am severely checked, unless I can produce some good reason for that omis sion. I do it with a sponge, which for that purpose I carry in my pocket. The advantages I reap from hence are, 1. Peace of conscience in doing my duty. 2. It helps me to conquer the fear of man, which is one of my greatest trials. 3. It is matter of joy, that I can do any the least service to any one: and as all persons, especially the young, are liable to temptations to impurity, I cannot do too much to remove such temptations, either from myself or others. Perhaps, too, when the unhappy writers pass by, and see their bad labours soon effaced, they may be discouraged from pursuing so shameful a work; yea, and brought to a better mind. 'Perhaps in some places it might not be amiss, in the room of what is effaced, to write some serious sentence, or short text of Scripture: and wherever we do this, would it not be well to lift up our heart to God, in behalf of those sinners, in this or the like manner: ' Lord, lay not this sin to their charge! Father, forgive them; for they know not what they do!' "

I began reading that excellent book, "The Gospel Glass," to the morning congregation; a method which I find more profitable, for ¢ instruction in righteousness," than any other manner of preaching. I began reading over, with the preachers that were in town, Mr. Pike's Philosophia Sacra. Sacred Philosophy. It contains the marrow of Mr. Hutchinson's philosophy clearly and modestly proposed; but upon a close examination, I found the proofs were grievously defective. I shall never receive Mr. Hutchinson's creed, unless ipse dixit authority pass for evidence. I yielded to importunity, and spent. an hour with poor Mr. V , who was awakened and found peace in attending our preaching, and soon after turned Quaker. I did wonder at it once, but I do not now. One so full of himself might turn Papist or Mohammedan. Monday, November 1, was a day of triumphant joy, as All Saints' Day generally is. How superstitious are they who scruple giving God solemn thanks for the lives and deaths of his saints ! Having procured an apparatus on purpose, I ordered several persons to be electrified, who were ill of various disorders ; some of whom found an immediate, some a gradual, cure. From this time I appointed, first, some hours in every week, and afterward an hour in every day, wherein any that desired it, might try the virtue of this surprising medicine. 'Two or three years after, our patients were so numerous that we were obliged to divide them: so part were electrified in Southwark, part at the Foundery, others near St. Paul's, and the rest near the Seven Dials: the same method we have taken ever since ; and to this day, while hundreds, perhaps thousands, have received unspeakable good, I have not known one man, woman, or child, who has received any hurt thereby: so that when I hear any talk of the danger of being electrified, (especially if they are medical men who talk so,) I cannot but impute it to great want either of sense or honesty. Be , el ae Dec. 1756. REV. J. WESLEY'S JOURNAL. 619

At the request of the author, I took some pains in correcting an ingenious book, shortly to be published. But the more I consider them, the more I doubt of all systems of astronomy. I doubt whether we can certainly know either the distance or magnitude of any star in the firmament.' Else why do astronomers so immensely differ, even with regard to the distance of the sun from the earth? Some affirming it to be only three, others ninety, millions of miles! About this time the following note was given into my hand at Wapping : "John White, master-at-arms, aboard his majesty's ship Tartar, now at Plymouth, desires to return Almighty God thanks, for himself and all the ship's company, for their preservation in four different engagements they have had with four privateers which they have taken; particularly the last, wherein the enemy first boarded them. They cleared the deck, boarded in their turn, and took the ship, thirty of the enemy being killed, and fifty more wounded. Only two of our crew were wounded, wha, it is hoped, will recover." Calling on a friend, I found him just seized with all the symptoms of a pleurisy. I advised him to apply a brimstone plaster, and in a few hours he was perfectly well. Now, to what end should this patient have taken a heap of drugs, and lost twenty ounces of blood ? To what end? Why, to oblige the doctor and apothecary. Enough! Reason good! I preached at Deptford. Even this wilderness does at length " blossom and bud as the rose." Never was there such life in this little flock before, nor such an increase in the number of hearers. The following letter was wrote on Saturday, 28 : " REVEREND AND D=AR SIR, When I was at Freshford, on January 30, in the morning, I scrupled singing those words, Ye now afflicted are, And hated for his name, And in your bodies bear The tokens of the Lamb. thought I was not afflicted or hated for the name of Christ. But this scruple was soon removed. For at Bradford, in the evening, was pressed Journal I. 40 G22 0); REY. J. WESLEY'S JOURNAL. March, 1757

for a soldier, and carried to an inn, where the gentlemen were. Mr Pearse hearing of it, came, and offered bail for my appedrance the next day. They said they would take his word for ten thousand pounds ; but not for me; I must go to the Round house: (the little stone room on the side of the bridge :) so thither I was conveyed by five soldiers. There Il found nothing to sit on but a stone, and nothing to lie on but a little straw. But soon after a friend sent me a chair, on which I sat all night. I had a double guard, twelve soldiers in all; two without, one in the door, and the rest within. I passed the night without sleep, but not without rest; for, blessed be God, my peace was not broken a moment. My body was in prison, but I was Christ's freeman; my soul was at liberty. And even there I found some work to do for God: I had fair opportunity of speaking to them who durst not leave me. And I hope it was not in vain. "Tn the morning I had leave to go to a private house with only one soldier to guard me. About three in the afternoon I was carried before the commissioners, and part of the act read, which empowered them to take such able bodied men as followed no business, and had no lawful or sufficient maintenance. 'Then I said, 'If these are the men you are to take, Iam not a proper person; for I do follow a lawful calling in partnership with my brother, and have also an estate.' The justice said, ' If you will make oath of that, I think we must let you go.' But the commissioners said, no man could swear for himself. I said, ' Gentlemen, give me time, and you shall have full proof.' After a long debate, they , - took a fifty pound bond for my appearance on that day three weeks. All the time I could bless God, that he counted me worthy to suffer for his name's sake.

On Sunday, 13, I buried Elizabeth Langdon, who, after severe inward trials, was for several days in great pain, but in great peace. On Sunday, 20, I buried Hannah Lee, a pattern of industry, meekness, and patience. And on Sunday, 27, I buried Mary Naylor, who for several years was 2 most eminent pattern of truly Christian courage, plainness of speech, and plainness of apparel. A week before, I had an opportunity of telling her all that was in my heart concerning her change (not for the better) in all these particulars. In the beginning of her illness, she was in great darkness and distress of soul; but while prayer was made for her, her bodily pain ceased, and her soul received comfort; and on Monday, 21, just at midnight, she quietly fell asleep. I rode to a gentleman's near Beaconsfield, and preached at six in the evening, in a large, convenient place filled with serious hearers, several of whom had come five or six miles. I was earnestly importuned to go over to High Wycomb. K went and preached there at noon, on the parable of the sower. Perhaps some of the seed which has been sown here for many years will at length bring forth fruit. At six it seemed as if the whole town of Beaconsfield was assembled together. And I bear them witness, they gave earnest heed, high and low, to the things which were spoken. A large number of them were present in the morning, on Friday, April 1. Fair beginnings these! But "he that endureth to the end, the same shall be saved." In returning to London, I read a tract on "'The Law of Nature," wrote by a counsellor of Geneva. I am sorry to find Dr. Taylor's poison spread to the Alps also! And even printed and published at Geneva, without any hinderance or animadversion ! I paid one more visit to Thomas Singleton, an amiable young man, called away at five-and-twenty, in the dawn of a flourishing rt ee) 624 REV. J. WESLEY'S JOURNAL. April, 1757,

We had two very useful sermons at St. Thomas's churcn ; the one, on counting the cost, before we begin to build; the other, on, « Be ye angry, and sin not." And both of them were exactly suitable to the present case of many in the congregation. The upper part of the high spire of the church was blown down in the late storm. . The stones, being bound together by strong iron cramps, hung waving in the air for some time. 'Then they broke through roof, gallery, pews, and pavement, and made a deep dint in the ground. I walked to the infirmary; standing on a hill, at the north end of the town. The seamen's hospital is joined to it, on each side, by semicircular piazzas. All is extremely clean and neat, at least equal to any thing in London. The old seamen have smaller or larger allowance, according to their families ; so that nothing is wanting 626 REV. J. WESLEY'S JOURNAL. May, 1757. to make their lives easy and comfortable but the love of God. 1 aftere ward spent an hour with Mr. Peter Whitefield, a man of strong understanding and various learning. His " Dissertation in Defence of the Hebrew Points" (which he sent me the next morning) is far more satisfactory than any thing which I ever heard or read upon the subject. I talked with one who, by the advice of his pastor, had, very calmly and deliberately, beat his wife with a large stick, till she was black and blue, almost from head to foot. And he insisted, it was his duty so to do, because she was surly and ill-natured; and tnat he was full of faith all the time he was doing it, and had been so ever since. I took a view of the free school, a truly noble benefaction. Here seventy boys and thirty girls are entirely provided for. The building forms three sides of a square, and is rather elegant than magnificent. The children are taught to work, in their several ways, as well as to read and write. The school, the dining rooms, and the lodgings, are all plain and clean. The whole was the gift of one man, Mr. Blundell, a merchant of Liverpool.

Mon. May 2. I preached at Warrington about noon, to a wild, staring people, (very few excepted,) who seemed just ripe for mischief. But the bridle was in their jaws. In the evening I preached at Manchester. I rode over to Hayfield, and preached at one in the church, to a congregation gathered from all parts. I inquired of John Johnson. concerning Miss Berresford. The sum of his account was this : " She was always ah innocent, sober young woman, having the form of godliness, till she was convinced of sin, and soon after justified. She was a pattern both of piety and industry. Notwithstanding her fortune and her sickliness, she was never unemployed; when she had no other work, working for the poor. And the whole tenor of her conversation was such, that it is stilla common saying, 'If Miss Berresford is not gone to heaven, nobody ever will.' "She had a vehement love to the word of God, and spared no pains in order to bear it. Frequently she would not go to bed all night, lest she should miss the morning preaching. She lost no opportunity of meeting with her brethren, to whom her heart was closely united: nor was she afraid or ashamed to own the poorest of them, wherever she met them, and whatever company she was in. The very sight of them occasioned a joy in her soul, which she neither could nor desired to hide. "When her weakness confined her to her room, she rejoiced with joy unspeakable : more especially when she was delivered from all her doubts concerning Christian perfection. Never was any one more athirst for this, for the whole mind that was in Christ. And she earnestly exhorted all her brethren, vehemently to press after it. "'The more her bodily strength decayed, the more she was strengthened in spirit. She called upon all that were with her, 'Help me to rejoice ; help me to praise God.' Having no fear, but a jealousy over herself, lest she should exceed in her desire to be with Christ.

At five the house contained the congregation, but at eight they covered the plain adjoining to it. The sun was hot, till the clouds interposed ; it was a solemn and comfortable season. As soon as the service of the church was ended, I began at the end of the house again, and exhorted a willing multitude to "follow after charity." A shower of rain and hail fell as I drew to a conclusion, but it did not disturb the congregation. Soon after I took horse for Birstal. The congregation here was treble to that at Bradford; but as they stood one above anuther, on the circular slope of the hill, my voice commanded them all. Though I spoke longer than I usually do, I found no weariness or weakavss. Shall not "they that trust in the Lord renew their strength ?" Yea, as long as the sun and moon endureth. On Monday and Tuesday 1 preached in the neighbouring towns. May, 1757. REV. J. WESLEY'S JOURNAL. 631 I rode, in the afternoon, from Halifax, over the huge, but extremely pleasant and fruitful, mountains to Heptonstal. A large congregation was waiting for us, not only on the ground, but on the side and tops of the neighbouring houses. But no sc ffer 1r trifler was seen among them. It rained in the adjoining valley all or most of the time that I was preaching; but it was fair with us, on the top of the mountain. What an emblem of God's taking up his people into a place of safety, while the storm falls on all below! Here I was informed of the earthquake the day before. On Tuesday, May 17, many persons in several parts, within five or six miles, heard a strange noise under the ground, which some compared to thunder, others to the rumbling of carts. Quickly after they felt the earth rock under them, and wave to and fro. Many who were within doors heard their pewter and glass clatter; many in the fields felt the ground shake under their feet; and all agreed as to the time, though they knew nothing of each other's account.

I preached at Ewood about seven, not intending to preach again till the evening ; but Mr. Grimshaw begged I would give them one sermon at Gawksham; after which we climbed up the enormous mountain, I think equal to any I saw in Germany, on the brow of which we were saluted by a severe shower, which a high wind drove full in our faces, almost till we came to Haslingden. Here I learned that the earthquake observed near Heptonstal had been sensibly felt by very many persons from Bingley, three miles eastward of Keighley, to the neighbourhood of Preston. It was every where preceded by a hoarse rumbling, about three o'clock ; so that in a few minutes it had run from east to west between fifty and sixty miles. I preached near Paddiham at eight, to a large, wild congregation: about noon, at Roughlee ; where those who stood firm in the storm had melted away in the calm. At Keighley I had neither voice nor strength left ; but while I was preaching my strength returned. I had a little conference with our preachers. In the afternoon I preached at Bingley. I have not lately seen so genteel a congregation; yet the word of God fell heavy upon them. After preaching at five, I took horse for Haworth. A December storm met us upon the mountain; but this did not hinder such a congregation as the church could not contain. I suppose we had near a thousand communicants, and scarce a trifler among them. In the afternoon, the church not containing more than a third of the people, I was constrained to be in the church yard. The rain began as soon as I began to speak; but they regarded it not; for God sent into their hearts The former and the latter rain ; The love of God, and love of man. I took horse at four. It rained till noon without any intermission; and we had heavy showers in the afternoon: however, we reached Ambleside in the evening. -We rode by Keswick to Whitehaven. Within a few miles of the town, I was so tired that I could scarce either ride or walk; but all weariness was gone before I had preached a quarter of an hour. I was surprised to see, not only hedges and shrubs with

632 REV. J. WESLEY'S JOURNAL. _June, 1757. out a green leaf upon them, but abundance of trees likewise naked as in the depth of winter. Upon inquiring, I found that some time before, a violent wind had gone through all these parts, which not only threw down chimneys, walls, and barns, and tore up trees by the roots, but scorched every green thing it touched as with fire, so that all the leaves immediately fell off, and not only bushes and fruit trees, but elms, oaks, and firs, withered away to the very roots. rt. 2'7. I preached at Branthwait about noon. Many of the congregation came from far. The rain was suspended from ten till evening, so that they had op) ortunity both of coming and returning. This also was an answer to prayer: and is any such too little to be remembered ? May 29. (Being Whit-Sunday.) After preaching at eight and at two, I hastened to Cockermouth. I began without delay, and cried to a listening multitude, "If any man thirst, let him come unto me and drink." The word had free course. Even the gentry seemed desirous to drink of the " living water." I rode to Wigton, a neat, well-built town, on the edge of Cumberland. I preached in the market place at twelve. The con- ' gregation was large and heavily attentive. Between four and five we crossed Solway Frith; and before seven reached an iJl-looking house, called the Brow, which we came to by mistake, having passed the house we were directed to. I believe God directed us better than man. Two young women we found kept the house, who had lost both their parents ; their mother very lately. I had great liberty in praying with them and for them. Who knows but God will fasten something upon them, which they will not easily shake off?

I breakfasted at Dumfries, and spent an hour with a poor backslider of London, who had been for some years settled there. We then rode through an uncommonly pleasant country (so widely distant is common report from truth) to Thorny Hill, two or three miles from the duke of Queensborough's seat ; an ancient and noble pile of building, delightfully situated on the side of a pleasant and fruitful hill. But it gives no pleasure to its owner; for he does not even behold it with his eyes. Surely this is a sore evil under the sun; a man has all things, and enjoys nothing. We rode afterward partly over and partly between some of the finest mountains, I believe, in Europe; higher than most, if not than any, in England, and clothed with grass to the very top. Soon after four we came to Lead Hill, a little town at the foot of the mountains, wholly inhabited by miners. Wed. June 1. We rode on to Glasgow ; a mile short of which we met Mr. Gillies, riding out to meet us. In the evening the tent (so they call a covered pulpit) was placed in the yard of the poor house, a very large and commodious place. Fronting the pulpit was the infirmary, with most of the patients at or near the windows. Adjoining to this was the hospital for lunatics: several of them gave deep attention. And cannot God give them also the spirit of a sound mind ? After sermon, they brought four children to baptize. I was at the kirk in the morning while the minister baptized several immediately after sermon. So was not at a loss as to their manner of baptizing. I believe this removed much prejudice. "ri. 3. At seven the congregation was increased, and earnest atten- June, 1757. REV. J. WESLEY'S JOURNAL. 6338 tion sat on every face. In the afternoon we walked to the college, and saw the new library, with the collection of pictures. Many of them are by Raphael, Rubens, Vandyke, and other eminent hands ; but they have not room to place them to advantage, their whole building being very small.

I walked through all parts of the old cathedral, a very large and once beautiful structure; I think, more lofty than that at Canterbury, and nearly the same length and breadth. We then went up the main steeple, which gave us a fine prospect, both of the city and the adjacent country. A more fruitful and better cultivated plain is scarce to be seen in England. Indeed nothing is wanting but more trade, (which would naturally bring more people,) to make a great part of Scotland no way inferior to the best counties in England. I was much pleased with the seriousness of the people in the evening; but still I prefer the English congregation. I cannot be reconciled to men sitting at prayer, or covering their heads while they are singing praise to God. At seven the congregation was just as large as my voice could reach; and I did not spare them at all: so if any will deceive himself, I am clear of his blood. In the afternoon it was judged two thousand, at least, went away, not being able to hear; but several thousands heard very distinctly, the evening being calm and still. After preaching I met as many as desired it, of the members of the praying societies. I earnestly advised them to meet Mr. Gillies every week ; and, at their other meetings, not to talk loosely, and in general (as their manner had been) on some head of religion, but to examine each other's hearts and lives.

At seven they were gathered from all parts, and 1 was greatly refreshed among them. At five, the court house being too small, I was obliged to go out into the market place. O what a difference is there between these living stones, and the dead, unfeeling multitudes in Scotland! ' I proclaimed the love of Christ to sinners, in the market place at Morpeth. Thence we rode to Placey. The society of colliers here may be a pattern to all the societies in England. No person ever misses his band or class: they have no jar of any kind among them; but with one heart and one mind " provoke one another to love and to good works." After preaching I met the society in a room as warm as any in Georgia: this, with the scorching heat of the sun, when we rode on, quite exhausted my-strength. But after we came to Newcastle I soon recovered, and preached with as much ease as in the morning. In the evening I preached at Sunderland. I then met the society, and told them plain, none could stay with us, unless he would part with all sin ; particularly, robbing the king, selling or buying run goods ; which could no more suffer, than robbing on the highway. July, 1757. REY. J. WESLEY'S JOURNAL. 635 This I enforced on every member the next day. A few would not , promise to refrain: so these I was forced to cut off. About two hundred and fifty were of a better mind. . The desk was placed in the evening just opposite the sun, which, when I begun, was covered with a cloud: but it broke out in a few minutes, and shone full in my face, for three quarters of an hour. But it was no inconvenience at all; nor were my eyes any more dazzled, than if it had been under the earth. I preached at eight to the usual congregation ; and hast- ened to Shields, lest I should be too late for the church. Between

twelve and one I preached in a kind of square. But here we had a new kind of inconvenience : every four or five minutes a strong wind covered us over with a shower of dust; so that it was not easy to look up, or to keep one's eyes open. But not long after the rain began, which constrained me to preach within, at Newcastle. I took the opportunity of making a collection for the poor; many of whom can very hardly support life in the present scarcity. In the evening and the following morning I preached at Chester-on-the-Strate. Observing some very fine but not very modest pictures, in the parlour where we supped, I desired my companion, when the company was gone, to put them where they could do no hurt. He piled them on a heap in a corner of the room, and they have not appeared since. I preached at South Biddick about noon on, "I will heal thy backsliding." God was with us at Sunderland ir. the evening, in an uncommon manner: and the next day I left the people there more in earnest than they have been for some years. We walked to Swalwell about noon. The sun was scorching hot, and there was no wind or cloud: but it did us no hurt. The ccngregation was such as I never saw there before: and I believe God blessed his word to them that were nigh, and them that had been far from him. I preached at Gateshead at eight ; at Sheep Hill about noon; and at five in the evening at Newcastle, near Pandon Gate. The rain only threatened till I had done, but soon after poured down. How well does God time great and small events, for the furtherance of his kingdom! I preached at Horsley, and found some life even there. Thence we rode across the Tyne to Prudhoe, a little town on the top of a high hill. I preached at the side of Mr. H.'s house ; and suppose all the town, who could get out, were present, and most of them at five in the morning. At both times it pleased God to make bare his arm, not only to wound, but to heal.

At seven in the evening-I preached in the main street at Stockton. None but two or three gentlemen seemed unconcerned. I went thence to meet the society ; but many others begged to stay with them, and so earnestly that I could not refuse. And indeed it was a day of God's power; I scarce know when we have found the like. At eleven I preached near the market place in Yarm. Many gentry were there, and all serious. I find in all these parts a solid, serious people, quite simple of heart, strangers to various opinions, and seeking only the faith that worketh by love. And most of the believers are waiting and longing for the fulness of the promises. One young woman, late a Papist, I talked with at large, who last night took leave of her priest. Instead of staying to be sent for, she sent for him ; and, after asking him several questions, frankly told him, she had now found the true religion; and, by the grace of God, would continue therein. She has been concerned for her soul from thirteen years of age. About two years ago she began to hear our preachers : soon after she found the peace of God, and has never lost it since. About seven I preached at Osmotherley. Thur. '7. I rode through one of the pleasantest parts of England to Hornby. Here the zealous landlord turned all the Methodists out of their houses. This proved a singular kindness: for they built some little houses at the end of the town, in which forty or fifty of them live together. Hence with much ado I found my way to Robinhood's Bay, and preached on the quay, to the greatest part of the town: all (except one or two, who were very wise in their own eyes) seemed to receive the trath in love. This day, between Helmsley and Kirkby Moorside, we rode over a little river, which suddenly disappears ; and, after running a mile under ground, rises again and pursues its course.

I preached at seven, on, '" Repent and believe the Gospel." At the church, which stands on the hill, a mile from the town, we had a sound, useful sermon. Afterward I preached at a little village called Normanby; and about five on the quay. In the evening, talking with the society, I saw more than ever the care of God over July, 1757. REV. J. WESLEY'S JOURNAL. 637 them that fear him. What was it which stopped their growing in grace? Why, they had a well-meaning preacher among them, who was inflaming them more and more against the clergy. Nor could he advise them to attend the public ordinances; for he never went either to church or sacrament himself. This I knew not; but God did; and by his wise providence prevented the consequences which would naturally have ensued. William Manuel was pressed for a soldier ; so the people go to church and sacrament as before. We set out early. This and the three next days were the hottest I ever knew im England. A gentleman, who formerly traded to Guinea, assured me, that the spirits in his thermometer (the same he had when abroad) rose as high as they did within a few degrees of the Line. About nine we should have been glad to bait; but there being no inn to be found, we lay down for a quarter of an hour under some trees, and then rode on to Slingsby. The minister, an ola acquaintance of my father's, having desired to see me, I called at his house before I preached: and I could gladly have stayed longer with him, but I knew the congregation waited. One poor drunkard made a little disturbance ; but after he was silenced all were still, and steadily attentive. It continued intensely hot; but having the wind in our faces, (as we generally had, all along from Newcastle ; and that, which way soever we rode,) we received no hurt till we came to York. But the difficulty was, how to preach there, in a room which in winter used to be as hot as an oven. I cut the knot, by preaching in Blake's Square; where (the mob not being aware of us) I began and ended my discourse to a numerous congregation, without the least disturbance.

I set a subscription on foot for building a more commo dious room. In the evening I preached at Acomb, to a calm, solid congregation. The next evening I preached at Poppleton, where the poor gladly received the Gospel: the rich heard it, and even seemed to approve. God give them to understand and practise it! I resolved to preach in the Square once more, knowing God has the hearts of all men in his hands. One egg was thrown, and some bits of dirt: but this did not hinder a large congregation from taking earnest heed to what was spoken, of Christ " the power of God, and the wisdom of God." At three in the morning there were all the probable signs of a violently hot day: but about four God sent a cooling rain. It ceased about seven. But the clouds continued, and shaded us to Pocklington. Yet it was too hot to bear the house. So I stood in the main street and cried, " If any man thirst, let him come unto me and drink." A large mob soon gathered on the other side. And for fear they should not make noise enough, the good churchwarden hired men to ring the bells. But it was lost labour; for still the bulk of the congregation heard, till I quietly finished my discourse. Before seven I reached Epworth, and preached in the market place to a listening multitude. TI rode on to Laseby, about thirty measured miles. After so many long journeys which I hardly felt, this short one quite exhausted my strength. However, I quickly recovered, so as to preach at three in a meadow to a large congregation. They all kneeled when I prayed, and showed such a genuine simplicity as greatly revived my Journal I. 41 638 REV. J. WESLEY'S JOURNAL. July, 1757. spirit. At seven I preached in- the new room, which they have just finished at Grimsby.

At seven in the morning the house just contained the people. I designed to preach abroad in the afternoon ; but the rain drove us into the house again : as many as could crowded i in. The rest stood without, though many, I fear, were wet to the skin. Before I left Newcastle I heard a strange relanon, which I knew not what to think of. I then desired T. Lee, who was going to the place, to inquire particularly concerning it. He did so, and in consequence of that inquiry wrote me the following account : - /« R __. J__. lived about twelve miles from Newcastle. His son, some time since, married without his consent. At this he was so enraged, that he wished his right arm might burn off, if ever he gave or left him sixpence. " However, in March last, being taken ill, he made his will, and left him all his estate. The same evening he died. On Thursday, 10, his widow laying her hand on his back, found it warm. In the evening, those who were with him went into the next room to take a little refreshment. As they were eating, they observed a disagreeable smell, but could find nothing in the room to cause it. Returning into the room where the corpse "lay, they found it full of smoke. Removing the sheet which covered: the corpse, they saw (to their no small amazement) the body so burnt, that the entrails were bare, and might be seen through the ribs. His right arm was nearly burnt 'off; his head so burnt that the brains appeared ; and a smoke came out of the crown of his head, like the steam of boiling water. When they cast water upon his body, it hissed, just as if cast on red-hot iron. Yet the sheet which was upon him was not 'singed : but that under him, with the pillow-beer and pillow, and the plank on which he lay, were all burned, and looked as black as charcoal.

"They hastened to put what was left of him into the coffin, leaving some to watch by it. But after it was nailed up, a noise of burning and crackling was heard therein. None was permitted to look into it, till it was carried to Abchester church yard. It was buried near the steeple. As soon as it was brought to the grave, the steeple was observed to shake. The people hastened away; and it was well they did, for presently part of the steeple fell: so that had they stayed two minutes longer, they must have been crushed in pieces. All these circumstances were related to me and my wife by those who were eye and ear witnesses." I preached in a ground adjoining to the house. Toward the conclusion of my sermon, the person with whom I lodged was much offended at one who sunk down and cried aloud for mercy. Herself dropped down next, and cried as loud as she; so did several others quickly after. When prayer was made for them, one was presently filled with peace and joy in believing. In the morning I left the rest refusing to be comforted, till Christ should be revealed in their hearts. I preached at Ferry in my way, and in Epworth market place about seven. The rain began just as I began speaking. But God aeard the prayer, and it was stayed. I preached at Westwood side, where the breach of fifteen years is now healed: all the wanderers being returned to the fold, with him who led them astray. As we rode over Haxey Car toward Misterton, one was relating a surprising thing that happened lately : A woman, of Stockwith told her sister who lived with her, 'I do not think to go to market to-day, for I dreamed that I was drowned in riding across one of the July, 1757. REV. J. WESLEY'S JOURNAL. 639 drains on Haxey Car.' But she was soon laughed out of it, and went. She rode over the Car with many 'other market folks, and in crossing one of the drains, where the water was scarce a yard deep, slipped off her horse. Several looked on, but none once thought of pulling her out till she was past recovery."

At one I preached to the largest congregation I have seen since I left Newcastle. All behaved with deep seriousness but one man, whom afterward learned to be a Baptist preacher. Just as I was taking horse he came again, and laboured hard to begin a dispute : but having neither time nor strength to spare, I gave him the ground and rode away. The congregation at Epworth was full as large, if not larger than that at Misterton. Among them was a poor grey-headed sinner, a mocker at all religion. But his mocking is past. He was in tears most of the time, and is now " feeling after God." I left Epworth with great satisfaction, and about one preached at Clayworth. I think none was unmoved, but Michael Fenwick; who fell fast asleep under an adjoining hayrick. From thence we rode to Rotherham. When I came in, had no strength and no voice left. However, in an hour I was able to preach to the largest congregation that I suppose was ever seen there. I was not able to sit up above two or three hours together. However, IT preached in the morning and evening, and spoke severally to the members of the society. ''7. I preached about noon at Barley Hall, and in the evening at Sheffield. After spending a short time with the society, I lay down as svon as possible. But I could not sleep before twelve o'clock ; and not long together after. Yet I felt no faintness in the morning, but rose lively and well, and had my voice more clear and strong in preaching, than it had been for several days. I received a strange account from Edward Bennet's eldest daughter : "On Tuesday, the 12th of this month, I told my husband in the morning, 'I desire you will not go into the water to-day; at least, not into the deep water, on the far side of the town; for I dreamed I saw you there out of your depth,'and only your head came up just above the water.' He promised me he would not, and went to work. Soon after four if the afternoon, being at John Hanson's, his partner's house, she was on a ' sudden extremely sick, so that for some minutes she seemed just ready to

I took a walk in the Charter House. I wondered that all the squares and buildings, and especially the schocl boys, looked so little. But this is easily accounted for. I was little myself when I was at school, and measured all about me by myself. Accordingly, the upper boys being then bigger than myself, seemed to me very big and 'el; quite contrary to what they appear now when I am taller and a a ee Sept. 1757. REV. J. WESLEY'S JOURNAL. 641 bigger than them. I question if this is not the real ground of the common imagination, that our forefathers, and in general men in past ages, were much larger than now: an imagination current in the world eighteen hundred years ago. So Virgil supposes his warrior to throw a stone that could scarce be wielded by twelve men, Qualia nunc hominum preducit corpora tellus. Such men as the earth now produces. So Homer, long before : Ovor vv Booro evot. Such as men now are. Whereas, in reality, men have been, at least ever since the deluge, very nearly the same as we find them now, both for stature and understanding. I set out in the machine, and the next evening reacherl Bristol. I preached at nine to a small congregation cf earnest people at Clutton; and in the evening at Middlesey. On Saturday, 27, we rode on to Tiverton. I preached in the market house to as large a congregation as ever I saw here. And all were quiet. So can God make, when it is best, all our enemies to be at peace with us. Jon. 29. We rode through vehement wind, and many hard showers, to Launceston. 'This gave me a violent fit of the toothache, which, however, did not hinder my preaching. Such a night I never remember to have passed before ; but all is good which lies in the way to glory. We rode to Camelford, where my toothache was cured, by rubbing treacle upon my cheek. At six I preached in the market place. How are the lions in this town also become lambs! I preached about noon at Trewalder, and in the evening at Port Isaac. This was long a barren soil; but is at length likely to bring forth much fruit.

Fri. September 2. I rode to St. Agnes. We found the great man, Mr. Donythorne, was dead. His mother and sister sent to invite me to their house. After preaching I went thither, and was received into a comfortable lodging, with the most free and cordial affection. 'So in this place the knowledge of God has already travelled " from the least unto the greatest." Some who live here gave me an account of the earthquake onJuly 15. There was first a rumbling noise under the ground, hoarser and deeper than common thunder. Then followed a trembling of the earth, which afterward waved once or twice to and fro so violently that one said he was obliged to take a back step, or he should have fallen down; and another, that the wall against which he was leaning seemed to be shrinking from him. This morning I talked at large with old Mrs. Donythorne, who has her understanding entire, reads without spectacles, walks without a staff, and has scarce a wrinkle, at ninety years of age. But what is more than all this, she is teachable as a child, and groaning for salvation. In the afternoon I spent an hour with Mr. Vowler, curate of the parish, who rejoices in the love of God, and both preaches and lives the Gospel. I. T. preached at five. I could scarce have believed if I nad not heard it, that few men of learning write so correctly as an unlearned tinner speaks extempore. Mr. V. preached two such thunuering sermons at church as I have scarce heard these twenty years. O how gracious is God to the poor sinners of St. Agnes! In the my, eT - nek ) 7 _ "4 ts oe : '6 Vite ee iin vil 642 REV. J. WESLEY'S JOURNAL. Sept. 1757. church and vut of the church they hear the same great truths of the wrath of God against sin, and his love to those that are in Christ Jesus !

I rode on to Illogan; but not to the house where I used to preach: indeed his wife promised Mr. P., before he died, that she would always receive the preachers ; but she soon changed her mind. God has just taken her only son, suddenly killed by a pit falling upon him ; and on Tuesday last, a young, strong man, riding to his burial, dropped off his horse stone dead. The concurrence of these awfu. providences added considerably to our congregation. I went on to Camborne, and rejoiced to hear that the gentleman who pressed Mr. Maxfield no longer persecutes the Methodists, nor will suffer any one else to do it: and in the late dearth he relieved great numbers of the poor, and saved many families from perishing. 1 preached, at six, on, "I will heal their backsliding ;" and God applied . his word. Several who had left the society for some years, came after sermon, and desired to be re-admitted. O how should our bowels yearn over all that did once run well! This is the very thing we want; or how many souls might we yet pluck out of the jaws of the lion! Wed.'7. I observed more and more the effects of that burning wind which was in these parts on Sunday, the 28th of last month. It not only scorched all the leaves of the trees, so as to bring mid-winter upon them in two hours, but burned up all the leaves of potatoes and cabbage, and every green thing which it touched. What a mercy that it did not come a month sooner! Then it would have left little work for the reapers. As we rode through Gwithian parish, Mr. Harris pointed out the place where his father and many of his ancestors lived: it is now only a mountain of sand. Within a few years this so increased as to bury both the church and the whole town. I preached, at six, toa numerous congregation in Ludgvan. Some years since, when there was a flourishing society in Gulval, (the parish adjoining,) there was none at all here. But how is the scene changed! In Gulval not one class, not one member, remains: in Ludgvan there is a lively society !

I preached in the new house at St. Just, the largest and most commodious in the county. We rode to the Land's End. I know no natural curiosity like this. The vast ragged stones rise on every side, when you are near the point of land, with green turt between, as level and smooth as if it were the effect of art. And the rocks which terminate the land are so torn by the sea, that they appear like great heaps of ruins. I preached at St. Just at nine. At one, the congregation in Morva stood on a sloping ground, sank above rank, as in a theatre. Many of them bewailed their want of God; and many tasted how gracious he is. At five I preached in Newlyn, to a huge multitude ; and one only seemed to be offended, a very good surt of woman, who took great pains to get away, crying aloud, " Nay, if going to church and sacrament will not put us to heaven, I know not what will." I preached in Lelant at one. Many from St. Ives were present, from whom I learned that Mr. Swindells would have preached abroad the day before, but was hindered. It is well he was: for this occasioned the offer of a meadow near the town, far more convenient Sept. 1757. REV. J. WESLEY'S JOURNAL. 643 tnan the street. At six I stood at the bottom of it, the people rising higher and higher before me. I believe not many were left in the town ; and all behaved as in the presence of God. The next evening the congregation was enlarged by the addition of many from the country; and Wednesday, 14, their number was larger still. We did not open the door of the room till just half-hour past eight ; by which means the heat was not intolerable, till I had done preaching: I then retired, and left the other preachers to perform the rest of the service. As we rode toward Helstone, I think the sun was near as hot as it was at midsummer; yet all along the trees looked as in the depth of winter, that scorching wind having destroyed all it touched.

In the evening both the house and court at Penryn were more than filled ; so that I willingly embraced the offer of Mr. H., and preached before his door at twelve on Tuesday. It was an extremely pleasant place, on the side of a hill, commanding a fruitful vale, the opposite hills, and Falmouth Harbour. Tall trees hung over me, and surrounded a bowling green which was behind me. A wide door is now open at Penryn also. O that none may shut it! At six in the evening I reached Bezore, and began preaching immediately. It was a season of uncommon refreshment, particularly to some of Truro. Afterward I met the society in the house: a young man was cut to the heart, and cried aloud, then another, and another, till my voice was quite lost. But I continued crying to God, and he heard, and gave an answer of peace. Many were filled with consolation; and four who had wandered for some years resolved to set out anew. Yet I was not quite reconciled to my lodging. Not but the, grotto itself was very venerable, but I did not like the circumstance of having a man and his wife in the same room. I therefore willingly accepted an invitation fom Mr. Painter, and walked over with him to Truro. I walked to Bezore, and preached at five. Afterward I 644 REV. J. WESLEY'S JOURNAL. Sept. 1757 spoke to each member of the society. They surprised me much. So lively and tender-hearted a people I have not lately seen. After spending an hour with a few friends in Truro, I rode forward to Grampound, a mean, inconsiderable, dirty village. However it is a borough town! Between twelve and one I began preaching in a meadow, to a numerous congregation. While we were singing, I observed a person in black on the far side of the meadow, who said, "' Come down; you have no business there." Some boys who were on a wall, taking it for granted that he spoke to them, got down in all haste. I went on, and he walked away

I afterward understood that he was the minister and the mayor of Grampound. Soon after two constables came, and said, " Sir, the mayor says you shall not preach within his borough." I answered, " The mayor has no authority to hinder me. But it is a point not worth contesting."" So I went about a musket shot further, and left the borough to Mr. Mayor's disposal. A large congregation was at St. Ewe in the evening, many of whom were in Mr. Walker's societies. Some of them came from St. Columb, twelve miles off. And they did not come in vain. The flame of love ran from heart to heart; and scarce any remained unmoved. I rode to Mevagissey, which lies on the south sea, just opposite to Port Isaac on the north. When I was here last, we had no place in the town: I could only preach about half a mile from it. But things are altered now: I preached just over the town, to almost all the inhabitants ; and all were still as night. The next evening a drunken man made some noise behind me. But after a few words were spoken to him, he quietly listened to the rest of the discourse. On the south side of the town, there is an extremely fine walk, broad and smooth, over the top of high rocks, from whence is a view of the main sea at a vast distance below, and all the coast, east and west. At half-hour after twelve, I preached once more, and took my leave of them. All the time I stayed, the wind blew from the sea, so that no boat could stir out. By this means all the fishermen (who are the chief part of the town) had opportunity of hearing. At six I preached at St. Austle, a neat little town on the side of a fruitful hill.

The whole Church service was performed by a clergyman, above ninety years of age. His name is Stephen Hugo. He has been vicar of St. Austle between sixty and seventy years. -O what might a man full of faith and zeal have done for God in such a course of time ! At two I preached in St. Stephens, near a lone house, on the side of a barren mountain; but neither the house nor the court could contain the people ; so we went into a meadow, where all might kneel, (which they generally do in Cornwall,) as well as stand and hear. And they did hear, and sing, and pray, as for life. I saw none careless or inattentive among them. About five I preached at St. Austle to an exceeding civil people. But when will they be wounded, that they may be healed 2 I rode to Medros, in Luxulian parish. I have not seen so stately a room in Cormwall, as either this hall, or the chamber over it. The place likewise where the gardens were, the remains of the terrace walk, the stately trees still left, with many other tokers, show that grand men lived here once. But they are vanished like smoke, their estates torn in pieces, and well nigh their memory perished. Oct. 1757. REV. J. WESLEY'S JOURNAL. 645 We rode to Liskeard, I think one of the largest and pleasantest towns in Cornwall. I preached about the middle of the town, in a broad, convenient place. No person made any noise at all. At six in the morning I had nearly the same congregation. Afterward I examined the society, and was agreeably surprised to hear that every one of them had found peace with God; and (what was still more remarkable) that none of them has left their first love ; that at this day, not one is in darkness! JVed. 28. We rode on to the Dock, which gave us a very different prospect. Of those whom I joined several years ago, hardly one half remained. Such is the fruit of disputing ! And yet the congregations are more numerous than ever ; and as deeply attentive as any in the kingdom. So there is hope God will yet revive his work.

In my return a man met me near Hannam, and told nie the school house at Kingswood was burned down. I felt not one moment's pain, knowing that God does all things well. When I came thither, I received a fuller account: about eight on Monday evening. two or three boys went into the gallery, up two pair of stairs. One of them heard a strange crackling in the room above. Opening the staircase door, he was beat back by smoke, on which he cried out, " Fire! Murder! Fire!" Mr. Baynes, hearing this, ran immediately down, and brought up a pail of water. But when he went into the room, and saw the blaze, he had not presence of mind to go up to it, but threw the water upon the floor. Meantime one of the boys rung the bell ; another called John Maddern from the next house, who ran up, as did James Burges quickly after, and found the room all in a flame. The deal partitions took fire immediately, which spread to the roof of the house. Plenty of water was now brought; but they could not come nigh the place where it was wanted, the room being so filled with flame and smoke, that none could go into it. At last a long ladder, which lay in the garden, was reared up against the wall of the house. But it was then observed, that one of the sides of it was broke in two, and the other quite rotten. However, John How (a young man, who lived next door) ran up it, with an axe in his hand. But he then found the ladder was so short, that, as he stood on the top of it, he could but just lay one hand over the battlements. How he got over to the leads none can' tell: but he did so, and quickly broke through the roof, on which a vent being made, the smoke and flame issued out as from a furnace: those who were at the foot of the stairs with water, being able to go no further, then went through the smoke to the door of the leads, and poured it down through the tiling.

I returned to London. Much confusion had been in my absence, occasioned by some imprudent words spoken by one who seemed to be strong in the faith. I heard all who were concerned face to face , but was utterly unable to judge whether there was wilful sin lying, on either side, or only human infirmity. For the present I leave it to the Searcher of hearts, who will bring all things to light in due season. (. had another long hearing of the same intricate cause; but with no more success: one side flatly affirmed ; the other flatly denied. This is strange: but it is more strange that those who seem so strong in faith should have no union of spirit "with each other. Fri. December 5. I baptized Henriquez Judah Seniore, a Portuguese Jew, more than sixty years of age. He seemed to have no confidence in himself, but to be waiting for " the consolation of Israel." In the evening I retired to Lewisham, and spent the fol- 648 REV. J. WESLEY'S JOURNAL. Jan. 1758 lowing days in finishing " A Preservative against Unsettled Notions in Religion ;" designed for the use of all those who are under my care. but chiefly of the young preachers. I had an opportunity (which I had long desired) of spend. mg an hour or two with the Rev. Mr. I would have appointed a time for our meeting weekly ; but he declined it: why, I cannot tell. John Nelson wrote me a letter, part of which I have subjoined :

But if you keep close to God and one another, you will find Jesus a Saviour to the uttermost, as I, the most unworthy of mankind, do.' For some time before she died, her prayer was turned into praise. All her prayer then was, 'Thy will be done.' We have one by us that we think will hardly live till to-morrow, who is above seventy, and is as a shock of corn full ripe, crying out, 'Come, Lord Jesus!' In the Christmas week I rode down to Bristol; where, Sunday, January 1, 1758, we began the year with the great congregation at four, rejoicing and praising God. At the request of several of my friends, I wrote '" A letter toa Gentleman of Bristol ;" in order to guard them from seeking salvation by works on one hand, and Antinomianism on the other. From those who lean to either extreme, I shall have no thanks: but "wisdom is justified of her children." I rode to Kingswood, and rejoiced over the school, which is at length what I have so long wished it to be, a blessing to all that are therein, and an honour to the whole body of Methodists. I began a letter to Mr. Towgood, author of " The Dissenting Gentleman's Reasons ;" I think the most saucy and virulent satire on the Church of England, that ever my eyes beheld. How much rather would I write practically than controversially! But even this talent I dare not. bury in the earth. Having ended my business at Bristol, I rode to Newbury, and the next day to J.ondon Feb. 1758. . REV. J. WESLEY'S JOURNAL. 649 Now if it be the will of God, I should be glad of a little rest: if not, let me rejoice to be without it.

At the request of the vicar, Mr. J., I rode over to Uxbridge. I preached for him, both morning and afternoon, to a large and serious congregation. How uncommon a providence is this! The Gospel was preached in the church at Hayes. Several of the parishioners ran from it, and took pews at Hillingdon. It followed them into Hillingdon church, where I preached twice in one day. Some of them went to Uxbridge: and now it is come to torment them at Uxbridge also. I read over the " Memoirs of the house of Brandenburgh." Quanta de spe decidi! How was I disappointed ! It is hard to determine from his writing, whether the author be a Mohammedan or a Christian. I suppose he is as near one as the other. On Friday, 17, the public fast, I preached at West-street in the morning, at Spitalfields in the afternoon, and Bull-and-Mouth in the evening; every where to a crowded audience. Indeed every place of worship throughout the city was extremely crowded all the day long. Surely all the prayers which have been offered up this day will not fall to the ground! I rode through much rain to Maldon, in Essex. Their new preaching house is large ; but it would in nowise contain the congregation which flocked together in the evening. For a time there was much persecution here ; but all is now calm and quiet: and probably good will be done, if those who now run well do not draw back to perdition. We had a large congregation at five in the morning, and more than we had room for in the evening. Fair blossoms! But which of these will bring forth fruit?' O Lord, thou knowest! It rained without ceasing till we came to a small inn, nineteen miles from Maldcn. Here we dried our clothes. Soon after the rain ceased, and we had a pleasant ride to London. '7. Having a sermon to write against the Assizes at Bedford, I retired for a few days to Lewisham. 650 REV. J WESLEY'S JOURNAL. March, 1758

Rest was now the more sweet, because both our horses were lame. However, resolving to reach Epworth at the time appointed, I set out in a post-chaise between four and five in the morning: but the frost made it so bad driving, that my companion came with the lame horses into Stamford as soon as me. The next stage I went on horseback ; but I was then obliged to leave my mare, and take another post-chaise. I came to Bawtry about six. Some from Epworth had come to meet me, but were gone half an hour before I came. I knew no chaise could go the rest of the road: so it remained only to hire horses and a guide. We set out about seven, but I soon found my guide knew no more of the way than myself. However, we got pretty well to Idlestop, about four miles frow Bawtry, where we had just light to discern the river at our side, and the country covered with water. I had heard that one Richard Wright lived thereabouts, who knew the road over the Moor perfectly well. Hearing one speak, (for we could not see him,) I called, "Who is there?" He answered, " Richard Wright." I soon agreed with him, and he quickly mounted his horse, and rode boldly forward. The north-east wind blew full in our face ; and I heard them say, "It is very cold!" But neither my face, nor hands, nor feet were cold, till between nine and ten we came to Epworth: after travelling more than ninety miles, I was little more tired than when I rose in the morning. I was much comforted at church, both morning and afternoon, by the serious behaviour of the whole congregation, so different from what it was formerly. After evening service I took my stand in the market place, with a multitude of people from all parts. Toward the end of the sermon the .rain was heavy ; but it neither lessened nor disturbed the congregation. cart March, 1758. REV. J. WESLEY'S JOURNAL. , 651

We went on board, and set sail for Dublin. The wind was fair, and the day extremely fine. Seven or eight miles from the town a small boat overtook us, which brought me letters from London.. Some of these earnestly pressed me to return to London, or, however, not to go to Ireland. I consulted my friends, and just as we began our little debate, the wind which till then was fair and small, turned from east to west, and blew harder and harder. But the point was soon decided. For upon inquiry, we found the boat was gone back, and no other was to be had. Presently after the wind returned to the east, and we saw the hand of God. The Liverpool boat went away in such haste that it left a young man, James Glassbrook, behind; so we were five in all. We had seven more cabin passengers, and many common ones. So good-natured a company I never met with in a ship before. 'The sea was as smooth as glass, the sun shone without a cloud, and the wind was small and quite fair. So we glided on; till, about nine, I went to prayers with them, and then quietly lay down. We were even with the great Welsh mountain, Penmaen Mawr, at five in the morning. . But it then fell calm, so that we were scarce abreast of Holyhead in-the evening. This gave us time to speak to all our fellow passengers. And some fruit quickly appeared ; for no oath, no immodest or passionate word, was any more heard in the ship while we were on board. 652 REV. v. WESLEY'S JOURNAL, _ April, 1758. Having no wind still, I desired our brethren to come upon the quarterdeck; where we no sooner began singing a hymn, than both passengers and sailors gladly assembled. The wind sprung up almost as soon as I began, and about nine the nest day we entered Dublin Bay; after so smooth and pleasant a passage, as, the captain declared, he had not had at that time of year for forty years.

Considering the shortness of the warning, we had a large congregation in the evening ; but a very small one in the morning, Aprill. At this I did not wonder when I was informed, that the preaching at five had been discontinued for near a year and a half. At eight likewise, Sunday, 2, the congregation was small. I took knowledge that the people of Dublin had neither seen nor heard much of self denial, since T. Walsh left the kingdom. All the evenings of the following week we had numerous congregations. Nothing is wanting here but rigorous discipline, which is more needful in this than in any other nation ; the people in general being so soft and delicate, that the least slackness utterly destroys them. We walked round the college, and saw what was accounted most worthy of observation. The new front is exceeding grand ; and the whole square (about as large as Peckwater in Christ church) would be beautiful, were not the windows too small, as every one will see when the present fashion is out of date. rz. 7. I preached in the evening on Reuben's character, " unstable as water," so applicable to most of this nation. Some were deeply convinced, and resolved not to rest till they were established in grace. I exhorted the society to follow the example of their English brethren, by jointly renewing their covenant with God. On Tuesday evening I read the letters ; by one of which a poor backslider, who had been wandering near eleven years, was cut to the heart, and determined to return to Him from whom he had so deeply revolted. I explained at large the nature and manner of entering into covenant with God, and desired all who were purposed so to do, to set Friday apart for solemn fasting and prayer. Many did so, and met both at five in the morning, at noon, and in the evening.

I was much grieved at St. Peter's church at such a sight as I never'saw in England, communicants as well as others, behaving in a manner that shocked common sense as well as religion. O who has the courage to speak plain to these rich and honourable sinners! If they perish in their iniquity, will not their blood be on the watchman's head? We met in the evening to renew our covenant with God. It was a glorious season. I believe all that were present found that God was there. Among the letters I read in public last week, was one from Mr. Gillies, giving an account of a society lately formed at Glasgow, for promoting Christian knowledge among the poor, chiefly by distributing Bibles among them, and other religious books. I could not then help expressing my amazement, that nothing of this kind had been attempted in Ireland; and inquiring if it was not high time that such a society should be formed in Dublin. This morning Dr. Tisdale showed me a paper, which the archbishop had just sent to each of his clergy ; exhorting them to erect a society for the distribution of books ee April, 1758. REV. J. WESLEY'S JOURNAL. 653 among the poor. Thanks be to God for this! Whether we or they, it is all one, so God be known, loved, and obeyed. In the evening I met all the married men and women of the society. I believe it was high time. For many of them seemed to know very little of relative duties: so that I brought strange things to their ears, when I enlarged on the duties of husbands, and wives, and parents. I dined at Lady 's. We need great grace to converse with great people! From which, therefore, (unless in some rare instances,) Iam glad to be excused. Hore fugiunt et imputantur ! The moments fly away, and must be accounted for! Of these two hours I can give no good account.

I was much concerned to see two gentlemen, who were close to me at St. Patrick's church, fall a talking together, in the most trifling manner, immediately after they had received the Lord's Supper. Indeed one who sat by could not but reprove them, whom I seconded in strong terms. And so far (at least) we gained ; they talked no more till the service was ended. I left Dublin. But our chaise horse tired before we had drove eight miles. So I went into another chaise, and reached Killcock between eleven and twelve. We were agreeably surprised to hear the maid of the inn singing one of our hymns, and to find that her mistress hud, the evening before, been at the preaching in Dublin. This accounted for the profound civility, with which all the servants behaved. About one I took horse, and rode on with Robert Swindells to Edinderry. On the road I read Mr. Walker's Account of the Siege of Londonderry," and the relation of that of Drogheda, by Dr. Bernard; a vain, childish, affected writer. Sir Henry Titchburn's account of that siege, is wrote in a strong and masculine manner, and is worthy to be joined with Mr. Walker's plain and clear account of that other amazing scene of providence. I read an account of the Irish rebellion wrote by Dr. Curry, a Papist, of Dublin, who labours to wash the Ethiop white by numberless falsehoods and prevarications. But he is treated according to his merit by Mr. Harris, in a tract entitled, "Fiction Unmasked." In the evening I preached under the castle wall, to a very numerous congregation, though some of the Quakers (so called) had laboured much to dissuade their people from coming ; and one peor man, lately reclaimed, by hearing our preachers, from a course of open, scandalous sin, they did persuade to stay at home. When he turns back to his vomit, who shall answer for his blood ?

I walked round the poor remains of the castle. The situation is extremely fine. It stands on the top of a gently-rising hill, commanding the prospect all four ways, and having rows of tall trees reaching down to the vale on three sides, with a grove covering it on the north-east. But the house, as well as the gardens round about it, are now utterly run to ruin. I wonder none has rebuilt it; unless there is a curse on the place for the sins of its former inhabitants ! I finished Mr. Spearman's " Inquiry ;" an ingenious, sensible book; but I cannot at all agree with his scheme: I still think Mr. Hutchinson's whole system is not only quite unsupported by Scripture, but loaded with insuperable difficulties. I cannot yet see Journal I. 42 654 REV. J. WESLEY'S JOURNAL. May, 1758. the possibility of any motion, without so much as a vacuum dissemuna tum. A diffused vacuum. Is it not flatly impossible, if all be full. and all matter be impenetrable? Much less can I conceive, how the streams of light and air can move continually in opposite directions, and that in space absolutely full, without justling with each other! In the evening I preached at Portarlington. Both this day and the next I was much concerned for my rich, gay hearers; and God gave me such a word for them, as I scarce ever had before. Hence, at his earnest request, I rode over to Mr. L y, who said he could not die in peace till he had seen me. For some time he had been quite distracted ; but he spoke quite sensibly yesterday, while Mr. Swindells was there, saying, with many tears, he had never prospered in any thing since he used Mr. W. so ill. That night he had sound and refreshing sleep, which he had not had for many weeks before ; and, when we called. most of what he said was reasonable and connected. Perhaps God may put an end to the troubles which have lately encompassed him on every side.

I preached in the market place at Mount Mellick in the evening, and at eight in the morning. At eleven I went to Church. Soon after, seven or eight troopers came into the same pew. Several were in the next pew, and others scattered up and down the church. n the middle of the service a person came in, and whispered to one of them in our pew: soon after another person came in and whispered to the corporal. Several of them then whispered together ; after which four went out, but quickly returned with many swords and pistols. After whispering together again, they all rose up from all parts, and went out of the church ina body. This put the whole congregation in an uproar, and many ran out in all hasce. Afterward the secret appeared to be this : Three weeks ago a man of the town grossly abused a trooper, whose patience at length being worn out, he gave him a cut across the head. A report now came that the man was dead. On this the mob gathered to seize the trooper; but the others resolved not to give him up to a mob, but to the peace officer. I suppose most of the Protestants in the town were present at the evening sermon. Many Papists also stood in the skirts of the congregation, though liable to heavy penance for it. I preached much longer than I am accustomed, finding it an acceptable time. Well might Kempis say, " He rides easily, whom the grace of God carries." Mon. May 1. I strove to put an end to the bitter contentions which had well nigh torn the society in pieces. I heard the contending parties face to face, and desired them to speak at large. God gave his blessing therewith ; the snare was broken, and they were cordially reconciled. Only one person was out of all patience, and formally renounced us all. But within an hour God broke her heart also, and she asked pardon with many tears. So there is reason to hope they will, for the time to come, 'bear one another's burdens." In the evening I preached at Tullamore, not only to a large number of Protestants, but to many Papists, and almost all the troopers in the town.

I suppose all the inhabitants of the village, with many others, were present at five in the morning. Among these was a poor woman, brought to bed ten days before, who had walked four Irish miles (seven English) with her child in her arms, to have it baptized by me. Another, who lived at Terryhugan, had earnestly desired the same thing, if she was delivered before I left the country. She was delivered two or three hours before the preaching. So God gave her what she asked of him. In riding to Lisburn I read Mr. Rollin's «Ancient History." Could so masterly a writer make so palpable blunders! Or are they owing to the translator? I have observed many as gross as that in the fourth volume: " A revered old age was the fruit of Gelon's wisdom. He was succeeded by Hiero, his eldest brother. This young prince" How? If Gelon enjoyed revered old age, could his eldest brother be young after his death? Abundance of people attended the preaching in the evening, as well as in the morning. I preached about noon at Comber, and then rode on to Newtown. This seems to have been a place of strength, large fragments of walls still remaining. I preached at seven on the green, to the largest congregation I have seen since I came into the kingdom. All were guiletly attentive, and, when I had done, went away in deep silence. Sai 13 We went into the church, the burial place of Mr. Colvin's father ana ancestors. The choir, turned into a chapel many years ago, 656 REY. J. WESLEY'S JOURNAL. May, 1758. is grand, and finely finished. But as no man cares for it, since the estate was sold, it is swiftly running to ruin. In the evening we had a larger congregation than before. I was afraid my voice would not reach them all; but God gave me strength, so that I believe every one present might hear distinctly.

We rode to Lurgan. In the morning I walked to Lough Neagh, the most beautiful lake I ever saw. On the south-east shore stands a small mount, supposed to be raised by the Danes; on the top of which is a kind of arbour, benched round with turf, which might contain twenty or thirty people. This was the hottest day I ever felt in Ireland; near as hot as any I remember in Georgia. The next morning I was desired to see the house of an eminent scholar near the town. The door into the yard we found nailed up; but we got in at a gap which was stopped with thorns. I took the house, at first, for a very old barn, but was assured he had built it within five years; not indeed by any cld, vulgar model, but purely to his own taste. The walls were part mud, part brick, part stone, and part bones and wood. There were four windows, but no glass in any, lest the pure air should be kept out. The house had two stories, but no stair case, and no door. Into the upper floor we went by a ladder through one of the windows; through one of the lower windows, into the lower floor, which was about four foot high. This floor had three rooms ; one three square, the second had five sides, the third, I know not how many. I give a particular description of this wonderful edifice, to illustrate that great truth: There is no folly too great even for a man of sense, if he resolve to follow his own imagination! I spent Friday and Saturday at Newry, a town risen out of its ashes within these twenty years. I was much pleased with the seriousness and decency of the congregation at church. But they were a little hurried in the middle of the service: a young man dropped down as dead. In a little time, however, he came to himself, and was led out of church. I rode through a barren, dreary country, and by a miserable road, to Castle Blaney. The morning was extremely hot; but we had a cooler ride in the afternoon to Coot Hill. I preached, at seven, in an open place near the street, to a tolerably serious congre- June, 1758. REV. J. WESLEY'S JOURNAL. 65?

gation. At six in the morning there were more rather than fewer, who then seemed to feel as well as hear. I walked afterward to the German House, about as large as the chapel in Snowsfields. They have pitched upon a delightful situation, laid out a garden by it, planted trees round the ground, and every way approved themselves " wise in their generation." They often put me in mind of the monks of old, who had picked out the pleasantest spots in our nation; but when their time was come, God swept them away in an hour they looked not for it. In the evening I preached at Dingins, in the county of Cavan, on the very edge of Ulster. Many came trom far, a few of whom have tasted that the Lord S gracious. I preached in the morning at Granard, in the barrack yard. Ihave rarely seen a congregation in a new place so much affected. About one I preached at Edgeworthtown, to a very genteel congregation, extremely different from that which gathered at Longford, in the yard of the great inn, the rudest, surliest, wildest people that I have found since I came into the kingdom: however they stood pretty quiet, till some pieces of turf were thrown among them over the houses ; and when they had recovered 'from the hurry it put them into, they behaved decently till I concluded. I preached at Cleg Hill about one, and then rode on to Drumersnave. Wood, water, fruitful land, and gently-rising hills, contribute to make this place a little paradise. Mr. Campbell, the proprietor of the whole, resolved to make it such: so he planted groves, laid out walks, formed the plan of a new town, with a barrack at one end, and his own seat at the other. But, alas! death stepped in between, and all his plan fell to the ground. I lodged at the only gentleman s house in the town, whose wife adorns the Gospel,

'77. I rode through James's Town, once a strong place. now a heap of ruins, and through Carrick and Boyle, both enclosed by a pleasant and fruitful country. Soon after, we entered the county ot Sligo, the best peopled that I have seen in the kingdom. Eight villages we counted within seven miles: the town itself, I think, is little Jess than Limerick. The country round it is fertile and well improved ; even the mountains, to the very top. It lies two miles from the sea, having a large harbour, covered by mountains on each side. The mob had been in motion all the day. But their business was only with the forestallers of the market, who had bought up all the corn far and near, to starve the poor, and load a Dutch ship, which lay at the quay; but the mob brought it all out into the market, and sold it for the owners at the common price. And this they did with all the calmness and composure imaginable, and without striking or hurting any one. I preached, in the evening, near the main street, to a small, quiet, serious company ; at nine, Sunday, 28, in the market house, to a numerous congregation. But they were doubled at five in the afternoon; and God made his word quick and powerful. Even the rich and genteel part of the audience appeared to be deeply affected. -O for labourers, for a few yvnoia rsxva, native sons, desirous only to spend and be spent for their brethren! I rode to Castlebar. Thur. June 1. I went to Newport. I believe all the Protestants m the town gladly attended the evening preaching; and few of mem 658 REV. J. WESLEY'S JOURNAL June, 1758. were wanting at five in the morning. How white are these fields to the harvest! I rode to Hollymount, and preached in the church yard. I then visited my antagonist, Mr. Clark, who was lying extremely ill. I preached at Minulla, a village four miles from Castlebar I was suprised to find how little the Irish Papists are changed in a hundred years. Most of them retain the same bitterness, yea, and thirst for blood, as ever ; and would as freely now cut the throats of all the Protestants, as they did in the last century.

As they have the Lord's Supper here but four times a year, I administered it in the evening to about sixty persons. Scarce one of them went empty away. Many were filled with consolation. TI set 'out at four, (the hour I had appointed,) on foot; the horse brought for me having neither bridle nor saddle. After a time, one galloped after me full speed, till, just as he overtook me, horse and man came down together The horse's knee spouted out blood, as if an artery had been cut; but on a sudden the blood stopped, nor did he bleed any more all the way to Aghrim. I found a few here, and left more, " striving to enter in at the strait gate." About eight I preached at Ahaskra, to a congregation of whom four fifths were Papists. Would to God the government would insure to all the Papists in the land, so much liberty of conscience, that none might hinder them from hearing the true word of God! Then, as they hear, so let them judge. In the evening I preached at Athlone. We had an excellent sermon at church on the intercession of Christ. In the afternoon abundance of Papists, as well as Protestants, were present on the Connaught side of the river, while I explained the joy that is "in heaven over one sinner that repenteth." Toward the close two or three eggs were thrown, and, not long after, two stones. One of them fell on a gentleman's servant, the other on a drummer, which so enraged the dragoons, (many of whom were in the congregation,) that as soon as I concluded, they run all ways to find the man that threw. The spirit they showed did much good, by striking a terror into the rabble. But I was glad they did not discover the offender. I believe his fright was punishment enough.

I met the preachers and stewards at Cooly-lough. The congregation at noon was the largest I ever saw there. In the afternoon the perplexed case of I. C. and I. A. was referred to Mr. S. and Mr. H.; who, after a long hearing, judged, (as did all present,) That I. C. had acted wrong, in seizing and selling I. A.'s goods for rent, when no rent was due." After preaching in the evening, I talked with Katharine Shea, of Athlone, concerning a strange account which I had heard: there are many now living who attest, on their personal knowledge, most of the particulars of it. She said, " When I was ten years old, the preaching began at Athlone. I liked and often heard it, though my parents were zealous Papists, till they removed into the country. I then grew as zealous as them, and was diligent in reading thé Popish prayers, till I was about thirteen; when, taking the Mass Book one day, to read my prayers, I could not see one word. I continued blind, just able to discern light from darkness, but not to read or do any work ; 'till after three months, casting my eye ona New Testament, I could read clearly. I said to myself, ' I won't read this Pro- June, 1758." REV. J. WESLEY'S JOURNAL. 65¥ testant book; 1 will read my own book.' Accordingly I opened the Mass Book, but could not see one word; it appeared all dark and black. I made the trial thrice over, holding the Mass Book in one hand, and the Testament in the other: I could not see any thing in the Mass Book, but could read the Testament as well as ever. On this I threw away the Mass Book, fully resolved to meddle with it no more. " Afterward my parents returned to Athlone. Then I heard the preaching at all opportunities. For this they beat me many times, and at last turned me out of doors. Yet after this, my father brought me to the priest, who disputed with me very warmly. At length my father said, T think the girl is in the right.' And he opposed me no more to the day of his death."

I preached at Tullamore about eleven; and at Birr in the evening. I set out for Limerick. I was wet through from head to foot, before I came thither, but received no hurt. Here I had a particular account of the melancholy affair, which was in the mouths of all men. On Sunday evening last, two officers were playing at dice, when they quarrelled about a lewd woman. This occasioned a challenge from Mr. I. which the other would fain have declined. But he would not be denied; and was so bent upon it, that he would not go to bed. About three in the morning they went out, with their seconds, to the island. Mr. B. proposed firing at twelve yards' distance; but Mr. I. said, " No, no; six is enough." So they kissed one another, (poor faree,) and, before they were five paces asunder, both fired at the same instant. The ball went into Mr. I.'s breast, who turned round twice or thrice, and fell. He was carried home, made his will, and about three in the afternoon died like a man of honour! How are " the judgments of the Lord abroad in the earth!" About Easter last Mr. Beauchamp was at a gentleman's house in the county of Clare, when a gentleman, who was occasionally there, finding they were going to family prayers, ran away in all haste, swearing, he would have none of their swaddling prayers. Two or three weeks after, he imagined himself to be not very well. A physician was called, who, for three or four days successively, affirmed there was no danger at all. On the fifth day a second physician was called, who, feeling his pulse, said, " Why do you send for me? I can do nothing. He is a dead man." Hearing this, he cried out, Doctor, you have deceived me. I leave money enough. But my soul is lost!" He catched hold of one and another, crying, 'Save me; save me!" He endeavoured to throw himself into the fire. Being hindered from doing this, he seized upon his own arm, and tore it with his teeth: and, after a short time, n al the agony of rage, despair, and horror, expired!

Grace Before Meat - Another (Part I) 1 Enslav'd to sense, to pleasure prone, Fond of created good; Father, our helplessness we own, And trembling taste our food. 2 Trembling we taste: for ah! No more To thee the creatures lead; Chang'd they exert a fatal pow'r, And poison while they feed. 3 Cursed for the sake of wretched man, They now engross him whole, With pleasing force on earth detain, And sensualize his soul. 4 Grov'ling on earth we still must lie Till Christ the curse repeal; Till Christ descending from on high Infected nature heal. 5 Come then, our heav'nly Adam, come! Thy healing influence give; Hallow our food, reverse our doom, And bid us eat and live. 4Charles adapted stanzas 5-8 of this hymn for use in a later manuscript selection for his family: MS Family, 12-13. 6 The bondage of corruption break! For this our spirits groan; Thy only will we fain would seek; O save us from our own. 7 Turn the full stream of nature's tide: Let all our actions tend To thee their source; thy love the guide, Thy glory be the end. 8 Earth then a scale to heav'n shall be, Sense shall point out the road; The creatures then5 shall lead to thee, And all we taste be God!

Grace After Meat (Part I) 1 Being of beings, God of love, To thee our hearts we raise; Thy all-sustaining pow'r we prove, And gladly sing thy praise. 2 Thine, wholly thine we pant to be, Our sacrifice receive; Made, and preserv'd, and sav'd by thee, To thee ourselves we give. 5"Then" changed to "all" in 4th edn. (1743) and 5th edn. (1756). 3 Heav'nward our ev'ry wish aspires: For all thy mercy's store The sole return thy love requires, Is that we ask for more. 4 For more we ask, we open then Our hearts t' embrace thy will: Turn and beget us, Lord, again, With all thy fulness fill! 5 Come, Holy Ghost, the Saviour's love Shed in our hearts abroad; So shall we ever live and move, And be, with Christ, in God.

The 53rd Chapter of Isaiah 1 Who hath believ'd the tidings? Who? Or felt the joys our words impart? Gladly confess'd our record true, And found the Saviour in his heart? Planted in nature's barren ground, And cherish'd by Jehovah's care, There shall th' immortal seed be found, The root divine shall flourish there! 2 See the desire of nations comes; Nor outward pomp bespeaks him near, A veil of flesh the God assumes, A servant's form he stoops to wear; He lays his every glory by; Ignobly low, obscurely mean, Of beauty void, in reason's eye, The source of loveliness is seen. 3 Rejected and despis'd of men, A Man of Griefs, inur'd to woe; His only intimate is pain, And grief is all his life below. We saw, and from the irksome sight Disdainfully our faces turn'd; Hell follow'd him with fierce despight, And earth the humble abject12 scorn'd. 4 Surely for us he humbled was, And griev'd with sorrows not his own: Of all his woes were we the cause, We fill'd his soul with pangs unknown. 12Ori., "object"; corrected in 2nd edn. (1739) and following. Yet him th' offender we esteem'd, Stricken by heaven's vindictive rod, Afflicted for himself we deem'd, And punish'd by an angry God. 5 But O! With our transgressions stain'd, For our offence he wounded was; Ours were the sins that bruis'd and pain'd And scourg'd, and nail'd him to the cross. The chastisement that bought our peace, To sinners due, on him was laid: Conscience be still! Thy terrors cease! The debt's discharg'd, the ransom's paid. 6 What tho' we all as wandring sheep Have left our God, and lov'd to stray, Refus'd his mild commands to keep, And madly urg'd the downward way; Father, on him thy bolt did fall, The mortal law thy Son fulfill'd, Thou laid'st on him the guilt of all, And by his stripes we all are heal'd. 7 Accused his mouth he open'd not, He answer'd not by wrongs opprest; Pure tho' he was from sinful spot Our13 guilt he silently confest! Meek as a lamb to slaughter led, A sheep before his shearers dumb To suffer in the sinner's stead Behold the spotless victim come! 8 Who could his heavenly birth declare When bound by man he silent stood, When worms arraign'd him at their bar, And doom'd to death th' eternal God! 13Ori., "What"; corrected in 2nd edn. (1739) and following. Patient the sufferings to sustain The vengeance to transgressors due, Guiltless he groan'd and died for man: Sinners rejoice, he died for you! 9 For your imputed guilt he bled, Made sin a sinful world to save; Meekly he sunk among the dead: The rich supplied an honour'd grave? For O! Devoid of sin, and free From actual or intail'd offence, No sinner in himself was he, But pure and perfect innocence. 10 11 Yet him th' Almighty Father's will With bruising chastisements pursu'd, Doom'd him the weight of sin to feel, And sternly just requir'd his blood. But lo! The mortal debt is paid, The costly sacrifice is o'er, His soul for sin an offering made Revives, and he shall die no more. His numerous seed he now shall see, Scatter'd thro' all the earth abroad, Blest with his immortality, Begot by him, and born of God. Head to his church o'er all below Long shall he here his sons sustain; Their bounding hearts his power shall know, And bless the lov'd Messiah's reign. 12 'Twixt God and them he still shall stand The children whom his Sire hath given, 13 14 15 Their cause shall prosper in his hand While RIGHTEOUSNESS looks down from heaven. While pleas'd he counts the ransom'd race, And calls and draws them from above; The travail of his soul surveys, And rests in his redeeming love. 'Tis done! My justice asks no more, The satisfaction's fully made: Their sins he in his body bore; Their surety all the debt has paid. My righteous servant and my son Shall each believing sinner clear, And all, who stoop t' abjure their own, Shall in his righteousness appear. Them shall he claim his just desert, Them his inheritance receive, And many a contrite humble heart Will I for his possession give. Satan he thence shall chase away, Assert his right, his foes o'ercome; Stronger than hell, retrieve the prey, And bear the spoil triumphant home. For charg'd with all their guilt he stood, Sinners from suffering to redeem, For them he pour'd out all his blood, Their substitute, he died for them. He died; and rose his death to plead, To testify their sins forgiven And still I hear him interceed, And still he makes their claim to heaven!

Galatians 3:22 "The scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe." 1 Jesu, the sinner's friend, to thee Lost and undone for aid I flee, Weary of earth, myself, and sin Open thine arms, and take me in. 2 Pity and heal my sin-sick soul, 'Tis thou alone canst make me whole, Fal'n, till in me thine image shine, And cursed I am till thou art mine. 3 Hear, Jesu, hear my helpless cry, O save a wretch condemn'd to die! The sentence in myself I feel, And all my nature teems with hell. 4 When shall concupiscence and pride No more my tortur'd heart divide! When shall this agony be o'er, And the old Adam rage no more! 5 Awake, the woman's conqu'ring seed, Awake, and bruise the serpent's head, Tread down thy foes, with power controul The beast and devil in my soul. 6 The mansion for thyself prepare, Dispose my heart by entring there! 'Tis this alone can make me clean, 'Tis this alone can cast out sin. 7 Long have I vainly hop'd and strove To force my hardness into love, To give thee all thy laws require; And labour'd in the purging fire. 8 A thousand specious arts essay'd, Call'd the deep Mystic to my aid: His boasted skill the brute refin'd, But left the subtler fiend behind. 9 Frail, dark, impure, I still remain, Nor hope to break my nature's chain: The fond self-emptying scheme is past, And lo! Constrain'd I yield at last. 10 11 12 13 Page 94 At last I own it cannot be That I should fit myself for thee: Here then to thee, I all resign, Thine is the work, and only thine. No more to lift my eyes I dare Abandon'd to a just despair; I have my punishment in view. I feel a thousand hells my due. What shall I say thy grace to move? Lord I am sin but thou art love: I give up every plea beside "Lord I am damn'd but thou hast died!" While groaning at thy feet I fall Spurn me away, refuse my call, If love permit, contract thy brow, And, if thou canst, destroy me now!

Romans 4:5 "To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness."26 1 Lord, if to me thy grace hath given, A spark of life, a taste of heaven, The gospel-pearl, the woman's seed, The bruiser of the serpent's head; 2 Why sleeps my principle divine? Why hastens not my spark to shine? The Saviour in my heart to move And all my soul to flame with love? 3 Buried, o'erwhelm'd, and lost in sin, And seemingly extinct within, Th' immortal seed unactive lies, The heav'nly Adam sinks and dies: 4 Dies, and revives the dying flame. Cast down, but not destroy'd I am, 'Midst thousand lusts I still respire, And tremble, unconsum'd in fire. 5 Suffer'd awhile to want my God, To groan beneath my nature's load, That all may own, that all may see Th' ungodly justify'd in me. 26Title changed to "Looking unto Jesus, the Author and Finisher of Our Faith" in 4th edn. (1743) and 5th edn.

Hymn to the Son 1 O filial deity, Accept my new-born cry! 30Charles records singing this hymn in his MS Journal as early as July 2, 1738. See the travail of thy soul, Saviour, and be satisfy'd; Take me now, possess me whole, Who for me, for me hast dy'd! 2 Of life thou art the tree, My immortality! Feed this tender branch of thine, Ceaseless influence derive, Thou the true, the heav'nly vine, Grafted into thee I live. 3 Of life the fountain thou, I know I feel it now! Faint and dead no more I droop: Thou art in me: thy supplies Ev'ry moment springing up Into life eternal rise. 4 Thou the good shepherd art, From thee I ne'er shall part: Thou my keeper and my guide, Make me still thy tender care, Gently lead me by thy side, Sweetly in thy bosom bear. 5 Thou art my daily bread; O Christ, thou art my head: Motion, virtue, strength to me, Me thy living member flow; Nourish'd I, and fed by thee, Up to thee in all things grow. 6 Prophet, to me reveal Thy Father's perfect will. Never mortal spake like thee, Human prophet like divine; Loud and strong their voices be, Small and still and inward thine! 7 On thee my priest I call, Thy blood aton'd for all. Still the Lamb as slain appears, Still thou stand'st before the throne, Ever off'ring up my31 pray'rs, These presenting with thy own. 8 Jesu!32 Thou art my King, From thee my strength I bring! Shadow'd by thy mighty hand, Saviour, who shall pluck me thence? Faith supports, by faith I stand Strong as thy omnipotence. 9 O filial deity, Accept my new-born cry! See the travail of thy soul, Saviour, and be satisfy'd; Take me now, possess me whole, Who for me, for me hast dy'd! 31Ori., "thy"; a misprint, not corrected until the 3rd edn. (1782) of Hymns (1780). 32Charles Wesley changes "Jesu!" to "Jesus," in All in All (1761).

Hymn to the Holy Ghost (Part II, First) 1 Hear, Holy Spirit, hear, My inward Comforter! Loos'd by thee my stamm'ring tongue First essays34 to praise thee now, This the new, the joyful song, Hear it in thy temple thou! 2 Long o'er my formless soul The dreary waves did roll; Void I lay and sunk in night: Thou, the overshadowing Dove, Call'dst35 the chaos into light, Bad'st me be, and live, and love. 3 Thee I exult to feel, Thou in my heart dost dwell: There thou bear'st thy witness true, Shed'st the love of God abroad; I in Christ a creature new, I, ev'n I am born of God! 4 Ere yet the time was come To fix in me thy home, With me oft thou didst reside: Now, my God, thou in me art!36 Here thou ever shalt37 abide; One we are, no more to part. 33Charles records use of this hymn in his MS Journal as early as July 11, 1738. 34Charles Wesley changes "essays" to "assays" in All in All (1761). 35Charles Wesley changes "Call'dst" to "Call'd" in All in All (1761). 36Charles Wesley changes "thou in me art" to "in me thou art" in All in All (1761). 37Charles Wesley changes "shalt" to "shall" in All in All (1761). 5 Fruit of the Saviour's pray'r, My promis'd Comforter! Thee the world cannot receive, Thee they neither know nor see, Dead is all the life they live, Dark their light, while void of thee. 6 Yet I partake thy grace Thro' Christ my righteousness; Mine the gifts thou dost impart, Mine the unction from above, Pardon written on my heart, Light, and life, and joy, and love. 7 Thy gifts, blest Paraclete, I glory to repeat: Sweetly sure of grace I am, Pardon to my soul apply'd, Int'rest in the spotless Lamb; Dead for all, for me he dy'd. 8 Thou art thyself the seal; I more than pardon feel, Peace, unutterable peace, Joy that ages ne'er can move, Faith's assurance, hope's increase, All the confidence of love! 9 Pledge of thy38 promise giv'n, My antepast of heav'n; 38Charles Wesley changes "thy" to "the" in All in All (1761). Earnest thou of joys divine, Joys divine on me bestow'd, Heav'n and Christ, and all is mine, All the plenitude of God. 10 Thou art my inward guide, I ask no help beside: Arm of God, to39 thee I call, Weak as helpless infancy! Weak I am yet cannot fall Stay'd by faith, and led by thee! 11 Hear, Holy Spirit, hear, My inward Comforter! Loos'd by thee my stamm'ring tongue First essays40 to praise thee now; This the new, the joyful song, Hear it in thy temple thou! 39"To" changed to "on" in 4th edn. (1743) and 5th edn. (1756). 40Charles Wesley changes "essays" to "assays" in All in All (1761).

Free Grace 1 And can it be, that I should gain An int'rest in the Saviour's blood! Dy'd he for me? Who caus'd his pain! For me? Who him to death pursu'd. Amazing love! How can it be That thou, my God, shouldst die for me? 2 'Tis myst'ry all! Th' immortal dies! Who can explore his strange design? In vain the first-born seraph tries To sound the depths of love divine. 'Tis mercy all! Let earth adore; Let angel minds enquire no more. 3 He left his Father's throne above, (So free, so infinite his grace!) Empty'd himself of all but love, And bled for Adam's helpless race: 'Tis mercy all, immense and free! For O my God! It found out me! 4 Long my imprison'd spirit lay, Fast bound in sin and nature's night: Thine eye diffus'd a quick'ning ray; I woke; the dungeon flam'd with light; My chains fell off, my heart was free, I rose, went forth, and follow'd thee. 5 Still the small inward voice I hear, That whispers all my sins forgiv'n; Still the atoning41 blood is near, That quench'd the wrath of hostile heav'n: I feel the life his wounds impart; I feel my Saviour in my heart. 6 No condemnation now I dread, Jesus, and all in him, is mine: 41Ori., "attoning"; corrected in 5th edn. (1756). Alive in him, my living head, And cloath'd in righteousness divine, Bold I approach th' eternal throne, And claim the crown, thro' Christ, my own.

The Magnificat 1 My soul extols the mighty Lord, In God the Saviour joys my heart: Thou hast not my low state abhorr'd; Now know I, thou my Saviour art. 2 Sorrow and sighs are fled away, Peace now I feel, and joy and rest: Renew'd I hail the festal day, Henceforth by endless ages blest. 3 Great are the things which thou has done, How holy is thy name, O Lord! How wondrous is thy mercy shewn To all that tremble at thy word! 4 Thy conqu'ring arm with terror crown'd Appear'd the humble to sustain: And all the sons of pride have found Their boasted wisdom void and vain. 5 The mighty from their native sky, Cast down thou hast in darkness bound: And rais'd the worms of earth on high With majesty and glory crown'd. 45Cf. Luke 1:46-55. 6 The rich have pin'd amidst their store, Nor e'er the way of peace have trod; Mean while the hungry souls thy pow'r Fill'd with the fulness of their God. 7 Come, Saviour, come, of old decreed! Faithful and true be thou confest: By all earth's tribes in Abraham's seed Henceforth thro' endless ages blest.

In Desertion or Temptation 1 Ah! My dear Lord, whose changeless love To me, nor earth nor hell can part; When shall my feet forget to rove? Ah, what shall fix this faithless heart? 2 Why do these cares my soul divide If thou indeed hast set me free? Why am I thus, if God hath dy'd; If God hath dy'd to purchase46 me? 3 Around me clouds of darkness roll, In deepest night I still walk on; Heavily moves my fainting soul, My comfort and my God are gone. 4 Chearless and all forlorn I droop; In vain I lift my weary eye; No gleam of light, no ray of hope Appears throughout the darken'd sky. 5 My feeble knees I bend again, My drooping hands again I rear: Vain is the task, the effort vain, My heart abhors the irksome pray'r. 6 Oft with thy saints my voice I raise, And seem to join the tastless song: Faintly ascends th' imperfect praise, Or dies upon my thoughtless tongue. 7 Cold, weary, languid, heartless, dead To thy dread courts I oft repair; By conscience drag'd, or custom led I come; nor know that God is there! 46"Purchase" changed to "ransom" in 4th edn. (1743) and 5th edn. (1756). 8 Nigh with my lips to thee I draw, Unconscious at thy altar found; Far off my heart: nor touch'd with awe, Nor mov'd tho' angels tremble round. 9 In all I do, myself I feel, And groan beneath the wonted load, Still unrenew'd and carnal still, Naked of Christ, and void of God. 10 11 12 13 Nor yet the earthly Adam dies, But lives, and moves, and fights again, Still the fierce gusts of passion rise, And rebel nature strives to reign. Fondly my foolish heart essays T' augment the source of perfect bliss, Love's all-sufficient sea to raise With drops of creature-happiness. O love! Thy sov'reign aid impart, And guard the gifts thyself hast giv'n: My portion thou, my treasure art, And life, and happiness, and heav'n. Would ought with thee my wishes share, Tho' dear as life the idol be, The idol from my breast I'll tear, Resolv'd to seek my all from thee. 14 Whate'er I fondly counted mine, To thee, my Lord, I here restore: Gladly I all for thee resign: Give me thyself, I ask no more!

Third Hymn to Christ 1 Still, O my soul, prolong The never-ceasing song! Christ my theme, my hope, my joy; His be all my happy days, Praise my ev'ry hour employ, Ev'ry breath be spent in praise. 2 His would I wholly be Who liv'd and died for me: Grief was all his life below, Pain and poverty and loss: Mine the sins that bruis'd him so, Scourg'd and nail'd him to the cross. 3 He bore the curse of all, A spotless criminal: Burden'd with a world of guilt, Blacken'd with imputed sin, Man to save his blood he spilt, Died, to make the sinner clean. 4 Join earth and heav'n to bless The LORD our righteousness! Myst'ry of redemption this, This the Saviour's strange design, Man's offence was counted his, Ours is righteousness divine. 5 Far as our parent's fall The gift is come to all: Sinn'd we all, and died in one? Just in one we all are made, Christ the law fulfill'd alone, Dy'd for all, for all obey'd. 6 In him compleat we shine, His death, his life is mine. Fully am I justify'd, Free from sin, and more than free; Guiltless, since for me he dy'd, Righteous, since he liv'd for me! 7 Jesu! To thee I bow, Sav'd to the utmost now. O the depth of love divine! Who thy wisdom's stores can tell? Knowledge infinite is thine, All thy ways unsearchable!

Hymn to the Holy Ghost (Part II, Second) 1 Come, Holy Ghost, all-quick'ning fire, Come, and in me delight to rest! Drawn by the lure of strong desire, O come, and consecrate my breast: The temple of my soul prepare, And fix thy sacred presence there! 2 If now thy influence I feel, If now in thee begin to live; Still to my heart thyself reveal, Give me thyself, for ever give. A point my good, a drop my store: Eager I ask, and pant for more. 3 Eager for thee I ask and pant, So strong the principle divine Carries me out with sweet constraint, Till all my hallow'd soul be thine: Plung'd in the Godhead's deepest sea, And lost in thy immensity. 4 My peace, my life, my comfort now, My treasure, and my all thou art! True witness of my sonship thou, Engraving pardon on my heart: Seal of my sins in Christ forgiv'n, Earnest of love, and pledge of heav'n. 5 Come then, my God, mark out thy heir, Of heav'n a larger earnest give, With clearer light thy witness bear; More sensibly within me live: Let all my pow'rs thy entrance feel, And deeper stamp thyself the seal. 6 Come, Holy Ghost, all-quick'ning fire, Come, and in me delight to rest! Drawn by the lure of strong desire, O come, and consecrate my breast: The temple of my soul prepare, And fix thy sacred presence there!

To Be Sung at Work 1 Son of the carpenter, receive This humble work of mine; Worth to my meanest labour give, By joining it to thine. 2 Servant of all, to toil for man Thou wouldst not, Lord, refuse: Thy majesty did not disdain To be employ'd for us. 3 Thy bright example I pursue To thee in all things rise, And all I think, or speak, or do, Is one great sacrifice. 4 Careless thro' outward58 cares I go, From all distraction free: My hands are but engag'd below, My heart is still with thee. 5 O when wilt thou my life appear! How gladly would I cry: "Tis done, the work thou gav'st one59 here, 'Tis finish'd Lord" and die.

To Be Sung at Work - Another 1 Summon'd my labour to renew, And glad to act my part, Lord, in thy name, my task I do, And with a single heart. 2 End of my every action thou! Thyself in all I see: Accept my hallow'd labour now; I do it unto thee. 58Ori., "outwards"; corrected in 3rd edn. (1739) and following. 59"One" changed to "me" in 4th edn. (1743) and 5th edn. (1756). 3 Whate'er the Father views as thine, He views with gracious eyes. Jesus! This mean oblation join To thy great sacrifice. 4 Stampt with an infinite desert My work he then shall own; Well-pleas'd in me, when mine thou art, And I his favourite son!

Acts 4:29 1 Captain of my salvation, hear! Stir up thy strength and bow the skies Be thou the God of battles near; In all thy majesty arise! 2 The day, the dreadful day's at hand! In battle cover thou my head: Past is thy word: I here demand, And confident expect thine aid. 3 Now arm me for the threatning fight Now let thy power descend from high, Triumphant in thy Spirit's might So shall I every foe defy.61 4 I ask thy help; by thee sent forth Thy glorious gospel to proclaim, Be thou my mouth, and shake the earth, And spread by me thy awful name. 5 Steel me to shame, reproach, disgrace, Arm me with all thy armour now, Set like a flint my steady face, Harden to adamant my brow. 60Also published in George Whitefield's Continuation of the Reverend Mr. Whitefield's Journal, from His Arrival at London to His Departure from thence on his Way to Georgia (London: James Hutton, 1739), 114-15. 61"Defy" changed to "despise" in 3rd edn. (1739) only. 6 Bold may I wax, exceeding bold My high commission to perform, Nor shrink thy harshest truths t' unfold, But more than meet the gathering storm. 7 Adverse to earth's rebellious throng, Still may I turn my fearless face, Stand as an iron pillar strong, And stedfast as a wall of brass. 8 Give me thy might, thou God of power; Then let or men or fiends assail! Strong in thy strength, I'll stand a tower Impregnable to earth or hell.

Hymn for Christmas-Day 1 Hark how all the welkin rings "Glory to the King of kings,66 Peace on earth, and mercy mild, God and sinners reconcil'd!" 2 Joyful all ye nations rise, Join the triumph of the skies, Universal nature say "Christ the Lord is born to day!" 64"In" changed to "thro'" in 5th edn. (1756). 65Charles included a manuscript copy of this hymn in MS Richmond Tracts, 20-21. 66Opening lines changed by George Whitefield in Hymns for Social Worship (1753), p. 24, to: Hark! The herald angels sing "Glory to the new-born King!" Whitefield introduced several other small changes throughout the hymn. 3 Christ, by highest heav'n ador'd, Christ, the everlasting Lord, Late in time behold him come, Offspring of a virgin's womb. 4 Veil'd in flesh, the Godhead see, Hail th' incarnate deity! Pleas'd as man with men t' appear Jesus, our Immanuel here! 5 Hail the heav'nly67 Prince of Peace! Hail the Sun of righteousness! Light and life to all he brings, Ris'n with healing in his wings. 6 Mild he lays his glory by, Born that man no more may die, Born to raise the sons of earth, Born to give them second birth. 7 Come, desire of nations, come, Fix in us thy humble home, Rise, the woman's conqu'ring seed, Bruise in us the serpent's head. 8 Now display thy saving pow'r, Ruin'd nature now restore, Now in mystic union join Thine to ours, and ours to thine. 67"Heav'nly" changed to "heaven-born" in 2nd edn. (1739) and following. 9 Adam's likeness, Lord, efface, Stamp thy image in its place, Second Adam from above, Reinstate us in thy love. 10 Let us thee, tho' lost, regain, Thee, the life, the inner68 man: O! To all thyself impart, Form'd in each believing heart.

Hymn for the Epiphany 1 Sons of men, behold from far,70 Hail the long-expected star! Jacob's star that gilds the night, Guides bewilder'd nature right. 2 Fear not hence that ill should flow, Wars or pestilence below, Wars it bids and tumults cease, Ushering in the Prince of Peace. 3 Mild he shines on all beneath, Piercing thro' the shade of death, Scatt'ring error's wide-spread night, Kindling darkness into light. 68"Inner" changed to "heav'nly" in 4th edn. (1743) and 5th edn. (1756). 69Charles included a manuscript copy of this hymn in MS Richmond Tracts, 21. 70Reads "behold him far" in HSP (1747). 4 Nations all, far off and near, Haste to see your God appear! Haste, for him your hearts prepare, Meet him manifested there! 5 There behold the Day-Spring rise, Pouring eye-sight on your eyes, God in his own light survey, Shining to the perfect day. 6 Sing, ye morning stars again, God descends on earth to reign, Deigns for man his life t' employ; Shout, ye sons of God, for joy!

Hymn for Easter-Day 1 "Christ the Lord is ris'n to day," Sons of men and angels say, Raise your joys and triumphs high, Sing ye heav'ns, and earth reply. 2 Love's redeeming work is done, Fought the fight, the battle won, Lo! Our sun's eclipse is o'er, Lo! He sets in blood no more. 71Charles included a manuscript copy of this hymn in MS Richmond Tracts, 22-23. 3 Vain the stone, the watch, the seal; Christ has burst the gates of hell! Death in vain forbids his rise: Christ has open'd paradise! 4 Lives again our glorious King, Where, O death, is now thy sting? Dying once he all doth save,72 Where thy victory, O grave? 5 Soar we now, where Christ has led? Following our exalted head, Made like him, like him we rise, Ours the cross the grave the skies! 6 What tho' once we perish'd all, Partners in our parent's fall? Second life we all receive, In our heav'nly Adam live. 7 Ris'n with him, we upward move, Still we seek the things above, Still pursue, and kiss the Son Seated on his Father's throne; 8 Scarce on earth a thought bestow, Dead to all we leave below, Heav'n our aim, and lov'd abode, Hid our life with Christ in God! 72Changed to "Once he died our souls to save" in 4th edn. (1743) and 5th edn. (1756). 9 Hid; till Christ our life appear, Glorious in his members here: Join'd to him, we then shall shine All immortal, all divine! 10 11 Hail the Lord of earth and heav'n! Praise to thee by both be giv'n: Thee we greet triumphant now; Hail the resurrection thou! King of Glory, soul of bliss, Everlasting life is this, Thee to know, thy pow'r to prove, Thus to sing, and thus to love!

Grace After Meat (Part II) 1 Blest be the God, whose tender care Prevents his children's cry, Whose pity providently near Doth all our wants supply. 2 Blest be the God, whose bounty's79 store These chearing gifts imparts; Who veils in bread, the secret power That feeds and glads our hearts. 3 Fountain of blessings, source of good, To thee this strength we owe, Thou art the virtue of our food, Life of our life below. 4 When shall our souls regain the skies? Thy heav'nly sweetness prove? Fulness of joys shall there arise,80 And all our food be81 love. 79"Bounty's" changed to "bounteous" in 4th edn. (1743) and 5th edn. (1756). 80Changed to "Where joys in all their fullness rise" in 3rd edn. (1739) and following. 81"Be" changed to "is" in 3rd edn. (1739) and following.

John 16:24 "Ask, and ye shall receive, that your joy may be full." 1 Rise my soul with ardor rise, Breathe thy wishes to the skies; Freely pour out all thy mind, Seek, and thou art sure to find; Ready art thou to receive? Readier is thy God to give. 2 Heavenly Father, Lord82 of all, Hear, and shew thou hear'st my call; Let my cries thy throne assail Entering now within the veil: Give the benefits I claim Lord, I ask in Jesu's name! 3 Friend of sinners, King of saints, Answer my minutest wants, All my largest thoughts require, Grant me all my heart's desire, Give me, till my cup run o'er, All, and infinitely more. 4 Meek and lowly be my mind, Pure my heart, my will resign'd! 82"God" substituted for "Lord" in 3rd edn. (1739) only. Keep me dead to all below, Only Christ resolv'd to know, Firm and disengag'd and free, Seeking all my bliss in thee. 5 Suffer me no more to grieve Wanting what thou long'st to give, Shew me all thy goodness, Lord, Beaming from th' incarnate Word, Christ, in whom thy glories shine, Efflux of the light divine. 6 Since the Son hath made me free, Let me taste my liberty, Thee behold with open face, Triumph in thy saving grace, Thy great will delight to prove, Glory in thy perfect love. 7 Since the Son hath bought my peace, Mine thou art, as I am his:83 Mine the Comforter I see, Christ is full of grace for me: Mine (the purchase of his blood) All the plenitude of God. 8 Abba, Father! Hear thy child Late in Jesus reconcil'd! Hear, and all the graces shower, All the joy, and peace, and pow'r, All my Saviour asks above, All the life and heaven of love.84 83Changed to "Mine I see, whate'er is his" in 4th edn. (1743) and 5th edn. (1756). 84Changed to "All the life of heaven, of love" in 4th edn. (1743) and 5th edn. (1756). 9 Lord, I will not let thee go, Till THE BLESSING thou bestow: Hear my advocate divine; Lo! To his my suit I join: Join'd to his it cannot fail Bless me, for I will prevail! 10 Stoop from thy eternal throne, See, thy promise calls thee down! High and lofty as thou art, Dwell within my worthless heart! Here85 a fainting soul revive; Here for ever walk and live. 11 Heavenly Adam, life divine, Change my nature into thine: Move and spread throughout my soul, Actuate and fill the whole: Be it I no longer now, Living in the flesh, but thou. 12 Holy Ghost, no more delay, Come, and in thy temple stay; Now thy inward witness bear Strong and permanent, and clear; Spring of life, thyself impart, Rise eternal in my heart! 85Ori., "Hear"; a misprint, corrected in the 2nd edn. (1739), but reappears in the 3rd edn. (1739). Change line to "My poor fainting soul revive" in 4th edn. (1743) and 5th edn. (1756).

Universal Redemption cf. Baker list, 14 1 Hear, holy, holy, holy, Lord, Father of all mankind, Spirit of love, eternal word, In mystick union join'd. 2 Hear, and inspire my stammering tongue, Exalt my abject thought, Speak from my mouth a sacred song, Who spak'st the world from nought. 3 Thy darling attribute I praise Which all alike may prove, The glory of thy boundless grace, Thy universal love. 4 Mercy I sing, transporting sound, The joy of earth and heaven! Mercy by every sinner found, Who takes what God hath given. 5 Mercy for all, thy hands have made, Immense, and unconfin'd, Throughout thy every work display'd, Embracing all mankind. 6 Thine eye survey'd the fallen race When sunk, in sin they lay, Their misery call'd for all thy grace, But justice stopp'd the way. 7 Mercy the fatal bar remov'd, Thy only Son it gave, To save a world so dearly lov'd, A sinful world to save. 8 For every man he tasted death, He suffered once for all, He calls as many souls as breathe, And all may hear the call. 9 A power to chuse, a will to obey, Freely his grace restores; We all may find the living way, And call the Saviour ours. 10 Whom his eternal mind foreknew, That they the power would use, Ascribe to God the glory due, And not his grace refuse; 11 Them, only them, his will decreed, Them did he chuse alone, Ordain'd in Jesu's steps to tread, And to be like his Son. 12 Them, the elect, consenting few, Who yield to proffered love, Justify'd here he forms anew, And glorifies above. 13 For as in Adam all have dy'd, So all in Christ may live, May (for the world is justify'd) His righteousness receive. 14 Whoe'er to God for pardon fly, In Christ may be forgiven, He speaks to all, "Why will ye die, And not accept my heaven!" 15 No! In the death of him that dies, (God by his life hath sworn) He is not pleas'd; but ever cries, Turn, O ye sinners, turn. 16 He would that all his truths should own, His gospel all embrace, Be justify'd by faith alone, And freely sav'd by grace. 17 And shall I, Lord, confine thy love, As not to others free? And may not every sinner prove, The grace that found out me? 18 Doubtless thro' one eternal now Thou ever art the same, The universal Saviour thou, And Jesus is thy name. 19 Ho! Every one that thirsteth come! Chuse life; obey the word; Open your hearts to make him room, And banquet with your Lord. 20 When God invites, shall man repel? Shall man th' exception make? "Come, freely come, WHOEVER WILL, And living water take!" 21 Thou bid'st; and would'st thou bid us chuse, When purpos'd not to save? Command us all a power to use, Thy mercy never gave? 22 Thou can'st not mock the sons of men, Invite us to draw nigh, Offer thy grace to all, and then, Thy grace to most deny! 23 Horror to think that God is hate! Fury in God can dwell, God could an helpless world create, To thrust them into hell! 24 Doom them an endless death to die, From which they could not flee, No Lord! Thine inmost bowels cry, Against the dire decree! 25 Believe who will that human pain, Pleasing to God can prove: Let Molock feast him with the slain, Our God, we know, is love. 26 Lord, if indeed, without a bound, Infinite love thou art, The HORRIBLE DECREE confound, Enlarge thy people's heart! 27 Ah! Who is as thy servants blind, So to misjudge their God! Scatter the darkness of their mind, And shed thy love abroad. 28 Give them conceptions worthy thee, Give them in Jesu's face, Thy merciful design to see, Thy all-redeeming grace. 29 Stir up thy strength, and help us, Lord, The preachers multiply, Send forth thy light, and give the word, And let the shadows fly. 30 Oh! If thy Spirit send forth me, The meanest of the throng, I'll sing thy grace divinely free, And teach mankind the song. 31 Grace will I sing, thro' Jesu's name, On all mankind bestow'd; The everlasting truth proclaim, And seal that truth with blood. 32 Come then, thou all-embracing love, Our frozen bosom warm; Dilating fire within us move, With truth and meekness arm. 33 Let us triumphantly ride on, And more than conquerors prove, With meekness bear th' opposers down, And bind with cords of love. 34 Shine in our hearts Father of light, Jesu thy beams impart, Spirit of truth our minds unite, And make us one in heart. 35 Then, only then our eyes shall see Thy promis'd kingdom come; And every heart by grace set free, Shall make the Saviour room. 36 Thee every tongue shall then confess, And every knee shall bow, Come quickly, Lord, we wait thy grace, We long to meet thee now.

3 Thy darling attribute I praise Which all alike may prove, The glory of thy boundless grace, Thy universal love.

4 Mercy I sing, transporting sound, The joy of earth and heaven! Mercy by every sinner found, Who takes what God hath given.

5 Mercy for all, thy hands have made, Immense, and unconfin'd, Throughout thy every work display'd, Embracing all mankind.

8 For every man he tasted death, He suffered once for all, He calls as many souls as breathe, And all may hear the call.

13 For as in Adam all have dy'd, So all in Christ may live, May (for the world is justify'd) His righteousness receive.

16 He would that all his truths should own, His gospel all embrace, Be justify'd by faith alone, And freely sav'd by grace.

18 Doubtless thro' one eternal now Thou ever art the same, The universal Saviour thou, And Jesus is thy name.

21 Thou bid'st; and would'st thou bid us chuse, When purpos'd not to save? Command us all a power to use, Thy mercy never gave?

22 Thou can'st not mock the sons of men, Invite us to draw nigh, Offer thy grace to all, and then, Thy grace to most deny!

28 Give them conceptions worthy thee, Give them in Jesu's face, Thy merciful design to see, Thy all-redeeming grace.

35 Then, only then our eyes shall see Thy promis'd kingdom come; And every heart by grace set free, Shall make the Saviour room.

36 Thee every tongue shall then confess, And every knee shall bow, Come quickly, Lord, we wait thy grace, We long to meet thee now.

4 To him that in thy name believes, Eternal life with thee is given, Into himself he all receives, Pardon, and happiness, and heaven.

4 Thee thro' thy self we understand, When thou in us thyself hast shown, We see thy all creating hand, We feel a God thro' faith alone.

3 God without faith we cannot please: For all, who unto God would come, Must feelingly believe he is, And gives to all their righteous doom.

4 We feelingly believe thou art: Behold we ever seek thee, Lord, With all our mind, with all our heart, And find thee now our great reward.

5 Whose firm foundations never move, Jerusalem was all his care, The New Jerusalem above; His treasure, and his heart was there.

7 Yes Lord; we hearken to thy call, As sojourners o'er earth we rove, We have for thee forsaken all, And seek the heaven of perfect love.

4 Regardless of the things behind, The earthly home from whence they came, A better land they long'd to find, A promis'd heaven was all their aim.

2 His son the father offer'd up, Son of his age, his only son, Object of all his joy and hope, And less belov'd than God alone.

7 O for a faith like his, that we The bright example may pursue, May gladly give up all to thee, To whom our more than all is due!

11 Now to thyself the victim take, Nature's last agony is o'er, Freely thine own we render back, We grieve to part with all no more.

12 For what to thee, O Lord, we give, An hundred fold we here obtain, And soon with thee shall all receive, And loss shall be eternal gain.

5 Fleeting he deem'd them all, and vain, His heart on heavenly joys bestow'd, Partaker of his people's pain, Th' afflicted people of his God.

6 Egypt unfolds her golden blaze, Yet all for Christ he counts but loss; A richer treasure he surveys, His Lord's anticipated cross.

11 With all the servants of his Lord, He (while the first-born victims died) Dar'd the destroying angel's sword, And, arm'd with blood, its point defied!

3 Worthies, who all recorded stand, And shine in everlasting lays; And justly now they each demand The tribute of distincter praise.

4 Gideon, and Barak claim the song, And David good, and Samuel wise, And Jephtha bold, and Samson strong, And all the ancient prophets rise!

2 Earth they beheld with gen'rous scorn, On all its proffer'd goods look'd down, High on a fiery chariot borne, They lost their life to keep their crown.

1 Naked, or in rough goatskins clad, In every place they long confess'd The God, for whom o'er earth they stray'd Tormented, destitute, distress'd.

The Fifty Fifth Chapter of Isaiah Part I. The Fifty Fifth Chapter of Isaiah. Ho! Every one that thirsts, draw nigh: ('Tis God invites the fallen race) Mercy and free salvation buy; Buy wine, and milk, and gospel grace. Come to the living waters, come! Sinners, obey your Maker's call; Return, ye weary wanderers, home, And find my grace is free for all. See from the rock a fountain rise! For you in healing streams it rolls: Money ye need not bring, nor price, Ye lab'ring, burthen'd, sin-sick souls. Nothing ye in exchange shall give; Leave all you have and are behind; Frankly the gift of God receive, Pardon, and peace in Jesus find. Why seek ye that which is not bread, Nor can your hungry souls sustain? On ashes, husks, and air ye feed, You spend your little all in vain. In search of empty joys below, Ye toil with unavailing strife: Whither, ah whither would you go? I have the words of endless life. Hearken to me with earnest care, And freely eat substantial food; The sweetness of my mercy share, And taste that I alone am good. I bid you all my goodness prove, My promises for all are free: Come taste the manna of my love, And let your soul delight in me. Your willing ear and heart incline, My words believingly receive; Quicken'd your soul, by faith divine, An everlasting life shall live. You for my own I then shall take, Shall surely seal you for my own, My covenant of mercy make, And 'stablish it in David's Son. A faithful witness of my grace, Him have I to the people given, To teach a sinful world my ways, And lead and train them up for heaven. Son of my love, behold, to thee From all eternity I give Sinners who to thy wounds will flee; The soul that chuseth life shall live. Nations, whom once thou didst not own, Thou thine inheritance shalt call; Nations who knew not thee shall run, And hail the God that died for all. For I, the holy God, and true, To glorify thy name have sworn: And lo! My faithfulness I shew; And lo! To thee the Gentiles turn. Seek ye the Lord with timely care, Ye servants of uncancel'd sin, While all that seek may find him near With open arms to take them in. His evil let the sinner leave, In bitterness of spirit mourn, Death's sentence in himself receive, And to a gracious God return. Surely our God will bid him live, Will with the arms of love embrace; Freely, abundantly forgive, And shew him all his depths of grace. For thus the mighty God hath said, My ways, and thoughts ye cannot scan; Ye cannot, whom my hands have made, Your infinite Creator span. Me will ye mete with reason's line? Or teach my grace how far to move? Fathom my mercy's deep design, My heighth, and breadth, and length of love! Far as the heavens that earth surpass, Far as my throne those nether skies, My ways of love, and thoughts of grace, Beyond your low conceptions rise. For as the snow from heaven comes down, The first and latter rains distill, The earth with fruitfulness to crown, Man's heart with food and joy to fill. As no return the shower can know, But falls a thirsty land to chear, But executes its charge below, While plenty decks the smiling year. So shall the word my lips have spoke, Accomplish that which I ordain; My word I never will revoke; My word is not gone forth in vain. In my redeeming work employ'd, And sent my pleasure to fulfill, Vain it shall not return, and void, But prosper, and perform my will. With me is plenteous mercy found, Redemption free for all to know; And where your sin doth most abound, My more abundant grace shall flow. From guilt and pain ye shall be freed, From the black dungeon of despair, Into my heavenly kingdom led, And reap eternal pleasures there. All ye that in my word believe, Shall see my love in Jesu's face; The peace and joy of faith receive, And triumph in my saving grace. The trees shall clap their hands and sing, Mountains and hills their voices raise; All the new heavens and earth shall ring With Jesus their Creator's praise. Where thorns deform'd the barren ground, Where noisome weeds the soul o'erspread, There shall the fruits of grace abound, And second nature lift her head.

Morning Hymn (Another 1) Dark and chearless is the morn Unaccompanied by thee, Joyless is the day's return, Till thy mercy's beams I see; Till they inward light impart, Glad my eyes, and warm my heart. Visit then this soul of mine, Pierce the gloom of sin, and grief, Fill me, radiancy divine, Scatter all my unbelief, More and more thyself display Shining to the perfect day. Another Morning Hymn.11 Jesus the all restoring Word, My fallen spirit's hope, After thy lovely likeness, Lord, O when shall I wake up! Thou, O my God, thou only art The life, the truth, the way: Quicken my soul, instruct my heart, My sinking footsteps stay. Of all thou hast in earth below In heaven above to give, Give me thine only self to know, In thee to walk, and live. 11Charles included this hymn in a later manuscript selection for family use: MS Family, 2-3.

An Evening Hymn Fill me with all the life of love, In mystick union join Me to thyself, and let me prove The fellowship divine. Open the intercourse between My longing soul and thee, Never to be broke off again Thro' all eternity. Grant this, O Lord; for thou hast died That I might be forgiven, Thou hast the RIGHTEOUSNESS supplied, For which I merit heaven. An Evening Hymn.12 Jesus, the all-atoning Lamb, Lover of lost mankind, Salvation in whose only name A sinful world can find: I ask thy grace to make me clean, I come to thee, my God: Open, O Lord, for this day's sin The fountain of thy blood. 12Charles included this hymn in a later manuscript selection for family use: MS Family, 3-4.

To the Revd. Mr. Whitefield Hither my spotted soul be brought, And every idle word, And every work, and every thought That hath not pleased my Lord. Hither my actions righteous deem'd By man, and counted good, As filthy rags by God esteem'd, Till sprinkled with thy blood. No! My best actions cannot save, But thou must purge even them: And (for in thee I now believe) My worst cannot condemn. To thee then, O vouchsafe me power For pardon still to flee, And every day, and every hour To wash myself in thee. To the Revd. Mr. Whitefield.13 Brother in Christ, and well belov'd, Attend, and add thy pray'r to mine, As Aaron call'd, yet14 inly mov'd, To minister in things divine! 13First published in George Whitefield's Continuation of the Reverend Mr. Whitefield's Journal, from His Arrival at London to His Departure from thence on his Way to Georgia (London: James Hutton, 1739), iii-iv. 14"Yet" changed to "and" in 4th edn. (1743) and following. Faithful, and often own'd of God, Vessel of grace, by Jesus us'd; Stir up the gift on thee bestow'd, The gift thro' hallow'd hands transfus'd. Fully thy heavenly mission prove, And make thy own election sure; Rooted in faith, and hope, and love, Active to work, and firm t' endure. Scorn to contend with flesh and blood, And trample on so mean a foe; By stronger fiends in vain withstood, Dauntless to nobler conquests go. Go where the darkest tempest low'rs, Thy foes triumphant wrestler foil; Thrones, principalities, and powers, Engage, o'ercome, and take the spoil. The weapons of thy warfare take, With truth and meekness arm'd ride on; Mighty, through God, hell's kingdom shake, Satan's strong holds, through God, pull down. Humble each vain aspiring boast, Intensely for God's glory burn; Strongly declare the sinner lost, SELF-RIGHTEOUSNESS o'erturn, o'erturn.

The Means of Grace My Saviour, how shall I proclaim How pay the mighty debt I owe? Let all I have, and all I am Ceaseless to all thy glory shew. Too much to thee I cannot give, Too much I cannot do for thee: Let all thy love, and all thy grief Grav'n on my heart for ever be! The meek, the still, the lowly mind O may I learn from thee, my God: And love with softest pity join'd For those that trample on thy blood. Still let thy tears, thy groans, thy sighs O'erflow my eyes, and heave my breast, Till loose from flesh, and earth I rise, And ever in thy bosom rest. The Means of Grace.19 Long have I seem'd to serve thee, Lord, With unavailing pain; Fasted, and pray'd, and read thy word, And heard it preach'd, in vain. 19This was published first as a separate poem by Charles Wesley in April 1740 Means of Grace (1740). Oft did I with th' assembly join, And near thine altar drew; A form of godliness was mine, The pow'r I never knew. To please thee thus (at last I see) In vain I hoped, and strove: For what are outward things to thee, Unless they spring from love? I see the perfect law requires Truth in the inward parts, Our full consent, our whole desires, Our undivided hearts. But I of means have made my boast, Of means an idol made, The spirit in the letter lost, The substance in the shade. I rested in the outward law, Nor knew its deep design; The length and breadth I never saw, And heighth of love divine. Where am I now, or what my hope? What can my weakness do? JESU! To thee my soul looks up, 'Tis thou must make it new. Thine is the work, and thine alone But shall I idly stand? Shall I the written rule disown, And slight my God's command? Wildly shall I from thine turn back, A better path to find; Thy holy ordinance forsake, And cast thy words behind? Forbid it, gracious Lord, that I Should ever learn thee so! No let me with thy word comply, If I thy love would know. Suffice for me, that thou, my Lord, Hast bid me fast, and pray: Thy will be done, thy name ador'd; 'Tis only mine t' obey. Thou bid'st me search the sacred leaves, And taste the hallow'd bread: The kind commands my soul receives, And longs on thee to feed. Still for thy loving kindness, Lord, I in thy temple wait, I look to find thee in thy word, Or at thy table meet. Here, in thine own appointed ways, I wait to learn thy will: Silent I stand before thy face, And hear thee say, "Be still!" "Be still and know that I am GOD!" 'Tis all I live to know, To feel the virtue of thy blood, And spread its praise below. I wait my vigour to renew, Thine image to retrieve, The veil of outward things pass thro', And gasp in thee to live. I work; and own the labour vain: And thus from works I cease: I strive and see my fruitless pain, Till God create my peace. Fruitless, till thou thyself impart, Must all my efforts prove: They cannot change a sinful heart, They cannot purchase love. I do the thing thy laws enjoin, And then the strife give o'er: To thee I then the whole resign: I trust in means no more.

Waiting for Christ I trust in him who stands between The Father's wrath and me: JESU! Thou great eternal mean, I look for all from thee. Thy mercy pleads, thy truth requires, Thy promise calls thee down: Not for the sake of my desires But Oh! Regard thine own! I seek no motive out of thee: Thine own desires fulfil: If now thy bowels yearn on me, On me perform thy will. Doom, if thou canst, to endless pains, And drive me from thy face:20 But if thy stronger love constrains, Let me be sav'd by grace. Waiting for Christ. Unchangeable, Almighty Lord, The true, and merciful, and just, Be mindful of thy gracious word, Wherein thou causest me to trust. 20John Wesley marks these words to be expunged in his personal copy of the 5th edn. (1756). They had been objected to by Thomas Church in 1744. Wesley replied in An Answer to the Rev. Mr. Church's "Remarks", III.4 (Works 9:113-14); and in Principles of a Methodist Farther Explained, II.8 (Works 9:185). My weary eyes look out in vain, And long thy saving health to see: But known to thee is all my pain: When wilt thou come, and comfort me! Prisoner of hope, to thee I turn, Thee my strong hold, and only stay: Harden'd in grief, I ever mourn: Why do thy chariot-wheels delay? But shall thy creature ask thee why? No; I retract the eager prayer: Lord, as thou wilt, and not as I; I cannot chuse; thou canst not err. To thee, the only wise, and true, See then at last I all resign; Make me in Christ a creature new, The manner, and the time be thine. Only preserve my soul from sin, Nor let me faint for want of thee: I'll wait till thou appear within, And plant thy heaven of love in me.

Hymn to God the Sanctifier Savour of life O let it prove, And shew their sins forgiven; Work in them faith, which works by love, And surely leads to heaven. Hymn to God the Sanctifier. Come, Holy Ghost, all-quick'ning fire, Come, and my hallow'd heart inspire, Sprinkled with the atoning blood: Now to my soul thyself reveal; Thy mighty working let me feel, And know that I am born of God. Thy witness with my spirit bear, That God, my God inhabits there, Thou, with the Father and the Son, Eternal light's coeval beam. Be Christ in me, and I in him, 'Till perfect we are made in one. When wilt thou my whole heart subdue? Come, Lord, and form my soul a-new, Emptied of pride, and self, and hell: Less than the least of all thy store Of mercies, I myself abhor: All, all my vileness may I feel. Humble, and teachable, and mild, O may I, as a little child, My lowly Master's steps pursue: Be anger to my soul unknown; Hate, envy, jealousy be gone! In love create thou all things new. Let earth no more my heart divide, With Christ may I be crucified, To thee with my whole soul aspire; Dead to the world, and all its toys, Its idle pomp, and fading joys, Be thou alone my one desire. Be thou my joy; be thou my dread; In battle cover thou my head, Nor earth, nor hell so shall I fear: So shall I turn my steady face; Want, pain defy, enjoy disgrace, Glory in dissolution near. My will be swallow'd up in thee: Light in thy light still may I see, Beholding thee with open face; Call'd the full power of faith to prove, Let all my hallow'd heart be love, And all my sinless life be praise. Come, Holy Ghost, all-quick'ning fire, My consecrated heart inspire, Sprinkled with the atoning blood: Still to my soul thyself reveal; Thy mighty working may I feel, And know that I am one with God! 24Ori., "7"; a misprint.

Upon Parting with His Friends. Part I Upon Parting with His Friends. Part I. Cease, foolish heart, thy fond complaints, Nor heave with unavailing sighs, Equal is God to all thy wants, The hungry soul himself supplies. Gladly thy every wish resign; Thou canst not want, if God is thine. Stop this full current of thy tears, Or pour for sin th' ennobled flood: Look up, my soul, shake off thy fears, Or fear to lose a gracious God: To him, thy only rest, return; In vain for him thou canst not mourn. Still vex'd and troubled is my heart? Still wails my soul the penal loss? Ling'ring I groan with all to part, I groan to bear the grievous cross; The grievous cross I fain would fly, Or sink beneath its weight, and die. Sad soothing thought! To lose my cares, And silently resign my breath! Cut off a length of wretched years, And steal an unsuspected death; Now to lay down my weary head, And lift it free among the dead!

Upon Parting with His Friends. Part I Part V Henceforth thy only will I chuse, To Christ I die, to Christ I live; Had I a thousand lives to lose, Had I a thousand friends to give, All, all I would to thee restore, And grieve that I could give no more. Part V.25 Jesus, in whom the weary find Their late and26 permanent repose; Physician of the sin-sick mind, Relieve my wants, assuage my woes; And let my soul on thee be cast, 'Till life's fierce tyranny be27 past. Loosed from my God, and far remov'd, Long have I wander'd to and fro, O'er earth in endless circles rov'd, Nor found whereon to rest below; Back to my God at last I fly, For O! The waters still are high. Selfish pursuits, and nature's maze, The things of earth for thee I leave, Put forth thy hand, thy hand of grace, Into the ark of love receive; Take this poor flutt'ring soul to rest, And lodge it, Saviour, in thy breast. Fill with inviolable peace, 'Stablish, and keep my 'stablish'd28 heart; In thee may all my wand'rings cease, From thee no more may I depart, Thy utmost goodness call'd to prove, Lov'd with an everlasting love. 25A manuscript draft of this section, on a leaf torn from a larger collection (numbered page 21) is in Special Collections of Garrett-Evangelical Theological Seminary Library, in a volume titled "Presidents of the British Wesleyan Conference." 26"But" instead of "and" in manuscript draft. 27"Is" instead of "be" in manuscript draft. 28"'Stablish'd" changed to "settled" in 4th edn. (1743) and following.

Mourning Mourning. When, gracious Lord, ah tell me when Shall I into myself retire? To thee discover all my pain, And shew my troubled heart's desire? I long to pour out all my soul, Sorrow, and sin's just weight to feel, To smart, till thou hast made me whole, To mourn till thou hast said, "Be still." Sick of desire for thee I cry, And, weary of forbearing, groan: Horror, and sin are ever nigh, My comfort, and my God are gone. Trembling in dread suspense I stand; Sinking, and falling into sin, Till thou reach out thy mighty hand, And snatch me from this hell within. Fain would I rise, and get me hence, From every fond engagement free, Pleasure, and praise, and self, and sense, And all that holds me back from thee. O that the mild and peaceful dove, Would lend his wings to aid my flight! Soon would I then far off remove, And hide me from this hateful light. Where none but the all-seeing eye Could mark, or interrupt my grief, No human comforter be nigh, To torture me with vain relief. Far in some lonely, desart place, For ever, ever would I sit, Languish to see the Saviour's face, And perish, weeping at his feet. O what is life without my God! A burden more than I can bear: I struggle to throw off the load, Me from myself I strive to tear. I ever gasp in Christ to live, O that to me the grace were given! Had I thy heaven and earth to give, I'd buy thee with thy earth and heaven. If sufferings could thy love obtain, I'd suffer all things for thy love: Send me to hell, I'd there remain: But let me there thy favour prove.

Matthew 5:3, 4, 6 Come then, O my Saviour, come, God of truth, no longer stay, God of love, dispel the gloom, Point me out the promis'd way, Let me from the trial fly, Sink into thy arms, and die! Waft me to that happy shore, Port of ease, and end of care; All thy storms shall there be o'er, Sin shall never reach me there, Surely of my God possest, Safe in my Redeemer's breast! Matthew v. 3, 4, 6. Jesu, if still the same thou art, If all thy promises are sure, Set up thy kingdom in my heart, And make me rich, for I am poor: To me be all thy treasures given, The kingdom of an inward heaven. Thou hast pronounced the mourner blest, And lo! For thee I ever mourn: I cannot; no! I will not rest, Till thou my only rest return, Till thou, the Prince of Peace, appear, And I receive the Comforter. Where is the blessedness bestow'd On all that hunger after thee? I hunger now, I thirst for God! See, the poor, fainting sinner see, And satisfy with endless peace, And fill me with thy righteousness. Ah Lord! If thou art in that sigh, Then hear thyself within me pray. Hear in my heart thy Spirit's cry, Mark what my lab'ring soul would say, Answer the deep, unutter'd groan, And shew that thou and I are one. Shine on thy work, disperse the gloom, Light in thy light I then shall see: Say to my soul, "Thy light is come, Glory divine is ris'n on thee, Thy warfare's past, thy mourning's o'er: Look up, for thou shalt weep no more." Lord, I believe the promise sure, And trust thou wilt not long delay; Hungry, and sorrowful, and poor, Upon thy word myself I stay; Into thy hands my all resign, And wait till all thou art is mine!

In Temptation In Temptation. Jesu, lover of my soul, Let me to thy bosom fly, While the nearer waters roll, While the tempest still is high: Hide me, O my Saviour, hide, Till the storm of life is past: Safe into the haven guide; O receive my soul at last. Other refuge have I none, Hangs my helpless soul on thee: Leave, ah! Leave me not alone, Still support, and comfort me. All my trust on thee is stay'd; All my help from thee I bring; Cover my defenceless head, With the shadow of thy wing. Wilt thou not regard my call? Wilt thou not accept my prayer? Lo! I sink, I faint, I fall Lo! On thee I cast my care: Reach me out thy gracious hand! While I of thy strength receive, Hoping against hope I stand, Dying, and behold I live!

Matthew 1:21. "He shall save his people from their sins" Thou, O Christ, art all I want, More than all in thee I find: Raise the fallen, chear the faint, Heal the sick, and lead the blind, Just, and holy is thy name, I am all unrighteousness, False, and full of sin I am, Thou art full of truth, and grace. Plenteous grace with thee is found, Grace to cover all my sin: Let the healing streams abound, Make, and keep me pure within: Thou of life the fountain art: Freely let me take of thee, Spring thou up within my heart, Rise to all eternity! Matthew i. 21. "He shall save his people from their sins." Jesus, in whom the Godhead's rays Beam forth with milder majesty, I see thee full of truth and grace, And come for all I want to thee. Wrathful, impure, and proud I am, Nor constancy, nor strength I have: But thou, O Lord, art still the same, And hast not lost thy power to save.

Desiring Christ Save me from wrath,35 the plague expell; Jesu, thy humble self impart; O let thy mind within me dwell; O give me lowliness of heart. Enter thyself, and cast out sin; Thy spotless purity bestow; Touch me, and make the leper clean: Wash me, and I am white as snow. Fury is not in thee, my God: O why should it be found in thine! Sprinkle me, Saviour, with thy blood, And all thy gentleness is mine. Pour but thy blood upon the flame, Meek, and dispassionate, and mild, The leopard sinks into a lamb, And I become a little child. Desiring Christ. Where shall I lay my weary head? Where shall I hide me from my shame? From all I feel, and all I dread, And all I have, and all I am! Swift to outstrip the stormy wind, And leave this cursed self behind! 35"Wrath" changed to "pride" in 4th edn. (1743) and following. O the intolerable load Of nature waken'd to pursue, The footsteps of a distant God, Till faith hath form'd the soul anew! 'Tis death, 'tis more than death to bear I cannot live, till God is here. Give me thy wings, celestial Dove, And help me from myself to fly; Then shall my soul far off remove, The tempest's idle rage defy, From sin, from sorrow, and from strife Escap'd, and hid in Christ, my life. Stranger on earth, I sojourn here: Yet, O on earth I cannot rest, Till thou my hidden life appear, And sweetly take me to thy breast: To thee my wishes all aspire, And sighs for thee my whole desire. Search, and try out my panting heart: Surely, my Lord, it pants for thee, Jealous lest earth should claim a part: Thine wholly thine I gasp to be. Thou know'st 'tis all I live to prove; Thou know'st, I only want thy love.

1 Corinthians 10:11. "These things were written for our instruction" 1 Corinthians x. 11. "These things were written for our instruction." Jesu, if still thou art to day As yesterday the same, Present to heal, in me display The virtue of thy name. If still thou go'st about, to do Thy needy creatures good, On me, that I thy praise may shew, Be all thy wonders shew'd. Now, Lord, to whom for help I call, Thy miracles repeat; With pitying eyes behold me fall A leper at thy feet. Loathsome, and foul, and self-abhor'd, I sink beneath my sin; But if thou wilt, a gracious word Of thine can make me clean. Thou see'st me deaf to thy commands, Open, O Lord, my ear; Bid me stretch out my wither'd hands, And lift them up in prayer. Silent, (alas thou know'st how long) My voice I cannot raise; But O! When thou shalt loose my tongue, The dumb shall sing thy praise. Lame at the pool I still am found: Give; and my strength employ; Light as a hart I then shall bound, The lame shall leap for joy. Blind from my birth to guilt, and thee, And dark I am within, The love of God I cannot see, The sinfulness of sin. But thou, they say, art passing by; O let me find thee near: Jesus, in mercy hear my cry! Thou Son of David hear! Long have I waited in the way For thee the heavenly light; Command me to be brought, and say, "Sinner, receive thy sight." While dead in trespasses I lie, The quick'ning Spirit give; Call me, thou Son of God, that I May hear thy voice, and live. While full of anguish and disease, My weak, distemper'd soul Thy love compassionately sees, O let it make me whole. While torn by hellish pride, I cry, By legion-lust possest, Son of the living God, draw nigh, And speak me into rest. Cast out thy foes, and let them still To Jesu's name submit; Cloath with thy righteousness, and heal, And place me at thy feet. To Jesu's name if all things now A trembling homage pay, O let my stubborn spirit bow, My stiff-neck'd will obey. Impotent, dumb, and deaf, and blind, And sick, and poor I am; But sure a remedy to find For all in Jesu's name. I know in thee all fulness dwells, And all for wretched man; Fill every want my spirit feels, And break off every chain.

The Resignation First-born of many brethren thou! To thee, lo! All our souls we bow. To thee our hearts and hands we give: Thine may we die; thine may we live. The Resignation.37 And wilt thou yet be found? And may I still draw near? Then listen to the plaintive sound Of a poor sinner's prayer. Jesu, thine aid afford, If still the same thou art; To thee I look, to thee, my Lord, Lift up an helpless heart. Thou seest my tortur'd breast, The strugglings of my will, The foes that interrupt my rest, The agonies I feel: The daily death I prove, Saviour, to thee is known: 'Tis worse than death, my God to love, And not my God alone. My peevish passions chide, Who only canst controul, Canst turn the stream of nature's tide, And calm my troubled soul. 37This hymn appeared first in the 2nd edn. of HSP (1739), 37-40; it was then moved to this collection. O my offended Lord, Restore my inward peace: I know thou canst: pronounce the word, And bid the tempest cease. Abate the purging fire, And draw me to my good; Allay the fever of desire, By sprinkling me with blood. I long to see thy face, Thy Spirit I implore, The living water of thy grace, That I may thirst no more. When shall thy love constrain, And force me to thy breast? When shall my soul return again To her eternal rest? Ah! What avails my strife, My wand'ring to and fro? Thou hast the words of endless life, Ah! Whither should I go? Thy condescending grace To me did freely move: It calls me still to seek thy face, And stoops to ask my love. Lord, at thy feet I fall, I groan to be set free, I fain would now obey the call, And give up all for thee. To rescue me from woe, Thou didst with all things part, Didst lead a suffering life below, To gain my worthless heart: My worthless heart to gain, The God of all that breathe Was found in fashion as a man, And died a cursed death. And can I yet delay My little all to give, To tear my soul from earth away, For Jesus to receive? Nay, but I yield, I yield! I can hold out no more, I sink by dying love compell'd, And own thee Conqueror. Tho' late, I all forsake, My friends, my life resign, Gracious Redeemer, take, O take And seal me ever thine. Come, and possess me whole, Nor hence again remove, Settle, and fix my wav'ring soul, With all thy weight of love. My one desire is38 this, Thy only love to know, To seek and taste no other bliss, No other good below. 38Charles Wesley changes "is" to "be" in All in All (1761).

O my offended Lord, Restore my inward peace: I know thou canst: pronounce the word, And bid the tempest cease. Abate the purging fire, And draw me to my good; Allay the fever of desire, By sprinkling me with blood. I long to see thy face, Thy Spirit I implore, The living water of thy grace, That I may thirst no more. When shall thy love constrain, And force me to thy breast? When shall my soul return again To her eternal rest? Ah! What avails my strife, My wand'ring to and fro? Thou hast the words of endless life, Ah! Whither should I go? Thy condescending grace To me did freely move: It calls me still to seek thy face, And stoops to ask my love. Lord, at thy feet I fall, I groan to be set free, I fain would now obey the call, And give up all for thee. To rescue me from woe, Thou didst with all things part, Didst lead a suffering life below, To gain my worthless heart: My worthless heart to gain, The God of all that breathe Was found in fashion as a man, And died a cursed death. And can I yet delay My little all to give, To tear my soul from earth away, For Jesus to receive? Nay, but I yield, I yield! I can hold out no more, I sink by dying love compell'd, And own thee Conqueror. Tho' late, I all forsake, My friends, my life resign, Gracious Redeemer, take, O take And seal me ever thine. Come, and possess me whole, Nor hence again remove, Settle, and fix my wav'ring soul, With all thy weight of love. My one desire is38 this, Thy only love to know, To seek and taste no other bliss, No other good below. 38Charles Wesley changes "is" to "be" in All in All (1761).

A Prayer against the Power of Sin My life, my portion thou, Thou all-sufficient art, My hope, my heavenly treasure now, Enter, and keep my heart. Rather than let it burn For earth, O quench its heat, Then, when it would to earth return, O let it cease to beat. Snatch me from ill to come, When I from thee would fly, O take my wand'ring spirit home, And grant me then to die! A Prayer against the Power of Sin. O that thou would'st the heavens rent, In majesty come down! Stretch out thine arm omnipotent, And seize me for thine own. Descend, and let thy lightning burn The stubble of thy foe, My sins o'erturn, o'erturn, o'erturn, And let the mountains flow. Thou my impetuous spirit guide, And curb my headstrong will. Thou only canst drive back the tide, And bid the sun stand still. What tho' I cannot break my chain, Or e'er throw off my load, The things impossible with men, Are possible to God. Is any thing too hard for thee, Almighty Lord of all, Whose threating looks dry up the sea, And make the mountains fall? Who, who shall in thy presence stand, And match omnipotence, Ungrasp the hold of thy right-hand, Or pluck the sinner thence? Sworn to destroy let earth assail, Nearer to save thou art, Stronger than all the powers of hell, And greater than my heart. Lo! To the hills I lift mine eye, Thy promis'd aid I claim, Father of mercies, glorify Thyself in Jesu's name. Salvation in that name is found, Balm of my grief, and care, A med'cine for my every wound, All, all I want is there. Jesu! Redeemer, Saviour, Lord, The weary sinner's friend, Come to my help pronounce the word, And bid my troubles end. Deliverance to my soul proclaim And life and liberty, Shed forth the virtue of thy name, And Jesus prove to me. Faith to be heal'd thou know'st I have, For thou that faith hast given: Thou canst, thou canst the sinner save, And make me meet for heaven. Thou canst o'ercome this heart of mine, Thou wilt victorious prove, For everlasting strength is thine, And everlasting love. Thy powerful Spirit shall subdue Unconquerable sin; Cleanse this foul heart, and make it new, And write thy law within. Bound down with twice ten thousand ties, Yet let me hear thy call, My soul in confidence shall rise, Shall rise, and break thro' all.

Written in Stress of Temptation Jesus! Answer from above, Is not all thy nature love! Wilt thou not the wrong forget, Suffer me to kiss thy feet? If I rightly read thy heart, If thou all compassion art, Bow thine ear, in mercy bow, Pardon, and accept me now. Pity from thine eye let fall; By a look my soul recall, Now the stone to flesh convert, Cast a look, and break my heart. Now incline me to repent, Let me now my fall lament; Now my foul revolt deplore, Weep, believe, and sin no more! Written in Stress of Temptation. I am the man, who long have known The fierceness of temptation's rage! And still to God for help I groan: When shall my groans his help engage? Out of the deep on Christ I call, In bitterness of spirit cry; Broken upon that stone I fall, I fall, the chief of sinners I! Saviour of men, my sad complaint Let me into thy bosom pour, Beneath my load of sin I faint, And hell is ready to devour. A devil to myself I am, Yet cannot 'scape the flesh I tear, Beast, fiend, and legion is my name, My lot the blackness of despair. Why then in this unequal strife, To Tophet's utmost margin driven, Still gasps my parting soul for life, Nor quite gives up her claim to heaven? Why hopes for help my drooping heart, (Hopes against hope) when none is nigh? I cannot from my Lord depart, But kiss the feet at which I die. My Lord, (I still will call thee mine, Tho'39 sentenc'd to eternal pain;) Thou wouldest not thy cup decline, The vengeance due to guilty man. 39"Tho'" changed to "Till" in 4th edn. (1743) and following. My sufferings all to thee are known, Tempted in every point like me: Regard my griefs, regard thine own: Jesu! Remember Calvary! O call to mind thy earnest prayers, Thine agony and sweat of blood, Thy strong and bitter cries and tears, Thy mortal groan, "My God! My God!" For whom didst thou the cross endure? Who nail'd thy body to the tree? Did not thy death my life procure? O let thy bowels answer me! Art thou not touch'd with human woe? Hath pity left the Son of man? Dost thou not all our sorrow know, And claim a share in all our pain? Canst thou forget thy days of flesh? Canst thou my miseries not feel? Thy tender heart it bleeds afresh! It bleeds! And thou art Jesus still! I feel, I feel thee now the same, Kindled thy kind relentings are; These meltings from thy bowels came, Thy Spirit groan'd this inward prayer. Thy prayer is heard, thy will is done! Light in thy light at length I see; Thou wilt preserve my soul thine own, And shew forth all thy power in me. My peace returns, my fears retire, I find thee lifting up my head, Trembling I now to heaven aspire, And hear the voice that wakes the dead. Have I not heard, have I not known, That thou the everlasting Lord, Whom earth and heaven their Maker own, Art always faithful to thy word? Thou wilt not break a bruised reed, Or quench the faintest spark of grace, Till thro' the soul thy power is spread, Thy all-victorious righteousness. With labour faint thou wilt not fail, Or wearied give the sinner o'er, Till in this earth thy judgment dwell, And born of God I sin no more. The day of small and feeble things I know thou never wilt despise; I know, with healing in his wings, The Sun of righteousness shall rise.

Christ Our Righteousness. 1 Corinthians 1:30 Jesus, of all my hopes the ground, Thro' thee thy name I know, The only name where health is found, Whence life and blessings flow. 'Tis now by faith's enlighten'd eye I see thy strange design, See the God-man come down to die, That God may all be mine! Thou art the truth: I now receive Thy unction from above, Divinely taught in thee believe, And learn the lore of love. Still with thy grace anoint my eyes, Throughout my darkness shine; O make me to salvation wise, My all, be ever mine! Christ Our Righteousness. 1 Corinthians i. 30. Jesu, thou art my righteousness, For all my sins were thine: Thy death hath bought of God my peace, Thy life hath made him mine. Spotless, and just in thee I am; I feel my sins forgiven; I taste salvation in thy name, And antedate my heaven. Forever here my rest shall be, Close to thy bleeding side; This all my hope, and all my plea, For me the Saviour died! My dying Saviour, and my God, Fountain for guilt, and sin, Sprinkle me ever in thy blood, And cleanse, and keep me clean. Wash me, and make me thus thine own; Wash me, and mine thou art; Wash me, (but not my feet alone) My hands, my head, my heart. Th' atonement of thy blood apply, Till faith to sight improve, Till hope shall in fruition die, And all my soul be love.

To Be Sung while at Work For this the saints lift up their voice, And ceaseless praise to thee is given, For this the hosts above rejoice: We raise the happiness of heaven. For this, no longer sons of night, To thee our thanks and hearts we give; To thee who call'd us into light, To thee we die, to thee we live. Suffice, that for the season past, Hell's horrid language fill'd our tongues, We all thy words behind us cast, And loudly sang the drunkard's songs. But, O the power of grace divine! In hymns we now our voices raise, Loudly in strange hosannas join, And blasphemies are turn'd to praise! Praise God, from whom all blessings flow, Praise him all creatures here below, Praise him above, ye heavenly host, Praise Father, Son, and Holy Ghost.48 To Be Sung while at Work. Give we to the Lord above Blessing, honour, praise, and love, To the God that loos'd our tongue Sing we an unwonted song. 48This closing doxology was crafted by Thomas Ken, originally as st. 14 of "A Morning Hymn" in A Manual of Prayers, revised edition (London: Charles Brome, 1695), 145. He to us hath come unsought, Us hath out of darkness brought, Darkness such as devils feel, Issuing from the pit of hell. Had he not in mercy spar'd, Hell had been our sure reward; There we had receiv'd our hire, Fuel49 of eternal fire. But we now extol his name, Pluck'd as firebrands from the flame, Proofs of his unbounded grace, Monuments of endless praise. We are now in Jesus found, With his praise let earth resound, Tell it out thro' all her caves, Jesu's name the sinner saves. With his blood he us hath bought, His we are, who once were not; Far, as hell from heaven, remov'd, He hath call'd us his belov'd. Sing we then with one accord Praises to our loving Lord, Who the stone to flesh converts, Let us give him all our hearts. 49Ori., "Fewel"; corrected in 5th edn. (1756).

To Be Sung in a Tumult And now their idle fury view, And now behold their threatnings, Lord; Behold thy faithful servants too, And strengthen us to speak thy word. Embolden by thine out-stretch'd arm, Fill us with confidence divine, With heavenly zeal our bosoms warm, That all may own, the work is thine; May see the tokens of thy hand, Its sovereign grace, its healing power, No more their happiness withstand, And fight against their God no more. Now let their opposition cease, Now let them catch the quick'ning flame, And forc'd to yield, the signs increase, The wonders wrought by Jesu's name. To Be Sung in a Tumult. Earth rejoice, the Lord is King! Sons of men, his praises sing; Sing ye in triumphant strains, Jesus our Messiah reigns! Power is all to Jesus given, Lord of hell, and earth, and heaven, Every knee to him shall bow Satan hear, and tremble now! Roaring lion, own his power: Us thou never canst devour, Pluck'd we are out of thy teeth, Sav'd by Christ from hell and death. Tho' thou bruise in us his heel, Sorer vengeance shalt thou feel: Christ, the woman's conqu'ring seed, Christ in us shall bruise thy head. Tho' the floods lift up their voice, Calm we hear thy children's noise: Horribly they rage in vain; God is mightier than man. Jesus greater we proclaim, Him in us, than thee in them: Thee their god he overpowers; Thou art theirs, and Christ is ours. Strong in Christ we thee defy, Dare thee all thy force to try, Work in them, the slaves of sin, Stir up all thy hell within: All thy hosts to battle bring: Shouts in us a stronger King, Lifts our hearts and voices high Hark, the morning-stars reply! Angels and archangels join, All triumphantly combine, All in Jesu's praise agree, Carrying on his victory. Tho' the sons of night blaspheme, More there are with us than them, God with us, we cannot fear: Fear, ye fiends, for Christ is here! Lo! To faith's inlightned sight All the mountain flames with light! Hell is nigh, but God is nigher, Circling us with hosts of fire. Our Messias is come down, Points us to the victor's crown, Bids us take our seats above, More than conqu'rors in his love. Yes; the future work is done, Christ the Saviour reigns alone, Forces Satan to submit, Bruises him beneath our feet.

After a Journey Thou callest me to seek thy face 'Tis all I wish to seek, T' attend the whispers of thy grace, And hear thee inly speak. Let this my every hour employ, Till I thy glory see, Enter into my Master's joy, And find my heaven in thee. After a Journey. Thou, Lord, hast blest my going out, O bless my coming in, Compass my weakness round about, And keep me safe from sin. Still hide me in thy secret place, Thy tabernacle spread, Shelter me with preserving grace, And guard my naked head. To thee for refuge may I run, From sin's alluring snare, Ready its first approach to shun, And watching unto prayer.

Universal Redemption O that the Comforter would come, Nor visit, as a transient guest, But fix in me his constant home, And take56 possession of my breast, And make my soul his lov'd abode, The temple of indwelling God. Come, Holy Ghost, my heart inspire, Attest that I am born again! Come, and baptize me now with fire, Or all thy former gifts are vain. I cannot rest in sin forgiven;57 Where is the earnest of my heaven! Where thy indubitable seal That58 ascertains the kingdom mine, The powerful stamp I long to feel, The signature of love divine: O shed it in my heart abroad, Fulness of love, of heaven of God! Universal Redemption.59 Saviour of all, by God design'd Our loss of Eden to retrieve, Mighty restorer of mankind, In whom we all, tho' dead, may live: 56"Keep" instead of "take" in the manuscript draft. 57The manuscript draft began "Imprint the sense ...", but "imprint" is struck through and replaced by "Where is." 58The manuscript draft reads "Which ascertains ...." 59This hymn was omitted from 4th edn. (1743) and following, because it had been transferred to HGEL In rapture lost, on thee I gaze, Thy universal goodness prove, Adore the riches of thy grace, And triumph in thy boundless love. Rest to my soul I now have found, My interest in thy blood I see; On this my confidence I ground, Who died for all, hath died for me! For me, for me the Saviour died! Surely thy grace for all is free: I feel it now by faith applied: Who died for all, hath died for me! No dire decree obtain'd thy seal, Or fix'd th' unalterable doom, Consign'd my unborn soul to hell, Or damn'd me from my mother's womb. Who that beholds thy lovely face, Can doubt, if all thy grace may share: So strong the lines of general grace Grace, grace is all that's written there. Loving to every man thou art! Sinners, ye all his grace may prove; He bears you all upon his heart: God is not HATE, but God is LOVE!

Universal Redemption (Another 1) Another Universal Redemption.60 Father, whose hand on all bestows Sufficiency of saving grace, Whose universal love o'erflows The whole of Adam's fallen race; Within no narrow bounds confin'd, The vast, unfathomable sea Swells, and embraces all mankind For, O my God, it reach'd to me! If I could hear thy quick'ning call, Then all may seek, and find thee too; Surely thou loving art to all, And I stand forth to prove it true. Was there a man thou doom'st to die, How justly then might I despair! For who so vile a wretch as I? For who so bold his God to dare? Was there a single soul decreed Thy unrelenting hate to know, Then I were he and well might dread The horrors of eternal woe. 60Omitted from 4th edn. (1743) and following. But O in vain the tempter tries To shake the Rock that ne'er shall move; My stedfast soul his power defies, Secure in this, that God is love. Whoe'er admits; my soul disowns The image of a tort'ring God, Well-pleas'd with human shrieks and groans, A fiend, a Molock gorg'd with blood! Good God! That any child of thine, So horribly should think of thee! Lo! All my hopes I here resign, If all may not find grace with me. If fury can in thee have place, Empty it on my helpless head, Cut off, exclude me from thy grace, Unless for all the Saviour bled. If all may not thy mercy claim, On me the vengeful bolt let fall, Take back my interest in the Lamb, Unless the victim died for all.

Universal Redemption (Another 2) Another Universal Redemption.61 Hear, holy, holy, holy Lord, Father of all mankind, Spirit of truth,62 eternal Word, In mystic union join'd! Hear, and inspire my stammering tongue, Exalt my abject thought, Speak from my mouth a sacred song, Who spak'st the world from nought. Thy darling attribute I praise, Which all alike may prove, The glory of thy boundless grace, Thy universal love. Mercy I sing, transporting sound, The joy of earth and heaven! Mercy, by every sinner found, Who takes what God hath given. Mercy for all thy hands have made, Immense, and unconfin'd, Throughout thy every work display'd, Embracing all mankind. 61This hymn appeared first as an appendix to John Wesley's sermon Free Grace see "Universal Redemption" (1739). 62This reads "Spirit of love" in 1739 original and in all later reprints. Thine eye survey'd the fallen race, When sunk in sin they lay, Their misery call'd for all thy grace, But justice stopp'd the way. Mercy the fatal bar remov'd, Thy only Son it gave, To save a world so dearly lov'd, A sinful world to save. For every man he tasted death, He suffer'd once for all, He calls as many souls as breathe, And all may hear the call. A power to chuse, a will t' obey, Freely his grace restores; We all may find the living way, And call the Saviour ours. Whom his eternal mind foreknew, That they the power would use, Ascribe to God the glory due, And not his grace refuse; Them, only them his will decreed, Them did he chuse alone, Ordain'd in Jesu's steps to tread, And to be like his Son. Them, the elect, consenting few, Who yield to proffer'd love, Justify'd here, he forms anew, And glorifies above. For as in Adam all have died, So all in Christ may live, May (for the world is justified) His righteousness receive. Whoe'er to God for pardon fly, In Christ may be forgiven, He speaks to all, "Why will ye die, And not accept my heaven?" No! In the death of him that dies (God by his life hath sworn) He is not pleas'd; but ever cries, "Turn, O ye sinners, turn." He would that all his truths should own, His gospel all embrace, Be justify'd by faith alone, And freely sav'd by grace. And shall I, Lord, confine thy love, As not to others free? And may not every sinner prove The grace that found out me? Doubtless thro' one eternal now, Thou ever art the same, The universal Saviour thou, And Jesus is thy name. Ho! Every one that thirsteth, come! Chuse life; obey the word; Open your hearts to make him room, And banquet with your Lord. When God invites, shall man repel? Shall man th' exception make? "Come, freely come, WHOEVER WILL, And living water take." Thou bid'st; and would'st thou bid us chuse, When purpos'd not to save? Command us all a power to use Thy mercy never gave? Thou canst not mock the sons of men, Invite us to draw nigh, Offer thy grace to all, and then Thy grace to most deny! Horror to think that God is hate! Fury in God can dwell! God could an helpless world create, To thrust them into hell! Doom them an endless death to die, From which they could not flee, No, Lord! Thine inmost bowels cry Against the dire decree! Believe who will that human pain Pleasing to God can prove: Let Molock feast him with the slain, Our God, we know, is love. Lord, if indeed, without a bound, Infinite love thou art, The HORRIBLE DECREE confound, Enlarge thy people's heart! Ah! Who is as thy servants blind, So to misjudge their God! Scatter the darkness of their mind, And shed thy love abroad. Give them conceptions worthy thee, Give them, in Jesu's face, Thy merciful design to see, Thy all-redeeming grace. Stir up thy strength, and help us, Lord, The preachers multiply, Send forth thy light, and give the word, And let the shadows fly. O! If thy Spirit send forth me, The meanest of the throng, I'll sing thy grace divinely free, And teach mankind the song. Grace will I sing, thro' Jesu's name, On all mankind bestow'd; The everlasting truth proclaim, And seal that truth with blood. Come then, thou all-embracing love, Our frozen bosom warm; Dilating fire, within us move, With truth and meekness arm. Let us triumphantly ride on, And more than conquerors prove, With meekness bear th' opposers down, And bind with cords of love. Shine in our63 hearts, Father of light; Jesu, thy beams impart; Spirit of truth, our minds unite, And keep us one in heart. Then, only then our eyes shall see Thy promis'd kingdom come; And every heart by grace set free, Shall make the Saviour room. 63Ori., "their"; a misprint, corrected to 1739 original. 64Ori., "36"; a misprint.

Against Hope, Believing in Hope My humbled soul, when thou art near, In dust and ashes lyes: How shall a sinful worm appear, Or meet thy purer eyes! I loath myself, when God I see, And into nothing fall, Content, if thou exalted be, And Christ be all in all. Against Hope, Believing in Hope. My God! I know, I feel thee mine, And will not quit my claim, Till all I have be lost in thine, And all renew'd I am. I hold thee with a trembling hand, I will not let thee go, Till stedfastly by faith I stand, And all thy goodness know. When shall I see the welcome hour That plants my God in me! Spirit of health, and life, and power, And perfect liberty! Jesu, thy all-victorious love Shed in my heart abroad; Then shall my feet no longer rove Rooted and fixt in God. Love only can the conquest win, The strength of sin subdue, (Mine own unconquerable sin) And form my soul anew. Love can bow down the stubborn neck, The stone to flesh convert, Soften, and melt, and pierce, and break An adamantine heart. O! That in me the sacred fire Might now begin to glow, Burn up the dross of base desire, And make the mountains flow! O that it now from heaven might fall, And all my sins consume! Come, Holy Ghost, for thee I call, Spirit of burning come! Refining fire, go through my heart, Illuminate my soul, Scatter thy life through every part, And sanctify the whole.

Habakkuk 2:4. "The just shall live by faith" Habakkuk ii. 4. "The just shall live by faith." Come hither all, who serve the Lord, Who fear and tremble at his word, Hear me his loving-kindness tell; Hear what he for my soul hath done, And look to prove it in your own; Expect his promis'd love to feel. Come hither, all ye slaves of sin, Ye beasts without, and fiends within, Glad tidings unto all I shew; Jesus's grace for all is free; Jesus's grace hath found out me, And now he offers it to you. Dead in the midst of life I was; Unconscious of my Eden's loss, Long did I in the graves remain, A fallen spirit, dark, and void, Unknowing, and unknown of God, I felt not, for I hugg'd, my chain. He call'd: I answer'd to his call, Confess'd my state, and mourn'd my fall, And strove, and groan'd to be renew'd: With gradual horror then I saw The nature of the fiery law, But knew not then a Saviour's blood. For ten long, legal years I lay An helpless, tho' reluctant prey To pride, and lust, and earth, and hell: Oft to repentance vain renew'd, Self-confident for hours I stood, And fell, and griev'd, and rose, and fell. I fasted, read, and work'd, and pray'd, Call'd holy friendship to my aid, And constant to the altar drew; 'Tis there, I cried, he must be found! By vows, and new engagements bound, All his commands I now shall do. Soon as the trying hour return'd, I sunk before the foes I scorn'd, My firm resolves did all expire: Why hath the law of sin prevail'd? Why have the bonds of duty fail'd? Alas, the tow hath touch'd the fire. Hardly at last I all gave o'er, I sought to free myself no more, Too weak to burst the fowler's snare; Baffled by twice ten thousand foils, I ceas'd to struggle in the toils, And yielded to a just despair. 'Twas then my soul beheld from far The glimmering of an orient star, That pierc'd and chear'd my nature's night; Sweetly it dawn'd, and promis'd day, Sorrow, and sin it chas'd away, And open'd into glorious light. With other eyes I now could see The Father reconcil'd to me, Jesus the just had satisfied: Jesus had made my sufferings his, Jesus was now my righteousness; Jesus for me had liv'd and died. From hence the Christian race I ran, From hence the fight of faith began: O 'tis a good, but painful fight! When heaviness o'erwhelms the soul, When clouds and darkness round me roll, And hide the Saviour from my sight. Convinc'd my work was but begun, How did I strive, and grieve, and groan, Half yielded, yet refus'd to yield! Tempted to give my Saviour up, Deny my Lord, abjure my hope, And basely cast away my shield. My enemies and friends were join'd, God's children with the world's combin'd To shake my confidence in God: Strongly they urg'd me to disclaim My weaker title to the Lamb, My interest in th' atoning blood. So frail, impure, and weak, could I Presume for me he deign'd to die, For me so cold, so void of love! Jesu! They bid me thee resign, They would not have me call thee mine, Till the whole power of faith I prove. What have I known since thee I knew! What trials hast thou brought me thro'! Hardly I yet can credit give: Surely, my soul, 'tis all a dream; Saved as by fire (if sav'd) I seem, If still the life of grace I live! What have I felt, while torn within, Full of the energy of sin, Horror to think, and death to tell! The Prince of Darkness rul'd his hour, Suffer'd to shew forth all his power, And shake me o'er the mouth of hell. But O! His tyranny is o'er! How shall my rescu'd soul adore Thy strange, thy unexampled grace! A brand pluck'd from the fire I am! O Saviour, help me to proclaim, Help me to shew forth all thy praise. Fain would I spread thro' earth abroad The goodness of my loving God, And teach the world thy grace to prove. Unutterably good thou art! Read, Jesu, read my panting heart, Thou seest it pants to break with love! I only live to find thee there: The mansion for thyself prepare, In love anew my heart create: The mighty change I long to feel: For this my vehement soul stands still, Restless resign'd for this I wait.

On the Admission of Any Person into the Society Fully thy71 quick'ning Sp'rit impart, Thou who hast all our sins forgiven; O form the Saviour in my heart; Seal of thy love, and pledge of heaven. For ever be his name imprest Both on my hand, and on my breast. Thine is whate'er we are: thy grace In Christ created us anew, To sing thy never-ceasing praise, Thy unexhausted love to shew; And arm'd with thy great Spirit's aid, Blameless in all thy paths to tread. Yea, Father, ours thro' him thou art, For so is thy eternal will! O live, move, reign within my heart, My soul with all thy fulness fill: My heart, my all I yield to thee: Jesus be all in all to me! On the Admission of Any Person into the Society. Brother in Christ, and well-belov'd, To Jesus, and his servants dear, Enter, and shew thyself approv'd, Enter, and find that God is here! 71Charles Wesley changes "thy" to "the" in All in All (1761). 'Scap'd from the world, redeem'd from sin, By fiends pursued, by men abhor'd, Come in, poor fugitive, come in, And share the portion of thy Lord. Welcome from earth! Lo! The right-hand Of fellowship to thee we give; With open arms, and hearts we stand, And thee in Jesu's name receive! Say, is thy heart resolv'd as ours? Then let it burn with sacred love; Then let it taste the heavenly powers, Partaker of the joys above. Jesu, attend! Thyself reveal! Are we not met in thy great name? Thee in the midst we wait to feel, We wait to catch the spreading flame. Thou God, that answerest by fire, The Spirit of burning now impart, And let the flames of pure desire Rise from the altar of our heart. Truly our fellowship below With thee, and with thy Father is, In thee eternal life we know, And heaven's unutterable bliss.

Seraphick Love. Altered from John Norris In part we only know thee here, But wait thy coming from above, And I shall then behold thee near, And I shall all be lost in love! Seraphick Love.72 Alter'd from Mr. Norris. Away, vain world! My heart resign; For I can be no longer thine: A nobler, a diviner guest Has took possession of my breast. He has, and must engross it all; And yet the room is still too small. In vain you tempt my heart to rove; A fairer object claims my love. At last (alas, how late!) I've seen One lovelier than the sons of men: The fairest of ten thousand he, Proportion all, and harmony. All mortal beauty's but a ray Of his bright ever-shining day: All before thee must disappear, Thou only good, thou only fair. To thee my longing soul aspires With holy breathings, warm desires: To thee my panting heart does move! O pierce, fill, melt it with thy love! 72Source: John Norris, A Collection of Miscellanies (Oxford: J. Crosely, 1687), 22-24. First appeared in CPH (1738), 23-24. It was omitted from the 4th edn. (1743) and following of HSP (1739/40).

The Aspiration. From the Same John Norris How do thy glorious streams of light, Ev'n thro' this veil, refresh my sight! When shall my prison'd73 soul be free, And find light, life, love, heav'n in thee! The Aspiration.74 From the Same Alter'd from Mr. Norris. How long, great God, how long must I Immur'd in this dark prison lie! Where thro'75 the avenues of sense My soul has dim intelligence: Where but faint gleams salute my sight, Like moon-shine in a cloudy night. When shall I leave this dusky sphere, And be all mind, all eye, all ear! How cold this clime! And yet my sense Perceives ev'n here thy influence. Ev'n here the magnet's pow'r I feel, And tremble like th' attracted steel. And tho' to beauties less divine, Sometimes my erring heart decline, Yet soon (so strong the sympathy) It turns, and points again to thee. I long to see this excellence, Which at such distance strikes my sense. My soul struggles to disengage Her wings from this her earthly cage: 73"M' imprison'd" in CPH (1738). 74Source: John Norris, A Collection of Miscellanies (Oxford: J. Crosely, 1687), 117. First appeared in CPH (1738), 27. It was omitted from the 4th edn. (1743) and following of HSP (1739/40). 75"From" in CPH (1738).

Solomon's Song. Chapter 5:15, etc. George Sandys Would'st thou, great love, once set her free, How would she haste t' unite with thee! She'd for no angel's conduct stay, But fly, and love on all the way. Solomon's Song. Chap. v. 15, c. Alter'd from Sandys.76 Who's this, who like the morning shews, When she her paths with roses strews; More fair than the replenish'd moon, More radiant than the sun at noon. Not armies with their ensigns spread, So threaten with amazing dread! His looks like cedars planted on The brows of lofty Lebanon: His tongue the ear with musick feeds, And he in every part exceeds: Among ten thousand he appears The chief, and beauty's ensign bears. I, my belov'd, am only thine: And thou by just exchange art mine. Come let us tread the pleasant fields; Taste we what fruit the country yields, There where no frosts our spring destroy Shalt thou alone my love enjoy. 76Source: George Sandys, A Paraphrase upon the Song of Solomon (London: John Legat, 1641), 20-32 (with much skipping around). Omitted from the 4th edn. (1743) and following of HSP (1739/40), because moved to

The Love-Feast. Part I. O let the dead now hear thy voice, Now bid thy banish'd ones rejoice, Their beauty this, their glorious dress, Jesu, thy blood and righteousness! The Love-Feast. Part I. Come, and let us sweetly join Christ to praise in hymns divine; Give we all with one accord Glory to our common Lord: Hands, and hearts, and voices raise, Sing as in the antient days, Antedate the joys above, Celebrate the feast of love. Strive we, in affection strive: Let the purer flame revive, Such as in the martyrs glow'd, Dying champions for their God. We, like them, may live and love, Call'd we are their joys to prove; Sav'd with them from future wrath, Partners of like pretious faith. Sing we then in Jesu's name, Now, as yesterday the same, One in every age and place, Full for all of truth and grace.

Monuments of Jesu's grace, Speak we by our lives his praise, Walk in him we have receiv'd, Shew we not in vain believ'd. While we walk with God in light, God our hearts doth still unite, Dearest fellowship we prove, Fellowship of Jesu's love; Sweetly each with each combin'd, In the bonds of duty join'd, Feels the cleansing blood applied, Daily feels that Christ hath died. Still, O Lord, our faith increase, Cleanse from all unrighteousness, Thee, th' unholy cannot see; Make, O make us meet for thee: Every vile affection kill, Root out every seed of ill; Utterly abolish sin, Write thy law of love within. Hence may all our actions flow, Love the proof that Christ we know; Mutual love the token be, Lord, that we belong to thee: Love, thy image love impart, Stamp it on our face and heart, Only love to us be given, Lord, we ask no other heaven.

The Love-Feast. Part I. - Part V. 1 Peter 1:3, etc. Part V. 1 Peter i. 3, c. Father, hail, by all ador'd, Father of our bleeding Lord! God of mercy, thee we praise, Sav'd by thy abundant grace: To a lively hope begot, Into second being brought, Quicken'd by, and with, our head, Rais'd in Jesus from the dead. Rais'd t' inherit glorious joys, Happiness that never cloys, Happiness without allay, Joys that never fade away; Manna such as angels eat, Pure delights for spirits fit, All to us thro' Jesus given, All for us reserv'd in heaven. There we shall in glory shine, Kept on earth by power divine; Power divine thro' faith receiv'd: We the promise have believ'd; Confident that Christ shall come, Make the faithful souls his home, Here in part himself reveal, Stamp us with the Spirit's seal. This we now rejoice to know, Sorrowful howe'er we go, Exercis'd, if need require, Purg'd in the refining fire: Faith the trial shall abide, Shine, as gold, when fully tried, Glory, honour, praise receive, Which the righteous judge shall give. Him we love as yet unseen, (Flesh is interpos'd between:) Only faith's interior eye, Darkly can its Lord descry: Gladden'd by the partial sight, Swells our soul with vast delight, Glorious and unspeakable Heaven begun on earth we feel. Here the sinner that believes, Everlasting life receives, Here angelic bliss we find, Bliss, the same with theirs in kind, Only differing in degree: Lengthen'd out it soon shall be; All our heaven we then shall prove, All th' eternity of love.

The Communion of Saints. Part I The Communion of Saints. Part I. Father, Son, and Spirit, hear Faith's effectual, fervent prayer, Hear, and our petitions seal; Let us now the answer feel, Mystically one with thee, Transcript of the Trinity, Thee let all our nature own One in Three, and Three in One. If we now begin to be Partners with thy saints and thee, If we have our sins forgiven, Fellow-citizens of heaven, Still the fellowship increase, Knit us in the bond of peace, Join, our new-born spirits join Each to each, and all to thine. Build us in one body up, Call'd in one high calling's hope; One the Spirit whom we claim, One the pure baptismal flame, One the faith, and common Lord, One the Father lives, ador'd Over, thro', and in us all, God incomprehensible. One with God, the source of bliss, Ground of our communion this; Life of all that live below, Let thy emanations flow, Rise eternal in our heart: Thou our only Eden art; Father, Son, and Holy Ghost, Be to us what Adam lost. Bold we ask thro' Christ the Son, Thou, O Christ, art all our own; Our exalted flesh we see To the Godhead join'd in thee: Glorious now thy heaven we share, Thou art here, and we are there, We participate of thine, Human nature of divine. Live we now in Christ our head, Quick'ned by thy life, and fed; Christ, from whom the Spirit flows, Into thee thy body grows; While we feel the vital blood, While the circulating flood, Christ, thro' every member rolls, Soul of all believing souls. Daily growth the members find, Fitly each with other join'd; Closely all compacted rise; Every joint its strength supplies, Page 19078 Life to every part conveys, Till the whole receive increase, All compleat the body prove, Perfectly built up in love.

The Communion of Saints. Part I The Communion of Saints. Part I. Father, Son, and Spirit, hear Faith's effectual, fervent prayer, Hear, and our petitions seal; Let us now the answer feel, Mystically one with thee, Transcript of the Trinity, Thee let all our nature own One in Three, and Three in One. If we now begin to be Partners with thy saints and thee, If we have our sins forgiven, Fellow-citizens of heaven, Still the fellowship increase, Knit us in the bond of peace, Join, our new-born spirits join Each to each, and all to thine. Build us in one body up, Call'd in one high calling's hope; One the Spirit whom we claim, One the pure baptismal flame, One the faith, and common Lord, One the Father lives, ador'd Over, thro', and in us all, God incomprehensible. One with God, the source of bliss, Ground of our communion this; Life of all that live below, Let thy emanations flow, Rise eternal in our heart: Thou our only Eden art; Father, Son, and Holy Ghost, Be to us what Adam lost. Bold we ask thro' Christ the Son, Thou, O Christ, art all our own; Our exalted flesh we see To the Godhead join'd in thee: Glorious now thy heaven we share, Thou art here, and we are there, We participate of thine, Human nature of divine. Live we now in Christ our head, Quick'ned by thy life, and fed; Christ, from whom the Spirit flows, Into thee thy body grows; While we feel the vital blood, While the circulating flood, Christ, thro' every member rolls, Soul of all believing souls. Daily growth the members find, Fitly each with other join'd; Closely all compacted rise; Every joint its strength supplies,

Page 19078 Life to every part conveys, Till the whole receive increase, All compleat the body prove, Perfectly built up in love.

The Communion of Saints. Part III. John 17:20, etc. The Communion of Saints. Part III. John xvii. 20, c. Christ, our head, gone up on high, Be thou in thy Spirit nigh, Advocate with God, give ear To thine own effectual prayer: Hear the sounds thou once didst breathe In thy days of flesh beneath, Now, O Jesu, let them be Strongly eccho'd back to thee. We, O Christ, have thee receiv'd, We the gospel-word believ'd, Justly then we claim a share In thine everlasting prayer. One the Father is with thee; Knit us in like unity; Make us, O uniting Son, One as thou and he are one. If thy love to us hath given All the glory81 of his heaven, (From eternity thine own, Glory here in grace begun) 81Charles Wesley changes "glory" to "glories" in All in All (1761). Let us now the gift receive, By the vital union live, Join'd to God, and perfect be, Mystically one in thee. Let it hence to all be known, Thou art with thy Father one, One with him in us be shew'd, Very God of very God; Sent, our spirits to unite, Sent to make us sons of light, Sent, that we his grace may prove, All the riches of his love. Thee he lov'd ere82 time begun, Thee the coeternal Son; He hath to thy merit given Us, th' adopted heirs of heaven. Thou hast will'd that we should rise, See thy glory in the skies, See thee by all heaven ador'd, Be forever with our Lord. Thou the Father see'st alone, Thou to us hast made him known: Sent from him we know thou art, We have found thee in our heart: Thou the Father hast declar'd: He is here our great reward, Ours his nature and his name Thou art ours with him the same. 82Ori., "e'er"; but clearly used in sense of "before."

The Communion of Saints. Part III. John 17:20, etc. The Communion of Saints. Part III. John xvii. 20, c. Christ, our head, gone up on high, Be thou in thy Spirit nigh, Advocate with God, give ear To thine own effectual prayer: Hear the sounds thou once didst breathe In thy days of flesh beneath, Now, O Jesu, let them be Strongly eccho'd back to thee. We, O Christ, have thee receiv'd, We the gospel-word believ'd, Justly then we claim a share In thine everlasting prayer. One the Father is with thee; Knit us in like unity; Make us, O uniting Son, One as thou and he are one. If thy love to us hath given All the glory81 of his heaven, (From eternity thine own, Glory here in grace begun) 81Charles Wesley changes "glory" to "glories" in All in All (1761).

Let us now the gift receive, By the vital union live, Join'd to God, and perfect be, Mystically one in thee. Let it hence to all be known, Thou art with thy Father one, One with him in us be shew'd, Very God of very God; Sent, our spirits to unite, Sent to make us sons of light, Sent, that we his grace may prove, All the riches of his love. Thee he lov'd ere82 time begun, Thee the coeternal Son; He hath to thy merit given Us, th' adopted heirs of heaven. Thou hast will'd that we should rise, See thy glory in the skies, See thee by all heaven ador'd, Be forever with our Lord. Thou the Father see'st alone, Thou to us hast made him known: Sent from him we know thou art, We have found thee in our heart: Thou the Father hast declar'd: He is here our great reward, Ours his nature and his name Thou art ours with him the same. 82Ori., "e'er"; but clearly used in sense of "before."

The Communion of Saints. Part V. Hebrews 12:22, 23, 24 The Communion of Saints. Part V. Hebrews xii. 22, 23, 24. King of saints, to whom are given All in earth, and all in heaven, Reconcil'd thro' thee alone, Join'd, and gather'd into one: Heirs of glory, sons of grace, Lo! To thee our hopes we raise, Raise and fix our hopes on thee, Full of immortality! Absent in our flesh from home, We are to Mount Sion come: Heaven is our soul's abode, City of the living God; Enter'd there our seats we claim In the New Jerusalem, Join the countless angel-quire, Greet the first-born sons of fire. We our elder-brethren meet, We are made with them to sit, Sweetest fellowship we prove With the general church above;

Isaiah 64 When the number is fulfill'd When the witnesses are kill'd, When we all from earth are driven, Then with us ye mount to heaven. Jesu hear, and bow the skies, Hark! We all unite our cries, "Take us to our heavenly home, Quickly let thy kingdom come!" "Jesu come," the Spirit cries, "Jesu come," the bride replies; One triumphant church above, Join us all in perfect love. Isaiah lxiv.84 O that thou would'st the heavens rend! O that thou would'st this hour come down! Descend, Almighty God, descend, And strongly vindicate thine own! Now let the heathens fear thy name, Now let the world thy nature know, Dart into all the melting flame Of love, and make the mountains flow. O let thine indignation burn, The lightning of thy judgments glare, Th' aspiring confidence o'erturn Of all that still thine anger dare. 84Also printed at the end of John Wesley's extract of William Law's A Serious Answer to Dr. Trapp's Four Sermons (Cork: Harrison, 1748), 61-63. From heaven reveal thy vengeful ire, Thy fury let the nations prove, Confess thee a consuming fire, And tremble, till they feel thy love. Thy power was to our fathers known, A mighty God, and terrible; In majesty thou camest down, The mountains at thy presence fell. The wonders thou for them hast wrought Thy boundless power and love proclaim, Far above all they ask'd or thought: And now we wait to know thy name. We wait; for since the world began To men it ne'er by men was shew'd: Thou only canst thyself explain, God only sounds the depths of God. Eye hath not seen, ear hath not heard, By heart conceiv'd it cannot be, The bliss thou hast for him prepar'd, Who waits in humble faith for thee. Thou meetest him that dares rejoice In hope of thy salvation near; Who wants, while he obeys thy voice, The perfect love that casts out fear. In works of righteousness employ'd Who thee remembers in thy ways, The ORDINANCES of his God, The sacred channels of thy grace. But lo! Thy anger kindled is, And justly might for ever burn; We have forsook the path of peace: How shall our wand'ring souls return? In thine appointed ways we wait, The ways thy wisdom hath enjoin'd; Thy saving grace we here shall meet, If every one that seeks shall find. Nor can we thus thy wrath appease; We and our works are all unclean, As filthy rags our righteousness, Our good is ill, our virtue sin. Like wither'd leaves we fade away, We all deserve thy wrath to feel, Swift as the wind our sins convey, And sweep our guilty souls to hell. Not one will call upon thy name, Stir himself up thy grace to see, The Lord his righteousness to claim, And boldly to take hold on thee. For O! Thy face is turn'd aside, Since we refus'd t' obey thy will; Thou hast consum'd us for our pride, Thy heavy hand consumes us still. But art thou not our Father now? Our Father now thou surely art: Humbly beneath thy frown we bow, We seek thee with a trembling heart. The potter thou, and we the clay; Behold us at thy footstool laid, In anger cast us not away, The creatures whom thy hands have made. O let thine anger rage no more, Remember not iniquity; See, Lord, and all our sins pass o'er, Thy own peculiar people see. Jerusalem in ruins lies, A wilderness thy cities are; A den of thieves thy temple is, No longer now the house of prayer. Where humbly low our fathers bow'd, And thee with joyful lips ador'd, Idolaters profanely croud, And take the altar for its Lord.

A Prayer for the Light of Life O Sun of righteousness, arise, With healing in thy wing! To my diseas'd, my fainting soul, Life and salvation bring. These clouds of pride and sin dispel By thy all-piercing beam; Lighten mine eyes with faith, my heart With holy hope inflame. My mind by thy all-quickning power From low desires set free: Unite my scatter'd thoughts, and fix My love entire on thee. Father, thy long-lost son receive! Saviour, thy purchase own! Blest Comforter, with peace and joy Thy new-made creature crown! Eternal undivided Lord, Co-equal One and Three, On thee all faith, all hope be plac'd, All love be paid to thee.

A Hymn for Charity-Children (Another 1) O thou, whose wisdom, power and love For all thy works provide, Which those vast orbs that roul above And our low center guide. The rich, the poor, the mean, the great Are link'd by thy strong hands; Poiz'd on its base the work's compleat, The firm composure stands. 10"Still" changed to "To" in 4th edn. (1748) and following. The meanest worm that creeps on earth Is not below thy care; And we, altho' of humble birth, Thy God-like bounty share. Whoe'er thy being dare dispute Are silenc'd here with ease; The stones themselves would them confute, If we should hold our peace. Th' Almighty be their strong defence, And multiply their store, Who still concur with providence, Still aid and bless the poor.

A Hymn for Charity-Children (Another 1) O thou, whose wisdom, power and love For all thy works provide, Which those vast orbs that roul above And our low center guide. The rich, the poor, the mean, the great Are link'd by thy strong hands; Poiz'd on its base the work's compleat, The firm composure stands.

A Hymn for Charity-Children (Another 2) Father of mercy, hear our pray'r, In thee we move and live: How slow to wrath, how prone to spare, And ready to forgive. Thou chiefly dost thy boundless pow'r In acts of goodness shew; Thy mercy all thy works adore, Thence all our blessings flow. This still shall be our grateful theme, Thy praise we'll ever sing; Our friends the kind refreshing stream, But thou th' unfailing spring. Our joy would soon o'erflow the banks, And inundations raise, Did we not thus look down with thanks, And look to heaven with praise. To God the Father, God the Son, And God the Holy Ghost, Who yet are not three gods, but One Rever'd by all his host. The blest, eternal Trinity, Whom earth and heaven adore, All honour, praise and glory be Both now and evermore. indented it one setting to reflect the metre: 6.6.8.6. 13"Those" changed to "The" in 2nd edn. (1743) and following.

A Hymn for Charity-Children (Another 2) Father of mercy, hear our pray'r, In thee we move and live: How slow to wrath, how prone to spare, And ready to forgive. Thou chiefly dost thy boundless pow'r In acts of goodness shew; Thy mercy all thy works adore, Thence all our blessings flow. This still shall be our grateful theme, Thy praise we'll ever sing; Our friends the kind refreshing stream, But thou th' unfailing spring. Our joy would soon o'erflow the banks, And inundations raise, Did we not thus look down with thanks, And look to heaven with praise. To God the Father, God the Son, And God the Holy Ghost, Who yet are not three gods, but One Rever'd by all his host. The blest, eternal Trinity, Whom earth and heaven adore, All honour, praise and glory be Both now and evermore.

An Evening Hymn All praise to him who dwells in bliss, Who made both day and night: Whose throne is darkness, in th' abyss Of uncreated light. Each thought and deed his piercing eyes With strictest search survey: The deepest shades no more disguise Than the full blaze of day. Whom thou dost guard, O King of kings! No evil shall molest; Under the shadow of thy wings Shall they securely rest. Thy angels shall around their beds Their constant stations keep: Thy faith and truth shall shield their heads, For thou dost never sleep. May we with calm and sweet repose, And heav'nly thoughts refresh'd, Our eye-lids with the morn's unclose, And bless the ever-bless'd.

Prayer for One That is Lunatick and Sore Vexed Jesu! God of our salvation, Hear our call; Save us all, By thy death and passion. Jesu! See thine helpless creature; Bow the skies, God arise, All thy foes to scatter. Jesu! Manifest thy glory In this hour, Shew thy power, Drive thy foes before thee. Jesu! Help, thou serpent-bruiser; Bruise his head, Woman's seed, Cast down the accuser. Jesu! Wound the dragon, wound him; Make him roar, Break his power, Let thine arm confound him. Jesu! Come, and bind him, bind him, Let him feel His own hell, Let thy fury find him. Jesu! Than the strong man stronger, Enter thou, Let thy foe Keep thee out no longer. Suffer him no more to harm her, Make her clean, Purge her sin, Take away his armour. Jesu! Mighty to deliver, Satan foil, Take the spoil Make her thine for ever. Jesu! All to thee is given: All obey, Own thy sway, Hell, and earth, and heaven. Jesu! Let this soul find favour In thy sight, Claim thy right, Come, O come, and save her. From the hand of hell retrieve her, Jesu, Lord, Speak the word, Bid the tempter leave her. Hide her till the storm be over, King of kings, Spread thy wings, Christ, her weakness cover. Jesu! Wherefore dost thou tarry? Hear thine own, Cast him down, Quell the adversary. 18"This" changed to "To" in 2nd edn. (1743) and following. Jesu! Shall he still devour? Is thine ear Slow to hear? Hast thou lost thy power? Shorten'd is thy hand, O Saviour? Save her now, Shew that thou Art the same for ever. O Omnipotent Redeemer, Hell rebuke With thy look, Silence the blasphemer. Jesu! All his depths discover, All unfold, Loose his hold, Let the charm be over. Jesu! Is it past thy finding? Find and shew, Break the vow, Let it not be binding. Break the dire confederacy: Shall it stand? No command, Say, "'Tis I release thee." Satan, hear the name of Jesus! Hear and quake, Give her back; This the name that frees us. Jesu! Claim thy ransom'd creature, Let the foe Feel and know Thou in us art greater. Strengthen'd by thy great example, Let us tread On his head, On his kingdom trample. Drive him to th' infernal region, Chase, O chase, To his place, Tho' his name be legion. Is not faith the same for ever? Let us see, Signs from thee, Following the believer!

Prayer for One That is Lunatick and Sore Vexed Jesu! God of our salvation, Hear our call; Save us all, By thy death and passion. Jesu! See thine helpless creature; Bow the skies, God arise, All thy foes to scatter. Jesu! Manifest thy glory In this hour, Shew thy power, Drive thy foes before thee. Jesu! Help, thou serpent-bruiser; Bruise his head, Woman's seed, Cast down the accuser. Jesu! Wound the dragon, wound him; Make him roar, Break his power, Let thine arm confound him. Jesu! Come, and bind him, bind him, Let him feel His own hell, Let thy fury find him. Jesu! Than the strong man stronger, Enter thou, Let thy foe Keep thee out no longer. Suffer him no more to harm her, Make her clean, Purge her sin, Take away his armour. Jesu! Mighty to deliver, Satan foil, Take the spoil Make her thine for ever. Jesu! All to thee is given: All obey, Own thy sway, Hell, and earth, and heaven. Jesu! Let this soul find favour In thy sight, Claim thy right, Come, O come, and save her. From the hand of hell retrieve her, Jesu, Lord, Speak the word, Bid the tempter leave her. Hide her till the storm be over, King of kings, Spread thy wings, Christ, her weakness cover. Jesu! Wherefore dost thou tarry? Hear thine own, Cast him down, Quell the adversary.

18"This" changed to "To" in 2nd edn. (1743) and following. Jesu! Shall he still devour? Is thine ear Slow to hear? Hast thou lost thy power? Shorten'd is thy hand, O Saviour? Save her now, Shew that thou Art the same for ever. O Omnipotent Redeemer, Hell rebuke With thy look, Silence the blasphemer. Jesu! All his depths discover, All unfold, Loose his hold, Let the charm be over. Jesu! Is it past thy finding? Find and shew, Break the vow, Let it not be binding. Break the dire confederacy: Shall it stand? No command, Say, "'Tis I release thee." Satan, hear the name of Jesus! Hear and quake, Give her back; This the name that frees us. Jesu! Claim thy ransom'd creature, Let the foe Feel and know Thou in us art greater. Strengthen'd by thy great example, Let us tread On his head, On his kingdom trample. Drive him to th' infernal region, Chase, O chase, To his place, Tho' his name be legion. Is not faith the same for ever? Let us see,

Thanksgiving for Her Deliverance Praise by all to Christ be given, Let us sing, Christ the King, King of earth and heaven. Glory to the name of Jesus, Jesus' name, Still the same, From all evil frees us. Jesus' name the conquest wan us; Let us rise, Fill the skies With our loud hosannas. Christ, thou in our eyes art glorious! We proclaim, Christ the Lamb, Over all victorious. Lion of the tribe of Judah, Joyfully, Lo to thee, Sing we hallelujah. Hell was ready to devour; Thou the prey Bear'st away Out of Satan's power. See the lawful captive taken From the foe; Now we know Satan's realm is shaken. 21"Gave" changed to "given" in 4th edn. (1748) and following. Thou hast shewn thyself the stronger, Still go on, Put it down, Let it stand no longer. Overturn it, overturn it, Down with it, Let the feet Of thy servants spurn it. Surely now the charm is broken: Thou hast shewn, To thine own, Thou hast gave a token. Is there any divination Against those, Thou hast chose Heirs of thy salvation? Thou hast bought, and thou wilt have us: Who shall harm, When thine arm Is stretch'd out to save us? Hell in vain against us rages, Can it shock Christ the Rock Of eternal ages! Satan, wilt thou now defy us? Is not aid For us laid On our great Messias? Past is thine oppressive hour: Where's thy boast, Baffled, lost, Where is now thy power? Serpent, see in us thy bruiser, Feel his power, Fly before Us, thou foul accuser. Thou no longer shalt oppress us: Triumph we Over thee, In the name of Jesus.

Thanksgiving for Her Deliverance Praise by all to Christ be given, Let us sing, Christ the King, King of earth and heaven. Glory to the name of Jesus, Jesus' name, Still the same, From all evil frees us. Jesus' name the conquest wan us; Let us rise, Fill the skies With our loud hosannas. Christ, thou in our eyes art glorious! We proclaim, Christ the Lamb, Over all victorious. Lion of the tribe of Judah, Joyfully, Lo to thee, Sing we hallelujah. Hell was ready to devour; Thou the prey Bear'st away Out of Satan's power. See the lawful captive taken From the foe; Now we know Satan's realm is shaken.

To his Mother Date: CH. CH., OXON, September 23, 1723. Source: The Letters of John Wesley (1723)

18, 1724. who is now my tutor, and who, asking me what Mr. Wigan had of me for tutorage, told me he would never take any more of me than he had done, but would rather add something to than take from what little I had. I heard lately from my brother, who then promised me to order Mr. Sherman to let me have the rent of his room, and this quarter's studentship, by which, together with my five 11b from the Charterhouse at Michaelmas Day, I hope to be very near out of debt everywhere. The small-pox and fever are now very common in Oxford; of the latter a very ingenious young gentleman of our College died yesterday, being the fifth day from the beginning of his illness. There is not any other in the College sick at present, and it is hoped that the approach of winter will stop the spreading of the distemper. I am very glad to hear that all at home are well; as I am, I thank God, at present, being seldom troubled with anything but bleeding at the nose, which I have frequently. A little while ago, it bled so violently while I was walking in the evening a mile or two from Oxford, that it almost choked me; nor did any method I could use at all abate it, till I stripped myself and leapt into the river, which happened luckily not to be far off. I shall not want the notes of my entrance and a great while yet, but shall take care to write time enough them when I do; they can but be brought by the post at last if nobody comes this way or to London in the time. I should have been very glad to have heard my sister Suky or any other of my sisters; nor am I so poor, but that I can spare postage now and then for a letter or two.

I heard yesterday one of the most unaccountable stories The story is told in the letter of Dec. 18, 1724. Wesley's interest in such stories never failed. that I ever heard in my life; and the father of the person who told it me had it from the late Bishop of Raphoe in Ireland, who was concerned in it. It is too long and perhaps too impertinent to repeat now; but the most remarkable thing in it was that an actor in it, who by other circumstances pretty plainly appears to have been the devil, distinguished himself and was known to his fellows by a name () 'Wonderful God': see Isa. ix. 6; compare Judg. xiii. 18. which title can only belong to the great God. I shall conclude with begging yours and my father's blessing on Your dutiful Son. Pray remember my love to all my sisters, and my service to Mr. Romley Mr. and Mrs. William Romley of Burton, parents of the curate whose refusal to allow Wesley to preach in Epworth Church led to the famous churchyard services (Jeernat, iii. 18-19). Wesley visited Romley on April 13, 1759: 'a lively, sensible man of eighty-three years old, by whom I was much comforted.' Hetty Wesley tells John in 1725 she is 'resolved not to marry yet, till I can forget Romley or see him again.' This is probably the future curate. and his wife. For Mrs. Wesley, At Wroot. To be left at the Post-house in Bawtry.

To his Mother Date: OXON, November 1, 1724. We have, indeed, something bad as well as good; for a great many rogues are about the town, insomuch that it is very unsafe to be out late. A gentleman of my acquaintance, only standing at a coffee-house door about seven in the evening, had no sooner turned about but his cap and wig were snatched off, which he could not recover, though he pursued the thief a great way. However, I am pretty safe from such gentlemen; for unless they carried me away, carcass and all, they would have but a poor purchase.

The chief piece of news with us is concerning the famous Sheppard's Jack Sheppard was a carpenter and locksmith. He used a nail to loosen his chains and force the locks. He was taken a few days later and was hanged at Tyburn. The public interest in his exploits was extraordinary. His autobiography was published in 1724 with a True Representation of his escape from the Condemned Hold . . . engraved on copper. Sir James Thornhill painted his portrait, which was reproduced in a mezzotint; he finds a place in all the serials and in Old and New London, ii. 460. Harrison Ainsworth in 1839 made him the hero of a novel. escape from Newgate, which is indeed as surprising as most stories I have heard.. It seems he had broke out twice before, besides once out of the condemned hold, which, together with his having got his chains off again when the keeper came in, made them still more apprehensive of him. However, that he might be secure if art could make him so, he was fettered, manacled, and chained down to the ground, by one chain round his waist and another round his neck in the strongest part of the Castle. Notwithstanding which he found means to force open his chains and fetters, break through the ceiling there, and then, sliding to the leads of an adjoining house, to pass six several locked doors, and get clear off without discovery; all which was done between six and eleven at night. I suppose you have heard that Brigadier Mackintosh William Mackintosh (1662-1743). of Borlum, Inverness-shire was Brigadier in the Old Pretender's service took a prominent part in the Jacobite Rising 1714, escaped to France 1716, returned to Scotland probably in 1719, and was imprisoned for life in Edinburgh Castle. See Dic. Nat. Biog. was once more taken, but made his escape from a messenger and six dragoons after an obstinate fight.

I suppose you have seen the famous Dr. Cheyne's Book of Health and Long Life, George Cheyne (1671-1743), M.D. (Edin.), F.R.S. A sixth edition of his Essay of Health and Long Life was published by G. Strahan in 1725. Cheyne was a pioneer of some of the modern theories of dietetics and hygiene. 'This book of Cheyne's produced even sects in the dietetic philosophy,' said Dr. Arbuthnot in his Preface to his On Aliments, 1731. On March 12, 1742, Wesley read part of Cheyne's Natural Method of Curing Diseases, 'one of the most ingenious books which I ever saw. But what epicure will ever regard it for "the man talks against good eating and drinking" ! ' There are references to it in Boswell's Life of Johnson. It influenced Wesley throughout his career. Cheyne's earlier book on The English Malady, or a Treatise on Nervous Diseases, 1733, has its bearing on some of the psychological as well as the physiological questions raised in recent years and on some curious phenomena of Wesley's century. See Journal, v. 373; and letter of June 11, 1747, sect. 14, to Bishop Gibson. which is, as he says he expected, very much cried down by the physicians, though he says they need not be afraid of his weak endeavors while the world, the flesh, and the devil are on the other side of the question. He refers almost everything to temperance and exercise, and supports most things he says with physical reasons. He entirely condemns eating anything salt or high-seasoned, as also pork, fish, and stall-fed cattle; and recommends for drink two pints of water and one of wine in twenty-four hours, with eight ounces of animal and twelve of vegetable food in the same time. I shall trouble you no more about him here, since you may have probably seen the book itself, which is chiefly directed to studious and sedentary persons.

Pray remember my love to all my sisters: I would have writ to one or two of them if I had either room or time; but I am just going to church; for which reason you will excuse me for breaking off so abruptly and writing so bad. I shall therefore conclude with begging yours and my father's blessing on Your dutiful Son.

I was lately advised to read Thomas Kempis Wesley says (Journal, May 1738): I read him only in Dean Stanhope's translation. Yet I had frequently much sensible comfort in reading him.' The tenth edition of Stanhope's Christian Pattern, or a Treatise of the Imitation of Jesus Christ, was published in x72t (Roberts.... London). Evidently Stanhope's version did not satisfy him. Later we find him using the Latin text of Sebastian Castalio; and in the letter of April 19, 17654, he quotes from the better text of Lambinet. In 1735 his own version was published. See Moore's Life of Wesley, ii. 401; W.H.S. Proceedings, xii. 33n; and page 131n. over, which I had frequently seen, but never much looked into before. I think he must have been a person of great piety and devotion, but it is my misfortune to differ from him in some of his main points. I can't think that when God sent us into the world He had irreversibly decreed that we should be perpetually miserable in it. If it be so, the very endeavor after happiness in this life is a sin; as it is acting in direct contradiction to the very design of our creation. What are become of all the innocent comforts and pleasures of life; if it is the intent of our Creator that we should never taste them If our taking up the cross implies our bidding adieu to all joy and satisfaction, how is it reconcilable with what Solomon so expressly affirms of religion that her ways are ways of pleasantness and all her paths peace A fair patrimony, indeed, which Adam has left his sons, if they are destined to be continually wretched! And though heaven is undoubtedly a sufficient recompense for all the afflictions we may or can suffer here, yet I am afraid that argument would make few converts to Christianity, if the yoke were not easy even in this life, and such an one as gives rest, at least as much as trouble.

About a fortnight before Easter, upon my visiting Mr. Leyborn, Robert Leyborne (or Leyborn), son of Antony Leyborne of London, was educated at Westminster School, and matriculated at Brasenose College in 1711, age 17. He became a student of Christ Church in 1712, Fellow of Brasenose and M.A. 1717, Junior Proctor 1723-4, B.D. and D.D. 1731; Rector of St. Dunstan's, Stepney, 1729, of St. Anne's, Limehouse, 1730, till his death; Principal of St. Alban Hall i736 59. He died at Bath May 12, 1759, and was buried .in the Abbey there in the grave of his second wife. He inherited, with Mr. Leyborne of the British Factory in Lisbon, property of William Shippen, his mother's brother. he informed me that my brother Samuel Wesley and his wife seem to have been in Oxford about March before their visit to Wroot. had writ to him to provide a lodging. Mr. Leyborn immediately made him proffer of Dr. Shippen's, Robert Shippen, Principal of Brasenose College 1710-45. then out of town. But a second letter of my brother's in which he accepted the proffer being answered in three days (Mr. Leyborn says because did not receive it), a third comes from my brother, which indeed was a very strange one, if he had met with no other provocation. It began with words to this purpose: 'That he well hoped Mr. Leyborn had been wiser than to express his: anger against his humble servant though but by silence, since he knew it would be to no purpose; and that now he need not fear his troubling him, for lodgings would be taken for his wife and him elsewhere.' How the matter was made up I don't know; but he was with them the day after they came to town, and almost every one of the succeeding. We were several times entertained by him, and I thought very handsomely, nor was there the least show of dislike on either side. But what I heard my sister say once, on our parting with Mr. Leyborn, made the former proceedings a little clearer, 'Thus should we have been troubled with that girl's attendance everywhere, if we had gone to lodge at Dr. Shippen's.'

You have so well satisfied me as to the tenets of Thomas of Kempis, that I have ventured to trouble you once more on a more dubious occasion. I have heard one I take to be a person of good judgment say that she would advise no one very young to read Dr. Taylor Of Living and DyingSee next letter.: she added that he almost put her out of her senses when she was fifteen or sixteen year old; because he seemed to exclude all from being in a way of salvation who did not come up to his rules, some of which are altogether impracticable. A fear of being tedious will make me confine myself to one or two instances, in which I am doubtful, though several others might be produced of almost equal consequence. In his fourth section of the second chapter, where he treats of Humility, these, among others, he makes necessary parts of that virtue: Love to be little esteemed, and be content to be slighted or undervalued. Take no content in praise when it is offered thee. Please not thyself when disgraced by supposing thou didst deserve praise though they understood thee not or enviously detracted from thee. We must be sure in some sense or other to think ourselves the worst in every company where we come. Give God thanks for every weakness, deformity, or imperfection, and accept it as a favor and grace, an instrument to resist pride. In the ninth section of the fourth chapter he says: Repentance contains in it all the parts of an holy life from our return to our death. A man can have but one proper repentance viz. when the rite of baptism is verified by God's grace coming upon us and our obedience. After this change, if we ever fall into the contrary state there is no place left for any more repentance. A true penitent must all the days of his life pray for pardon and never think the work completed till he dies. Whether God has forgiven us or no we know not, therefore still be sorrowful for ever having sinned.

I take the more notice of this last sentence, because it seems to contradict his own words in the next section, where he says that by the Lord's Supper all the members are united to one another and to Christ the head: the Holy Ghost confers on us the graces we pray for, and our souls receive into them the seeds of an immortal nature. Now, surely these graces are not of so little force, as that we can't perceive whether we have them or no; and if we dwell in Christ, and Christ in us, which He will not do till we are regenerate, certainly we must be sensible of it. If his opinion be true, I must own I have always been in a great error; for I imagined that when I communicated worthily, i.e. with faith, humility, and thankfulness, my preceding sins were ipso facto forgiven me. I mean, so forgiven that, unless I fell into them again, I might be secure of their ever rising in judgment against me at least in the other world. But if we can never have any certainty of our being in a state of salvation, good reason it is that every moment should be spent not in joy but fear and trembling; and then undoubtedly in this life WE ARE of all men most miserable! God deliver us from such a fearful expectation as this! Humility is undoubtedly necessary to salvation; and if all these things are essential to humility, who can be humble, who can be saved Your blessing and advice will much oblige and I hope improve Your dutiful Son.

To his Mother Date: OXON, July 29, 1725 The King of Poland has promised what satisfaction shall be thought requisite in the affair of Thorn In 1724 a riot occurred at Thorn in Poland between Jesuit students and Protestants who were accused of sacrilege. The aged President of the City Council and several leading citizens were executed in December. The Protestant Powers of Europe were indignant, and the Poles especially annoyed by the speech of the English minister at Ratisbon. See Morfill's Poland, p. 2o3; and letter of Nov.; so that all Europe seemed now disposed for peace as well as England, though the Spaniards daily plunder our merchantmen as fast as they can catch them in the West Indies. Spain was hoping to regain her lost possessions across the Atlantic, and sought to monopolize the commerce of the most important part of the New World, and the rigid exercise of the right of search on the high seas gave rise to many acts of violence and barbarity (Lecky's England. in the Eighteenth Century, i. 449). In 1727 she besieged Gibraltar. You have much obliged me by your thoughts on Dr. Taylor, See letter of Feb. 28, 1730. especially with respect to humility, which is a point he does not seem to me sufficiently to dear. As to absolute humility (if I may venture to make a distinction, which I don't remember to have seen in any author), consisting in a mean opinion of ourselves, considered simply, or with respect to God alone, I can readily join with his opinion. But I am more uncertain as to comparative, if I may so term it; and think some, plausible reasons may be alleged to show it is not in our power, and consequently not a virtue, to think ourselves the worst in every company.

To his Mother Date: CHRIST CHURCH, November 22, 1725. Matter, says he (by which you must mean something sensible, or rise how came you to know of it), you define a solid extended substance, the existence of which is exterior to the mind and does in no ways depend on its being perceived; but if it appear that no sensible thing is exterior to the mind, your supposition of a sensible substance independent on it is a plain inconsistency.

Sensible things are those which are perceived by the senses; everything perceived by the senses is immediately perceived (for the senses make no inferences, that is the province of reason); everything immediately perceived is a sensation; no sensation can exist but in a mind: ergo no sensible thing can exist but in a mind, which was to be proved. Another of his arguments to the same purpose is this: Nothing can exist in fact the very notion of which implies a contradiction; nothing is impossible to conceive, unless the notion of it imply a contradiction. But 'tis absolutely impossible to conceive anything existing otherwise than in some mind, because whatever any one conceives is at that instant in his mind. Wherefore as matter is supposed to be a substance exterior to all minds, and as 'tis evident nothing can be even conceived exterior to all minds, 'tis equally evident there can be no such thing in being as matter. Or thus: Everything conceived is a conception, every conception is a thought, and every thought is in some mind; wherefore to say you can conceive a thing which exists in no mind is to say you conceive what is not conceived at all. The flaws in his arguments, which do not appear at a distance, may be easily seen on a nearer inspection. He says, artfully enough in the preface, in order to give his proofs their full force, it will be necessary to place them in as many different lights as possible. By this means the object grows too big for the eye; whereas, had he contracted it into a narrower compass, the mind might readily have taken it in at one view and discerned where the failing lay. How miserably does he play with the words 'idea' and 'sensation'! Everything immediately perceived is a sensation. Why Because a sensation is what is immediately perceived by the senses that is, in plain English, everything immediately perceived is immediately perceived; a most admirable discovery, the glory of which I dare say no one will envy him. And again: all sensible qualities are ideas, and no idea exists but in some mind that is, all sensible qualities are objects of the mind in thinking, and no image of an external object painted on a mind exists otherwise than in some mind. And what then

Fiddes' definition of faith I perceived on reflection to trespass against the very first law of defining, as not being adequate to the thing defined, which is but a part of the definition. An assent grounded both on testimony and reason takes in science as well as faith, which is on all hands allowed to be distinct from it. I am, therefore, at length come over entirely to your opinion, that saving faith (including practice) is an assent to what God has revealed because He has revealed it and not because the truth of it may be evinced by reason. Affairs in Poland grow worse and worse. Instead of answering the remonstrances from the Protestant Powers, the Poles remonstrate themselves against their listing troops and meddling with what does not concern them. It seems above fifty schools and near as many churches have been taken from the Protestants in Poland and Lithuania since the treaty of Oliva; so that the guarantees of it would have had reason to interpose though the persecution at Thorn had never happened. See letter of July 29, 1725. The late Bishop of Chester Francis Gastrell (1662-1725), Bishop of Chester x 7x4-25,and Canon of Christ Church. Hearne, recording his death (Nov. 1725), describes him as 'the very best of the bishops excepting Dr. Hooker of Bath, and had many excenent qualities, among some bad ones.' He was educated at Westminster School. John Wesley went to his funeral, and his Diary says, ' Made a copy of alcaicks on Bishop Gastrell.' Samuel Wesley, jun., included a glowing eulogy of him in his Poems of 1736 (p: 125). Samuel Peploe 'succeeded him as Bishop. See letter of Sept. 23, 1723,n. was buried on Friday last, five days alter his death, which was occasioned by the dead palsy and gout in the head and stomach; he was in the sixty-third year of his age. 'Tis said he will be succeeded either by Dr. Foulkes Peter Foulkes (1676-1747), Canon and Sub-Dean of Exeter. or Dr. Ganner, Chancellor of Norwich, one whom all parties speak well of. I have only time to beg yours and my father's blessing on Your dutiful Son. Pray remember .me to my sisters, who, I hope, are well. If I knew when my sister Emly would be at home, I would write. November 23.

To his Brother Samuel Date: LINCOLN COLLEGE, OXON, April 4, 1726 I believe I have given Mr. Leyborn at different times five or six short copies of verses: the latest were a translation of part of the Second Georgic and an imitation of the 65th. Psalm. If he has lost them, as it is likely he has in so long a time, I can write them over in less than an hour, and send them by the post. My father, very unexpectedly a week ago, sent me in a letter a bill on Dr. Morley John Morley, Rector of Lincoln College 1719-31. He held the living of Scotton, near Gainsborough. See Journal, iii. 511; and letter of Dec. 11, 1730. for twelve pounds, which he had paid to the Rector's use at Gainsborough; so that, now several of my debts are paid and the expenses of my treat defrayed, I have above ten pounds remaining; and if I could have leave to stay in the country till my College allowance commences, this money would abundantly suffice me till then. As far as I have ever observed, I never knew a college besides ours, whereof the members were so perfectly satisfied with one another and so inoffensive to the other part of the University. All I have yet seen of the Fellows are both well-natured and well-bred; men admirably disposed as well to preserve peace and good neighborhood among themselves, as to promote it wherever else they have any acquaintance. By a cool fountain's flow'ry side The fair Celinda lay; Her looks increased the summer's pride, Her eyes the blaze of day. Quick through the air to this retreat A bee industrious flew, Prepared to rifle every sweet

III. What you understand as spoken of rulers, I expressly say of private men: ' As well every ruler as every private man must act in a legal way; and the latter might with equal reason apply the civil sword himself as use violent means' (by which I here mean reviling, studiously and unnecessarily defaming, or handing about ill stories of wicked men) 'to preserve the Church.' 1. I believe it to be more especially the duty of governors to try to amend scandalous offenders. 2. That flagrant immorality is a sufficient reason to shun any one. 3. That to the weak and private Christian it is an unanswerable reason for so doing. 4. That in many cases a private Christian, in some a clergyman, is not obliged to admonish more than once. But this being allowed, still the main argument stands, that the Scripture nowhere authorizes a private person to do more than to shun an heretic, or (which I expressly mention) an obstinate offender. I had not the least thought of any retrospect in them, neither when I wrote or spoke those words, 'If Providence has pointed you out, c.' My mother's reason for my cutting off my hair is because she fancies it prejudices my health. As to my looks, it would doubtless mend my complexion to have it off, by letting me get a little more color, and perhaps it might contribute to my making a more genteel appearance. But these, till ill health is added to them, I cannot persuade myself to be sufficient grounds for losing two or three pounds a year: I am ill enough able to spare them. See letter of Nov. 17 1731.

Mr. Sherman says there are garrets somewhere in Peck water to be let for fifty shillings a year; that there are, too, some honest fellows in college who would be willing to chum in one of them; and that, could my brother Charles had been elected to a studentship at Christ Church this year. but find one of these garrets, and get acquainted with one of these honest fellows, he might very possibly prevail upon him to join in taking it; and then, if he could but prevail upon someone else to give him seven pounds a year for his own room, he would gain almost six pounds a year clear if his rent were well paid. He appealed to me whether the proposal was not exceeding reasonable; but as I could not give him such an answer as he desired, I did not choose to give him any: at all. Leisure and I have taken leave of one another One of the first of Wesley's memorable sayings.: I propose to be busy as long as I live, if my health is so long indulged to me. In health and sickness I hope I shall ever continue, with the same sincerity, Your loving Brother, My love and service to my sister.

To his Brother Samuel Date: LINCOLN COLLEGE, December 6, 1726. DEAR BROTHER The very thing I desire of you is this, that you would not content yourself with your own opinion, nor fix your own opinion at all, till you have heard my story as well as theirs who accuse me. 'Tis very hard: I have said all that I can say, I have professed my sincerity and integrity, more perhaps than it became me to profess them; I have asked yours as well as my father's pardon for any real or supposed slight I have put upon you; to you in particular I have given all the satisfaction which I could contrive to give in words; and yet am now just as far, if not farther, from a reconciliation than I was when I first set out. Since all probable methods of gaining my cause have failed, I will try one way more: I will relate the controverted facts as plainly as I can, without desiring you either to believe me or not. If you do, I shall be glad both for your sake and my own; if not, I have done my part, and can therefore quietly commit my ways to Him, who in His own good time will make my innocence as clear as the light. First I shall tell you what I suspect, and next what I know. My suspicion is that, on your receiving a letter from me, you immediately set yourself to consider what 'tis probable I shall say to your last: and if you hit upon any of my objections, then they are to go for nothing; you have already found out the emptiness of them. You then proceed to read, taking it for granted that if I will not tell a downright lie, which is a question, I will however color and palliate everything, as far as my wit will serve me to do with any show of truth; that calmness is an infallible mark of disrespect, as warmth is of guilt; and with a few of these either praecognita or praeconcessa, 'tis perfectly easy to demonstrate that I am totally in the wrong.

Without some proceedings of this kind, I cannot imagine or guess how you come to be so displeased at me: why, alter I have over and over desired that my past miscarriages might be forgotten, your language still shows them to be fresh in your memory; to what end, since it does not appear that different expressions would not do as well, you give me in every one of your letters one or more of those taunting sentences, 'It would have been fair enough ad hominem,' ' I hope 'tis not only pro forma that you labor.' I do believe you are yet my affectionate friend; but very much fear you will not be so long, if everything I say has so strange a construction put upon it.

My father's words and your reflection upon them were both perfectly unintelligible to me till I read the Canon he mentions. I should then have been exactly as much at a loss as before, but that my brother Charles accidentally, while we were in the country, repeated to me part of a conversation he had with my father in their return from my brother Ellison's. The substance of it, as near as I remember, was this: 'My father last night was telling me of your disrespect to him; he said you had him at open defiance. I was surprised, and asked him how or when. He said, "Every day, you hear how he contradicts me, and takes your sister's part before my face. Nay, he disputes with me, preach " And then he stopped short as if he wanted to recall his word, and talked of other things.' I said I wondered what he meant; till recollecting with my brother that my father, mother, sister Emly, and I had several times been speaking of the treatment we should show ill men; and that my brother having likewise had many disputes with me about it, I told him 'I had for near a twelvemonth intended writing on Universal Charity, having read over Dr. Clarke and Bishop Atterbury's Sermons for that purpose; that I would set about it immediately, and there he should hear at once, and so would be better able to judge of my arguments.' I wrote it accordingly, and after my mother's perusal and approbation, she making one alteration in the expression, preached it, on Sunday, August 28. I had the same day the pleasure of observing that my father the same day, when one Will. Atkins was mentioned, did not speak so warmly nor largely against him as usual.

The next day (29) I went to Epworth, and returned from thence on Thursday (September 1). In the evening my brother desired me to take a walk, and told me what I have above recited. We supped, and walked about a quarter of an hour in the garden; from whence I ran in to find my father. I met him by himself in the hall, and told him, not without tears, that I learned from my brother I had offended him, both by speaking often in contradiction to him and by not offering myself to write for him, but, I now promised to do whatever he pleased. He kissed me, and I believe cried too; told me he always believed I was good at bottom (those were his words), and would employ me the next day. The next day I began transcribing some papers for him; and find, by my diary, I employed the same way part of every day, from the 2nd to the 12th inclusive; only excepting Sunday the 11th, in which all the spare time I had was employed in writing what I remembered of my father's sermon. On Thursday of the following week I dined at my sister Lambert's, and was her son's godfather, and was detained there by fresh company coming in till evening; on Friday my father, brother, and I walked over to dinner to Mr. Hoole's; on Saturday morning came over Mr. Harper of Epworth and Mr. Pennington, to take leave of my brother and me. In the rest of the week I wrote and transcribed a sermon against Rash Judging, which with my father's leave I preached on Sunday. On Monday the 19th we set out for Oxon. Neither did my father, while I was with him, speak one word to me of that sermon he complains of; nor did it appear, unless by that one word to my brother, that he had then taken offence at all. If he had, he would surely have used some means 'to have satisfaction made where the offence was given,' and not have' suffered me again to occupy that place I had once abused'; especially till I had 'faithfully promised to forbear all such matter of contention in the church,' which I was not likely to do till I was apprised of my fault.

The 53rd Canon runs thus: 'If any preacher in the pulpit particularly or narrowly of purpose impugn or confute any doctrine delivered by any other preacher in the same church or in any church near adjoining, because upon such public dissenting and contradicting there may grow much offence and disquietness to the people the churchwardens or -party grieved shall forthwith signify the same to the Bishop, and not suffer, c.' Against this I have offended, if I have in the pulpit particularly or of purpose impugned any doctrine there delivered before. But this plainly supposes the impugner to know that the doctrine he opposes was preached there before; otherwise he can't possibly be said to impugn it particularly or on purpose. Now, it is not possible he should know it was there delivered, unless he either heard it preached himself or was informed of it by others. The disputed point between my father and me was the particular measure of charity due to wicked men; but neither have I heard him, neither did he himself or any other person inform me, that he ever preached at all in Wroot Church on that subject. So that I am in no wise guilty of breaking the Canon, unless it obliges every preacher to inquire what particular tenets have ever been maintained (for the time is not limited) both in his own and the adjoining churches: if he is to inquire of the former, he must inquire of the latter too; the Canon equally speaking of both. If there be any objection made to the sermon itself, I have it by me, and, for the matter of it, am not ashamed or afraid to show it anybody.

About a year and an half ago I stole out of company at eight in the evening with a young gentleman with whom I was intimate. As we took a turn in an aisle of St. Mary's Church in expectation of a young lady's funeral, We are not able to trace the young lady friend whose funeral Wesley attended about Midsummer, 1725 at St. Mary's Oxford. The registers give no age or place of residence, butit is a choice between the following: 1725: March 30, Mary Gunn; June 30, Eliza Carter; August 10, Martha Brown; August 28 Mary Downs; Octoboer 28 Ann Williams. The vicar was Thomas Weeksy. We owe these details to the courtesy of the verger, Mr. Chaundy. Probably it was Eliza Carter. with whom we were both acquainted, I asked him if he really thought himself my friend; and if he did, why he would not do me all the good he could. He began to protest; in which I cut him short by desiring him to oblige me in an instance which he could not deny to be in his own power to let me have the pleasure of making him an whole Christian, to which I knew he was at least half persuaded already; that he could not do me a greater kindness, as both of us would be fully convinced when we came to follow that young woman. He turned exceedingly serious, and kept something of that disposition ever since. Yesterday was a fortnight, he died of a consumption. I saw him three days before he died; and, on the Sunday following, did him the last good office I could here, by preaching his funeral sermon; which was his desire when living. See the following letter. Robin Griffiths, son of the Vicar of Broadway, died Jan. 10, 1727. The sermon, on 2 Sam. xii. 23, is given in the Arminian Mag. 2797, PP. 422-6; see Journal. i. 62.

The conversation of one or two persons whom you may have heard me speak of (I hope never without gratitude) first took off my relish for most other pleasures .so far that I despised them in comparison of that. From thence I have since proceeded a step farther to slight them absolutely. And I am so little at present in love with even company, the most elegant entertainment next books, that unless they have a peculiar turn of thought I am much better pleased without them. I think 'tis the settled temper of my soul that I should prefer, at least for some time, such a retirement as would seclude me from all the world to the station I am now in. Not that the latter is by any means unpleasant; but I imagine it would be more improving to be in a place where I might confirm or implant in my mind what habits I would without interruption before the flexibility of youth is over, than to stay where, among many advantages, I lie under the inconvenience of being almost necessarily exposed to much impertinence and vanity. A school in Yorkshire, forty miles from Doncaster, was proposed to me lately, on which I shall think more when it appears whether I may have it or no. A good salary is annexed to it; so that in a year's time 'tis probable all my debts would be paid, and I should have money beforehand. But what has made me wish for it most is the frightful description, as they call it, some gentlemen who know the place gave me of it yesterday. The town (Skipton-in-Craven) The Grammar School at Skiptonin-Craven was founded in 1548 by William Ermystead, Canon of St. Paul's, London. See Potts's Liber Cantabrigiensis, p. 523. lies in a little vale, so pent up between two hills that it is scarce accessible on any side; so that you can expect little company from without, and within there is none at all. I should therefore be entirely at liberty to converse with companions of my own choosing, whom for that reason I would bring with me; and company equally agreeable, wherever I fixed, could not put me to less expense. The sun that walks his airy way To cheer the world and bring the day; The moon that shines with borrowed light; The stars that grid the gloomy night,-

All of these, and all I see, Should be sung, and sung by me: These praise their Maker as they can, But want and ask the tongue of man. Parnell's A Hymn to Contentment; where the second line reads ' To light the world and give the day. The text of that sermon I preached on the Sunday following Mr. Griffiths's death was, ' Now he is dead, wherefore should I fast can I bring him back again I shall go to him, but he shall not return to me.' See previous letter. I never gave more reason to suspect my doctrine did not agree with my practice; for a sickness and pain in my stomach, attended with a violent looseness, which seized me the day he was buried, altered me so much in three days, and made me look so pale and thin, that those who saw me could not but observe it. A letter from my sister Emly, my brother tells me, was brought to my chamber the other day; but wherever the fellow laid it, I have not been able to set eyes upon it from that time to this. I am full of business; but have found a way to write without taking any time from that. 'Tis but rising an hour sooner in a morning and going into company an hour later in 'the evening; both which may be done without any inconvenience. For an account of his early rising. see the sermon on Redeeming' the Time in Works, vii. 69. My brother has got the other side away from me. I am Your affectionate, dutiful Son. I return you thanks for your thoughts on Zeal, and my sister Emly for hers on I know not what; however, I am persuaded they were very good. My love attends my other sisters. I should have said brother Charles' too; for now he has a live manhood. There is a tear in the letter which makes the last two words difficult to decipher. ' Live manhood ' seems to be the expression. Charles was now nineteen. He had been elected to Christ Church in April 1726, and was now with his brother, no longer a schoolboy, but enjoying his live 'manhood.'

To his Father Date: LINCOLN COLLEGE, December 19, 1729. 'Since the Supreme Being must needs be infinitely and essentially good as well as wise and powerful, it has been esteemed no little difficulty to show how evil came into the world. Unde malum 'Whence did evil arise?' has been a mighty question.' There were some who, in order to solve this, supposed two supreme, governing principles; the one a good, the other an evil, one: which latter was independent on and of equal power with the former, and the author of all that was irregular or bad in the universe. This monstrous scheme the Manichees fell into, and much improved; but were sufficiently confuted by St. Austin, who had reason to be particularly acquainted with their tenets. But the plain truth is, the hypothesis requires no more to the confutation of it than the bare proposing it. Two supreme, independent principles is next door to a contradiction in terms. It is the very same thing, in result and consequence, as saying two absolute infinities; and he that says two, had as good say ten or fifty, or any other number whatever. Nay, if there can be two essentially, distinct, absolute infinities, there may be an infinity of such absolute infinities; that is as much as to say, none of them all would be an absolute infinite, or that none of them all would be properly and really infinite. ' For real infinity is strict and absolute infinity, and only that.'

To his Mother Date: LINCOLN COLLEGE, February 28, 1730. Now, to pass over less material points, doesn't this general objection seem to be against him, that he makes Hope a part or species of Faith, and consequently contained in it, as is every part in its whole Whereas, had it been so, St. Paul would have broken that universally received rule, never to set things in contradistinction to each other one of which is contained in the other. May we not, therefore, well infer that, whatever Hope is, it is certainly distinct from Faith as well as Charity, since one who, we know, understood the rules of speaking, contradistinguishes it from both

What I so much like is his account of the pardon of sins, which is the clearest I ever met with: ' Pardon of sins in the gospel is sanctification. Christ came to take away our sins, by turning every one of us from our iniquities (Acts iii. 26). And there is not in the nature of the thing any expectation of pardon, or sign or signification of it, but so far as the thing itself discovers itself. As we hate sin, grow in grace, and arrive' at the state of holiness, which is also a state of repentance and imperfection, but yet of sincerity of heart and diligent endeavor; in the same degree we are to judge concerning the forgiveness of sins. For, indeed, that is the evangelical forgiveness, and it signifies our pardon, because it effects it, or rather it is in the nature of the thing, so that we are to inquire into no hidden records. Forgiveness of sins is not a secret sentence, a word, or a record, but it is a state of change effected upon us; and upon ourselves we are to look for it, to read it and understand it.' Holy Dying, chap. v. sect. 5. In all this he appears to steer in the middle road exactly, to give assurance of pardon to the penitent, but to no one else. Yesterday I had the offer of another curacy, The curacy eight miles from Oxford. Was this Stanton Harcourt Cary's Survey of England and Wales, 1784, shows the distance from Oxford to be eight miles by curving road, about seven direct. Richard Green, in John Wesley the Evangelist, p. 86, says it is 'probably Stanton Harcourt.' to continue a quarter or half a year, which I accepted with all my heart. The salary is thirty pounds a year, the church eight miles from Oxford; seven of which are, winter and summer, the best road in the country. So now I needn't sell my home, since it is at least as cheap to keep one as to hire one every week.

To Mrs. Wesley, At Epworth. To be left Date: GLOUCESTER, August 28, 1730. SIR, I think myself extremely obliged to you for the favor of the sermon, and those letters that alone were worthy of the correspondence they maintained. I received them safe last week, and should sooner have made my acknowledgements for them but that I have been engaged with so much company since my return from dear, delightful Stanton, that till this moment I have not had time to express my gratitude for the elegant entertainment I have had, not only from the manuscripts, but in recollecting and repeating the conversation you and your brother made so agreeable, which I hope will soon be renewed. If you have any affairs that call you to Gloucester, don't forget you have two pupils who are desirous of improving their understanding and that friendship which has already taught them to be, sir, Your most sincere, humble servants. My companion joins with me in all I have said, as well as in service to Araspes.

Yet, as nobly useful divinity is, 'tis perhaps not advisable to confine yourself wholly to it: not only for fear it should tire one who has been used to variety of subjects, but chiefly for fear it should make you less useful to those who have the happiness of your acquaintance; for whose sake therefore, as well as your own, I should fancy you would like to intermix some history and poetry with it. 'Tis incredible what a progress you might make in all these in a year or two's time, could you have a fixed hour for each part of your work See letter of June 17, 1731. Indeed, a great part of most days (I sigh while I speak it) is torn from you by your barbarously civil neighbors. But are not the mornings your own If they are, why should you not enlarge and improve them as much as possible O Selima, would it but suit your health, as wall as it would your inclinations, to rise at six and to give the first hour of the day to your private and part of the next to your public addresses to God, God is not unrighteous that He should forget that labor of love. He would repay it in prospering all your following employments. You would then never repent either giving what time remained of the morning to some lively writer in speculative divinity, or your calling in from the afternoon or evening (your usual place) an elegant poet or judicious historian. For were it possible for you to pursue this course, it would soon be as agreeable as useful.

Your knowledge would swiftly (though insensibly) improve, not so swiftly as your happiness. You would then find less pain from every accident; even from the absence of Aspasia. A treasure doubtless she is, the value of which nothing can teach so well as experience; every additional degree of intimacy with her may questionless enhance her value. Nor would it be human to be unconcerned at a separation from such a friend. Yet the time may come when that concern, though equally tender, shall not be equally painful to you: when you shall be as much pleased as ever with her presence, and yet not so much displeased at her absence. For there is a way (though it is a way which the world knows not) of dividing friendship from pain. It is called charity, or the love of God. The more acquainted we are with rids, the less anxiety shall we receive from the sharpest trial that can befall us. This, while it enlivens every virtuous affection of our souls, adds calmness to their strength; at the same time that it swells their stream, this makes it flow smooth and even. Soft peace she breathes wherever she arrives, She builds our quiet as she forms our lives, Leaves the rough paths of nature even, And opens in each breast a little heaven. Prior's Charity, where it is brings,' not ' breathes,' in line I; 'heart,' in line 4; line 3, 'Lays the rough paths of peevish nature even.' O Selima, never complain that it is not in your power to repay your friends much more than by receiving from them at least; don't complain with regard to me: any one of those! obliging things you have said is vastly more than a return for all the little service that is in my power to do you. I am amazed more and more, each time I reflect on those strange instances of your condescension, and feel how much I am overpaid, in (what I can never think of with due esteem and gratitude) the regard you show for Selima's Ever obliged friend and faithful servant, CYRUS. Araspes joins me in wishing he could make any return to Mrs. Granville's and Selima's goodness. I beg you to correct what you see wrong in the enclosed, and to send it when you write. Adieu. Mrs. Pendarves replies 4 GLOUCESTER, October 12, 1730.

To his Father Date: LINCOLN COLLEGE, December 11, 1730. To-morrow night I expect to be in company with the gentleman The young gentleman of Christ Church who said, 'Here is a new sect of Methodists sprung up.' who did us the honor to take the first notice of our little Society. I have terrible reasons to think he is as slenderly provided with humanity as with sense and learning. However, I must not slip this opportunity, because he is at present in some distress, occasioned by his being obliged to dispute in the schools on Monday, though he is not furnished with such arguments as he wants. I intend, if he has not procured them before, to help him to some arguments, that I may at least get that prejudice away from him that ' we are friends-to none but what are as queer as ourselves.'

A week or two ago I pleased myself mightily with the hopes of sending you a full and satisfactory solution of your great question; having at last procured the celebrated treatise of Archbishop King, De Origine Mali. William King (1650-1729), Archbishop of Dublin 1703. De Origine Mali was published in 1702. It was translated by Dr. Edmund Law. See Journal, viii. 119n; and letters of Dec. 19, 1729, and Jan.1731. But on looking farther into it, I was strangely disappointed; finding it the least satisfactory account of any given by any author whom I ever read in my life. He contradicts almost every man that ever writ on the subject, and builds an hypothesis on the ruins of theirs which he takes to be entirely new, though, if I do not much mistake, part of it is at least two thousand years old. The purport of this is, ' That natural evils flow naturally and necessarily from the essence of matter, so that God Himself could not have prevented them, unless by not creating matter at all.' Now this new supposition seems extremely like the old one of the Stoics, who I fancy always affirmed, totidem verbis, that ' All natural evils were owing not to God's want of will, but to His want of power to redress them as necessarily flowing from the nature of matter.' I breakfasted to-day with a great admirer of the Septuagint, who was much surprised to hear that any one should charge them with want of integrity, and seemed to think that charge could not be made out. Nay, he went so far as even to assert that he took this Greek to be more faultless than our present Hebrew copies. I wished I had had one or two of the places you mention at hand, and I would have given him them to chew upon. One pretty large dissertation I have by me still; I propose to read and transcribe it against I go up to London to the Westminster Great Day, The Westminster Feast and Play on Jan. 28. See letter of Jan. 27, 1731, to Mrs. Pendarves. which I am afraid will be as soon as my brother will want it.

I am glad the Rector Dr. Morley, who was a warm friend to Wesley. See letters of April 4, 1726, and April 14, 1731, n. is in so fair a way of recovery; I showed Mr. Robinson Michael Robinson, Fellow of Lincoln, was Chaplain of All Saints', Oxford, and Rector of Great Leighs. what related to him this morning, who I found had received from Mrs. Morley a fuller account of the Doctor's illness. Before she writ he had got over all remains of his distemper, except a weakness in the fingers of his left hand. We can't compass Thomas Burgess's One of the prisoners whom the Methodists were caring for. liberty yet, though it seems to have a fairer show than formerly. On Sunday they had prayers, and a sermon at the Castle; on Christmas Day we hope they will have a dinner; and the Sunday after, a communion, as many of them as are desirous of it, and appear prepared for it. I had almost forgot to tell you that on Tuesday se'nnight Mr. Morgan opened the way for us into Bocardo. The debtors' jail above the north gate of the city. The previous August William Morgan had led them. to visit the jail at the Castle. See Telford's Wesley, p. 60. I am Your dutiful and affectionate Son. p class="Section1"Near Stony Stratford./p div align="center" style="text-align:center" span class="MsoPlainText"ispan style="font-size:12.0pt; MS Mincho""

To Mrs. Pendarves Had I not been engaged almost every hour in an employment which set Aspasia continually before my eyes, His MS., finished on Christmas Eve: see letter of Feb. 13, 1731. I could by no means have satisfied myself so long without saying anything of my obligations to her; I could not have been easy without repeating my acknowledgements for them, particularly for the last, that lovely instance of your condescension, which so opportunely relieved me from the perplexity I was in. Every pleasing reflection it has given me since was a farther reason for me to thank you again; and I have been sometimes afraid that my omitting it so long might give you hard thoughts of my gratitude. But I sincerely ask pardon for that fear, so injurious both to Aspasia and Selima; with whom I should 'by no means presume to converse at all, had I not so often experienced that candor which was ever as unwilling to observe a fault as willing to excuse it when observed. Do not think, good Aspasia, I am yet so vain as to dare to maintain any intercourse with you but upon a full conviction that you are 'always ready to forgive me both when I say amiss, and when I do not so, what your goodness requires. While I am reflecting on this I can't but often observe with pleasure the great resemblance between the emotion I then feel, and that with which my heart frequently overflowed, in the beginning of my intercourse with our dear Varanese. Yet is there a sort of soft melancholy mixed with it, when I perceive that I am making another avenue for grief, that I am laying open another part of my soul, at which the arrows of fortune may enter. Nay, but here will I hold: since the Christian name for fortune is providence, or the hand of God, should it wound me even in the person of my friend there would be goodness in the severity. Should one to whom I was united by the tenderest tie, who was as my own soul, be torn from me, it would be best for me; to me, too, it would, be the stroke of mercy. Though, were it a less good to myself,

Chapter III. All created beings as such are necessarily imperfect; nay, infinitely distant from supreme perfection. Nor can they all be equally perfect; since some must be only parts of others. As to their properties too, some must be perfecter than others; for, suppose any number of the most perfect beings created, infinite goodness would prompt the Creator to add less perfect beings to those, if their existence neither lessened the number nor conveniences of the, more perfect. The existence of matter, for instance, neither lessens the number nor the conveniences of pure spirits. Therefore the addition of material beings to spiritual was not contrary to but resulted from infinite goodness. Chapter IV. As the evils of imperfection necessarily spring from this, that the imperfect things were made out of nothing, so natural evils necessarily spring from their being made out of matter. For matter is totally useless without motion, or even without such a motion as will divide it into parts; but this cannot be done without a contrariety of motions, and from this necessarily flows generation and corruption. The material part of us being thus liable to corruption, pain is necessary to make us watchful against it, and to warn us of what tends toward it; as is the fear of death likewise, which is of use in many cases that pain does not reach. From these all the passions necessarily spring; nor can these be extinguished while those remain. But if pain and the fear of death were extinguished, no animal could long subsist. Since, therefore, these evils are necessarily joined with more than equivalent goods, the permitting these is not repugnant to but flows from infinite goodness. The same observation holds as to hunger, thirst, childhood, age, diseases, wild beasts, and poisons. They are all therefore permitted, because each of them is necessarily connected with such a good as outweighs the evil. Chapter V. Touching moral evils (by which I mean 'inconveniences arising from the choice of the sufferer '), I propose to show: 1. What is the nature of choice or election. 2. That our happiness consists in the elections or choices we make. 3. What elections are improper to be made. 4. How we come to make such elections. And, 5. How our making them is consistent with the divine power and goodness.

1. By liberty I mean an active, self-determining power, which does not choose things because they are pleasing, but is pleased with them because it chooses them. That God is endued with such a power I conclude: (1) Because nothing is good or evil, pleasing or displeasing, to Him, before He chooses it. (2) Because His will or choice is the cause of goodness in all created things. (3) Because if God had not been endued with such a principle, He would never have created anything. But it is to be observed, farther, that God sees and chooses whatever is connected with what He chooses in the same instant; and that He likewise chooses whatever is convenient for His creatures in the same moment wherein He chooses to create them. That man partakes of this principle I conclude: (1) Because experience shows it. (2) Because we observe in ourselves the signs and properties of such a power. We observe we can counteract our appetites, senses, and even our reason, if we so choose; which we can no otherwise account for than by admitting such a power in ourselves. 2. The more of this power any being possesses, the less subject he is to the impulses of external agents and the more commodious is his condition. Happiness rises from a due use of our faculties: if, therefore, this be the noblest of all our faculties, then our chief happiness lies in the due use of this that is, in our elections. And, farther, election is the cause why things please us: he therefore who has an uncontrolled power of electing may please himself always; and if things fall out contrary to what he chooses, he may change his choice and suit it to them, and so still be happy. Indeed, in this life his natural appetites will sometimes disturb his elections, and so prevent his perfect happiness; yet is it a fair step towards it that he has a power that can at all times find pleasure in itself, however outward things vary.

I have but a moment's time, and I cannot employ it better than in assuring Cyrus, though I doubtless appear unworthy of the favor he shows me, that Aspasia has been more unfortunate than ungrateful. The true reason I have not wrote has been my incapacity of doing it. A great weakness I had in my eyes for a considerable time, and the fear of its returning if I strained them too soon, has been the only reason of my silence. I have received all your letters, and am infinitely obliged by them. Selima several times designed making up for my deficiency; but her heart faded, and she said she was ashamed, and talked of her not being able to write well enough, and several things of that sort, which I could not agree with her in. We talk of the worth of Cyrus and Araspes whenever we have any private conversation. I desire when you come to town you will let me know what day will be most convenient for you to come to me, a pleasure I depend upon; but do not come without sending, because my brother is in the house with us, and he is frequently engaged with company. It would be a great concern to me and to Selima to have you come at a time when perhaps we may either be abroad or engaged with company that would not be agreeable to you. I hope Araspes is well, though you do not mention him in your letter. I am called away. Ought I not to be ashamed to send such a hasty scrawl to Cyrus If it serves to convince you that I am not quite unworthy of your correspondence, I shall esteem it one of the best letters I ever wrote. And that you may not think you are the only person who have thought themselves neglected by me, at the same time I received your last I had one from Varanese that wounded my very heart. However, I hope I have regained her favor, and that you will not be less indulgent to one who knows very well how to value your acquaintance, and is Your most faithful friend and humble servant, ASPASIA, I make it my humble request that you will burn every letter I write. She renews this request. See letter of Aug. 26.

To Mrs. Pendarves February 4 1731. I should have been exceedingly pleased could I have read over these papers with Aspasia and Selima: both because I should have hoped to have confirmed or altered my own judgment in several particulars, and because longer experience in things of this nature might perhaps have enabled me to be of some use toward fixing theirs. But 'tis well; I leave you in His hands, 'who shall lead into all truth.'

In what manner can I make an excuse to Cyrus for being so long without acknowledging the favor of his last letter By this time he certainly repents of the great indulgence he has shown me. When I consider how every hour of your life is employed, either in your own improvement or bestowing part of your knowledge on those who are happily placed under your care; and that, notwithstanding the difficulty it is for you to command any time to yourself, you have always remembered me in the most obliging manner, and have studied not only how to entertain but to improve me, when I recollect all this, have I not reason to fear the loss of your good opinion, and that you think me unworthy of your favor and advice that surrounded by vanity and impertinence I are fallen into the snare, and refuse to hear the voice of the charmer, charm he never so wisely God forbid my state should be so desperate as to prefer sin and folly to virtue and wisdom! I will sincerely tell you the truth, and trust to your mercy. All the acquaintance I almost have are now in town, and they are continually soliciting us either to come to them or they will come to us; my sister being soon to leave me, all her friends endeavor to give her as much entertainment as they can: by which means our time is so entirely engrossed, that for two months past we have lived in a perpetual hurry, and shall do so for the month to come. I would not have you imagine we have neglected the book. Whatever comes with your recommendation is of too much value to be neglected. But the subject of it is too elevated to be read in a hurry; next week I hope we shall have leisure to read and reflect. I am a little at a loss for some words, not being used to shorthand By which she means abbreviations.; but I believe I shall be able to find them out.

Every Sunday evening there is a gentleman in this town has a concert of music. I am invited there to-night, and design to go. I charge you, on the friendship you have professed for me, tell me your sincere opinion about it and all your objections. For if I am in an error by going, you ought to prevent my doing so again. Dear Varanese I have not heard from a great while; why are we denied the happiness and advantage of conversing with such a friend Araspes may justly claim our service and esteem. Selima joins with Aspasia in being to Cyrus a Faithful and obliged friend. I have hardly confidence to expect a return to this.

that I fly to those whose eyes are opened, whose hearts are enlarged, who see and love the noblest objects; that I can hardly forbear crying out aloud, 'How unlike are these to Selima, Aspasia, Varanese!'; that I most earnestly repeat that my frequent wish O might there be unfeigned Union of mind, as in us all one soul! Paradise Lost, viii. 6o3-4: 'Which declare unfeigned Union of mind, or in us both one soul.' Were it possible that my mind should unite with yours, dear Aspasia, in the single instance of humility which I can't but particularly observe and admire whenever I consider your behavior toward me, I should then dare to hope that He who had wrought in me' to think as I ought to think' would in His own time work a farther resemblance to good Aspasia in Her most obliged, faithful CYRUS. The esteem of Araspes as well as Cyrus must ever attend both Aspasia and Selima.

To Mrs. Pendarves April 14 1731. I cannot, I will not delay any longer to return my sincerest thanks to dear Aspasia for, I had almost said, the greatest of her favors, as indeed every one seems greater than the preceding. Yet methinks I should not say that you seem to exceed even your former goodness in this; since that expression would imply some room for doubt, which surely there is not here. Not only the justice which you show to the sincerity of my intentions; not only the friendly applause you give me, which, undeserved as it is, is yet exceeding pleasing, when I consider it as a mark of that approbation which I must ever have in the highest esteem; but, above all, that lovely freedom you use with me in a point of the last (utmost) importance, leaves me no room to doubt but I may look upon the last as the greatest of my obligations. Far be it from me to think that any circumstance of life shall ever give the enemy an advantage over Aspasia. Though she walk through the vale of the shadow of death, where sin and vanity are on every side; where vice and folly appear in so fair a fight as to deceive, if it were possible, the very elect; where the utmost skill of the world and the prince of it join to tear up humility, the root of Christian virtue, and consideration, which alone (under God) is able to give it any increase, - even there her footsteps shall not slide; she shall fear and shall find no evil: He who hath overcome the world and its prince shall give His angels charge over her to keep her in all her ways. And far should I be from doubting but they would keep you safe, though you should see cause to withdraw your favor from me; though-you should at last perceive some of those numerous faults which were before so strangely hid from you, and so be obliged to choose a fitter object for that friendship to which I made so unequal returns.

To Mrs. Pendarves June 1731. The Diary shows that he was writing this letter at 10 a.m. and 3 p.m. It was not in the power of all the variety of objects that 'occurred to me in my late journeys to lessen the concern I felt at being so long cut off from the conversation of Aspasia. The impression which this had left on my mind was so far from being effaced by any succeeding pleasure that every agreeable entertainment I had recalled it to my thoughts, and made me as more sensible of my obligations to her, so more desirous again to acknowledge them. You will easily judge whether the remembrance of Aspasia: made that entertainment in particular less agreeable which I enjoyed last week From the Diary we see that he walked from Oxford by Shipton and Stowe, reaching Stanton at eight on Saturday evening, May 22, where he stayed with Mr. Kirkham and met Varanese and Mrs. Granville. He had tea with the two ladies on Sunday. On Monday he is in V.'s arbor. He is at Buckland on Wednesday, where' he met Varanese. ' Danced ' occurs twice in the entries. On May 31 he returns by Stowe and Shipton to Oxford. in the almost uninterrupted conversation of dear Varanese. 'On this spot she sat,' 'Along this path she walked,' 'Here she showed that lovely instance of condescension,' were reflections which, though extremely obvious, yet could not but be equally pleasing, but give a new degree of beauty to the charming arbor, the fields, the meadows, and Horrel See letter of Aug. 14. itself. The happy disappointment we met with here in having everything succeed beyond our expectations almost reconciled Araspes and me to our other disappointment of a less pleasing nature. And, indeed, I for my part cannot without the utmost immodesty repine at any dispensation of Providence while I am so unaccountably indulged both in the friendship of our Varanese and in calling myself dear Aspasia's Most obliged, faithful CYRUS. Araspes, too, begs leave to say that he is entirely at Aspasia's service. Adieu.

To his Father Date: June 11, 1731. Our walk was not so pleasant to Oxford as from it, though in one respect it was more useful; for it let us see that four- or five-and-twenty miles is an easy and safe day's journey in hot weather as well as cold. We have made another discovery too, which may be of some service: that it is easy to read as we walk ten or twelve miles; and that it neither makes us faint, nor gives us any other symptom of weariness, more than the mere walking without reading at all. Since our return our little company that used to meet us on a Sunday evening is shrunk into almost none at all. Mr. Morgan is sick at Holt; Mr. Boyce is at his father's house at Barton; Mr. Kirkham must very shortly leave Oxford, to be his uncle's curate; and a young gentleman of Christ Church, who used to make a fourth, either afraid or ashamed, or both, is returned to the ways of the world, and studiously shuns our company. They got back to Oxford on May 12. See letter of June 26, 1734. However, the poor at the Castle have still the gospel preached to them, and some of their temporal wants supplied, our little fund-rather increasing than diminishing. Nor have we yet been forced to discharge any of the children which Mr. Morgan left to our care: though I wish they too do not find the want of him; I am sure some of their parents will.

It is easy to observe that almost every one thinks that rule totally needless which he does not need himself; and as to the Christian spirit itself, almost every one calls that degree of it which he does not himself aim at, enthusiasm. If, therefore, we plead for either (not as if we thought the former absolutely needful, neither as if we had attained the latter), it is no great wonder that they who are not for us in practice should be against us. If you, who are a less prejudiced judge, have perceived us faulty in this matter, too superstitious or enthusiastic, or whatever it is to be called, we earnestly desire to be speedily informed of our error, that we may no longer spend our strength on that which profiteth not. Or whatever there may be on the other hand, in which you have observed us to be too remiss, that likewise we desire to know as soon as possible. This is a subject which we would understand with as much accuracy as possible; it being hard to say which is of the worse consequence, the being too strict, the really carrying things too far, the wearying ourselves and spending our strength in burdens that are unnecessary; or the being frightened by those terrible words from what, if not directly necessary, would at least be useful.

We had so much pleasure in the late hours we spent at Stanton, On April 19 the Diary shows that he was at Stanton and met Mrs. Granville. Her daughters were in London. that nothing could have added to it but Selima or Aspasia. All things else conspired to complete our happiness: nor was it a small share of it which we conveyed to Mrs.. Astell. Our dear Sappho showed us her proposal to the ladies, which gave us several agreeable conversations. Surely her plan of female life must have pleased all the thinking part of her sex, had she not prescribed so much of the two dull things, reading and religion. Reading, indeed, would be less dull, as well as more improving, to those who, like her, would use method in it; but then it would not rid them of so much time, because half a dozen books read in course would take up no more of that than one or two read just as they carne to hand. That you propose and attain another end in reading See letters of Sept. 27, 1730, and Aug. 14, 1731. than throwing away a few leisure hours, that one sentence in truth so well expresses the end for which we live, move, and have our being. How glad should I be could I either teach or be taught by any one ' to be above trifles'! how doubly glad to have Selima for my instructor in indifference to the things of this world! Why, that is everything! that is to be happy, to be renewed in the image in which we were created, to have that mind in us which was also in Christ Jesus. If it be ever in my power to assist any one in renewing their minds in this image, surely the more I conversed with them the more power I should have as well as the more inclination to pursue that glorious work. Do not then think, dear Selima, that anything you can say can possibly hinder me from doing good. Every line from so friendly an hand, every word that comes from so good an heart, has a real tendency to increase both the desire and the power of being useful in the Much obliged friend, CYRUS.

To Mrs. Pendarves June 19 1731. Is it a proof that I am or that I am not duly sensible of my obligations to dear Aspasia, that I so extremely desire to contract more by more frequently conversing with her Would it were possible for me, once a month at least, to have the pleasure of seeing your thoughts! You shall not doubt but it would give me improvement too: the same freedom that shines through your last, whenever I admired it, could not but make upon me a lasting as well as pleasing impression. There was no need of Selima's letter to our Varanese, or of that she was since pleased to favor me with, to make either of us wish both her and Aspasia a share in-all our happiest moments. 'Tis but a few days since that I had a little share in your misfortune in parting with a sincere friend. He refers to Ann Granville's leaving London, and Dr. Morley's dearth. But I shall go to him again, if he does not return to me; though he is gone a longer journey than Selima, I hope as far as paradise. If Providence has used me as an instrument of doing any good to Aspasia, I had almost said, ' I have my reward.' Some part of it I have undoubtedly. The thought of having added anything to your ease will make many of my hours the happier. Yet perhaps I ought not to desire you should be easy at the common conversation of the world, which, if once it comes to be indifferent to us, will scarce be long before it be agreeable. We are indeed, as to this, in a great strait: either it displeases and who would be in pain, could it be avoided or it pleases, which surely causes, if it does not spring from, an entire depravation of our affections. Which side shall we turn to Oh that there were a middle way! that we could shun this unpleasant or fatally-pleasing impertinence! But it cannot be. All we can do is to be on our guard when we are engaged in it, and to engage no more in it than is plainly necessary.

Do not be surprised, good Aspasia, when I assure you that I exceedingly rejoice at your other affliction. I am extremely glad to find you among those few who are yet concerned for the honor of their Master, and can't but congratulate you upon your wise choice. ' If we suffer with Him, we shall also reign with Him.' I know there are in these last days many seduced by fair speeches 'to deny the Lord that bought them,' to affirm that He and the Father are not one, and that it is robbery to think Him equal with God. Indeed, the first reformers of the Christian Faith in this point (with whom Dr. Clarke See letters of Dec. 6, 1726, and Sept. 24, 1753. joins), only modestly asserted that the Church was bought with the blood of Christ, but not of God, i.e. not of 'the God who is over all, who is and was and is to come, the Almighty.' And it was many hundred years after, that Socinus roundly maintained that Christ never purchased any Church at all, nor 'gave His life a ransom for any man, all those phrases being purely metaphorical.' That any one had any hope of. outgoing him I never heard before; but surely those gentlemen who will prove them to be fictitious have a much better courage than even Socinus. Yet there is one step farther for these too to affirm the same of all the saints; and then Tindal's Matthew Tindal (1657 - 1733), LL.D., the chief exponent of Deism, whose Christianity as Old as the Creation appeared in 1730. arguments are ready to their hands.

That sometimes even a good man falls a prey to the cunning craftiness of these deceivers I can easily believe, having known one (otherwise) strictly virtuous person who was under that infatuation several years. That such an one has nothing to hope for from the terms of the gospel is likewise exceeding plain: seeing exactly equivalent to the words of the Church of England (who did not rashly adopt them in her Liturgy), ' This faith except every man keep whole and undefiled, without doubt he shall perish everlastingly,' are those of the very person they thus outrage, ' He that believeth not shall be damned.' Not that we have authority to apply this general sentence to any one particular offender; because, all sin being a voluntary breach of a known law, none but He who seeth the heart, and consequently how far this breach of His law is voluntary in each particular person, can possibly know which infidel shall perish and which be received to mercy. Whenever you recommend to that all-sufficient mercy any of those that have erred and are deceived, then especially, dear Aspasia, do not forget Your ever obliged CYRUS. The best wishes of Araspe's are yours. Adieu.

Perhaps it may not be long before I have it in my power at once to return my thanks for that favor (which I shall wait for with some impatience) and to hear your sentiments more fully on some of these subjects. I extremely desire to see one of my sisters who is lately come to town His uncle Matthew Wesley, a surgeon, who lived near Temple Bar, visited Epworth in 1731, and offered to take Martha Wesley to live with him in London.; which, with the hopes of waiting upon Aspasia, makes me greatly wish to spend a few days there. If your journey In a letter of May 27, 73, to her sister, Mrs. Pendarves (Auto. and Corr. i. 272) speaks of a proposed visit to Ireland with Mr. and Mrs. Wesley of Dangan, of whom she had seen much in London. See next letter. begins before I can have that happiness, yet it will be some satisfaction to me to reflect that you are with those who are equally willing as well as far more able to entertain you than Your most obliged, obedient CYRUS. Araspes joins with me in wishing all happiness to Aspasia. Adieu.

To Mrs. Pendarves July 14 1731. You have, indeed, done me wrong in this, Aspasia., in thinking I could give way to any suspicion to your disadvantage;. and yourself too, in doubting the power of that letter to remove it, if any such there were. Other wrong I confess you have done me none; since I must ever acknowledge that delightful means of improvement which it has not been in your power to give me lately, a pure effect of your goodness, not justice. I can never pretend any right to that favor; unless this should seem so to generous Aspasia, that I endeavor to esteem it as it deserves, and not to let it be given in vain; and that when I feel something of your spirit transfused into mine, then my heart remembers and blesses you. I am extremely happy in having your approbation there, where I am most careful to be approved; and though I am sensible how small a part of it I deserve, yet I can't help experiencing How sweet applause is from an honest tongue. What is popular fame, laid in the balance with this Who would not gladly make the exchange Give me the censure of the many and the praise of the few. What is the evil compared with the good! Evil It is none at all: it is all good. One that is learning Christ should never think censure an evil. No; it is a gracious gift of a wise Father to His children: it is subservient to the noblest purposes; in particular to the attainment of humility, which in order to holiness is all in all, which whoever thinks he has enough of already has nothing of yet as he ought to have. By this alone may we judge of the value of censure: God hath so constituted this world that, so soon as ever any one sets himself earnestly to seek a better, Censure is at hand to conduct him to it. Nor can the fools cease to count his life madness Wisdom of Solomon, v. 4. till they have confirmed him in the wisdom of the just.

True it is that I have all the advantages given me that outward circumstances can afford. I spend day by day many hours in those employments that have a direct tendency to improve me: you can rarely have one wherein to pursue that great work with the full bent of your mind. I have scarce any acquaintance in the world who is not either apt to teach or willing to learn: you are entangle among several who can plead for themselves little more than that they do no hurt. And would to God even this plea would hold! I much fear it will not. Is it no hurt to rob you of that time for which there is no equivalent but eternity, on the use of every moment of which much more than a world depends to turn your very sweetness of temper against you on this very account to encroach upon you with so much cruelty to force you to stand still so many hours when you are most ardent to press forward nay, to strike whole days out of your existence, while He that sitteth in heaven sees that all the kingdoms He hath made are vile compared to the worth of one particle of them O God, hath Thy wisdom prepared a remedy for every evil under the sun, and is there none for this Must Aspasia ever submit to this insupportable misfortune Every time a gay wretch wants to trifle away part of that invaluable treasure which Thou hast lent him, shall he force away a part of hers too tear another star from her crown of glory Oh, 'tis too much indeed! Surely there is a way to escape. The God whom you serve point it out to you! In about eight days I hope to be in town. If you leave it before that time, I heartily recommend you to His protection who is able ' to save to the uttermost'; and if I have not the pleasure of seeing you now, I shall the more cheerfully bear my disappointment, since you are so good as to assure me that, notwithstanding the distance between us, you will now and then think of, dear Aspasia, Your most sincere friend and most obedient servant, Though I had almost forgot Araspes, he will never forget what he owes to good Aspasia. Adieu.

To Mrs. Pendarves August 12 1731. Nothing could have made our journey more prosperous than it was except the seeing Aspasia. We were successful in every other respect far beyond our expectations. Indeed, the chief design we went upon was very unlikely, humanly speaking, to succeed at all. But what is likelihood against any undertaking if He be for it ' whom all things serve'! I am sensible how good you axe to me, Aspasia; both in writing so soon, engaged as you were, and in permitting me to hope that when you are less engaged you will again bestow some moments upon me. But this is not the only reason why I shall be heartily glad, whenever you are rescued from many of your engagements, whenever it is in your power to burst those chains that hang heavy on your noblest purposes and to move with a full and free course toward the haven where you would be!

To Ann Granville August 14 1731. I have neither time nor skill to thank Selima as I would for her repeated condescension to me, which nothing can excel, and that for which I am so deeply indebted to good Mrs. Granville. Both hers and your partiality toward me I cannot but observe with wondering gratitude; and hope it will continue to plead in my behalf, and to excuse my many faults and infirmities: and my observing this makes me the less surprised that, notwithstanding all my failings, you still have so favorable an opinion of me as to think me worth your correspondence. Perhaps 'tis one of these failings that even now I intend to speak the plain sense of my mind. I do it in so unhappy a manner as to make even sincerity look like flattery: a fault I desire as carefully to avoid as stabbing my friend with a smile. For doubtless those words that inspire vanity, if they ' be smooth as oil, yet be very swords.' God forbid that mine should ever be such to Selima, or Selima's to me. I trust they will not, but that I shall always be enabled to consider them in the true light as a picture of what you are and what I perhaps shall be, if your friendship has its perfect work. What you write with so generous a view as this justly claims the best return I can make: especially when it informs me 'that there is one particular wherein I may possibly be of some service to Selima. I had, indeed, spent many thoughts on the necessity of method to a considerable progress either in knowledge or virtue, and am still persuaded that they who have but a day to live are not wise if they waste a moment, and are therefore concerned to take the shortest way to every' point they desire to arrive at.

I know none more likely to be an instrument in His hand to perform this work of omnipotence than Aspasia. For you will not depend on your own strength while you insinuate to her the great cause of her melancholy; while you use all your address to make her sensible how apt vanity is to steal in even upon the best tempers; how useful it might be, seeing nothing but the finger of God can cast out this stubborn spirit, to mix with (intersperse) all our solemn addresses to Him with particular petitions against it. O Aspasia, how amiable do you appear while you are employed in such offices as these, especially in the eyes of Him who seeth more clearly than man seeth ! how just a return are you making to Him for the talents He has bestowed upon you I and how generous a use of your power over your friends while you thus direct it all to their advantage ! Watch over me too for good, Aspasia. Though we are far, far divided as to our persons, yet let your thoughts (at least morning and evening) be with Your most obliged friend and servant, CYRUS. Is there need for Aspasia to desire one thing twice of Cyrus or Araspes I hope both of them are more sensible of their obligations to her. Adieu.

When 'gainst his head her sacred arms she bent Strict watch, and fast severe, and prayer omnipotent. The Battle of the Sexes, xxxvi., by Samuel Wesley, jun. Still he pursues her prayer; still he wounds her doubts and scruples of various sorts, so as to make the very ways of pleasantness uneasy and the path of life like that which leads to destruction. And is there no help Yes. If Selima can believe, all things are possible to her that believeth. The shield of faith will yet repel all darts, if she can be taught to use it skillfully; if the eyes of her understanding can be enlightened to see what is the hope of her calling: to know that our hope is sincerity, not perfection; not to do well, but to do our best. If God were to mark all that is done amiss, who could abide it Not the great Apostle himself, who, even when he had finished his course on earth and was ripe for paradise, yet mentions himself as not having already attained that height, not being already perfect. Perfect, indeed, he was from sin, strictly speaking, which is a voluntary breach of a known law; at least from habits of such sin: as to single acts, he knew whom he had believed. He knew who had promised to forgive these, not seven times but seventy times seven. Nay, a thousand times a thousand, if they sincerely desire it, shall all sins be forgiven unto the sons of men. We need except none; no, not the sin against the Holy Ghost, for in truth this phrase is nowhere in the whole sacred book. 'The sin against the Holy Ghost' is a term invented by the devil to perplex those whom he cannot destroy. The term used by God is the blasphemy against the Holy Ghost, a phrase that instantly shuts out all thoughts and accusations, for blasphemy must be a speech; and what speech it is Christ has expressly told us in Mark iii. 22, 29, 30: ' He hath Beelzebub, and by the prince of the devils casteth He out devils.'

I have often thought of a saying of Dr. Hayward's when he examined me for priest's orders He was ordained priest at Christ Church by Dr. Potter on Sept. 22, 1728.: 'Do you know what you are about You are bidding defiance to all mankind. He that would live a Christian priest ought to know that, whether his hand be against every man or no, he must expect every man's hand should be against him.' It is not strange that every man's hand who is not a Christian should be against him that endeavors to be so. But is it not hard that even those that are with us should be against us that a man's enemies (in some degree) should be those of the same household of faith Yet so it is. From the time that a man sets himself to his business, very many, even of those who travel the same road, many of those who are before as well as behind him, will lay stumbling-blocks in his way. One blames him for not going fast enough; another, for having made no greater progress; another, for going too far, which, perhaps, strange as it is, is the more common charge of the two: for this comes from people of all sorts; not only infidels, not only half Christians, but some of the best of men are very apt to make this reflection: ' He lays unnecessary burdens upon himself; he is too precise; he does what God has nowhere required to be done.' True, He has not required it of those that are perfect; and even as to those who are not, all men are not required to use all means, but every man is required to use those which he finds most useful to himself. And who can tell better than himself whether he finds them so or no ' Who knoweth the things of a man better than the spirit of a man that is in him '

This being a point of no common concern, I desire to explain myself upon it once for all, and to tell you, freely and clearly, those general positions on which I ground (I think) all those practices, for which (as you would have seen, had you read that paper through) I am generally accused of singularity. See letter of July 19.(1) As to the end of my being, I lay it down for a rule that I cannot be too happy, or therefore too holy; and thence infer that the more steadily I keep my eye upon the prize of our high calling the better, and the more of my thoughts, and words, and actions are directly pointed at the attainment Of it. (2) As to the instituted means of attaining it, I likewise lay it down for a rule that I am to use them every time I may. (3) As to prudential means, I believe this rule holds of things indifferent in themselves: whatever I know to do me hurt, that to me is not indifferent, but resolutely to be abstained from; whatever I know to do me good, that to me is not indifferent, but resolutely to be embraced. But it will be said I am whimsical. True; and what then If by whimsical be meant simply singular, I own it: if singular without any reason, I deny it with both my hands, and am ready to give a reason, to any that asks me, of every custom wherein I willfully differ from the world. I grant, in many single actions I differ unreasonably from others; but not willfully: no, I shall extremely thank any one who will teach me to help it. But can I totally help it, till I have more breeding or more prudence to neither of which I am much disposed naturally; and I greatly fear my acquired stock of either will give me small assistance.

I have but one thing to add, and that is as to my being formal. If by that be meant that I am not easy and unaffected enough in my carriage, it is very true; but how shall I help it I cannot be genteelly behaved by instinct; and if I am to try after it by experience and observation of others, that is not the work of a month but of years. If by formal be meant that I am serious, this too is very true; but why should I help it Mirth, I grant, is fit for you; but does it follow that it is fit for me Are the same tempers, any more than the same words or actions, fit for all circumstances If you are to 'rejoice evermore' because you have put your enemies to flight, am I to do the same while they continually assault me You are glad, because you are 'passed from death to life'; well, but let him be afraid who knows not whether he is to live or die. Whether this be my condition or no, who can tell better than myself Him who can, whoever he be, I allow to be a proper judge whether I do well to be generally as serious as I can. John Whitelamb wants a gown much, and I am not rich enough to buy him one at present. If you are willing my twenty shillings (that were) should go toward that, I will add ten to them, and let it lie till I have tried my interest with my friends to make up the price of a new one. I am, dear brother, Yours and my sister's affectionate Brother. The Rector Euseby Isham, 1731-55. is much at your service. I fancy I shall some time or other have much to say to you about him. All are pretty well at Epworth, my sister Molly Mary Wesley, who married John Whitelamb in 1734 and died the same year. See letter of Oct. 4, 1769. says. From Ann Granville 8 GLOUCASTER, December 1, 1731

It is very unwillingly that I have been so long prevented thanking Cyrus for the last proof of his friendship, though you have reason to be glad of it; for my letters are so trifling, that you show the most good nature and humility in the world to suffer my correspondence. I hope in time to be more worthy of it; nothing will be more conducive to it than the advantage of such an instructor. I can't help believing my friend is the better for your good and kind advice. She has not mentioned anything upon that subject in her last letters, but says her spirits are more lively, and she enters a little into the diversions of the Bath, which at first she was quite averse to; for I fancy the more satisfied one is with oneself, the more cheerfully may one partake of the innocent entertainments of the world. How far, indeed, and what sort of diversions are the most allowable and consistent with one's duty, is what I would fain be satisfied in. Suppose I go every week to an assembly, play at cards two or three hours, if I omit no duty by it, is it a fault or would it be in an older person than myself though I don't think being young exempts me from any good or religious act. You see, Cyrus, how freely I expose to you all my errors, all my scruples; and though I expose the weakness of judgment, yet I show how desirous I am to' reform my will and rectify my thought': for sure, the active principle within is worth improvement; you have confirmed me in the inclination of doing it have already, and I hope will continue to assist me in it. I shall be extremely thankful for that scheme of books you mention. See letter of Aug. 14. Oh that I could make as good a use of them as the person it was made for I What happiness is it to have those we love follow after virtue! and how sensible an affliction to see them forsake those paths which can alone make them happy! That is a pain Cyrus has not, and I hope will never know, any otherways than the general benevolence he has for all his fellow creatures makes him grieve when they do miss.

To all who give signs of their not being strangers to it, I propose this question (and why not to you rather than any), Shall I quite break off my pursuit of all learning, but what immediately tends to practice I once desired to make a fair show in languages and philosophy, but it is past; there is a more excellent way: and if I cannot attain to any progress in the one without throwing up all thoughts of the other why, fare it well! Yet a little while, and we shall all be equal in knowledge, if we are in virtue. You say you ' have renounced the world.' And what have I been doing all this time What have I done ever since I was born Why, I have been plunging myself into it more and more. It is enough. 'Awake, thou that sleepest.' Is there not 'one Lord, one Spirit, one hope of our calling' one way of attaining that hope Then I am to renounce the world, as well as you. That is the very thing I want to do; to draw off my affections from this world, and fix them on a better. But how What is the surest and the shortest way Is it not to be humble Surely this is a large step in the way. But the question recurs, How am I to do this To own the necessity of it is not to be humble. In many things you have interceded for me and prevailed. Who knows but in this too you may be successful If you can spare me only that little part of Thursday evening which you formerly bestowed upon me in another manner, I doubt not but it would be as useful now for correcting my heart as it was then for forming my judgment. See Telford's Wesley, p. 21.

Upon this encouragement we still continued to sit together as usual; to confirm one another as well as we could in our resolutions to communicate as often as we had an opportunity (which is here once a week); and to do what service we could to our acquaintance, the prisoners, and two or three poor families in the town. But the outcry daily increasing, that we might show what ground there was for it, we proposed to our friends, or opponents, as we had opportunity, these or the like questions: I. Whether it does not concern all men of all conditions to imitate Him, as much as they can, ' who went about doing good' Whether all Christians are not concerned in that command, ' While we have time, let us do good to all men' Whether we shall not be more happy hereafter, the more good we do now Whether we can be happy at all hereafter, unless we have, according to our power, 'fed the hungry, clothed the naked, visited those that are sick and in prison'; and made all these actions subservient to an higher purpose, even the saving of souls from death Whether it be not our bounden duty always to remember that He did more for us than we can do for Him, who assures us, 'Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me' II. Whether, upon these considerations, we may not try to do good to our acquaintance Particularly, whether we may not try to convince them of the necessity of being Christians Whether of the consequent necessity of being scholars Whether of the necessity of method and industry, in order to either learning or virtue Whether we may not try to persuade them to confirm and increase their industry, by communicating as often as they can Whether we may not mention to them the authors whom we conceive to have wrote best on those subjects Whether we may not assist them, as we are able, from time to time, to form resolutions upon what they read in those authors, and to execute them with steadiness and perseverance

I do not remember that we met with any person who answered any of these questions in the negative, or who even doubted whether it were not lawful to apply to this use that time and money which we should else have spent in other diversions. But several we met with who increased our little stock of money for the prisoners and the poor by subscribing something quarterly to it; so that the more persons we proposed our designs to, the more were we confirmed in the belief of their innocency, and the more determined to pursue them, in spite of the ridicule which increased fast upon us during the winter. However, in spring I thought it could not be improper to desire farther instructions from those who were wiser and better than ourselves; and accordingly (on May 18, 1731) I wrote a particular account of all our proceedings to a clergyman This was probably Joseph Hoole, Vicar of Haxey, whose young brother, Nathaniel, was Samuel Wesley's curate, for the benefit of whom he wrote his noble Letter to a Curate. Hoole was in the house at Epworth at the time of the mysterious knockings, and Mrs. Wesley wrote him a full account of the fire in 1709. John Wesley often visited him at Haxey while serving as his father's curate. See letter of Dec. 6, 1726. of known wisdom and integrity. After having informed him of all the branches of our design as clearly and simply as I could, I next acquainted him with the success it had met with, in the following words: ' Almost as soon as we had made our first attempts this way, some of the men of wit in Christ Church entered the lists against us; and, between mirth and anger, made a pretty many reflections upon the Sacramentarians, as they were pleased to call us. Soon after, their allies at Merton changed our title, and did us the honor of styling us The Holy Club. But most of them being persons of well-known characters, they had not the good fortune to gain any proselytes from the sacrament, till a gentleman, eminent for learning, and well esteemed for piety, joining them, told his nephew that if he dared to go to the weekly communion any longer he would immediately turn him out of doors.

But most of them being persons of well-known characters, they had not the good fortune to gain any proselytes from the sacrament, till a gentleman, eminent for learning, and well esteemed for piety, joining them, told his nephew that if he dared to go to the weekly communion any longer he would immediately turn him out of doors. That argument, indeed, had no success: the young gentleman communicated the next week; upon which his uncle, having again tried to convince him that he was in the wrong way by shaking him by the throat to no purpose, changed his method, and by mildness prevailed upon him to absent from it the Sunday following; as he has done five Sundays in six ever since. This much delighted our gay opponents, who increased their numbers apace; especially when, shortly after, one of the seniors of the College having been with the Doctor, upon his return from him sent for two young gentlemen severally, who had communicated weekly for some time, and was so successful in his exhortations that for the future they proposed to do it only three times a year. About this time there was a meeting (as one who was present at it informed your son) of several of the officers and seniors of the College, wherein it was consulted what would be the speediest way to stop the progress of enthusiasm in it. The result we know not, only it was soon publicly reported that Dr. Terry 'Terry' is inserted in a copy of the first edition of the Works now in Richmond College. Thomas Terry, of Canterbury, matriculated at Christ Church, Oxford; Proctor 1708-9, Regius Professor of Greek .1712-35, Canon of Christ Church 1713-35' Chaplain to the King and Rector of Chalfont St. Giles 1725-35. He died Sept. 15, 1735, and was buried in Christ Church Cathedral. and the censors were going to blow up The Godly Club.' (This was now our common title; though we were sometimes dignified with that of The Enthusiasts or The Reforming Club.) Part of the answer I received was as follows:

Your son was now at Holt: however, we continued to meet at our usual times, though our little affairs went on but heavily without him. But at our return from Lincolnshire in September we had the pleasure of seeing him again; when, though he could not be so active with us as formerly, yet we were exceeding glad to spend what time we could in talking and reading with him. It was a little before this time my brother and I were at London, when going into a bookseller's shop (Mr. Rivington, in St. Paul's Churchyard Charles Rivington published The Christian's Pattern (Wesley's translation of Kempis) in 1735. See letter of May 28, 1725,n.), after some other conversation, he asked us whether we lived in town; and upon our answering, 'No; at Oxford,' - 'Then, gentlemen,' said he, 'let me earnestly recommend to your acquaintance a friend I have there, Mr. Clayton, of Brazen-nose.' John Clayton, son of a Manchester bookseller, was born in 1709, entered Brasenose in 1726, and was Hulme's exhibitioner in 1729. He was college tutor. He returned to Manchester in 1733, and became Chaplain of the Collegiate Church. Wesley visited him there on his return from Georgia; but after Wesley's evangelical conversion Clayton held aloof from him. See Tyerman's Oxford Methodists, pp. 24-56. Of this, having small leisure for contracting new acquaintance, we took no notice for the present. But in the spring following (April 20), Mr. Clayton meeting me in the street, and giving Mr. Rivington's service, I desired his company to my room, and then commenced our acquaintance. At the first opportunity I acquainted him with our whole design, which he immediately and heartily closed with; and not long after, Mr. Morgan having then left Oxford, we fixed two evenings in a week to meet on, partly to talk upon that subject, and partly to read something in practical divinity.

The two points whereunto, by the blessing of God and your son's help, we had before attained, we still endeavor to hold fast: I mean, the doing what good we can; and, in order thereto, communicating as oft as we have an opportunity. To these, by the advice of Mr. Clayton, we have added a third the observing the fasts of the Church, the general neglect of which we can by no means apprehend to be a lawful excuse for neglecting them. And in the resolution to adhere to these and all things else which we are convinced God requires at our hands, we trust that we shall persevere till He calls us too to give an account of our stewardship. As for the names of Methodists, Supererogation Men, and so on, with which some of our neighbors are pleased to compliment us, we do not conceive ourselves under any obligation to regard them, much less to take them for arguments. To the law and to the testimony we appeal, whereby we ought to be judged. If by these it can be proved that we are in an error, we will immediately' and gladly retract it; if not, we have not so learned Christ as to renounce any part of His service, though men should say all manner of evil against us, with more judgment and as little truth as hitherto. We do, indeed, use all the lawful means we know to prevent the good which is in us from being evil spoken of: but if the neglect of known duties be the one condition of securing our reputation why, fare it well; we know whom we have believed, and what we thus lay out He will pay us again. Your son already stands before the judgment-seat of Him who judges righteous judgment; at the brightness of whose presence the clouds remove: his eyes are open, and he sees clearly whether it was 'blind zeal and a thorough mistake of true religion that hurried him on in the error of his way'; or whether he acted like a faithful and wise servant, who, from a just sense that his time was short, made haste to finish his work before his Lord's coming, that when laid in the balance he might not be found wanting.

I have now largely and plainly laid before you the real ground of all the strange outcry you have heard; and am not without hope that by this fairer representation of it than you probably ever received before, both you and the clergyman you formerly mentioned may have a more favorable opinion of a good cause, though under an ill name. Whether you have or no, I shall ever acknowledge my best services to be due to yourself and your family, both for the generous assistance you have given my father, Richard Morgan subscribed for five copies of Samuel Wesley's Dissertation on Job; his son also was a subscriber. See letter of Oct. 15 1735. and for the invaluable advantages your son has (under God) bestowed on, sir, Your ever obliged and most obedient servant.

To his Father Date: June 13, 1733. The effects of my last journey, The Diary for May 1733 says, 'Journey to Epworth 1.0.6.' He spent Sunday with his friend Clayton in Manchester, and then went on to Epworth. I believe, will make me more cautious of staying any time from Oxford for the future; at least, till I have no pupils to take care of, which probably will be within a year or two. One of my young gentlemen told me at my return that he was more and more afraid of singularity; another, that he had read an excellent piece of Mr. Locke's; 2 John Locke (1632-1704) His nephew, Lord Chancellor King, had a decisive influence on Wesley's ecclesiastical views (see letter of Dec. 30, 1745, p. 54). The piece referred to is that on' Authority '(Essay, folio ed. p. 341): 'The wrong measure or probability which keeps in ignorance or error more people than all the other together is the giving up our assent to the common received opinions, either. of our friends or party, neighborhood or country.' which had convinced him of the mischief of regarding authority. Both of them agreed that the observing of Wednesday as a fast was an unnecessary singularity; the Catholic Church (that is, the majority of it) having long since repealed by contrary custom the injunction she formerly gave concerning it. Robert Nelson, the Nonjuror (1656-1715), whose Festivals and Fasts was much commended in the Holy Club, says of the 'ancient Christians': ' Their weekly fasts were kept on Wednesdays and Fridays, because on the one our Lord was betrayed and on the other crucified. These fasts were called their stations, from the military word of keeping their guard, as Tertullian observes.' See letter of Jan. 13, 1735. A third, who could not yield to this argument, has been convinced by a fever and Dr. Frewin. Richard Frewin (1681-1761), of Christ Church, physician. and Camden Professor of Ancient History, 1727, See letter of Jan. 14, 1734. Our seven-and-twenty communicants at St. Mary's were on Monday shrunk to five; and the day before, the last of Mr. Clayton's pupils who continued with us informed me that he did not design to meet us any more.

My ill success, as they call it, seems to be what has frightened every one away from a falling house. On Sunday I was considering the matter a little more nearly; and imagined that all the ill consequences of my singularity were reducible to three diminution of fortune, loss of friends and of reputation. As to my fortune, I well know, though perhaps others do not, that I could not have borne a larger than I have; and as for that most plausible excuse for desiring it, ' While I have so little, I cannot do the good I would,' I ask, Can you do the good God would have you do It is enough ! Look no farther. For friends, they were either trifling or serious: if triflers, fare them well a noble escape; if serious, those who are more serious are left, whom the others would rather have opposed than forwarded in the service they have done and still do us. If it be said, ' But these may leave you too; for they are no firmer than the others were ': first, I doubt that fact; but, next, suppose they should, we hope then they would only teach us a nobler and harder lesson than they have done hitherto ' It is better to trust in the Lord than to put any confidence in man.' And as for reputation, though it be a glorious instrument of advancing our Master's service, yet there is a better than that a clean heart, a single eye, a soul full of God! A fair exchange, if by the loss of reputation we can purchase the lowest degree of purity of heart 1 We beg my mother and you would not cease to work together with us, that, whatever we lose, we may gain this; and that, having tasted of this good gift, we may count all things else but dung and dross in comparison of it.

To his Mother Date: August 17, 1753, The thing that gives offence here is the being singular with regard to time, expense, and company. This is evident beyond exception, from the case of Mr. Smith, William Smith, Fellow of Lincoln, and apparently one of the Oxford Methodists. On Aug. L x732, Clayton wrote to Wesley (who was then in London, where he was elected a member of the S.P.C.K., and visited William Law at Puthey) that since he had left Oxford no one had attacked Smith and himself. ' I have gone every day to Lincoln, big with expectations to hear of some mighty attack made upon Mr. Smith; but, I thank God, I have always been disappointed: for not one of the Fellows has once so much as tried to shake him or to convert him from the right way, c.' After his return from Georgia, at Oxford on Feb. 11, 1737, Charles Wesley (see his Journal, i. 68) exhorts 'poor languid Smith' to resume all his rules of holy living. one of our Fellows, who no sooner began to husband his time, to retrench unnecessary expenses, and to avoid his irreligious acquaintance, but he was set upon, by not only all those acquaintance, but many others too, as if he had entered into a conspiracy to cut all their throats; though to this day he has not advised any single person, unless in a word or two and by accident, to act as he did in any of those instances.

To Richard Morgan Date: December 17, 1733. SIR, The bank-note sent by Mr. Huey was exchanged today. I have paid Mr. Lasher 11 17s. 6d. of the 50 (and the 9 in my brother's hands), the Bursar 24 for caution-money, and 40s. the usual fee for his admission into the common-room. Mr. Morgan usually rises about six, and has not yet been wanting in diligence. He seldom goes out of college unless upon business or to walk for his health, which I would willingly persuade him to do every day. He loses no time at taverns or coffee-houses, and avoids as much as possible idle company, which every gentleman here will soon be pestered with if he has not some show of resolution. Some evenings every week he spends in the common-room, and others with my brother and me. Of his being admitted into our Society (if it deserves so honorable a title) there is no danger. All those gentlemen whom I have the happiness to converse with two or three times a week upon a religious account would oppose me to the utmost should I attempt to introduce among them at those important hours one of whose prudence I had had so short a trial and who was so little experienced in piety and charity. Several of the points you mention deserve a fuller consideration than I have leisure to give them. I shall ever own myself extremely obliged for the freedom with which you mention them, and have endeavored to answer you with the same freedom, which I am persuaded will not be disagreeable to you. That my dear friend, now with God, was much disordered in his understanding. I had often observed long before he left England. That he was likewise sincerely religious, all observed; but whoever had seen his behavior in the successive stages of his illness might as easily have mistaken darkness for light as his madness for his religion. They were not only different, but opposite too; one counteracting the other from its beginning. I cannot better describe his religion than in the words of the person who wrote his elegy: Mild, sweet, serene, and tender was her mood, Nor grave with sternness, nor with lightness free! Against example resolutely good, Fervent in zeal and warm in charity!

True it is God was pleased, for the trial both of him and us, to visit him with a grievous illness. As his illness increased his reason declined, and consequently his religion built upon it. Till that melancholy effect of his disease, I challenge all the fools who counted his preceding life madness to point out one extreme he was in of any sort or one instance of his zeal which was not according to knowledge. 'Tis easy for any of them to declaim in general against enthusiasm and carrying things too far, and even to prevail upon an unwary mind, shattered by sickness, to plead guilty to the accusation. But let them come to particulars, and I do hereby undertake to prove that every fact they allege against him is either absolutely false or that it is agreeable to the strictest rules both of piety and Christian prudence. His fasting (or abstinence rather, for I do not know that he ever fasted one day) I least of all 'except; as being firmly persuaded, from careful and repeated observations, that had he continued it he had been alive to this day. Nor are there wanting as great names for this opinion as any that advised on the contrary, who believe that wine and free diet to one in his circumstances was as sure a recipe as shooting him through the head. I acknowledge your goodness in having a far better opinion of me than I deserve, or, I trust in God, shall ever desire. I have many things to add when time permits, but one I dare not defer a moment. 'Tis absolutely necessary to guard your surviving son against the least suspicion of my over-great zeal or strictness. You are fully sensible he is in no danger of either. But if he once fancies I am, that fancy will cut me off from all possibility of doing him any substantial service. whatever advice I may have occasion to give with regard to his moral conduct, ' much religion hath made thee mad ' will be a sufficient answer to all. For your sake and his I beg to know (what I should otherwise not think it worth while to bestow one thought upon) any overt acts of my enthusiasm which pass current in Ireland either with the gay or the serious part of the world.

My brother gladly joins with me in acknowledging all your favors both to him and to, good sir, Your obliged and obedient servant.

In the account he gives of me and those friends who are as my own soul, and who watch over it that I may not be myself a castaway, are some things true: as, that we imagine it is our bounden duty to spend our whole lives in the service of Him that gave them, or, in other words, 'whether we eat or drink, or whatever we do, to do all to the glory of God'; that we endeavor, as we are able, to relieve the poor by buying books and other necessaries for them; that some of us read prayers at the prison once a day; that I administer the sacrament once a month, and preach there as often as I am not engaged elsewhere; that we sit together five evenings in a week; and that we observe, in such manner as our health permits, the fasts of the Church. Some things are false, but taken up upon trust, so that I hope Mr. Morgan believed them true: as, that we almost starve ourselves; that one of us had like lately to have lost his life by too great abstinence; that we endeavor to reform notorious whores and to lay spirits in haunted houses; that we all rise every day at five o'clock; and that I am President of the Society. And some things are not only false, but I fear were known so to be when he related them as true (inasmuch as he had then had the repeated demonstration of both his eyes and ears to the contrary): such as that the Society consists of seven members (I know no more than four of them); that from five to eight in the morning they sing psalms and read some piece of divinity; and that they are emaciated to such a degree that they are a frightful sight. As to the circumstance of the brasier's wife (no intimate of mine) I am in doubt; though she positively denies she ever said so.

To Richard Morgan Date: March 15, 1734. SIR, A journey which I was obliged to begin very soon after the receipt of yours was the occasion of my delaying so long to answer it, which I should otherwise have done immediately. I am satisfied you never designed to give me any uneasiness, either by your last or any of your preceding letters, and am very sensible that the freedom you used therein proceeded from a much kinder intention. And should you ever say anything which I could not approve of, I should as soon as possible mention it to you as the only sure way either to prevent any misunderstanding between us, or at least to hinder its long continuance. As to your son's being a member of our little Society, I once more assure you with all plainness that, were you as much for it as you appear to be against it, I should think it my duty to oppose it to the utmost. I do not conceive him to be any ways qualified for it, and would as soon advise one of his dispositions to go and convert the Indies as to minister to his fellow Christians in the manner wherein my dear friends by the grace of God endeavor to do. I have over and over pressed him to cultivate his acquaintance with Mr. Batteley, See letter of Jan. 31. and several other gentlemen of Christ Church, whose characters I am well acquainted with, though little or not at all with their persons. I have seen an answer from Mr. Hulton of Chester to his letter concerning the greyhound, which I hope we shall very shortly have an opportunity of returning to him. Mr. Morgan constantly attends public prayers, nor do I know that he omits private, or willfully runs into any known sins of commission; and I trust he never will.

Whether a person who goes thus far, who uses public and private prayer and avoids sins of commission, be a good Christian, is a question which you beg we may drop for the future, because it is not your province to determine it. Alas, sir, you ask what I have no power to grant. When both the glory of my Savior and the safety of your soul so loudly require me to speak, I may not, I dare not, I cannot be silent, especially when I consider the reason you give for my being so viz. that it is not your province to manage this point of controversy. No! Are you not, then, in covenant with Christ And is it not your province to know the terms of that covenant 'This do, and thou shalt live,' saith the Lord of life. Is it not your business to understand what this is Though you are no divine, is it not your concern to be assured what it is to be a Christian If on this very point depends your title either to life or death eternal, how shall I avoid giving you what light I can therein without the deepest wound to my own conscience, the basest ingratitude to my friend, and the blackest treachery to my Master The question, then, must be determined some way; and for an infallible determination of it, to the law and to the testimony we appeal: at that tribunal we ought to be judged; if the oracles of God are still open to us, by them must every doubt be decided. And should all men contradict them, we could only say, ' Let God be true, and every man a liar.' We can never enough reverence those of the Episcopal Order. They are the angels of the Church, the stars in the right hand of God. Only let us remember he was greater than those who said, ' Though I or an angel from heaven preach any other gospel than that ye have received, let him be accursed.'

I then pressed him earnestly to pray for strength, according to that conviction; and he resolved to try for a week. When that was expired, he said his desire of classical reading was not inflamed, but a little abated; upon which I begged him to repeat his resolution for a week or two longer. He said it signified nothing; for he could never part with the classics entirely. I desired him to read what you say in the Christian Perfection on reading vain authors. He read it, agreed to every word of it, but still in his practice denied it; though appearing in most other particulars an humble, active, zealous Christian. On Tuesday, April 3, being one of the days the statutes require us to communicate at St. Mary's, I called upon him just before church, being to set out for Lincolnshire as soon as the service was over. I asked whether he still halted between two opinions; and, after exhorting him as I could to renounce himself and serve his Master with simplicity, I left him. He did not communicate that day. On my return, May 21, I immediately inquired what state he was in, and found he had never communicated since, which he used to do weekly; that he had left off rising early, visiting the poor, and almost all religious reading, and entirely given himself up to secular. When I asked him why he had left off the holy eucharist, he said fairly, because to partake of it implied a fresh promise to renounce himself entirely and to please God alone; and he did not design to do so. I asked whether he was well convinced he ought to do so. He said, 'Yes.' Whether he wished he could design it. He answered, No, he did not design it.

From time to time, particularly a few days ago, I urged him to tell me upon what he grounded his hope of salvation. He replied, after some pause, that 'Christ died for all men; but if none were saved by Him without performing the conditions, His death would not avail one in a thousand, which was inconsistent with the goodness of God.' But this answer, and every part of it, he soon gave up; adding with the utmost seriousness that he cared not whether it was true or no: he was very happy at present, and he desired nothing farther. This morning I again asked him what he thought of his own state. He said he thought nothing about it. I desired to know whether he could, if he considered it ever so little, expect to be saved by the terms of the Christian covenant. He answered, he did not consider it at all; nor did all I could say in the least move him. He assented to all, but was affected with nothing. He grants with all composure that he is not in a salvable state, and shows no degree of concern, while he owns he can't find mercy. I am now entirely at a loss what step to take: pray he can't, or won't. When I lent him several prayers, he returned them unused, saying he does not desire to be otherwise than he is, and why should he pray for it I do not seem so much as to understand his distemper. It appears to me quite incomprehensible. Much less can I tell what remedies are proper for it. I therefore beseech you, sir, by the mercies of God, that you will not be slack; according to the ability He shall give, to advise and pray for him and, reverend sir, Your most obliged servant.

To his Father Date: OXON December 10, 1734. 2. I entirely agree that ' the glory of God and the, different degrees of promoting it are to be our sole consideration and direction in the choice of any course of life'; and consequently that it must wholly turn upon this single point, whether I am to prefer a college life or that of a rector of a parish. I do not say the glory of God is to be my first or my principal consideration, but my only one; since all that are not implied in this are absolutely of no weight: in presence of this they all vanish away; they are less than the small dust of the balance. 3. And indeed, till all other considerations were set aside, I could never come to any clear determination; till my eye was single, my whole mind was full of darkness. Every consideration distinct from this threw a shadow over all the objects I had in view, and was such a cloud as no light could penetrate. Whereas, so long as I can keep my eye single and steadily fixed on the glory of God, I have no more doubt of the way wherein I should go than of the shining of the sun at noonday.

7. The first of these is daily converse with my friends. I know no other place under heaven where I can have always at hand half a dozen persons nearly of my own judgment and engaged in the same studies: persons who are awakened into a full and lively conviction that they have only one work to do upon earth; who are in some measure enlightened so as to see, though at a distance, what that one work is viz. the recovery of that single intention and pure affection which were in Christ Jesus; who, in order to this, have according to their power renounced themselves, and wholly and absolutely devoted themselves to God; and who suitably thereto deny themselves, and take up their cross daily. To have such a number of such friends constantly watching over my soul, and according to the variety of occasions administering reproof, advice, or exhortation with all plainness and all gentleness, is a blessing I have not yet found any Christians to enjoy in any other part of the kingdom. And such a blessing it is, so conducive, if faithfully used, to the increase of all holiness, as I defy any one to know the full value of till he receives his full measure of glory. 8. Another invaluable blessing which I enjoy here in a greater degree than I could anywhere else is retirement. I have not only as much, but as little, company as I please. I have no such thing as a trifling visitant, except about an hour in a month, when I invite some of the Fellows to breakfast. Unless at that one time, no one ever takes it into his head to set foot within my door, except he has some business of importance to communicate to me or I to him. And even then, as soon as he has dispatched his business, he immediately takes his leave.

9. Both these blessings, the continual presence of useful and uninterrupted freedom from trifling acquaintance, are exceedingly endeared to me, whenever I have spent but one week out of this place. The far greatest part of the conversation I meet with abroad, even among those whom I believe to be real Christians, turns on points that are absolutely wide of my purpose, that no way forward me in the business of life. Now, though they may have time to spare, I have none; it is absolutely necessary for such an one as me to follow, with all possible care and vigilance, that excellent advice of Mr. Herbert: Still let thy mind be bent, still plotting where, And when, and how the business may be done. George Herbert's The Temple, 'The Church Porch,' stanza 57. And this, I bless God, I can in some measure do, so long as I avoid that bane of piety, the company of good sort of men, lukewarm Christians (as they are called), persons that have a great concern for but no sense of religion. But these undermine insensibly all my resolutions, and quite steal from me the little fervor I have; and I never come from among these saints of the world (as J. Valdesso Juan de Valdes (Ital. Valdesso), born about 1500 at Cuenca in Castile, labored unceasingly by tongue and pen for religious reform. In his Alfabeto Christiano he insists that the soul must choose between God and the world. He died in 1540 or 1541. calls them) faint, dissipated, and shorn of all my strength, but I say, ' God deliver me from an half-Christian.'

12. What still heightens my fear of this untried state is that, when I am once entered into it, be the inconveniences of it found more or less vestigia nulls retrorsum 'No retracing one's steps' (Aesop's 'The Fox and the Sick Lion'). when I am there, there I must stay. If this way of life should ever prove less advantageous, I have almost continual opportunities of quitting it; but whatever difficulties occur in that, whether foreseen or unforeseen, there is no returning, any more than from the grave. When I have once launched out into that unknown sea, there is no recovering my harbor; I must on among whatever whirlpools or rocks or sands, though all the waves and storms go over me.

13. Thus much as to myself. But you justly observe that we are not to consider ourselves alone; since God made us all for a social life, to which academical studies' are only preparatory. I allow, too, that He will take an exact account of every talent which He has lent us, not to bury them, but to employ every mite we have received in diffusing holiness all around us. I cannot deny that every follower of Christ is in his proportion the light of the world; that whoever is such can no more be concealed than the sun in the midst of heaven; that, being set as a light in a dark place, his shining out must be the more conspicuous; that to this very end was his light given, that it might shine at least to all that look towards him; and, indeed, that there is one only way of hiding it, which is to put it out. Neither can I deny that it is the indispensable duty of every Christian to impart both light and heat to all who are willing to receive it. I am obliged likewise, unless I lie against the truth, to grant that there is not so contemptible an animal upon earth as one that drones away life, without ever laboring to promote the glory of God and the good of men; and that whether he be young or old, learned or unlearned, in a college or out of it. Yet, granting the superlative degree of contempt to be on all accounts due to a college drone; a wretch that hath received ten talents, and yet employs none; that is not only promised a reward by his gracious master, but is paid beforehand for his work by his generous founder, and yet works not at all; allowing all this, and whatever else can be said (for I own it is impossible to say enough) against the drowsy ingratitude, the lazy perjury of those who are commonly called harmless or good sort of men (a fair proportion of whom I must, to our shame, confess are to be found in colleges) allowing this, I say, I do not apprehend it will conclude against a college life in general.

16. From all this I conclude that, where I am most holy myself, there I could most promote holiness in others; and consequently that I could more promote it here than in any place under heaven. But I have likewise other reasons besides this to think so; and the first is, the plenteousness of the harvest. Here is, indeed, a large scene of various action. Here is room for charity in all its forms. There is scarce any way of doing good to our fellow creatures for which here is not daily occasion. I can now only touch on the several heads: here are poor families to be relieved; here are children to be educated; here are workhouses wherein both young and old want, and gladly receive, the word of exhortation; here are prisons to be visited, wherein alone is a complication of all human wants; and, lastly, here are the schools of the prophets here are tender minds to be formed and strengthened, and babes in Christ to be instructed and perfected in all useful learning. Of these in particular we must observe that he who gains only one does thereby as much service to the world as he could do in a parish in his whole life, for his name is legion; in him are contained all those who shall be converted by him. He is not a single drop of the dew of heaven, but a ' river to make glad the city of God.' 17. 'But Epworth is yet a larger sphere of action than this; there I should have the care of two thousand souls.' Two thousand souls ! I see not how any man living can take care of an hundred. At least I could not; I know too well quid valeant humeri. 'How much I can bear.' Because the weight that I have akeady upon me is almost more than I am able to bear, ought I to increase it tenfold Imponere Pelio Ossam Scilicet, atque Ossae frondosum involvere Olympum. Vigil's Georgics, i. 281-2.That is, to impose Ossa upon Pelion, and to roll leafy Olympus upon Ossa. Would this be the way to help either myself or my brethren up to heaven Nay; but the mountains I reared would only crush my own soul, and so make me utterly useless to others.

18. I need not but just glance upon several other reasons why I am more likely to be useful here than anywhere else: as, because I have the joint advice of many friends in any difficulty, and their joint encouragement in any dangers; because the good Bishop and Vice-Chancellor are at hand to supply (as need is) their want of experience; because we have the eyes of multitudes upon us, who, even without designing it, perform the most substantial office of friendship, apprising us where we have already fallen, and guarding us from falling again; lastly, because we have here a constant fund (which I believe this year will amount to near eighty pounds) to supply the bodily wants of the poor, and thereby prepare their souls to receive instruction. 19. If it be said that the love of the people at Epworth balances all these advantages here, I ask, How long will it last Only till I come to tell them plainly that their deeds are evil, and, to make a particular application of that general sentence, to say to each, Thou art the man! Alas, sir, do I not know what love they had for you at first And how have they used you since Why, just as every one will be used whose business it is to bring light to them that love to sit in darkness. 20. Notwithstanding, therefore, their present prejudice in my favor, I cannot quit my first conclusion, that I am not likely to do that good anywhere, not even at Epworth, which I may do at Oxford; and yet one terrible objection lies in the way: Have you found it so in fact What have you done there in so many years Nay, have not the very attempts to do good, for want either of a particular turn of mind for the business you engaged in or of prudence to direct you in the right method of doing it, not only been unsuccessful, but brought such contempt upon you as has in great measure disqualified you for any future success And are there not men in Oxford who are not only better and holier than you, but who, having preserved their reputation, who, being universally esteemed, are every way fitter to promote the glory of God in that place

22. With regard to contempt, then (under which term I include all the passions that border upon it, as hatred, envy, c., and all the fruits that flow from them, such as calumny, reproach, and persecution in any of its forms), my first position, in defiance of worldly wisdom, is this: Every true Christian is contemned, wherever he lives, by all who are not so, and who know him to be such i.e. in effect, by all with whom he converses; since it is impossible for light not to shine. This position I prove both from the example of our Lord and from His express assertions. First, from His example: if the disciple is not above his master, nor the servant above his lord, then, as our Master was despised and rejected of men, so will every one of His true disciples. But the disciple is not above his master, and therefore the consequence will not fail him an hair's breadth. Secondly, from His own express assertions of this consequence: 'If they have called the master of the house Beelzebub, how much more them of his household I ' (Matt. x. 25); ' Remember (ye that would fain forget or evade it) the word that I said unto you, The servant is not greater than his lord. If they have persecuted Me, they will also persecute you.' And as for that vain hope that this belongs only to the first followers of Christ, hear ye Him: ' All these things will they do to you, because they know not Him that sent Me'; and again, ' Because ye are not of the world, therefore the world hateth you' (John xv. 19). Both the persons who are hated, and the persons who hate them, and the cause of their hating them, are here clearly determined.

To his Brother Samuel Date: OXON, February 13, 1735. There are two questions between us; one relating to being good, the other to doing good. With regard to the former: 1. You allow I enjoy more of friends, retirement, freedom from care, and divine ordinances than I could do elsewhere: and I add (1) I feel all this to be but just enough; (2) I have always found less than this to be too little for me; and therefore (3) whatever others do, I could not throw up any part of it without manifest hazard to my salvation. As to the latter: 2. I am not careful to answer 'what good I have done at Oxford,' because I cannot think of it without the utmost danger. ' I am careful about what I may do at Epworth,' (1) because I can think of it without any danger at all; (2) because I cannot, as matters now stand, avoid thinking of it without sin. 3. Another can supply my place at Epworth better than at Oxford, and the good done here is of a far more diffusive nature. It is a more extensive benefit to sweeten the fountain than to do the same to particular streams. 4. To the objection, You are despised at Oxford, therefore you can do no good there, I answer: (1) A Christian will be despised anywhere. (2) No one is a Christian till he is despised. (3) His being .despised will not hinder his doing good, but much further it by making him a better Christian. Without contradicting any of these propositions, I allow that every one to whom you do good directly must esteem you, first or last. N.B. A man may despise you for one thing, hate you for a second, and envy you for a third. 5. God may suffer Epworth to be worse than before. But I may not attempt to prevent it, with so great hazard to my own soul.

Your last argument is either ignoratio elenchi, or implies these two propositions: (1) 'You resolve against any parochial cure of souls.' (2) 'The priest who does not undertake the first parochial cure that offers is perjured.' Let us add a third: ' The tutor who, being in Orders, never accepts of a parish is perjured.' That was Samuel Wcsley's own case. And then I deny all three. I am, dear brother, Your obliged and affectionate Brother.

Now, that I can as a clergyman better serve God and His Church in my present station I have all reasonable evidence. See letters of Feb. 15, 1733, and Dec. 10, 1734.

To John Robson Date: September 30, 1735. I am not satisfied (as I have told the Rector for this twelvemonth past) that the Wednesday fast See letter of June 13, 1733. is strictly obligatory; though I believe it very ancient, if not apostolical. He never saw what I writ upon it.

Dr. Tilly's sermons William Tilly's Sixteen Sermons preached before the University of Oxford at St. Mary's (Phil. ii. 12-13). 'The grace of God shown to be not only consistent with the liberty of man's will, but the strongest obligation to our own endeavors' (2 Sermons. 1712). on Free Will are the best I ever saw. His text is, 'Work out your own salvation with fear and trembling.' May you all assist one another so to do, and be not ashamed of the gospel of Christ. aaae te , c. Bear ye one another's burdens. I charge Mr. Robson in the name of the Lord Jesus that he no longer halt between two opinions. If the Lord be God, serve Him, love Him with all your heart, serve Him with all your strength; and pray for us that faith and utterance may be given us, that we may speak boldly as we ought to speak.

Farther: a sin which easily besets me is unfaithfulness to God in the use of speech. I know that this is a talent entrusted to me by my Lord, to be used, as all others, only for His glory. I know that all conversation which is not seasoned with salt, and designed at least to administer grace to the hearers, is expressly forbid by the Apostle, as corrupt communication, and as grieving the Holy Spirit of God; yet I am almost continually betrayed into it by the example of others striking in with my own bad heart. But I hope, from the moment I leave the English shore, under the acknowledged character of a teacher sent from God, there shall no word be heard from my lips but what properly flows from that character: as my tongue is a devoted thing, I hope from the first hour of this new era to use it only as such, that all who hear me may know of a truth the words I speak are not mine but His that sent me. The same faithfulness I hope to show through His grace in dispensing the rest of my Master's goods, if it please Him to send me to those who, like His first followers, have all things common. What a guard is here against that root of evil, the love of money, and all the vile attractions that spring from it ! One in this glorious state, and perhaps none but he, may see the height and depth of that privilege of the first Christians, 'as poor, yet making many rich; as having nothing, yet possessing all things.'

We can't be sufficiently thankful to God for Mr. Oglethorpe's presence with us. There are few if any societies in England more carefully regulated than this is. The very sailors have for some time behaved in a modest, regular manner. The knowing that they are constantly under the eye of one who has both power and will to punish every offender keeps even those who, it is to be feared, have no higher principle, from openly offending against God or their neighbor; so that we have an appearance at least of Christianity from one end of the ship to the other, and those who do not love it rarely show their dislike, unless in a corner among their intimates. May the good God show them too, in this their day, the things that make for their peace! We have had but one storm since we were at sea, and that lasted but a few hours. One unaccustomed to the sea would have imagined the ship would have been swallowed up every moment. A single wave covered it over, burst into the cabin where we were with a noise and shock almost like that of a cannon, and, after having steeped one or two of us from head to foot, passed through into the great cabin, from which we emptied it out at the windows. This too I hope was not a little blessing, the fright it occasioned in several persons having made them more susceptible of useful impression. May He who hath helped us and poured His benefits upon us continue to have you and yours under His protection! May He prosper all the designs of your Societies for His glory, and strengthen your hands against all the power of the enemy! He shall repay the kindness you have shown us for His sake, especially by making mention of us in your prayers: whereas none stands more in need than, honored sir, Your most obliged and obedient servant. On January 23, 1736, Wesley wrote to Sir John Thorold, whom he had succeeded in the Fellowship at Lincoln College. That letter has been lost; but Sir John's reply, on May 24, 1736, is given in the Journal, viii. 298-302.

To Count Zinzendorf Graviora tua negotia literis meis interpellare non auderem, nisi te crederem illius esse discipulum, qui linum ardens non extingui vult, neque calamum quassatum confringi. Id vero quum persuasum habeam, maximopere te obtestor, ut et tuis et Ecclesiae tecum peregrinantis precibus Deo cornmender, in vera spiritus pauperrate, mansuetudine, fide, ac amore Dei proximique erudiendus. Et si quando tibi paululum otii suppetat, breve illud votum Deo offerre ne dedigneris, quod a fratribus tuis (utinam et meis) Savannensibus saepius oblatum audivi: Einen Helden muth Der da Gut und Blut Gem um deinetwillen lasse Und des Fleisches Ltlste hasse, Gieb ibm, Hchstes Gut, Durch dein theares Blut. The last verse of Freylinghausen's Wer ist wohl wie Du (No. 30 in the Herrnhut Gesang-Buch of 1737); the hymn which Wesley translated as 'O Jesu, Source of calm repose.' This is the verse which he rendered: A patient, a victorious mind, That life and all things casts behind, Springs forth obedient to Thy call, A heart that no desire can move, But still to adore, believe, and love, Give me, my Lord, my Life, my All! SAVANNAE, Mart. 15, v.s. 1736. Translation SAVANNAH, March 15, 1736. JOHN WESLEY TO COUNT ZINZENDORF. I should not dare to interrupt your more weighty affairs with a letter of mine, did I not hold you to be a disciple of Him who would not have the smoking flax quenched nor the bruised reed broken. But since I am entirely convinced of this, I beg of you that in your prayers and the prayers of the Church that sojourns with you, I may be commended to God, to be instructed in true poverty of spirit, in gentleness, in faith, and love of God and my neighbor. And, whenever you have a little leisure, do not disdain to offer to God this short prayer, which I have heard frequently offered by your brethren at Savannah (would they were mine also!): Then the dauntless mind Which, to Jesus joined, Neither life nor treasure prizes, And all fleshly lusts despises, Grant him, Highest Good, Through Thy precious blood.

To his Brother Charles Date: SAVANNAH, March 22, 1736. 'Tis strange so many of our friends should still trust in God. I hope, indeed, whoever turns to the world, Mr. Tackner and Betty, with Mr. Hird's family and Mr. Burk, will zealously aim at the prize of their high calling. These especially I exhort, by the mercies of God, that they be not weary of well-doing, but that they labor more and more to be meek and lowly, and daily to advance in the knowledge and love of God. I hope, too, Mr. Weston, Mr. Moore, Mr. Allen, and Mr. White, as well as Mr. Ward and his wife, continue in the same wise resolutions. I must not forget Mr. Reed and Mr. Daubry, both of whom I left fully determined to shake off every weight, and with all their might to pursue the one thing needful. Conciones omnes meas jamnunc habes, praeter istas quas misi. Aliquae in pyxide sunt (de qua ne verbum scribis) una cum Bibliis in quarto. Liber de Disciplina quam celerrime potes, remittendus est. Quanta est concordia fratrum! Tui vole et fratris Bi. 'You have now all my sermons, beside those which I have sent. Some are in the box (of which you write not a word) together with the Bible in quarto. The Book of Discipline must be sent back as soon as possible. How great is the concord of brethren! I mean of thee and brother B' (Benjamin Ingham).

You are not, I think, at liberty stfesa e t ', 'e sfta s 'aps se. ' To turn to the Gentiles till your own countrymen shall cast you out.' If that period comes soon, so much the better. Only in the meanwhile reprove and exhort with all authority, even though all men should despise thee. pseta s e at. 'It shall turn to thee for a testimony ': see Luke xxi. 13. I conjure you, spare no time or address or pains to learn the true cause t pa d t f . 'Of the former distress of my friend.' I much doubt you are the right. t 'a 't p at. Ge, fss sta d. Gfe , p e d fe p at. 'God forbid that she should again in like manner miss the mark. Watch over her, keep her as much as possible. Write to me, how I ought to write to her.' If Mr. Ingham Benjamin Ingham had gone to Prederica with General Oglethorpe on Feb. 16, and welcomed Charles on his landing there in March. were here, I would try to see you. But omit no opportunity. of writing. de pasa 'a. ' te es ae, etea, stea, fea t e. se, 'a ta at s at sa. 'I stand in jeopardy every hour. Two or three are women, younger, refined, God-fearing. Pray that I know none of them after the flesh.' Let us be strong and very courageous; for the Lord our God is with us, and there is no counsel or might against Him Adieu!

To James Vernon Date: SAVANNAH, July 23, 1736. As short a time as I have for writing, I could not pardon myself if I did not spend some part of it in acknowledging the continuance of your goodness to my mother; which, indeed, neither she nor I can ever lose the sense of. The behavior of the people of Carolina finds much conversation for this place. I dare not say whether they want honesty or logic most: it is plain a very little of the latter, added to the former, would show how utterly foreign to the point in question all their voluminous defenses are. Here is an Act of the King in Council, passed in pursuance of an Act of Parliament, forbidding unlicensed persons to trade with the Indians in Georgia. Nothing, therefore, can justify them in sending unlicensed traders to the Creek, Cherokee, and Chicasaw Indians, but the proving either that this Act is of no force or that those Indians are not in Georgia. Why, then, are these questions so little considered by them, and others so largely discussed I fear for a very plain though not a very honest reason that is, to puzzle the cause. I sincerely wish you all happiness in time and in eternity, and am, sir, c.

To General Oglethorpe Date: SAVANNAH, August 23, 1736. SIR, I choose to write rather than speak, that I may not say too much. I find it utterly impossible anything should be kept secret unless both parties are resolved upon it. What fell out yesterday is already known to every family in Frederica; but to many it has been represented in such a light that 'tis easy to know whence the representation comes. Now, sir, what can I do more Though I have given my reputation to God, I must not absolutely neglect it. The treatment I have met with was not barely an assault: you know one part of it was felony. I can't see what I can do but desire an open hearing in the face of all my countrymen of this place. If you (to whom I can gladly entrust my life and my all in this land) are excepted against as partial, let a jury be empanelled, and upon a full inquiry determine what such breaches of the law deserve. I am, sir, Your obliged and obedient servant.

Savannah alone would give constant employment for five or six to instruct, rebuke and exhort as need requires. Neither durst I advise any single person to take charge of Frederica, or indeed to exercise his Ministry there at all unless he was an experienced soldier of Jesus Christ, that could rejoice in Reproaches, Persecutions, Distresses for Christ's sake. I bless God for what little of them I have met with here, and doubt not but they were sent for my soul's health. My Heart's Desire for this place is, not that it may be a Famous or a Rich, but that it may be a Religious Colony, and then I am sure it cannot fail of the Blessing of God, which includes all real goods, Temporal and Eternal. I am, sir, Your much obliged and obedient servant.

To Mr. Verelst The date and the person to whom when the Standard Edition of the this letter was sent were not known Journal was published. Date: SAVANNAH, November 10, 1736. SIR, I return you thanks for your favor. The good I have found here has, indeed, been beyond my expectations: the contrary behavior of many was no more than 1 looked for; being convinced, several years before I left England, that in every city or country under heaven the majority of the people are not the wisest or the best part. But we have an advantage here, which is not frequent in other places that is, a Magistracy not only regular in their own conduct, but desirous and watchful to suppress as far as in them lies whatever is openly ill in the conduct of others. I am obliged to you for the hint you give as to the regulating that too-prevailing neglect in the case of administering public oaths. Without doubt it should be done with all possible solemnity. For surely no hurry of business can excuse any want of reverence towards the God to whom all our business should be consecrated: since it is for His sake that we ought to undertake everything as wen as perform everything as in His sight. Pray, when you send me any books, send a letter of advice. I have received no books from you since I came hither. I am, dear sir, Your most humble servant.

To his Brother Samuel Date: SAVANNAH, November 23, 1736. DEAR BROTHER, O pray write, and, if it may be, speak, that they may remember Him again who did run well but are now hindered ! I think the rock on which I had the nearest made shipwreck of the faith was the writings of the Mystics; under which term I comprehend all, and only those, who slight any of the means of grace. I have drawn up a short scheme of their doctrines, partly from conversations I have had, and letters, and partly from their most approved writers, such as Tauler, Molinos, and the author of Theologia Germanica. Wesley read the Theologia Germanica and other Mystic books on the advice of William Law. For his judgement as to their influence, see Journal, 'i. 420, and ii. 515 for his estimate of the book; see also letter of May 14, 1738, to Law. I beg your thoughts upon it as soon as you can conveniently; and that you would give me them as particularly, fully, and strongly as your time will permit. They may be of consequence not only to all this province but to nations of Christians yet unborn. 'All means are not necessary for all men; therefore each person must use such means, and such only, as he finds necessary for him. But since we can never attain our end by being wedded to the same means; therefore we must not obstinately cleave unto anything, lest it become an hindrance, not an help.

'As to doing good, take care of yourself first.' When you are converted, then strengthen your brethren. Beware of (what is incident to all beginners) an eager desire to set others a good example. Beware of earnestness to make others feel what you feel yourself. Let light shine as nothing to you. Beware of a zeal to do great things for God. Be charitable first; then do works of charity; do them when you are not dissipated thereby, or in, danger of losing your soul by pride and vanity. Indeed, till: then you can do no good to men's souls; and without that all done to their bodies is nothing. The command of doing good concerns not you yet. Above all, take care never to dispute about any of these points. Disputing can do no good. Is the man wicked Cast not pearls before swine. Is he imperfect He that disputes any advice is not yet ripe for it. Is he good All good men agree in judgment: they differ only in words, which all are in their own nature ambiguous.' May God deliver you and yours from all error and all unholiness! My prayers will never, I trust, be wanting you. I am, dear brother, My sister's and your most affectionate Brother. Pray remember me to Philly. His brother's daughter, who married Mr. Earle of Barnstaple.

To John Hutchings Date: SAVANNAH, AMERICA, February 16, 1737. By these labors of love might any that desired it be trained up for the harder task of preaching the gospel to the heathen. The difficulties he must then encounter, God only knows; probably martyrdom would conclude them: but those we have hitherto met with have been small, and only terrible at a distance. Persecution, you know, is the portion of every follower of Christ, wherever his lot is cast; but it has hitherto extended no farther than words with regard to us (unless in one or two inconsiderable instances); yet it is sure every man ought, if he would come hither, to be willing and ready to embrace (if God should see good) the severer kinds of it. He ought to be determined not only to leave parents, sisters, friends, houses, and land for his Master's sake, but to take up his cross too, and cheerfully submit to the fatigue and danger of (it may be) a long voyage, and patiently to endure the continual contradiction of sinners and all the inconveniences which it often occasions.

Would any one have a trial of himself how he can bear this If he has felt what reproach is, and can bear that for but a few weeks as he ought, I shall believe he need fear nothing. Other trials will afterwards be no heavier than that little one was at first; so that he may then have a well-grounded hope that he will be enabled to do all things through Christ strengthening him. May the God of peace Himself direct you to all things conducive to His glory, whether it be by fitter instruments, or even by Your friend and servant in Christ.

I acknowledge His exceeding mercy in casting me into your hands. I own your generous kindness all the time we were at sea: I am indebted to you for a thousand favors here. Why, then, the least I can say is, Though all men should revile you, yet, if God shall strengthen me, will not I: yea, were it not for the poor creatures whom you have as yet but half redeemed from their complicated misery, I could almost wish that you were forsaken of all; that you might clearly see the difference between men of honor and those who are in the very lowest rank the followers of Christ Jesus. Oh where is the God of Elijah Stir up Thy strength, and come and help him! If the desire of his heart be to Thy name, let all his enemies flee before him! Art Thou not He who hast made him a father to the fatherless, a mighty deliverer to the oppressed Hast Thou not given him to be feet to the lame, hands to the helpless, eyes to the blind Hath he ever withheld his bread from the hungry, or hid his soul from his own flesh Then, whatever Thou withholdest from him, O Thou lover of men, satisfy his soul with Thy likeness; renew his heart in the whole image of Thy Christ; purge his spirit from self-will, pride, vanity, and fill it with faith and love, gentleness and longsuffering. Let no guile ever be found in his mouth, no injustice in his hands! And, among all your labors of love, it becomes me earnestly to entreat Him that He will not forget those you have gone through for, sir, Your obliged and obedient servant.

To Dr. Bray's Associates Date: SAVANNAH, February 26, 1737. Our general method is this: A young gentleman, who came with me, teaches between thirty and forty children to read, write, and cast accounts. Before school in the morning, and after school in the afternoon, he catechizes the lowest class, and endeavors to fix something of what was said in their understandings as well as their memories. In the evening he instructs the larger children. On Saturday, in the afternoon, I catechize them all. The same I do on Sunday before the evening service. And in the church, immediately after the Second Lesson, a select number of them having repeated the Catechism and been examined in some part of it, I endeavor to explain at large, and enforce that part, both on them and the congregation. Some time after the evening service, as many of my parishioners as desire it meet at my house (as they do also on Wednesday evening), and spend about an hour in prayer, singing, and mutual exhortation. A smaller number (mostly those who design to communicate the next day) meet here on Saturday evening; and a few of these come to me on the other evenings, and pass half an hour in the same employment.

That I shall be laughed at for all this, I know; so was my Master.' But that I shall catch the favor of men I know not. If I do any, it is not my strength or prudence. ' No man cometh to Me, except the Father draw him.' But this I am determined, never to ' catch them with guile' an imputation St. Paul expresses a strong abhorrence of, as any one may observe, from the manner wherein he clears himself of that crime, which some, it seems, had accused him of to the Corinthians. Not that I am for a stern, austere manner of conversing neither. No: let all the cheerfulness of faith be there; all the joyfulness of hope; all the amiable sweetness, the winning easiness, of love. If we must have art, Hic mihi erunt artes: so soon as God shall adorn my soul with them, and without any other than these, with the power of the Holy Ghost preventing, accompanying, and following me, I know that I (that is, the grace of God which is in me) shall save both myself and those that hear me. Your obliged and very affectionate servant in Jesus Christ.

To Mrs. Chapman Date: SAVANNAH, March 29, 1737. True friendship is doubtless stronger than death, else yours could never have subsisted still in spite of all opposition, and even after thousands of miles are interposed between us. In the last proof you gave of it there are a few things which I think it lies on me to mention: as for the rest, my brother is the proper person to clear them up, as I suppose he has done long ago.

Law and me in words only. You say the pleasures you plead for are distinct from the love of God, as the cause from the effect. Why, then they tend to it; and those which are only thus distinct from it no one excepts against. The whole of what he affirms, and that not on the authority of men but from the words and example of God incarnate, is: There is one thing needful to do the will of God; and His will is our sanctification: our renewal in the image of God, in faith and love, in all holiness and happiness. On this we are to fix. our single eye at all times and in all places; for so did our Lord. This one thing we are to do; for so did our fellow servant, Paul, after His example: ' Whether we eat or drink, or whatsoever we do, we are to do all to the glory of God.' In other words, we are to do nothing but what directly or indirectly leads to our holiness, which is His glory; and to do every such thing with this design, and in such a measure as may most promote it.

To the Georgia Trustees Date: SAVANNAH, March 31, 1737. GENTLEMEN, Robert Hows, a freeholder of this place, has officiated here as parish clerk, not only ever since I came, but, as I am informed, for above two years before. He constantly attends both the morning and evening service (a little before sunrise and after sunset) on other days as well as Sundays, and is in the whole of his behavior a sober, industrious man. But sickness in his family had reduced him to straitness of circumstances even before the 24th instant, on which (while he was employed in the public work) his house was burnt to the ground, and all that was in it (except two saws) consumed. I therefore, gentlemen, take the liberty to recommend him to your favor and assistance: as to the manner of which (whether by way of salary or otherwise) you are the proper judges. I recommend you and all your labors to Him in whose steps you tread, the great Helper of the friendless; and am, gentlemen, Your most obedient servant.

To Mr. Verelst The date and the person to whom this letter was sent were not known when the Standard Edition of the Journal was published. Date: SAVANNAH, November 10, 1736. SIR, I return you thanks for your favor. The good I have found here has, indeed, been beyond my expectations: the contrary behavior of many was no more than I looked for; being convinced, several years before I left England, that in every city or country under heaven the majority of the people are not the wisest or the best part. But we have an advantage here, which is not frequent in other places that is, a Magistracy not only regular in their own conduct, but desirous and watchful to suppress as far as in them lies whatever is openly ill in the conduct of others. I am obliged to you for the hint you give as to the regulating that too-prevailing neglect in the case of administering public oaths. Without doubt it should be done with all possible solemnity. For surely no hurry of business can excuse any want of reverence towards the God to whom all our business should be consecrated: since it is for His sake that we ought to undertake everything as wen as perform everything as in His sight. Pray, when you send me any books, send a letter of advice. I have received no books from you since I came hither. I am, dear sir, Your most humble servant.

To Dr. Humphreys, Secretary to the S.P.G. Date: SAVANNAH, July 12, 1737. Concerning the conversion of the heathen, where is the seed sown, the sanguis martyrum Do we hear of any who have sealed the faith with their blood in all this vast continent Or do we read of any Church flourishing in any age or nation without this seed first sown there Give me leave, sir, to speak my thoughts freely. When God shall put it into the hearts of some of His servants, whom He hath already delivered from earthly hopes and fears, to join hand in hand in this labor of love; when out of these He shall have chosen one or more to magnify Him in the sight of the heathen by dying, not with a stoical or Indian indifference, but blessing and praying for their murderers, and praising God in the midst of flame with joy unspeakable and full of glory, then the rest, waxing bold by their sufferings, shah go forth in the name of the Lord God, and by the power of His might cast down every high thing that exalteth itself against the faith of Christ. Then shall ye see Satan, the grand ruler of this New World, as lightning fall from heaven! Then shall even these lands be full of the knowledge of the Lord as the waters cover the seas.

You number up all the parts of my letter, which are only speaking to the same parts in yours, as things entirely beside the point. If they are not to the point in mine, how came they to have a place in yours, which was written under divine direction Why did you give me occasion to speak of things that needed nothing to be said of them Had you said but one thing, I would have spoke to nothing else. In your first letter I was blamed for not calling you to such a faith in Christ as strips us naked of our own works, our own righteousness; for not teaching you this doctrine 'Believe in the Lord Jesus Christ with all thy heart, and nothing shall be impossible to thee.' This is the faith in Christ which all Mystical spiritual books are full of. What you have heard from me on this head of faith in our former conversations would make a volume; but because I appealed to a text of Scripture, 'Without Me ye can do nothing,' you have quitted this faith. And now you say this, and no other, is the question: whether I ever advised you 'to seek first a living faith in the blood of Christ.' But, sir, this is not the main question of your first letter; had you had only this question to have proposed, you would not have written to me at all. But if I tell you that you conceived a dislike to me, and wanted to let me know that a man of God had shown you the poverty and misery of my state if I tell you that this was the main intent of your letter, you know that I tell you the truth. To come to your, c. c .... But this matter, it seems, now is of no importance.

To his Mother Date: AMSTERDAM, June 19, 1738. Never did common fame more grossly vary from the truth than in the English accounts of Holland. They tell us of a dirty, slovenly, unpolished people, without good nature, good manners, or common decency; whereas the very first thing that must strike every one that has eyes, and that before he has gone an hundred yards from Rotterdam Haven, is that this is the cleanest place he ever saw in his life, there being scarce a speck of dirt to be seen either on the doors or steps of any of the houses or on the stones of the street. And all the natives he meets, whether men, women, or children, are of a piece with the place they live in; being so nicely dean from head to foot, both in their persons and clothes, as I have seen very few in my life even of the gentry in England. There is likewise a remarkable mildness and lovingness in their behavior. All you meet on the road salute you. Every one is ready to show the way, or to answer any questions, without anything of the English surliness. And the carriage as well as dress of all the women we have yet seen is exactly modest and altogether natural and unaffected.

On Thursday in the afternoon we left Rotterdam. The road we traveled in for several miles was a continued arbor, and as dean (excepting a very little dust) as a gentleman's parlor, or indeed his table, need be. We lay that night at Goudart Gouda. (being eight in all, five English and three Germans). On Friday morning (after having seen the great church there, famous for its painted glass) we set out again, and were surprised more and more at the pleasantness of the road. Walnut-trees shaded it for many miles; and the little houses stood so thick on either side, that it seemed like walking through a train of villages. The hedges were exactly cut all along, and all the houses neat almost to an extreme. In the afternoon we came to Ysselstein, where we were received with open arms by the Baron Watteville and the Church which is in has house. There are about twenty (beside children) in that little community, and their number increases daily, who are of one heart and one soul and have all things in common. Saturday the 17th (my birthday) was their monthly Thanksgiving Day. From about two in the afternoon till nine at night, the time was spent in prayer, praise, and such other exercises as became those who were 'all filled with the Holy Ghost.' Many strangers were present, with some of whom we set out in the Track-skuyt early in the morning, and went by Utrecht through a country which is, as it were, all one garden to Amsterdam, about thirty miles from Ysselstein. A physician, who had lived some years at Herrnhut, carried us to his lodgings, where we design to stay one or two days. Both he and the master of the house are full of faith and love. Oh may our Lord give us more and more of their spirit! From hence (if God permit) we shall go by Frankfort, where Count Zinzendorf now is, to Herrnhut. Your affectionate and dutiful Son. James Hutton can send any letter to me, if it be writ before the middle of July o.s. Else I shall probably be on my journey home.

To his Brother Charles COLEN, Cologne. June 28, 1738. By the conversation I have had with the Brethren that journey with us, as well as with those at Ysselstein and at Amsterdam, I find the judgment of their Church is: (1) That we ought to distinguish carefully, both in thinking and speaking, between faith (absolutely speaking), which is one thing; justifying or saving faith, which is a second thing (and ought to be called, not faith absolutely, but always justifying or saving faith); the assurance of faith, where we know and feel that we are justified; and the being born again, which they say is a fourth thing, and often distant in time (as well as in the notion of it) from all the rest. (2) That a man may have, and frequently has, justifying faith before he has the assurance that he is justified. My dear brother, pray (you and all the brethren) for us, that all things may work together for our good, and that we may be more and more rooted in faith, joyful through hope, and grounded in charity. Adieu.

To his Mother Date: COLEN, June 28, 1738.

God has been pleased greatly to bless us hitherto, continuing us all in health and cheerfulness and love to one another; which, with all other good gifts, we trust He will confirm and increase in us day by day. Before you receive this I hope you will be placed, according to your desire, She was spending her time among her children. where you may serve God without distraction from outward cares, till He takes you to Himself. O pray for me, that He would sanctify all I meet with to me, and give me fully to believe in the Son of His love, and to have a right judgment in all things. I am, dear mother, Your most affectionate Son.

To his Mother Date: UTPH, July 6, 1738. The Count received us in a manner I was quite unacquainted with, and therefore know not. how to express. I believe his behavior was not unlike that of his Master (if we may compare human with divine) when He took the lit fie children in His arms and blessed them. We should have been much amazed at him, but that we saw ourselves encompassed with a cloud of those who were all followers of him, as he is of Christ. Eighty-eight of them praise God with one heart and one mouth at Marienborn; another little company at Runnerburg, Ronneburg. an hour off; another at Bdingen, an hour from thence; and yet another at Frankfort.

To his Brother Charles Date: UTPH, July 7, 1738. See therefore, my brethren, that none of you receive the grace of God in vain! But be ye also living witnesses of the exceeding great and precious promises which are made unto every one of us through the blood of Jesus. Adieu. Charles Wesley endorsed this letter 'Panegyric on Germans.'

To his Brother Samuel Date: UTPH, July 7, I738. I grieve to think how that holy name by which we are called must be blasphemed among the heathen while they see discontented Christians, passionate Christians, resentful Christians, earthly-minded Christians yea (to come to what we are apt to count small things), while they see Christians judging one another, ridiculing one another, speaking evil of one another, increasing instead of bearing one another's burdens. How bitterly would Julian have applied to these, 'See how these Christians love one another'! I know I myself, I doubt you sometimes, and my sister often, have been under this condemnation. Oh may God grant we may never more think to do Him service by breaking those commands which are the very life of His religion! But may we utterly put away all anger, and wrath, and malice, and bitterness, and evil-speaking.

I was much concerned when my brother Charles once incidentally mentioned a passage that occurred at Tiverton. 'Upon my offering to read,' said he, 'a chapter in the Serious Call, my sister said, "Who do you read that to Not to these young ladies, I presume; and your brother and I do not want it."' Yes, my sister, Mrs. Samuel Wesley. I must tell you, in the spirit of love, and before God, who searcheth the heart, you do want it; you want it exceedingly. I know no one soul that wants to read and consider deeply so much the chapter of Universal Love and that of Intercession. The character of Susurrus 'He had a mighty inclination to hear and discover all the defects and infirmities of all about him.... If you would but whisper anything gently, though it was ever so bad in itself, Susurrus was ready receive it.' (Law's Serious Call, chap. xxi.) See letter of Oct. 30 to his brother. there is your own. I should be false to God and you did I not tell you so. Oh may it be so no longer; but may you love your neighbor as yourself, both in word and tongue, and in deed and truth! I believe in a week Mr. Ingham and I shall set out for Herrnhut, about three hundred and fifty miles from hence. O pray for us, that God would sanctify to us all those precious opportunities, that we may be continually built up more and more in the spirit of power, and love, and of a sound mind! I am, dear brother, Your most affectionate friend and Brother.

To his Brother Charles Date: HERRNHUT, August 4, 1738. Salute our brethren in London and Oxford by name, and exhort them all, in the name of the Lord Jesus, that they love and study the oracles of God more and more, that they work out their salvation with fear and trembling, never imagining they have already attained or are already perfect; never deceiving themselves, as if they had now less need than before to be serious, watchful, lowly-minded; and that, above all things, they use great plainness of speech both with each other and towards all men: d paa, t t e, faese t ea p pta p. See 2 Cor. iv. 2. My dearest brother and friend, I commend you to the grace of God, to be more and more renewed in the image of His Son! Pray ye all for me continually! Adieu.

To the Moravians at Marienborn and Herrnhut Date: LONDON, September 1738. MY DEAR BROTHER, I cannot but rejoice in your steadfast faith, in your love to our blessed Redeemer, your deadness to the world, your meekness, temperance, chastity, and love of one another. I greatly approve of your conferences and bands, of your method of instructing children, and in general of your great care of the souls committed to your charge. But of some other things I stand in doubt, which I will mention in love and meekness. And I wish that, in order to remove those doubts, you would on each of those heads, (1) plainly answer whether the fact be as I suppose; and if so, (2) consider whether it be right. Do you not wholly neglect joint fasting Is not the Count all in all Are not the rest mere shadows, calling him Rabbi, almost implicitly both believing and obeying him Is there not something of levity in your behavior Are you in general serious enough Are you zealous and watchful to redeem time Do you not sometimes fall into trifling conversation Do you not magnify your own Church too much Do you believe any who are not of it to be in gospel liberty Are you not straitened in your love Do you love your enemies and wicked men as yourselves Do you not mix human wisdom with divine, joining worldly prudence to heavenly Do you not use cunning, guile, or dissimulation in many cases Are you not of a close, dark, reserved temper and behavior Is not the spirit of secrecy the spirit of your community Have you that childlike openness, frankness, and plainness of speech so manifest to all in the Apostles and first Christians

To the Church at Herrnhut Date: OXON, October 14, 1738. TO THE CHURCH OF GOD WHICH IS IN HERRNHUT, JOHN WESLEY, AN UNWORTHY PRESBYTER OF THE CHURCH OF GOD IN ENGLAND, WISHETH ALL GRACE AND PEACE IN OUR LORD JESUS CHRIST. Glory be to God, even the Father of our Lord Jesus Christ, for His unspeakable gift ! for giving me to be an eye-witness of your faith and love and holy conversation in Christ Jesus ! I have borne testimony thereof with all plainness of speech in many parts of Germany, and thanks have been given to God by many on your behalf. We are endeavoring here also, by the grace which is given us, to be followers of you, as ye are of Christ. Fourteen were added to us since our return, so that we have now eight bands of men, consisting of fifty-six persons; all of whom seek for salvation only in the blood of Christ. As yet we have only two small bands of women the one of three, the other of five persons. But here are many others who only wait till we have leisure to instruct them how they may most effectually build up one another in the faith and love of Him who gave Himself for them. Though my brother and I are not permitted to preach in most of the churches in London, yet (thanks be to God) there are others left wherein we have liberty to speak the truth as it is in Jesus. Likewise every evening, and on set evenings in the week at two several places, we publish the word of reconciliation, sometimes to twenty or thirty, sometimes to fifty or sixty, sometimes to three or four hundred persons, met together to hear it. We begin and end all our meetings with singing and prayer; and we know that our Lord heareth our prayer, having more than once or twice (and this was not done in a corner) received our petitions in that very hour.

Nor hath He left Himself without other witnesses of His grace and truth: Ten ministers I know now in England who lay the right foundation ' The blood of Christ cleanseth us from all sin.' Over and above whom I have found one Anabaptist, and one, if not two, of the teachers among the Presbyterians here, who, I hope, love the Lord Jesus Christ in sincerity, and teach the way of God in truth. O cease not, ye that are highly favored, to beseech our Lord that He would be with us even to the end, to remove that which is displeasing in His sight, to support that which is weak among us, to give us the whole mind that was in Him, and teach us to walk even as He walked! And may the very God of peace fill up what is wanting in your faith, and build you up more and more in all lowliness of mind, in all plainness of speech, in all zeal and watchfulness; that He may present you to Himself a glorious Church, not having spot or wrinkle or any such thing, but that ye may be holy and unblameable in the day of His appearing.

'2. Of pride throughout my life past; inasmuch as I thought I had what I find I had not. '3. Of gross irrecollection; inasmuch as in a storm I cry to God every moment; in a calm, not. 'Lord, save, or I perish! Save me, '(1) By such a faith in Thee and in Thy Christ as implies trust, confidence, peace in life and in death. '(2) By such humility as may fill my heart, from this hour for ever, with a piercing, uninterrupted sense, Nihil est quod hactenus feci Kempis's Imitation, I. xix. I: 'What I have been hitherto doing amounts to nothing.'; having evidently built without a foundation. '(3) By such a recollection that I may cry to Thee every moment, but more especially when all is calm (if it should so please Thee), "Give me faith, or I die ! Give me a lowly spirit, otherwise mihi non sit suave vivere" Terence's Heaut. III. i. 73: 'May life itself no longer be pleasant to me.' Amen! Come, Lord Jesus! e ad, s .' Luke xviii. 39: 'Son of David, have mercy upon me.'

On men I build not: neither on Matilda Chipman's word, Apparently the woman who dreamt that a ball of fire fell upon her, and burst and fired her soul. See Priestley's Letters, pp. 88-90. whom I have not talked with five minutes in my life; nor on anything peculiar in the weak, well-meant relation of William Hervey, A younger brother of the Rev. James Hervey, who in June 1737 was looking out for a trade and a master to set yourself to' in London. Hervey spent the winter of 1751-2 in Miles Lane, London, with William, who was with his brother when he died in 1758. See Tyerman's Oxford Methodists, pp. 213, 26o, 322-3; and letter of March 2o, 1739, to James Hervey. who yet is a serious, humble-acting Christian. But have you been building on these Yes; I find them more or less in almost every letter you have written on the subject. Yet, were all that has been said on 'visions, dreams, and balls of fire' to be fairly proposed in syllogisms, I believe it would not prove a jot more on one than on the other side of the question. O brother, would to God you would leave disputing concerning the things which you know not (if, indeed, you know them not), and beg of God to fill up what is yet wanting in you! Why should not you also seek till you receive 'that peace of God which passeth all understanding' Who shall hinder you, notwithstanding the manifold temptations, from rejoicing ' with joy unspeakable, by reason of glory' Amen, Lord Jesus! -May you and all who are near of kin to you (if you have it not already) feel His love shed abroad in your heart by His Spirit which dwelleth in you, and be sealed with the Holy Spirit of promise, which is the earnest of your inheritance. I am Yours and my sister's most affectionate Brother.

The love and zeal of our brethren in Holland and Germany, particularly at Herrnhut, hath stirred up many among us, who will not be comforted till they also partake of the great and precious promises. I hope, if God permit, to see them at least once more, were it only to give them that fruit of my love, the speaking freely on a few things which I did not approve, perhaps because I did not understand them. May our merciful Lord give you a fight judgment in all things, and make you to abound more and more in all lowliness and meekness, in all simplicity and godly sincerity, in all watchfulness and serious-ness-in a word, in all faith and love, particularly to those that are without, till ye are merciful, as your Father which is in heaven is merciful! I desire your constant and earnest prayers that He would vouchsafe a portion of the same spirit to Your much obliged and very affectionate But unworthy brother in Christ.

This evening I begin reading to a little company in St. Clements, and on Tuesday evening (if God will) to one in St. Giles. But what meant Mr. Fox Mr. Fox had been in the city prison, and went with Wesley and Kinchin to Manchester in March 1738. It was at the Society in Fox's house (April I) that Wesley could not confine himself to forms of prayer. Mrs. Fox's experience is referred to in Journal, i. 457. Richard Morgan (ibid. viii. 264) read the Bishop of Man's Catechism to two inquirers every other day at their house in 1735. Mr. and Mrs. Fox wished to go to Georgia. Morgan says: ' Mr. Fox and his wife, especially the former, are most zealous Christians.... I read every Sunday night to a cheerful number of Christians at Mr. Fox's.' Charles Wesley writes on Aug. 28, 1738: ' Rejoiced at Mr. Fox's, with Mr. Kin-chin, Hutchtrigs, and other Christian friends.' See letter of Nov. 24 to Fox. by talking of leaving Oxford Ye have need to send ten men full of faith to us rather than to take one from us. Besides, Mrs. Fox is the very life and spirit (under God) of all the women here that seek our Lord. And if the adversary designed to blast at once all hopes of an harvest for God among them, he could not take a more probable way than now at this critical time to remove her from them. 'But he can't live at Oxford.' No, nor anywhere else, as he is now burdened with debt. But let his debts be paid, and then see what he can do. If that be not enough, we will pay his house-rent for a year or two. But at all hazards let them not go hence while our Lord's work in this place so loudly calls upon them to stay. Speak, my brethren, of this immediately. I have four- or five-and-thirty other letters to write, The great correspondence of a lifetime was already in full flow. so can say no more. Send us word how our Master works in London. I am dead and cold. O pray much for Your affectionate, heavy brother in Christ. Hymn-books (bound and unbound) and Prayers should be sent immediately, and two Intercessional Offices. See letter of Dec. 1. Evidently needed for their Society meetings.

To Dr. Koker Date: OXON, November 22, 1738. My desire and prayer to God is that the glorious gospel of His Son may run and be glorified among you, as it doth among us, and much more abundantly. I should rejoice to hear what our Lord hath done for you also. Is the number of believers multiplied Do they love one another Are they all of one heart and one soul Do they build up one another in the knowledge and love of our Lord Jesus Christ May He multiply your little flock a thousand-fold, how many soever you be! May He fill you with all peace and joy in believing! May He preserve you in all lowliness of spirit! And may He enable you to use great plainness of speech both toward each other and toward all men, and, by manifestation of the truth, to commend yourselves to every man's conscience in the sight of God! Even to this hour I have not had one day's leisure to transcribe for you the papers I brought from Herrnhut See letter of Oct. 14.: the harvest here also is so plenteous, and the laborers so few; and it increases upon us daily. Verily the Spirit of the Lord hath lifted up His standard against the iniquity which hath overspread our land as a flood! O pray ye for us, that He would send more laborers into His harvest; and that He would enable us, whom He hath already sent, to approve ourselves faithful ministers of the new covenant, by honor and dishonor, by evil report and good report! In particular, let all the brethren and sisters who are with you pray that God would warm with His love the cold heart of, dear sir, Your much obliged and very affectionate brother in Christ.

To Isaac Lelong Date: OXON, November 22, 1738. Do not think, my dear brother, that I have forgotten you. I cannot forget you, because I love you; though I can't yet love any one as I ought, because I can't love our blessed Lord. See sect. 25 of letter in Dec. 1751 to Bishop Lavington. My heart is cold and senseless. It is, indeed, an heart of stone. Oh when, when will He take it out of the midst of me, and give me an heart of flesh! Pray for me, and let all your household pray for me yea, and all the brethren also, that our God would give me a broken heart and a loving heart, an heart wherein His Spirit may delight to dwell. May our good Lord repay you all a thousand-fold, and especially our brother Decknatel, for the love you showed to us! How does His gospel prosper at Amsterdam Are believers multiplied, and is His grace mighty among them Is their name yet east out as evil (for that must be next), and do men despitefully use you and persecute you I want you to say a great deal to me of it. But, above all, I want you to pray a great deal for Your poor, weak brother. PS. Pray write soon. I should be glad to write to and hear from you at least once a month. Grace be with you all. Amen. I thank you much for your letter. I wish to hear from you often. Will you send my letters to our dear brethren You see how long they have been delayed: December 31, 1738.

To James Hutton Date: OXON, November 26, 1738. MY DEAR FRIEND, If the time for the women's meeting apart be fixed before they are excluded from the general meeting, I have no more to say on that head. I gave our brother Shaw the names of six female bands settled already. Why do you speak of the settling some as a thing still to be begun Have you suffered those to fall in pieces again Or has no thought at all been taken about them Doubtless too much caution cannot be used in the admission of strangers. What is proposed as to casting lots concerning a president seems liable to no exception. But you seem to design him (if there should be one) just nothing to do. Would not that require more particular consideration

I have thought much (my brother is out of town with Mr. Wells) of the monitors, See Wesley's account of the discipline of the Church at Herrnhut, Journal, if. 50, 53. The monitors were eleven in number. Some were known to be such; others were secretly appointed, and, if need were, could admonish in the love of Christ even the rulers of the Church. and am very much afraid that design is not right; and that for several reasons. First, it seems needless. Every man in my band is my monitor, and I his; else I know no use of our being in band. And if anything particular occur, why should not the leaders (as was agreed before) delegate a monitor pro tempors Secondly, I doubt it would be hurtful; and, indeed, many ways: by lessening the care of every member for every other, when so great a part of his care was transferred to another; by lessening mutual freedom, and making it in one instance unnecessary; by setting aside the commandment of God, 'Thou shalt in any wise reprove thy brother,' See Lev. xix. 17. by depriving thee, i.e. every one beside the monitors, of the improvement and reward of so doing. Thirdly, I have seen it has produced these effects. Sin (as they esteemed it) was suffered in me at Savannah, first seven months, afterwards five months, without one breath of reproof; notwithstanding the command of God, notwithstanding earnest, continual entreaty on one side, and solemn, repeated promises on the other. And how could this be Why, there were stated monitors to reprove. Others, therefore, judged reproof to be a thing quite out of their way. But I fell not under the care of the monitors. Therefore I might have gone unreproved to this hour had not John Wesley evidently refers to John Martin Boltzius, the minister of the Saltzburghers, whom he had refused to admit to the Lord's Table in Savannah because he was not baptized by a minister who had been episcopally ordained (see Journal, iii. 434). He speaks (ibid. i. 181) of reading Drake's Anatomy with 'John.' Boltzius had told, Wesley of something he thought wrong in his conduct, and had been reproved for doing so by those who thought he had usurped the office of the monitors. reproved me; for which (as he could not deny) he was roundly reproved himself.

181) of reading Drake's Anatomy with 'John.' Boltzius had told, Wesley of something he thought wrong in his conduct, and had been reproved for doing so by those who thought he had usurped the office of the monitors. reproved me; for which (as he could not deny) he was roundly reproved himself. Lastly, a general monitor commissioned by God to reprove every one of his brethren you have so long as you have any priest or deacon among you. Therefore methinks this point might be reconsidered. 'They that speak stand up' I don't understand. If I do understand it; I doubt of the propriety of it. Is the book and letters sent to Mr. Rook I believe the letter mentions money to be received of him, and sent hither as soon as may be. Nothing is done here yet. We are only beginning to begin. All the Scriptures direct me to think of suffering. I fear not that, but my own heart. Be not in haste, my dear brethren. Determine few things at a time, and those with the deepest deliberation. You know, we are blind children; and if it is our Father who leads us by the hand, He leads gently. We all remember you, and much desire to be remembered by you all. Let my dear brother Ingham and you pray very much for Your affectionate brother.

To James Hutton Date: OXON, November 27, 1738. Your scrip, Jemmy, comes next. As to the point of the women, we are agreed. As to the monitors, I have one more doubt. I believe bishops, priests, and deacons to be of divine appointment, though I think our brethren in Germany do not. Therefore I am tender of the first approach towards 'pastors appointed by the congregation.' And if we should begin with appointing fixed persons to execute pro officio one part of the pastoral office, I doubt it would not end there. My dear brother, this may seem of little weight to some of our brethren, especially when urged by one so weak as me; and they may think it deserves no other answer than 'He hath not the Spirit.' But our brother Bray hath. I refer you to him and all the brotherhood, or such a number of them as you judge proper. My brother, suffer me to speak a little more: if as a fool, then as a fool bear with me. I believe you don't think I am (whatever I was) bigoted either to the Ancient Church or the Church of England. But have a care of bending the bow too much the other way. The National Church, to which we belong, may doubtless claim some, though not an implicit, obedience from us. And the Primitive Church may, thus far at least, be reverenced as faithfully delivering down for two or three hundred years the discipline which they received from the Apostles, and theApostles from Christ. And I doubt....... were among them who Letter torn. .......

To James Hutton Date: OXON, December 1, 1738. The case of the monitors See letters of Nov. 26 and 27. is past; so let it rest. Only I cannot approve of that circumstance, which you may probably think the most necessary of all the forbidding the person reproved to answer. First, because I doubt it may be a snare to many weak consciences, who may think (as I do in several cases) that it is their duty to answer. Secondly, because it naturally tends to beget or increase, even in the strong, that Mystical silence which is the very bane of brotherly love. For my own part, I never should be willing to reprove any one without hearing him answer for himself. Nor do I find any scripture that forbids it, either directly or by clear inferences though it may have ill effects. The impatience of hearing it seems to be a very unchristian temper. Indeed, my brother, you have no need to multiply forms of any kind. The standing up at speaking is a ceremony used neither at Herrnhut nor among any of the Brethren elsewhere. At meal-times especially it appears quite contrary to common sense, and is surely likely to be attended with more ill consequences than it is supposed proper to remove.

Are we members of the Church of England First, then, let us observe her laws, and then the by-laws of our own Society. First, secure the observance of the Friday fast. Then I will fast with you, if you please, every day in the week. Only let us except Sundays and the solemn festivals, to fast on which is contrary (to say no more) to laws of our own Church. Thanks be to God in Christ, I have no more anger than joy. But we are all young men, though I hope few of you are so young in spiritual, experimental knowledge as Your poor brother. Could not you purchase for me half a dozen Bath-metal tea-spoons

To George Whitefield Date: LONDON, March 16, 1739. Source: The Letters of John Wesley (1739) MY DEAR BROTHER, On Thursday, the 8th instant, we breakfasted at Mr. Score's, Oxford, who, is patiently waiting for the salvation of God. Thence we went to Mrs. Compton's, who has set her face as a flint, and knows she shall not be ashamed. See Journal, ii. 147. After we had spent some time in prayer, Mr. Washington came with Mr. Gibs, and read several passages out of Bishop Patrick's Simon Patrick (1626-1707). 'A man of eminently shining life,' says Burnet. As Rector of St. Paul's, Covent Garden, he stayed in his parish to minister to sufferers during the Great Plague. In 1689 he became Bishop of Chichester, and of Ely in 1691. He was one of the five founders of the S. P.C.K. He was much influenced by the ' Cambridge Platonists.' Extracts from his Works appear in Wesley's Christian Library (vols: xxi. and xxxii.); and 'Bishop Patrick's Picture of an Antinomian' was inserted in the Arminian Mag. 1778, PP. 402-7. There are at least five records of Wesley's use of Patrick's devotional manuals in his early Journal and Diary (see Journal Index). The Parable of the Pilgrim, published in 1665, when he was Rector of St. Paul's, was noticed by Southey, who wrote: 'Though the parable is poorly imagined and ill-sustained, there is a great deal of sound instruction conveyed in a sober, manly, and not unfrequently a felicitous manner.' Parable of the Pilgrim, to prove that we were all under a delusion, and that we were to be justified by faith and works. Charles Metcalf Charles Metcalf, of London. See Journal, i. 455d, if. 143d. withstood him to the face, and declared the simple truth of the gospel. When they were gone, we again besought our Lord that He would maintain His own cause. Meeting with Mr. Gibs soon after, he was almost persuaded to seek salvation only in the blood of Jesus. Meanwhile Mr. Washington and Watson 'George Watson has not missed reading prayers there at the Castle yet. I have accidentally met him and spoke with him hah an hour, and cannot help thinking him a sober man in the main' (Clayton to Wesley, Journal, viii. 280). were going about to all parts and confirming the unfaithful.

To James Hervey Date: LONDON, March 20, 1739. You say you cannot reconcile some parts of my behavior with the character I have long supported. No, nor ever will. Therefore I have disclaimed that character on every possible occasion. I told all in our ship, all at Savannah, all at Frederica, and that over and over, in express terms, 'I am not a Christian; I only follow after, if haply I may attain it.' When they urged my works and self-denial, I answered short, 'Though I give all my goods to feed the poor, and my body to be burned, I am nothing: for I have not charity; I do not love God with all my heart.' If they added, 'Nay, but you could not preach as you do, if you was not a Christian,' I again confronted them with St. Paul: 'Though I speak with the tongue of men and angels, and have not charity, I am nothing.' Most earnestly, therefore, both in public and private, did I inculcate this: 'Be not ye shaken, however I may fall; for the foundation standeth sure.' If you ask on what principle, then, I acted, it was this: A desire to be a Christian; and a conviction that, whatever I judge conducive thereto, that I am bound to do; wherever I judge I can best answer this end, thither it is my duty to go. On this principle I set out for America, on this I visited the Moravian Church, and on the same am I ready now (God being my helper) to go to Abyssinia or China, or whithersoever it shall please God by this conviction to call me. As to your advice that I should settle in college, I have no business there, having now no office and no pupils. And whether the other branch of your proposal be expedient for me, viz. 'To accept of a cure of souls,' it will be time enough to consider when one is offered to me.

But in the meantime you think I ought to be still; because otherwise I should invade another's office if I interfered with other people's business and intermeddled with souls that did not belong to me. You accordingly ask, 'How is it that I assemble Christians, who are none of my charge, to sing psalms and pray and hear the Scriptures expounded' and think it hard to justify doing this in other men's parishes, upon catholic principles. Permit me to speak plainly. If by catholic principles you mean any other than scriptural, they weigh nothing with me. I allow no other rule, whether of faith or practice, than the Holy Scriptures; but on scriptural principles I do not think it hard to justify whatever I do. God in Scripture commands me, according to my power, to instruct the ignorant, reform the wicked, confirm the virtuous. Man forbids me to do this in another's parish: that is, in effect, to do it at all; seeing I have now no parish of my own, nor probably ever shall. Whom, then, shall I hear, God or man 'If it be just to obey man rather than God, judge you. A dispensation of the gospel is committed to me; and woe is me if I preach not the gospel.' But where shall I preach it, upon the principles you mention Why, not in Europe, Asia, Africa, or America; not in any of the Christian parts, at least, of the habitable earth: for all these are, after a sort, divided into parishes. If it be said, 'Go back, then, to the heathens from whence you came,' nay, but neither could I now (on your principles) preach to them; for all the heathens in Georgia belong to the parish either of Savannah or Frederica.

Suffer me now to tell you my principles in this matter. I look upon all the world as my parish; thus far I mean, that in whatever part of it I am I judge it meet, right, and my bounden duty to declare, unto all that are willing to hear, the glad tidings of salvation. This is the work which I know God has called me to; and sure I am that His blessing attends it. Great encouragement have I, therefore, to be faithful in fulfilling the work He hath given me to do. His servant I am; and, as such, am employed according to the plain direction of His word ' as I have opportunity, doing good unto all men.' And His providence clearly concurs with His word, which has disengaged me from all things else that I might singly attend on this very thing, 'and go about doing good.'

To George Whitefield Date: LONDON, March 20, 1739. MY DEAR BROTHER, Would you have me speak to you freely, without any softening or reserve at all I know you would. And may our loving Savior speak to your heart, so my labor shall not be in vain. I do not commend you with regard to our brothers Seward See heading to letter of May 8. and Cennick. But let me speak tenderly, for I am but a little child. I know our Lord has brought good out of their going to you; good to you, and good to them very much good: and may He increase it a thousand-fold,. how much soever it be! But is everything good, my brother, out of which He brings good I think that does not follow. O my brother, is it well for you or me to give the least hint of setting up our will or judgment against that of our whole Society Was it well for you once to mention a desire which they had all solemnly declared they thought unreasonable Was not this abundant cause to drop any design which was not manifestly grounded on a clear command of our Lord Indeed, my brother, in this I commend you not. If our brother R - or P - desired anything, and our other brethren disapproved of it, I cannot but think he ought immediately to let it drop. How much more ought you or I! They are upon a level with the rest of their brethren. But I trust you and I are not: we are the servants of all. Thus far have I spoken with fear and much trembling and with many tears. Oh may our Lord speak the rest! For what shall such an one as I say to a beloved servant of my Lord O pray that I may see myself a worm and no man! I wish to be Your brother in Christ Jesus.

In the morning I prayed to Him that 'saveth both man and beast,' and set out, though my horse was so tired he could scarce go a foot-pace. At Cane Calne. (twelve miles from Marlborough) I stopped. Many persons came into the room while I was at breakfast; one of whom I found to be a man of note in the place, who talked in so obscene and profane a manner as I never remember to have heard any one do no, not in the streets of London. Before I went I plainly set before him the things he had done. They all stood looking at one another, but answered nothing. At seven, by the blessing of God, I came hither. At eight our dear brother, Whitefield expounded in Weavers' Hall to about a thousand souls; on Sunday morning to six or seven thousand at the Bowling Green; at noon to much the same number at Hanham Mount; and at five to, I believe, thirty thousand from a little mount on Rose Green. At one to-day he left Bristol. I am straitened for time. Pray ye, my dear brethren, that some portion of his spirit may be given to Your poor, weak brother. We are all got safe to Bristol; praised be God for it! This line is in another handwriting.

To his Brother Charles Date: BRISTOL, April 9, 1739. DEAR BROTHER CHARLES, Against next post I will consider your verses. The clergy here gladiatorio anirno ad nos affectant viarn. Terence's Phormio, v. vii. 71: 'Aim at us with gladiatorial intent.' But the people of all sorts receive the word gladly. Hitherto I have so full employment here that I think there can be no doubt whether I should return already or no. You will hear more from time to time, and judge accordingly. But, whenever it seems expedient I should return, a lot will put it out of doubt. The God of peace fill you with all peace and joy in believing! Adieu. I forgot, I must subscribe to the Kingswood Colliers' Schoolhouse. Journal, ii. 171n, 239n. Whitefield laid the first stone on April 2, and on July 10 the schoolhouse was ready for the roof. So I will take the money of Mr. Wilson.

To James Hutton Date: BRISTOL, April 9, 1739. What is the matter with our sisters My brother Charles complains of them.

Wednesday, 18th, about two thousand five hundred were present at Baptist Mills. At six the female bands met and admitted Lucretia Smith (late a Quaker, who was baptized the day before), Rebecca Morgan (deeply mourning), Elis,. Holder, Hannah Cornish, Jane Worlock, and Mary Cutler. Lucretia Smith was by lot chose leader. At seven, all the female bands being met together, Rebecca Morgan received the promise of the Father. At eight the men met and received into fellowship with them Richard Hereford (leader), William Farnell, Jo. Goslin, Jos. Ellis, Capel Gilas, Thomas Oldfield, and John Purdy. Likewise William Lewis was by lot added to the first, Kenelm Chandler to the second, and James Robins to the third band. Then the married band was filled up as follows: John Brooks (a soldier), leader; Jo. Williams, Thomas Arnot (a soldier), William Davis, Anthony Williams, and Thomas Robins. But Thomas Robins has since declined meeting. Two boys were also admitted: Thomas Davis, aged fourteen, and Deschamps Panou, aged ten; both of whom 'have found the Savior in their hearts.' Thursday, 19th, Mr. Griffith Jones called in his return to Wales, and went with us to Castle Street Society, where two were deeply convinced of sin. At seven several in Nicholas Street received much comfort. On Good Friday, at five in the evening, Mr. Wathen's mistress received remission of sins; as at seven did Samuel Goodson and Anne Holton, who had long been in heaviness. On Easter Eve the rain obliged me to preach in the Poorhouse (not at the door, as usual). While we were afterwards in prayer at Weavers' Hall, a young man was seized with a violent trembling, and in a few minutes sunk down on the ground. We prayed on, and he was soon raised up again. On Easter Day was a thorough rain, so that we could not stand in the Bowling Green nor in the open air at Hanham Mount. All I could do was to preach at Newgate at eight in the morning and two in the afternoon, and to as many as the house would hold at Hanham at eleven in the forenoon. In the afternoon we likewise gathered at an house near Rose Green as many of the neighbors as we could together, after which we had a large company at Nicholas Street, where many were wounded and many comforted.

Every day this week I have been out of town, which prevented my writing sooner. Pray ye much that, after I have preached to others, I may not myself be a castaway. I am, my dear brethren, Your ever affectionate brother.

To James Hutton Date: BRISTOL, April 30, 1739. MY DEAR BRETHERN, Monday, the 23rd, about twenty-four of us walked to Pensford, a little town five or six miles off, where a Society is begun, five of whose members were with us at Baldwin Street the Tuesday before. We sent to the minister to desire the use of the church; and after waiting some time and receiving no answer, being neither able to get into the church nor the churchyard, we began singing praise to God in the street. Many people gathered about us, with whom we removed to the market-place, where from the top of a wall I called to them in the name of our Master, 'If any man thirst, let him come unto Me and drink.' At four in the afternoon we met about four thousand people in another brickyard, a little nearer the city. To these I declared, ' The hour is coming, and now is, when the dead shall hear the voice of the Son of Man, and they that hear shall live.' The rain on Tuesday morning made them not expect me at Bath; so that we had not above a thousand or twelve hundred in the meadow. After preaching, we read over the rules and fixed two bands, one of men and one of women. The men are Joseph Feachem (a man full of the Holy Ghost), Mr. Bush, Mr. Cotton, and Mr. Richards (of Oxford). The women are Rebecca Thomas (one of Lady Cox's servants), Sarah Bush, Grace Bond, Mary Spenser (mourning, and refusing to be comforted), and Margaret Dolling. Their general meeting is on Tuesday, their particular meeting on Monday evening, at five o'clock.

A gray-headed old man, one Dibble, a silversmith, at eleven gladly received me into his house, where I preached on the righteousness of the Scribes and Pharisees, at the window of an upper room, to those in the yard and street as well as the house. At four in the afternoon I met the colliers by appointment at a place about the middle of Kingswood called Two-Mile-Hill. After preaching to two or three thousand, we went to the stone our brother Whitefield laid. See letter of April 9,n, to his brother Charles. I think it cannot be better placed. 'Tis just in the middle of the wood, two mile every way from either church or school. I wish he would write to me, positively and decisively, that 'for this reason he would have the first school there, or as near it as possible.' In the evening, at Baldwin Street, John Bush received remission of sins. I was now in some doubt how to proceed. Our dear brethren, before I left London, and our brother Whitefield here, and our brother Chapman since, had conjured me to enter into no disputes, least of all concerning Predestination, because this people was so deeply prejudiced for it. The same was my own inclination. But this evening I received a long letter (almost a month after date) charging me roundly with ' resisting and perverting the truth as it is in Jesus' by preaching against God's decree of predestination. I had not done so yet; but I questioned whether I ought not now to declare the whole counsel of God: especially since that letter had been long handed about in Bristol before it was sealed and brought to me, together with another, wherein also the writer exhorts his friends to avoid me as a false teacher. However, I thought it best to walk gently, and so said nothing this day.

Wednesday, 2nd, another mourner received comfort at Newgate. We afterwards went to a neighboring house, to read a letter wrote against me as a false teacher for opposing Predestination. A rigid asserter of it was present when a young woman came in (who had received remission of sins) all in tears and in deep anguish of spirit. She said she had been in torment all night by reasoning, and verily believed the devil had possession of her again. In the midst of our prayers she cried out, 'He is gone, he is gone: I again rejoice in God my Savior.' Just as we rose from giving thanks, another young woman reeled four or five steps and then dropped down. We prayed with her; she is now in deep poverty of spirit, groaning day and night for a new heart.

I did not mention that one John Haydon, a weaver, was quite enraged at what had occurred in Baldwin Street, and had labored above measure to convince all his acquaintance that it was all a delusion of the devil. We were now going home, when one met us and informed us that John Haydon was fallen raving mad. It seems he had sat down with an intention to dine, but had a mind first to end the sermon on Salvation by Faith. At the last page he suddenly changed color, fell off his chair, and began screaming terribly and beating himself against the ground. I came to him between one and two, and found him on the ground, the room being full of people, whom his wife would have kept away; but he cried out, 'No; let them all come; let all the world see the just judgment of God.' Two or three were holding him as well as they could. He immediately fixed his eyes upon me, and, stretching out his arm, said, 'Aye, this is he I said was a deceiver of the people. But God has overtaken me. I said it was a delusion; but this is no delusion.' Then he roared aloud, 'O thou devil! thou cursed devil! yea, thou legion of devils! thou canst not stay in me. Christ will cast thee out. I know His work is begun. Tear me to pieces, if thou wilt; but thou canst not hurt me.' He then beat himself again against the ground, and with violent sweats and heavings of the breast strained as it were to vomit (which, with many other symptoms I have since observed in others at or near the time of their deliverance, much inclines me to think the evil spirit actually dwells in every one till he receives the Holy Ghost). After we had been praying about half an hour, he was set at liberty.

Sunday, 13th, about six thousand were at the Bowling Green, where I explained the beginning of the 13th of the First of Corinthians. At Hanham I ended my sermon on 'The scripture hath concluded all under sin, c.' to about four thousand, our usual congregation. The church at Clifton was much too small for us in the afternoon; but those who were without could hear as well as they within. About six thousand were at Rose Green, where I was desired by a young woman to go into her chariot, whom I found quite awakened, and longing for Christ, after having been for some years the finest, gayest thing in Bristol. She came with me to Gloucester Lane Society, where God overtook her three or four weeks ago. Here a young woman, after strong pangs, received the gift of the Holy Ghost. My dear brethren, pray much for and write all of you to Your weak but loving brother. This note is written on the outside of the letter by someone who had carried out the commission: 'B. W.'s Brother Wesley's things is left at the Inn by Hobburn bridge.'

Monday, 21st, the minister of Clifton died. Oh what has God done by adding those four weeks to his life! In the afternoon, as I was enforcing those words, 'Be still, and know that I am God,' He began to make bare His arm in the eyes of two thousand five hundred witnesses. One, and another, and another were struck to the earth; and in less than an hour seven knew the Lord and gave thanks. I was interrupted in my speaking on the same subject at Nicholas Street by the cries of one that was cut to the heart. I then recapitulated what God had done among us already in proof of His free love to all men. Another dropped down close to one who was a rigid asserter of the opposite doctrine. While he stood astonished at-her cries and groans, a little boy standing by was seized in the same manner. A young man who was near smiled at this, and sunk down as one dead; but soon began to roar out and beat himself against the ground, so that six men could scarce hold him. 'His name was Thomas Maxfield' (Journal, ii. 203). See Telford's Wesley, pp. 214-16; and letters of April 21, 1741, and Nov. 2, 1762. I never saw any one (except John Haydon) so torn by the evil one. Before he was delivered many others began to cry out, so that all the room (and indeed all the street) was in an uproar. And it was near ten before the Spirit of life set some of them free from the law of sin and death. A Presbyterian (who a little before was much offended) took me home with him to supper; whence I was called in haste to a woman who had run out of the Society for fear she should expose herself; but the power of God went with her, so that she continued in the same agony till we prayed and she found rest in Christ. We then besought our Lord for one that was sick in the same house, and her soul was straightway healed. About twelve we were importuned to visit one more. She had only one struggle after we came, and then was comforted. I think twenty-nine in all were accepted in the Beloved this day. Brethren, pray for us. Adieu.

To James Hutton Date: July 2, 1739. It is incredible what advantage Satan had gained here by my absence of only eight days. Disputes had crept in, and the love of many was waxed cold; so that all our Society was falling in pieces. I preached on Wednesday at Newgate at eleven and at four at Baptist Mills on those words, 'Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat.' At seven I met the women bands at Eliz. Davis's house (Mrs. Grevil having forbidden them hers). I found disputes had hurt them also, so that many were resolved to quit the Society. Finding it necessary to speak to them apart, I fixed times to meet each band singly; which I did on the days of the following week, and all of them were (I hope) established in the faith. At eight I met our brethren in Baldwin Street, where, instead of disputing, we prayed together; the Spirit of the Holy One was with us. All divisions were healed; all misunderstandings vanished away; and we all felt our hearts drawn together and sweetly united in the bowels of Jesus Christ.

To Dr. Stebbing Date: July 31, 1739. REVEREND SIR, 1. You charge me (for I am called a Methodist, and consequently included in your charge) with 'vain and confident boastings; rash, uncharitable censures; damning all who do not feel what I feel; not allowing men to be in a salvable state unless they have experienced some sudden operation, which may be distinguished as the hand of God upon them, overpowering, as it were, the soul; with denying men the use of God's creatures, which He hath appointed to be received with thanksgiving, and encouraging abstinence, prayer, and other religious exercises, to the neglect of the duties of our station.' O sir, can you prove this charge upon me The Lord shall judge in that day! 2. I do, indeed, go out into the highways and hedges to call poor sinners to Christ; but not in a tumultuous manner, not to the disturbance of the public peace or the prejudice of families. Neither herein do I break any law which I know; much less set at naught all rule and authority. Nor can I be said to intrude into the labors of those who do not labor at all but suffer thousands of those for whom Christ died to 'perish for lack of knowledge.'

3. They perish for want of knowing that we as well as the heathens 'are alienated from the life of God'; that 'every one of us,' by the corruption of our inmost nature, 'is very far gone from original righteousness' so far, that 'every person born into the world deserveth God's wrath and damnation'; that we have by nature no power either to help ourselves or even to call upon God to help us, all our tempers and works in our natural state being only evil continually. So that our coming to Christ as well as theirs must infer a great and mighty change. It must infer not only an outward change, from stealing, lying, and all corrupt communication, but a thorough change of heart, an inward renewal in the spirit of our mind. Accordingly 'the old man' implies infinitely more than outward evil conversation, even 'an evil heart of unbelief,' corrupted by pride and a thousand deceitful lusts. Of consequence the 'new man' must imply infinitely more than outward good conversation, even 'a good heart, which after God is created in righteousness and true holiness' an heart full of that faith which, working by love, produces all holiness of conversation. 4. The change from the former of these states to the latter is what I call The New Birth. But you say I am not content with this plain and easy notion of it, but fill myself and others with fantastical conceits about it. Alas, sir, how can you prove this And if you cannot prove it, what amends can you make, either to God or to me or to the world, for publicly asserting a gross falsehood

To Ebenezer Blackwell Date: BRISTOL, August 23, 1739. DEAR SIR, I have not had half an hour's leisure to write since I received yours of the 14th instant, in which the note for 15 11s. was enclosed. The Captain's Captain James Whitefield, master of a ship, brother of George Whitefield, died suddenly in Feb. 1766 at the Countess of Huntingdon's house in Bath. journey to London, as he owns it was the happiest, so I believe it was the most useful one he ever had. His resolution was a little shaken here; but he now appears more settled than before. Satan hath indeed desired to have us, that he may sift us as wheat. But our Lord hath prayed for us; so that the faith of few has failed. Far the greater part of those who have been tempted has come as gold out of the fire. It seems to me a plain proof that the power of God is greatly with this people, because they are tempted in a manner scarce common to men. No sooner do any of them begin to taste of true liberty, but they are buffeted both within and without. The messengers of Satan close them in on every side. Many are already turned out of doors by their parents or masters; many more expect it every day. But they count all these things dung and dross, that they may win Christ. O let us, if His name be called upon us, be thus minded ! I am, dear sir, Your affectionate friend and servant in Christ.

Again silence ensued; after which the Moderator asked, 'Shall these men be excommunicated or only deposed' Answer was made, 'The question is not right. Let it be asked, "Shall they be deposed or not"' This was accordingly done, and it was carried by five votes 'that they should not be deposed.' Having received help from God, they continue to this day; declaring to all that their congregation is the Kirk of Scotland; that they (the ministers, now ten in all) are the proper Presbytery, and there is no other; those commonly so called having made shipwreck both of the faith and discipline once delivered to the saints. Friday, September 14, I expounded again at Islington; but the house being too small for the company, I stood in the garden and showed them how vainly they trusted in baptism for salvation unless they were holy of heart, without which their circumcision was actually become uncircumcision. Afterwards I went to Fetter Lane, where I brought down the high looks of the proud by an exposition of those words, 'All things are lawful for me, but all things edify not.' Saturday, September 15, I expounded those words on which the book opened at Lady Hume's: 'The cares of this world, and the deceitfulness of riches, and the desires of other things, choke the word, and it becometh unfruitful.' At Fetter Lane I was directed to those words, 'I will pray the Father, and He shall give you another Comforter, that He may abide with you for ever.' Many were cut to the heart, both here and at Mr. Exall's, where I enforced those words of our Lord, 'Except ye be born again, ye cannot see the kingdom of God.' Sunday, the 16th, I preached at Moorfields to about ten thousand, and at Kennington Common to between twenty and thirty thousand, on those words, 'We desire to hear of thee what thou thinkest: for as concerning this sect, we know it is everywhere spoken against.' At both places I described in very plain terms the diffrence between true old Christianity, commonly called by the new name of Methodism, and the Christianity now generally taught.

As to Nowers, I doubt not but, if he is wrong, our Savior will show it to him. But I find no sign of it yet. I see all his behavior, and hear almost all his words; for we are seldom apart, sleeping or waking. And I am apt to think every day will give me fresh occasion to stand amazed at the goodness of God in permitting first G. Whitefield and then the Moravians to reject him, and at length giving him to me. He was the man I wanted. I have not yet personally known any other who had so much gentleness and longsuffering toward them that are out of the way, and so impartial a love to all men. Nay (what you will be least ready to believe), I have not had full proof of any one who appeared to have more of the discernment of spirits, and that sometimes without a word being spoken. One instance of it I saw on Wednesday. Many persons were present with whom he had not talked at all. For one of these he prayed, without her asking him, as full of unbelief. I knew she was before full of faith (according to the first gift), and therefore thought him quite wrong. But soon after she declared her state before us all, and I acknowledged (in my heart) by what spirit he spake.

To Philip Henry Molther BISTOL, April 12, 1740. DEAR BROTHER MOLTHER, Our brother Nowers never laid Sutor's behavior to the charge of the Brethren. He is well satisfied with what you say about it, and desires his love may be remembered to them all. It is my great desire that there may be nothing but love between them and you and Your affectionate brother.

To Howell Harris Date: LONDON, July 29, 1740. MY DEAR BROTHER, - Is the devil a fool Or has he forgot his old maxim, 'Divide and conquer' Beware you forget not the royal law, 'Love thinketh no evil.' I have no time myself now, so I have desired our brother Purdy John Purdy was Wesley's companion when he went to begin his field-preaching in Bristol. Wesley lightened his labor by thus using his friend's help. See letters of Dec. 6, 1739, and Feb. 1, 1784. to transcribe a paragraph or two of my Journal for you. 'In the evening (after I had explained, "We wrestle not with flesh and blood, c.") Mr. Acourt complained that Mr. Nowers had hindered his going into our Society. Mr. Nowers answered, "It was by Mr. C. Wesley's order." "What," said Mr. Acourt, "do you refuse admitting a person into your Society only because he differs from you in opinion" I answered, "No; but what opinion do you mean" He said, "That of Election. I hold a certain number is elected from eternity. And these must and shall be saved. And the rest of mankind must and shall be damned. And many of your Society hold the same." I replied, "I never asked whether they hold it or no. Only let them not trouble others by disputing about it." He said, "Nay, but I will dispute about it." "What, wherever you come" "Yes, wherever I come." "Why, then, would you come among us, who you know are of another mind" "Because you are all wrong, and I am resolved to set you all right." "I fear your coming with this view would neither profit you nor us." He concluded, "Then I will go and tell all the world that you and your brother are false prophets. And I tell you, in one fortnight you will all be in confusion."' From Journal, ii. 353. I say, So be it, if we do not preach the truth as it is in Jesus. You see, my brother, that the reason why Mr. Acourt was not admitted into our Society was not holding Election separate from Reprobation, but openly declaring his fixed purpose to introduce and carry on the dispute concerning Reprobation wherever he came. I am, my dear brother, Ever yours.

To the Church at Herrnhut Date: August 8, 1740. JOHN WESLEY, A PRESBYTER OF THE CHURCH OF GOD IN ENGLAND, TO THE CHURCH OF GOD AT HERRNHUT IN UPPER LUSATIA. 1. It may seem strange that such an one as I am should take upon me to write to you. You I believe to be dear children of God, through faith which is in Jesus. Me you believe (as some of you have declared) to be ' a child of the devil, a servant of corruption, having eyes full of adultery and that cannot cease from sin.' Yet, whatsoever I am or whatsoever you are, I beseech you to weigh the following words; if haply God, who sendeth by whom He will send, may give you light thereby: although the mist of darkness (as one of you affirms) should be reserved for me for ever. 2. My design is freely and plainly to speak whatsoever I have seen or heard among you in any part of your Church which seems not agreeable to the gospel of Christ. And my hope is that the God whom you serve will give you thoroughly to weigh what is spoken, and if in anything ye have been otherwise-minded than the truth is will reveal even this unto you. 3. And first, with regard to Christian salvation, even the present salvation which is through faith, I have heard some of you affirm: (1) That it does not imply the proper taking away our sins, the cleansing our souls from all sin, from all unholiness whether of flesh or spirit, but only the tearing the system of sin in pieces, so that sin still remains in the members if not in the heart. (2) That it does not imply liberty from evil thoughts, neither from wanderings in prayer, neither from the first motions of desire, as (suppose) of ease in pain. (3) That it does not imply an assurance of future salvation, the seal of the Spirit relating only to the present moment.

Peter and Paul false witnesses before God. 'And because those professions that minister thereto' (to sin, to what God has flatly forbidden) 'relate to trade, and trade is a thing relating to the magistrate, we therefore let all these things alone, entirely suspending our judgment concerning them.' What miserable work is here! Because trade relates to the magistrate, am I not to consider whether my trade be innocent or sinful Then the keeper of a Venetian brothel is clear. The magistrate shall answer for him to God! or by continuing in those professions the gain of which depends on ministering hereto. (3) That it does imply liberty to avoid persecution, by This fact also you grant, and defend thus: 'The power of reproving relates either to outward things or to the heart. Nobody has any right to the former but the magistrate.' (Alas! alas I what casuistry is this!)' And if one will speak to the heart, he must be first sure that the Savior has already got hold of it.' What, then, must become of all other men Oh how pleasing is all this to flesh and blood! not reproving even those who sin in your sight; by not letting your light shine before those men who love darkness rather than light; by not using plainness of speech, and a frank, open carriage to all men nay, by a close, ark, reserved conversation and behavior, especially toward strangers. And in many of you I have more than once found (what you called being wise as serpents) much subtlety, much evasion and disguise, much guile and dissimulation. You appeared to be what you were not, or not to be what you were. You so studied 'to become all things to all men,' as to take the color and shape of any that were near you. So that your practice was indeed no proof of your judgment, but only an indication of your design nulli laedere os, Terence's Adelphi, v. iv. 10: 'To insult no one to his face.' and of your conformity to that (not scriptural) maxim, Sinere roun-durn vadere ut vult : ham vult vadere. 'To let the world go as it will: for it will go.'

11. Fourthly, with regard to your Church, 'A religion,' you say, 'and a Church are not all one: a religion is an assembly wherein the Holy Scriptures are taught after a prescribed rule.' This is too narrow a definition. For there are many Pagan (as well as a Mahometan) religions. Rather, a religion is a method of worshipping God, whether in a right or a wrong manner. 'The Lord has such a peculiar hand in the several constitutions of religion that one ought to respect every one of them.' I cannot possibly: I cannot respect either the Jewish (as it is now) or the Romish religion. You add: 'A Church (I will not examine whether there are any in this present age, or whether there is no other beside ours) is a congregation of sinners who have obtained forgiveness of sins. That such a congregation should be in an error cannot easily happen.' I find no reason, therefore, to retract anything which is advanced on this or any of the following heads. you greatly, yea above measure, exalt yourselves and despise others. I have scarce heard one Moravian brother in my life own his Church to be wrong in anything. I have scarce heard any of you (I think not one in England) own himself to be wrong in anything. Many of you I have heard speak of your Church as if it were infallible, or so led by the Spirit that it was not possible for it to err in anything. Some of you have set it up (as indeed you ought to do, if it be infallible) as the judge of all the earth, of all persons (as well as doctrines) therein; and you have accordingly passed sentence upon them at once, by their agreement or disagreement with your Church. Some of you have said that there is no true Church on earth but yours; yea, that there are no true Christians out of it. And your own members you require to have implicit faith in her decisions, and to pay implicit obedience to her directions.

12. Your Church discipline is novel and unprimitive throughout. Your Bishops as such are mere shadows, and are only so termed to please those who lay stress upon the Threefold Order. The Eldest is (in fact) your Bishop, as far as you have arly; but he is only half an ancient Bishop. The ancient Presbyter you have split into Sympresbyters, Lehrers, Aufsehers, and Ermahners; the ancient Deacon into Hilfers, Krankenwarters, Dieners, and so on. 13. The ordination (or whatever it is termed) of your Eldest plainly shows you look upon Episcopal ordination as nothing; although it is true you make use of it at other times, 'that you may become all things to all men.' But the Constitution of your Church is indeed congregational, only herein differing from others, (1) that you hold neither this nor any other form of Church government to be of divine right: (2) that the Count has, in fact, the whole power which was ever lodged, either in the Bishops and priests of the ancient Church, in the King and Convocation in England, the General Assembly in Scotland, or the Pope in Italy; nay, there is scarce an instance in history of such a stretch of episcopal or royal or papal power, as his causing the Lot to be cast over again in the election of the Eldest at Herrnhut. 14. Fifthly, you receive not the Ancients but the modern Mystics as the best interpreters of Scripture, and, in conformity to these, you mix much of man's wisdom with the wisdom of God; you greatly refine the plain religion taught by the letter of Holy Writ, and philosophize on almost every part of it, to accommodate it to the Mystic theory. Hence you talk much, in a manner wholly unsupported by Scripture, against mixing nature with grace, against imagination, and concerning the animal spirits, mimicking the power of the Holy Ghost. Hence your brethren zealously caution us against animal joy, against natural love of one another, and against selfish love of God; against which (or any of them) there is no one caution in all the Bible. And they have in truth greatly lessened, and had wellnigh destroyed, brotherly love from among us.

To his Brother Charles Date: LONDON, April 21, 1741. It is not possible for me to set out yet. I must go round and glean after G. Whitefield. I will take care of the books you mention. My Journal is not written yet. The bands and Society are my first care. The bands are purged; the Society is purging: and we continually feel whose hand is in the work. Send the new-printed Hymns Whitefield went to Bristol on April 22, and on the 25th wrote (Life, i. 478), 'Dear Brother Charles Wesley is more and more rash. He has lately printed some very bad hymns.' These were the Hymns on God's Everlasting Love; to which were added 'The Cry of a Reprobate and the Horrible Decree.' 18 hymns, 12mo, 36 pp. Printed in 1741 by S. F. Farley, Bristol. The hymns were 'very bad' to a Calvinist. immediately. We presented a thousand of Barclay Wesley's Diary shows that he prepared Serious Considerations on Absolute Predestination, extracted from Robert Barclay, in Dec. 1740. It was published by Farley in 1741, 12mo, 24 pp. to G. Whitefield's congregation on Sunday. On Sunday next I propose to distribute a thousand more at the Foundry. I am settling a regular method of visiting the sick here. Eight or ten have offered themselves for the work, who are likely to have full employment; for more and more are taken ill every day. Our Lord will thoroughly purge His floor. I rejoice in your speaking your mind freely. O let our love be without dissimulation! But I can't yet agree with you in all points. Who is your informer concerning N. Bath I doubt the facts. Have you had them face to face Brother Nowers See letter of March 21, 1740. is not in love with her. Ask him about them. Let the premises be but proved, and I greatly commend the conclusion.

I am not clear that Brother Maxfield Thomas Maxfield had been converted at Bristol in 1739 (see letter of May 28 of that year). Hecame to London with Wesley on March 25, 1741, and was busy there for the next few months. should not expound at Greyhound Lane; nor can I as yet do without him. Our clergymen have miscarried full as much as the laymen; and that the Moravians are other than laymen I know not. As yet I dare in no wise join with the Moravians: (1) Because their general scheme is Mystical, not scriptural, refined in every point above what is written, immeasurably beyond the plain doctrines of the gospel. (2) Because there is darkness and closeness in all their behavior, and guile in almost all their words. (3) Because they not only do not practice, but utterly despise and decry, self-denial and the daily cross. (4) Because they, upon principle, conform to the world in wearing gold and gay or costly apparel. (5) Because they extend Christian liberty, in this and many other respects, beyond what is warranted by Holy Writ. (6) Because they are by no means zealous of good works; or, at least, only to their own people. And (lastly) because they make inward religion swallow up outward in general. For these reasons chiefly I will rather, God being my helper, stand quite alone than join with them I mean, till I have full assurance that they will spread none of these errors among the little flock committed to my charge.

To Joseph Humphreys Date: LONDON, April 27, 1741. MY DEAR BROTHER, I do not understand you. What doctrines do you mean that 'Christ died for all' or that 'he that is born of God sinneth not' These are not peculiar to me. The first is St. Paul's, the second is St. John's. What grievous temptation do you mean Let us deal openly with one another. But if any doubt arise, O fly to Christ, and confer not with flesh and blood! I least of all understand what you mean by 'loving and respecting me.' Ah, my brother, this will not hold for one month. You will in a very short time love and respect me just as poor Mr. Seward See letter of March 20, 1739, to Whitefield. did. Yet 'gracious art Thou, O Lord, and true are Thy judgments.' Adieu.

Hitherto, then, there is no ground for the heavy charge of 'perverting your design for the poor colliers.' Two years since, your design was to build them a school, that their children also might be taught to fear the Lord. To this end you collected some money more than once; how much I cannot say, till I have my papers. But this I know, it was not near one half of what has been expended on the work. This design you then recommended to me, and I pursued it with all my might, through such a train of difficulties as (I will be bold to say) you have not yet met with in your life. For many months I collected money wherever I was: in Kingswood for that house only; in Bristol for the schoolhouse to be built there; in other places generally for Bath. In June 1739, being able to procure none any other way, I bought a little piece of ground and began building thereon, though I had not then a quarter of the money requisite to finish. However, taking all the debt upon myself, the creditors were willing to stay: and then it was that I took possession of it in my own name viz. when the foundation was laid; and from that time to this only I immediately made my will, fixing my brother and you to succeed me therein. Now, my brother, I will answer your main question. I think you can claim no right to that building, either in equity or law, before my demise. And every honest lawyer will tell you the same. But if you repent of your collecting the money towards it I will repay it as speedily as I can; although I now owe more than two hundred pounds on account of Kingswood School only.

But it is a poor case that you and I must be talking thus. Indeed, these things ought not so to be. It lay in your power to have prevented all, and yet to have borne testimony to what you call the truth. If you had disliked my sermon, you might have printed another on the same text, and have answered my proofs, without mentioning my name: this had been fair and friendly. Whereas to proceed as you have done is so far from friendship that it is not moral honesty. Moral honesty does not allow of a treacherous wound or of the bewraying of secrets. I will refer the point even to the judgment of Jews, Turk, Infidel, or heretic. Indeed, among the latter (i.e. heretics) you publicly place me; for you rank all the maintainers of universal redemption with Socinians themselves. Alas! my brother, do you not know even this, that the Socinians allow no redemption at all; that Socinus himself speaks thus Tota redemptionis nosfrae per Christurn metaphora 'The whole of our redemption by Christ is a metaphor.' See letters of June 19, 1731, and Sept. 24, 1753. and says expressly, Christ did not die as a ransom for any, but only as an example for all mankind How easy were it for me to hit many other palpable blots in that which you call an answer to my sermon! And how above measure contemptible would you then appear to all impartial men, either of sense or learning! But I spare you; mine hand shall not be upon you. The Lord be judge between me and thee! Alas, my brother, in what manner are you proceeding now, in what manner have you been proceeding even since you unwisely put that weapon into the enemies' hand Why, you have been continually gathering up all the improper expressions of those who were supposed to be (in some sense) perfect, and then retailing them in your public preaching to the scoffers of the world! Now, you well know that this was just the same thing (in effect), and made the same impression on your hearers, as if under every one of those pictures you wrote, 'John Wesley.' Was this fair or upright dealing A Spaniard would have behaved more tenderly to his English prisoners.

Put the case now that I should make reprisals, that I should deal with you as you have done with me, that I should publicly repeat all the wrong expressions Which I have heard from Predestinarians, what would follow Why, all that heard me would run from a Predestinarian as they would from a mad dog. But you are very safe; I cannot meet you here. This field you have all to yourself. I cannot dwell on those things, which have an immediate tendency to make you odious and contemptible. The general tenor both of my public and private exhortations, when I touch thereon at all (as even my enemies know if they would testify), is, 'Spare the young man, even Absalom, for my sake.'

To Dr. Butler, Bishop of Bristol. Date: BRISTOL, October 13, 1741. MY LORD, Several persons have applied to flue for baptism. It has pleased God to make me instrumental in their conversion. This has given them such a prejudice for me, that they desire to be received into the Church by my ministry. They choose likewise to be baptized by immersion, and have engaged me to give your Lordship notice, as the Church requires.

To his Brother Charles Date: BRISTOL, November 7, 1741. Source: The Letters of John Wesley (1741)

Middleton. By his advice I went home and took my bed: a strange thing to me who had not kept my bed a day (for five-and-thirty years) ever since I had the small-pox. I immediately fell into a profuse sweat, which continued till one or two in the morning. God then gave me refreshing sleep, and afterwards such tranquility of mind that this day, Sunday, November I, seemed the shortest day to me I had ever known in my life. I think a little circumstance ought not to be omitted, although I know there may be an ill construction put upon it. Those words were now so strongly impressed upon my mind that for a considerable time I could not put them out of my thoughts: 'Blessed is the man that provideth for the poor and needy; the Lord shall deliver him in the time of trouble. The Lord shall comfort him when he lieth sick upon his bed; make Thou all his bed in his sickness.' On Sunday night likewise I slept well, and was easy all Monday morning. But about three in the afternoon the shivering returned much more violent than before. It continued till I was put to bed. I was then immediately as in a fiery furnace. In a little space I began sweating; but the sweating seemed to increase rather than allay the burning heat. Thus I remained till about eight o'clock, when I suddenly awaked out of a kind of doze, in such a sort of disorder (whether of body or mind, or both) as I know not how to describe. My heart and lungs, and all that was within me, and my soul too, seemed to be in perfect uproar. But I cried unto the Lord in my trouble, and He delivered me out of my distress.

I continued in a moderate sweat till near midnight, and then slept pretty well till morning. On Tuesday, November 3, about noon, I was removed to Mr. Hooper's. Here I enjoyed a blessed calm for several hours, the fit not returning till six in the evening; and then in such a manner as I never heard or read of. I had a quick pulse, attended with violent heat; but no pain, either in my head, or back, or limbs; no sickness, no stitch, no thirst. Surely God is a present help in time of trouble. And He does 'make all' my 'bed in' my 'sickness.' Many of our brethren agreed to seek God to-day by fasting and prayer. About twelve my fever began to rage. At two I dozed a little, and suddenly awaked in such a disorder (only more violent) as that on Monday. The silver cord appeared to be just then loosing, and the wheel breaking at the cistern. The blood whirled to and fro, as if it would immediately force its way through all its vessels, especially in the breast, and excessive burning heat parched up my whole body, both within and without. About three, in a moment the commotion ceased, the heat was over, and the pain gone. Soon after, it made another attack, but not near so violent as the former. This lasted till half-past four, and then vanished away at once. I grew better and better till nine; then I fell asleep, and scarce awaked at all till morning. The noisy joy of the people in the streets Guy Fawkes Day. did not agree with me very well; though I am afraid it disordered their poor souls much more than it did my body. About five in the evening my cough returned, and, soon after, the heat and other symptoms; but with this remarkable circumstance, that for fourteen or fifteen hours following I had more or less sleep in every hour. This was one cause why I was never light-headed at all, but had the use of my understanding from the first hour of my illness to the last, as fully as when in perfect health.

I supposed the fit was now over, it being about five in the afternoon, and began to compose myself for sleep; when I felt first a chill, and then a burning all over, attended with such an universal faintness, and weariness, and utter loss of strength, as if the whole frame of nature had been dissolved. Just then my nurse, I know not why, took me out of bed and placed me in a chair. Presently a purging began, which I believe saved my life. I grew easier from that hour, and had such a night's rest as I have not had before since it pleased God to lay His hand upon me.

To his Brother Charles Date: LONDON, May 17, 1742 MY DEAR FRIEND, The very thought of seeing you here has filled us with great joy. Poor dear Miss Cooper is still living; and, it is very remarkable, in the beginning of her illness she said, 'I should be glad to see one of them just before I died.' Her eyes with mine overflow with the loving-kindness of the Lord, who has even a regard to the desires of our hearts. I beg you will set out as soon as may be after receiving this; as every day she has lived this last fortnight seems a fresh miracle, wrought for some purpose not yet known. She then tells me she has ordered an horse for John Taylor John Taylor and his brother David (see Journal, iii. 24-5n) were in the service of the Earl of Huntingdon. He went with Wesley to Birstall, and was with him at Newcastle-upon-Tyne, and at Epworth, where he stood in the churchyard and gave notice as the people came out from the service: 'Mr. Wesley, not being permitted to preach in the church, designs to preach here at six o'clock.' to come down with me.

To Howell Harris Date: LONDON, August 6, 1742. MY DEAR BROTHER, I must write; though where my letter will find you, that I know not, only that it will be under the shadow of the Almighty yea, in the arms of Him that loveth you. Now, let Him cover your head in the day of battle! Let His faithfulness and truth be thy shield and buckler! Let Him comfort thy heart, and, after thou hast suffered awhile, make thee perfect, stablish, strengthen, settle thee! I have just read yours dated at Trevecca, October 19, 1741 And what is it that we contend about Allow such a perfection as you have there described, and all farther dispute I account vain jangling and mere strife of words. As to the other point, we agree (1) that no man can have any power except it be given him from above; (2) that no man can merit anything but hell, seeing all other merit is in the blood of the Lamb. For those two fundamental points both you and I earnestly contend. Why then, if we both disclaim all power and all merit in man, what need of this great gulf to be fixed between us Brother, is thy heart with mine, as my heart is with thy heart If it be, give me thy hand. I am indeed a poor, foolish, sinful worm; and how long my Lord will use me I know not. I sometimes think the time is coming when He will lay me aside; for surely never before did He send such a laborer into such an harvest. But, so long as I am continued in the work, let us rise up together against the evildoers. Let us not weaken, but (if it be our Lord's will) strengthen one another's hands in God. My brother, my soul is gone forth to meet thee; let us fall upon one another's neck. The good Lord blot out all that is past, and let there henceforward be peace between me and thee! I am, my dear brother, Ever yours. PS. On Friday last my mother went home with the voice of praise and thanksgiving. See letter of July 31.

To Westley Hall Date: LONDON, August 18, 1743. I did think you sincere. I think otherwise now. There is no inconsistency in this. I have forgiven but not forgotten you for poor Brother Hodges. Do you separate chief friends, and then wipe your mouth and say you have done no evil You are quite insincere in this, as well as in calling yourself a presbyter of the Church of England. Why, you believe the Church of England to be no Church at all, no part of the Church of Christ. Don't shuffle and evade. You spoke plain enough to Mrs. Clark and to Mrs. Stotesbury and her husband; and your trying to palliate the matter made it still worse, and was a fresh proof of your insincerity. Alas, my brother! who will tell you the plain truth You are a weak, injudicious, fickle, irresolute man; deeply enthusiastic and highly opiniated of yourself; and therefore a fit tool for those who apply to your weak side, vanity. The first considerable step you took, after God had put you under my care, without preconsulting me, was the courting my poor sister Kezzy, to which I cannot but ascribe her death.See heading to letter of Dec. 22, 1747. What a gross piece of weakness and enthusiasm was this! For you may remember you fathered all upon God! You then jilted one of my sisters, and married the other; and all was by inspiration still. Your life has been one blunder ever since. I pray God give you a sound mind. I am Your true friend and affectionate Brother. Indeed, my brother, you need a tutor now more than when you came first to Oxford.

DEAR BROTHER. - 'Tis well if you have not tasted of the gall of bitterness. Take heed that you be not led captive in the bonds of uncharitableness! To profess as you did your generous persuasions of my sincerity, c., even till now, if you had ever found such witnesses as you pretend of guile and dissimulation, was such a stretch of inconsistency (not to say insincerity) as one should not have suspected had not you yourself declared it! It might perhaps have given some appearance of strength and terror to your weak words, if you had added but the names of such formidable accusers I Pray let me know them, that I may publish them with this if need be to all the world, that so, all deceit and guile being thus discovered, you may find yourself undeceived at last, and own as publicly, yourself aright, nor yet that you have neither known Your affectionate Brother.

To King George II Date: March 5, 1744. To THE KING'S MOST EXCELLENT MAJESTY. The humble Address of the Societies in England and Wales, in derision called Methodists. MOST GRACIOUS SOVEREIGN, So inconsiderable as we are, 'a people scattered and peeled, and trodden under-foot, from the beginning hitherto,' we should in no wise have presumed even on this great occasion to open our lips to your Majesty, had we not been induced, indeed constrained, so to do by two considerations: the one, that, in spite of all our remonstrances on that head, we are continually represented as a peculiar sect of men, separating ourselves from the Established Church; the other, that we are still traduced as inclined to Popery, and consequently disaffected to your Majesty. Upon these considerations we think it incumbent upon us, if we must stand as a distinct body from our brethren, to tender for ourselves our most dutiful regards to your sacred Majesty; and to declare, in the presence of Him we serve, the King of kings and Lord of lords, that we are a part (however mean) of that Protestant Church established in these kingdoms; that we unite together for this and no other end to promote, so far as we may be capable, justice, mercy, and truth, the glory of God, and peace and goodwill among men; that we detest and abhor the fundamental doctrines of the Church of Rome, and are steadily attached to your Majesty's royal person and illustrious house. We cannot, indeed, say or do either more or less than we apprehend consistent with the written Word of God; but we are ready to obey your Majesty to the uttermost in all things which we conceive to be agreeable thereto. And we earnestly exhort all with whom we converse, as they fear God, to honor the King. We of the clergy in particular put all men in mind to revere the higher powers as of God; and continually declare, 'Ye must needs be subject, not only for wrath, but also for conscience' sake.'

Silver and gold (most of us must own) we have none; but such as we have we humbly beg your Majesty to accept together with our hearts and prayers. May He who hath bought us with His blood, the Prince of all the kings of the earth, fight against all the enemies of your Majesty with the two-edged sword that cometh out of His mouth! And when He calleth your Majesty from this throne, full of years and victories, may it be with that voice, 'Come, receive the kingdom prepared for thee from the beginning of the world!' These are the continual prayers of your Majesty's dutiful and loyal subjects, JOHN WESLEY, c.

To John Nelson May 1744. Well, my brother, is the God whom you serve able to deliver you and do you find Him faithful to His word Is His grace still sufficient for you I doubt it not. He will not suffer you to be weary or faint in your mind. But He had work for you to do which you knew not of, and thus His counsel was to be fulfilled. O lose no time! Who knows how many souls God may by this means deliver into your hands Shall not all these things be for the furtherance of the gospel And is not the time coming when we shall cry out together, 'Nay, in all these things we are more than conquerors through Him that hath loved us'

To the Moravian Church Date: LONDON, June 24, 1744. To THE MORAVIAN CHURCH, So called by themselves, though improperly (Wesley). MORE ESPECIALLY THAT PART OF IT NOW OR LATELY RESIDING IN ENGLAND. 1. I am constrained at length to speak my present sentiments concerning you, according to the best light I have: and this, not only upon my own account that (if I judge amiss) I may receive better information, but for the sake of all those who either love or seek the Lord Jesus in sincerity. Many of these have been utterly at a loss how to judge; and the more so because they could not but observe (as I have often done with sorrow of heart) that scarce any have wrote concerning you (unless such as were extravagant in your commendation) who were not evidently prejudiced against you. Hence they either spoke falsely, laying to your charge things which you knew not; or at least unkindly putting the worst construction on things of a doubtful nature, and setting what perhaps was not strictly right in the very worst light it would bear. Whereas (in my apprehension) none is capable of judging right, or assisting others to judge right, concerning you, unless he can speak of you as he does of the friend who is as his own soul. 2. Yet it is not wholly for their sake but for your own also that I now write. It may be the 'Father of lights,' the Giver of 'every good gift,' may even by a mean instrument speak to your hearts. My continual desire and prayer to God is that you may clearly see 'what is that good and perfect will' of the Lord, and fully discern how to separate that which is precious among you from the vile.

6. I praise God that He hath delivered, and yet doth deliver, you from those outward sins that overspread the face of the earth. No cursing, no light or false swearing, no profaning the name of God, is heard among you. No robbery or theft, no gluttony or drunkenness, no whoredom or adultery, no quarrelling or brawling (those scandals of the Christian name), are found within your gates. No diversions but such as become saints, as may be used in the name of the Lord Jesus. You regard not outward adorning, but rather desire the ornament of a serious, meek, and quiet spirit. You are not slothful in business, but labor to eat your own bread; and wisely manage 'the mammon of unrighteousness,' that ye may have to give to others also, to feed the hungry, and cover the naked with a garment. 7. I love and esteem you for your excellent discipline, scarce inferior to that of the apostolic age; for your due subordination of officers, every one knowing and keeping his proper rank; for your exact division of the people under your charge, so that each may be fed with food convenient for them; for your care that all who are employed in the service of the Church should frequently and freely confer together; and, in consequence thereof, your exact and seasonable knowledge of the state of every member, and your ready distribution either of spiritual or temporal relief, as every man hath need. 8. Perhaps, then, some of you will say, 'If you allow all this, what more can you desire' The following extract The Fourth Part of the Journal (Nov. 1, 1739-Sept. 3, 1741). will answer you at large, wherein I have first given a naked relation (among other things) of many facts and conversations that passed between us in the same order of time as they occurred; and then summed up what I cannot approve of yet, that it may be tried by the Word of God.

9. This I have endeavored to do with a tender hand: relating no more than I believed absolutely needful; carefully avoiding all tart and unkind expressions, all that I could foresee would be disobliging to you, or any farther offensive than was implied in the very nature of the thing; laboring everywhere to speak consistently with that deep sense which is settled in my heart that you are (though I cannot call you Rabbi, infallible) yet far, far better and wiser than me. 10. And if any of you will smite me friendly and reprove me, if you will show me wherein I have erred, either in the matter or manner of the following relation or any part thereof, I will by the grace of God confess it before angels and men in whatsoever way you shall require. Meanwhile do not cease to pray for Your weak but still affectionate brother.

To the Countess of Huntingdon Date: OXFORD, August 1744. MADAM, It has been a common remark for many years that poetry, which might answer the noblest purposes, has been prostituted to the vilest, even to confound the distinctions between virtue and vice, good and evil; and that to such a degree that, among the numerous poems now extant in our language, there is an exceeding small proportion which does not more or less fall under this heavy censure. So that a great difficulty lies on those who are not willing, on the one hand, to be deprived of an elegant amusement; nor, on the other, to purchase it at the hazard of innocence or virtue. Hence it is that many have placed a chaste collection of English poems among the chief desiderata of this age. Your mentioning this a year or two ago, and expressing a desire to see such a collection, determined me not to delay the design I had long had of attempting something in this kind. I therefore revised all the English poems I knew, and selected what appeared most valuable in them. Only Spenser's Works I was constrained to omit, because scarce intelligible to the generality of modern readers. I shall rejoice if the want of which you complained be in some measure supplied by the following collection; of which this at least may be affirmed, there is nothing therein contrary to virtue, nothing that can any way offend the chastest ear, or give pain to the tenderest heart. And perhaps whatever is really essential to the most sublime divinity, as well as the purest and most refined morality, will be found therein. Nor is it a small circumstance that the most just and important sentiments are here represented with the utmost advantage, with all the ornaments both of wit and language, and in the clearest, fullest strongest light.

To Thomas Church Date: LONDON, December 22, 1744. REVEREND SIR, Since this was in the press I have seen your Remarks upon my 'last Journal.' I will endeavor, as you desire, 'attentively to consider the points' therein 'objected to me.' In the meantime I am, reverend sir, Your servant for Christ's sake.

To Thomas Church Date: BRISTOL, February 2, 1745 REVEREND SIR, 1. My first desire and prayer to God is, that I may live peaceably with all men: My next, that if I must dispute at all, it may be with a man of understanding. Thus far, therefore, I rejoice on the present occasion. I rejoice also in that I have confidence of your sincerity, of your real desire to promote the glory of God, by peace and good-will among men. I am likewise thankful to God for your calm manner of writing; (a few paragraphs excepted;) and yet more for this, that such an opponent should, by writing in such a manner, give me an opportunity of explaining myself on those very heads whereon I wanted an occasion so to do. 2. I do not want, indeed, (though perhaps you think I do), to widen the breach between us, or to represent the difference of the doctrines we severally teach as greater than it really is. So far from it, that I earnestly wish there were none at all; or, if there must be some, that it may be as small as possible; being fully persuaded, that, could we once agree in doctrines, other differences would soon fall to the ground. 3. In order to contribute, as I am able, to this, it will be my endeavor to acknowledge what I think you have spoken right, and to answer what I cannot think right as yet, with what brevity and clearness I can. I desire to do this in as inoffensive a manner as the nature of the thing will bear, and consistently with that brotherly love which I cannot deny you without wronging my own soul. 4. You sum up your charge thus: 'You have now, Sir, my sentiments. It is impossible for you to put an entire stop to the enormities of the Moravians, while you still, I. Too much commend these men; II. Hold principles in common with them, from which these enormities naturally follow; And III. Maintain other errors more than theirs, and are guilty of enthusiasm to the highest degree.' (Remarks, pp. 73-4.)

2. I have frequently observed that I wholly disapprove of a these positions: 'That there are no degrees in faith; that in order to attain faith we must abstain from all the ordinances of God; that a believer does not grow in holiness; and that he is not obliged to keep the commandments of God.' But I must also observe, (1.) That you ought not to charge the Moravian Church with the first of these; since in the very page from which you quote those words, 'There is no justifying faith where there is ever any doubt,' that note occurs: 'In the preface to the Second Journal, the Moravian Church is cleared from this mistake.' See the letter of Aug. 8, 1740, for this and other points referred to. (2.) That with respect to the ordinances of God, their practice is better than their principle. They do use them themselves, I am a witness; and that with reverence and godly fear. Those expressions, however, of our own countrymen are utterly indefensible; as I think are Mr. Molther's also; who was quickly after recalled into Germany. The great fault of the Moravian Church seems to lie in not openly disclaiming all he had said; which in all probability they would have done, had they not leaned to the same opinion. I must, (3.) Observe that I never knew one of the Moravian Church, but that single person, affirm that a believer does not grow in holiness. And perhaps he would not affirm it on reflection. But I am still afraid their whole Church is tainted with Quietism, Universal Salvation, and Antinomianism: I speak, as I said elsewhere, of Antinomian opinions, abstracted from practice, good or bad. 3. But I should rejoice if there lay no other objection against them, than that of erroneous opinions. I know in some measure how to have compassion on the ignorant: I know the incredible force of prepossession. And God only knows, what ignorance or error (all things considered) is invincible; and what allowance his mercy will make, in such cases, to those who desire to be led into all truth. But how far what follows may be imputed to invincible ignorance or prepossession, I cannot tell.

Many of 'you greatly, yea, above measure, exalt yourselves, (as a Church,) and despise others. I have scarce heard one Moravian brother own his Church to be wrong in anything. Many of you I have heard speak of it, as if it were infallible. Some of you have set it up as the judge of all the earth, of all persons as well as doctrines. Some of you have said, that there is no true Church but yours; yea, that there are no true Christians out of it. And your own members you require to have implicit faith in her decisions, and to pay implicit obedience to her directions.' (ii. 493-4.) I can in no degree justify these things. And yet neither can I look upon them in the same light that you do, as 'some of the very worst things which are objected to the Church of Rome.' (Remarks, p. 7.) They are exceeding great mistakes: Yet in as great mistakes have holy men both lived and died; Thomas Kempis, for instance, and Francis Sales. And yet I doubt not they are now in Abraham's bosom. 4. I am more concerned for their 'despising and decrying self-denial;' for their 'extending Christian liberty beyond all warrant of holy writ;' for their 'want of zeal for good works;' and, above all, for their supposing, that 'we may, on some accounts, use guile;' in consequence of which they do 'use guile or dissimulation in many cases.' 'Nay, in many of them I have found' (not in all, nor in most) 'much subtlety, much evasion and disguise; so "becoming all things to all men," as to take the color and shape of any that were near them.' (Journal, ii. 329-30, 448, 492, 496.) I can neither defend nor excuse those among the Moravians whom I have found guilty of this. But neither can I condemn all for the sake of some. Every man shall give an account of himself to God. But you say, 'Your protesting against some of their opinions is not sufficient to discharge you. Have you not prepared the way for these Moravians, by countenancing and commending them; and by still speaking of them as if they were in the main the best Christians in the world, and only deluded or mistaken in a few points' (Remarks, pp. 11, 12.)

I cannot speak of them otherwise than I think. And I still think (1) that God has some thousands in our own Church who have the faith and love which is among them, without those errors either of judgment or practice; (2) that, next to these, the body of the Moravian Church, however mistaken some of them are, are in the main, of all whom I have seen, the best Christians in the world. 5. Because I am continually charged with inconsistency herein, even by the Moravians themselves, it may be 'needful to give a short account of what has occurred between us from the beginning. 'My first acquaintance with the Moravian brethren began in my voyage to Georgia. Being then with many of them in the same ship, I narrowly observed their whole behavior. And I greatly approved of all I saw.' (The particulars are related in the First Journal. From Oct. 14, 1735, to Feb. 13, 1736. See Journal, i. 106-56; and also ii.495-7.) 'From February 14, 1735, to December 2, 1737, being with them (except when I went to Frederica or Carolina) twice or thrice every day, I loved and esteemed them more and more. Yet a few things I could not approve of. These I mentioned to them from time to time, and then commended the cause to God. 'In February following I met with Peter Bhler. My heart clave to him as soon as he spoke. And the more we conversed, so much the more did I esteem both him and the Moravian Church. So that I had no rest in my spirit till I executed the design which I had formed long before; till, after a short stay in Holland, I hastened forward, first to Marienborn, and then to Hernhut.' It may be observed, that I had before seen a few things in the Moravians which I could not approve of. In this journey I saw a few more, in the midst of many excellent things; in consequence whereof, "in September, 1738, soon after my return to England, I began the following letter to the Moravian Church. But being fearful of trusting my own judgment, I determined to wait yet a little longer, and so laid it by unfinished:

'"MY DEAR BRETHREN, I CANNOT but rejoice in your steadfast faith, in your love to our blessed Redeemer, your deadness to the world, your meekness, temperance, chastity, and love of one another. I greatly approve of your conferences and bands The band society in London began May 1, some time before I set out for Germany (Wesley)., of your method of instructing children; and, in general, of your great care of the souls committed to your charge. '"But of some other things I stand in doubt, which I will mention in love and meekness. And I wish that, in order to remove those doubts, you would, on each of those heads, First,plainly answer whether the fact be as I suppose; and if so, Secondly, consider whether it be right. '"Is not the Count all in all among you '"Do you not magnify your own Church too much '"Do you not use guile and dissimulation in many cases '"Are you not of a close, dark, reserved temper and behavior' See letter in Sept. 1738 to the Moravians, where this is given in fuller form. 'It may easily be seen, that my objections then were nearly thesame as now.' Only with this difference, I was not then assuredthat the facts were as I supposed. 'Yet I cannot say my affectionwas lessened at all: (For I did not dare to determine anything:) Butfrom November 1, I could not but see more and more things whichI could not reconcile with the gospel.' 'These I have set down with all simplicity. Yet do I this, because Ilove them not God knoweth: Yea, and in part, I esteem them still;because I verily believe they have a sincere desire to serve God;because many of the a have tasted of his love, and some retain it insimplicity; because they love one another; because they have somuch of the truth of the gospel, and so far abstain from outwardsin. And lastly, because their discipline is, in most respects, so truly excellent; notwithstanding that visible blemish, the paying toomuch regard to their great patron and benefactor, CountZinzendorf.'

6. I believe, if you coolly consider this account, you will not find,either that it is inconsistent with itself, or that it lays you under anynecessity of speaking in the following manner: "What charms theremay be in a demure look and a sour behavior, I know not. Butsure they must be in your eye very extraordinary, as they can besufficient to cover such a multitude of errors and crimes, and keepup the same regard and affection for the authors and abettors of them. I doubt your regard for them was not lessened, till theybegan to interfere with what you thought your province. You wasinfluenced, not by a just resentment to see the honor of religionand virtue so injuriously and scandalously trampled upon, but bya fear of losing your own authority.' (Remarks, pp. 18-19.) I doubt, there is scarce one line of all these which is consistenteither with truth or love. But I will transcribe a few more, before Ianswer: 'How could you so long and so intimately converse with,so much commend, and give such countenance to, such desperately wicked people as the Moravians, according toyour own account, were known by you to be And you still speakof them, as if they were, in the main, the best Christians in theworld. In one place you say, 'A few things I could not approve of;'but in God's name, Sir, is the contempt of almost the whole of ourduty, of every Christian ordinance, to be so gently touched Candetestation in such a case be too strongly expressed Either theyare some of the vilest wretches in the world, or you are the falsestaccuser in the world. Christian charity has scarce an allowance tomake for them as you have described them. If you have done thistruly, they ought to be discouraged by all means that can beimagined.'

8. You go on: 'How could you so long and so intimately conversewith such desperately wicked people as the Moravians, accordingto your own account, were known by you to be' O Sir, whatanother assertion is this! 'The Moravians, according to your ownaccount, were known by you to be desperately wicked people,while you intimately conversed with them!' Utterly false andinjurious. I never gave any such account. I conversed intimatelywith them, both at Savannah and Hernhuth. But neither then, norat any other time, did I know, or think, or say, they were 'desperately wicked people.' I think and say, nay, you blame me for saying, just the reverse, viz., that though I soon 'found among them a few things which I could not approve;' yet I believe they are 'in the main some of the best Christians in the world.' You surprise me yet more in going on thus: 'In God's name, Sir, isthe contempt of almost the whole of our duty, of every Christianordinance, to be so very gently touched' Sir, this is not the case. This charge no more belongs to the Moravians, than that ofmurder. Some of our countrymen spoke very wicked things. TheMoravians did not sufficiently disavow them. These are thepremises. By what art can you extort so dreadful a conclusion fromthem 'Can detestation, in such a case, be too strongly expressed' Indeedit can; even were the case as you suppose. 'Either they are some of the vilest wretches in the world, or you are the falsest accuser in the world.' Neither one nor the other: Though I prove what I allege,yet they may be, in the main, good men. 'Charity has scarce anallowance to make for them, as you have described them." I have described them as of a mixed character, with much evil amongthem, but more good. Is it not a strange kind of charity, whichcannot find an allowance to make in such a case 'If you havedescribed them truly, they ought to be discouraged by all means that can beimagined.' By all means! I hope not by fire and faggot; though thehouse of mercy imagines these to be, of all means, most effectual.

'In the afternoon I was informed how many who cannot, in terms, deny it, explain justification by faith. They say, (1.) Justification is two-fold; the first in this life, the second at the last day. (2.) Both these are by faith alone, that is, by objective faith, or by the merits of Christ, which are the object of our faith. And this, they say, is all that St. Paul and the Church mean by, "we are justified by faith only." But they add, (3.) We are not justified by subjective faith alone, that is, by the faith which is in us. But good works also must be added to this faith, as a joint condition both of the first and second justification. . . . 'In flat opposition to this, I cannot but maintain, (at least, till I have clearer light,) (1.) That the Justification which is spoken of by St. Paul to the Romans, and in our Articles, is not twofold. It is one, and no more. It is the present remission of our sins, or our first acceptance with God. (2.) It is true, that the merits of Christ are the sole cause of this our justification. But it is not true, that this is all which St. Paul and our Church mean by our being justified by faith only; neither is it true, that either St. Paul or the Church mean, by faith, the merits of Christ. But, (3.) By our being justified by faith only, both St. Paul and the Church mean that the condition of our justification is faith alone, and not good works; inasmuch as all works done before justification have in them the nature of sin. Lastly. That faith which is the sole condition of justification, is the faith which is wrought in us by the grace of God. It is a sure trust which a man hath, that Christ hath loved him and died for him." (Journal, ii. 326) 8. To the first of these propositions you object, 'that justification is not only twofold, but manifold. For a man may possibly sin many times, and as many times be justified or forgiven.' (Remarks, pp. 37-9.)

'But these are points which are ever liable to misconstructions; and have ever yet, more or less, been attended with them.' And what points of revealed religion are those which are not ever liable to misconstructions Or of what material point can we say, that it has not ever yet, more or less, been attended with them 'In the last century it occasioned great confusions in this nation.' It occasioned! No; in no wise. It is demonstrable, the occasions of those confusions were quite of another kind. 'And it appears, that since you have preached the doctrine, it has had its old consequences, or rather worse. It has been more misunderstood, more perverted and abused, than ever.' What! worse consequences than regicide, (which, you say, was the old one,) and making our whole land a field of blood Or has it been more perverted and abused than when (in your account) it overturned the whole frame both of Church and State 12. You go on: 'The terms of the gospel are, repentance toward God, and faith toward our Lord Jesus Christ. But when we undervalue either of these terms, we involve the consciences of the weak in fatal perplexities; we give a handle to others to justify their impieties; we confirm the enemies of religion in their prejudices.' All this I grant. But it affects not me. For I do not undervalue either faith or repentance. 'Was not irreligion and vice already prevailing enough in the nation, but we must throw snares in people's way, and root out the remains of piety and devotion, in the weak and well-meaning That this has been the case, your own confessions put beyond all doubt. And you even now hold and teach the principles from which these dangerous consequences do plainly and directly follow.'

Which of these is an 'instance of the most desperate despair' Surely the most desperate of any, yea, the only one which is properly said to be desperate at all, is that which produces instant self-murder; which causes a poor wretch, by a sin which he cannot repent of, to rush straight through death into hell. But that was not the case in any of these instances; in all which we have already seen the end of the Lord. 15. That I 'raise separate societies against the Church' (Remarks, p. 14) is a charge which I need not examine till the evidence is produced. You next cite a Moravian's words to me: (an Englishman joined with the Moravians:) 'You have eyes full of adultery, and cannot cease from sin; you take upon you to guide unstable souls, and lead them in the way of damnation;' and remark, 'This is only returning some of your own treatment upon yourself. Here also you set the pattern.' At what time and place, when and where, were 'such abuses as these thrown out by me against our Universities, and against our regular Clergy, not the highest or the worthiest excepted' I am altogether clear in this matter, as often as it has been objected: Neither do I desire to receive any other treatment from the Clergy, than they have received from me to this day. You have a note at the bottom of this page which runs thus: 'See pages 71, 77, and 73, Journal, ii. 427, 431, and 433. where some Methodists said they had heard both your brother and you many times preach Popery.' I am afraid you advance here a willful untruth, purely ad movendam indiviam. For you cannot but know, (1.) That there is not one word of preaching Popery, either in page 71 or 77. And (2.) That when Mr. Cennick and two other Predestinarians (as is related page 73) affirmed they had heard both my brother and me many times preach Popery, they meant neither more nor less thereby than the doctrine of Universal Redemption.

(3.) 'You said to Mr. Cennick, "You should not have supplanted me in my own house, stealing the hearts of the people." Yet you have supplanted the Clergy in their own houses.' What, in the same manner as Mr. C. did me Have I done to any of them as he has done to me You may as justly say I have cut their throats! Stealing the hearts of their people. Nor are these their people in the same sense wherein those were mine namely, servants of the devil brought, through my ministry, to be servants and children of God. 'You have suffered by the same ways you took to discharge your spleen and malice against your brethren.' To discharge your spleen and malice! Say, your muskets and blunderbusses: I have just as much to do with one as the other. (4.) 'Your brother said to Mr. Cennick, "You ought to have told my brother fairly, I preach contrary to you. Are you willing I should continue in your house, gainsaying you Shall I stay here opposing you, or shall I depart" Think you hear this spoken to you by us. What can you justly reply' I can justly reply, Sir, Mr. Cennick's case totally differs from yours. Therefore it makes absolutely nothing to your purpose. 17. A farther consequence (you think) of my preaching this doctrine, is, 'the introducing that of absolute predestination. And whenever these errors,' say you, 'gain ground, there can be no wonder, that confusion, presumption, and despair, many very shocking instances of all which you give us among your followers, should be the consequences.' You should by all means have specified a few of those instances, or, at least, the pages where they occur. Till this is done, I can look upon this assertion as no other than a flourish of your pen.

Consider now (I would not speak, but I dare not refrain) what have been the consequences of even my preaching the other doctrine. By the fruits shall we know those of whom I speak; even the cloud of witnesses, who at this hour experience the gospel I preach to be the power of God unto salvation. The habitual drunkard, that was, is now temperate in all things. The whoremonger now flees fornication. He that stole, steals no more, but works with his hands. He that cursed or swore, perhaps at every sentence, has now learned to serve the Lord with fear, and rejoice unto him with reverence. Those formerly enslaved to various habits of sin, are now brought to uniform habits of holiness. These are demonstrable facts. I can name the men, with their several places of abode. One of them was an avowed Atheist for many years; some were Jews; a considerable number Papists; the greatest part of them as much strangers to the form, as to the power, of godliness. When you have weighed these things touching the consequences of my preaching, on the one hand, (somewhat different from those set down in your Remarks,) and of your preaching, on the other, I would earnestly recommend the following words to your deepest consideration: 'Beware of false prophets; ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles Even so every good tree' (every true Prophet or Teacher) 'bringeth forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire' (Matt. vii. 15-19). III. 1. Having spoken more largely than I designed on the principle I hold in common with the Moravians, I shall touch very briefly on those errors (so called) which you say I hold more than theirs. (Remarks, p. 55.) You name, as the first, my holding that 'a man may have a degree of justifying faith before he has, in the full, proper sense, a new, a clean heart.' (ibid.) I have so often explained this, that I cannot throw away time in adding any more now; only this, that the moment a sinner is justified, his heart is cleansed in a low degree. But yet he has not a clean heart, in the full, proper sense, till he is made perfect in love.

' I showed at large, (1.) That the Lord's supper was ordained by God to be a means of conveying to men either preventing, or justifying, or sanctifying grace, according to their several necessities. (2.) That the persons for whom it was ordained, are all those who know and feel that they want the grace of God, either to restrain them from sin, or to show their sins forgiven, or to renew their souls in the image of God. (3.) That, inasmuch as we come to his table, not to give him anything, but to receive whatsoever he sees best for us, there is no previous preparation indispensably necessary, but a desire to receive whatsoever he pleases to give. And, (4.) That no fitness is required at the time of communicating, but a sense of our state, of our utter sinfulness and helplessness; every one who knows he is fit for hell, being just fit to come to Christ, in this as well as all other ways of his appointment' (Journal, ii. 360-2.) 4. 'A stoical insensibility,' you add, 'is the next error I have to charge you with. You say, "The servants of God suffer nothing;" and suppose that we ought to be here so free as, in the strongest pain, not once to desire to have a moment's ease. 'At the end of one of your hymns, you seem to carry this notion to the very height of extravagancy and presumption. You say, "Doom, if thou canst, to endless pains, And drive me from thy face."' Poetical Works of J. and C. Wesley, i. 236. (Remarks, p. 59.) 'A stoical insensibility is the next error I have to charge you with.' And how do you support the charge Why thus: 'You say, "The servants of God suffer nothing"' (Journal, ii. 393). And can you possibly misunderstand these words, if you read those that immediately follow 'His body was well-nigh torn asunder with pain: But God made all his bed in his sickness; so that he was continually giving thanks to God, and making his boast of his praise.' 'You suppose we ought to be so free, as in the strongest pain not once to desire to have a moment's ease.' O Sir, with what eyes did you read those words

'And applies Scripture phrases to himself, without attending to their original meaning, or once considering the difference of times and circumstances.' I am not conscious of any thing like this. I apply no Scripture phrase either to myself or any other, without carefully considering both the original meaning, and the secondary sense, wherein (allowing for different times and circumstances) it may be applied to ordinary Christians. 6. So much for the bulk of your charge. But it concerns me, likewise, to gather up the fragments of it. You say, 'We desire no more than to try your sentiments and proceedings by the written word.' Agreed. Begin when and where you please. 'We find there good works as strongly insisted on as faith.' I do as strongly insist on them as on faith. But each in its own order. 'We find all railing, c., condemned therein.' True; and so you may in all I write or preach. 'We are assured, that the doing what God commands is the sure way of knowing that we have received his Spirit.' We have doubtless received it, if we love God (as he commands) with all our heart, mind, soul, and strength. 'And not by any sensible impulses or feelings whatsoever.' Any sensible impulses whatsoever! Do you then exclude all sensible impulses Do you reject inward feelings toto genere Then you reject both the love of God and of our neighbor. For, if these cannot be inwardly felt, nothing can. You reject all joy in the Holy Ghost; for if we cannot be sensible of this, it is no joy at all. You reject the peace of God, which, if it be not felt in the inmost soul, is a dream, a notion, an empty name. You therefore reject the whole inward kingdom of God; that is, in effect, the whole gospel of Jesus Christ. You have therefore yourself abundantly shown (what I do not insinuate, but proclaim on the house top) that I am charged with enthusiasm for asserting the power as well as the form of godliness.

7. You go on: 'The character of the enthusiast above drawn will fit, I believe, all such of the Methodists as can be thought sincere.' I believe not. I have tried it on one, and it fitted him just as Saul's armor did David. However, a few instances of enthusiasm you undertake to show in this very Journal. And first, 'You give us one' (these are your words) 'of a private revelation, which you seem to pay great credit to.' You partly relate this, and then remark, 'What enthusiasm is here! To represent the conjectures of a woman, whose brain appears to have been too much heated, as if they had been owing to a particular and miraculous spirit of prophecy!' Descant, Sir, as you please on this enthusiasm; on the credit I paid to this private revelation; and my representing the conjectures of this brain-sick woman as owing to the miraculous power of the Spirit of God: And when you have done, I will desire you to read that passage once more, where you will find my express words are, introducing this account: 'Sunday, 11. I met with a surprising instance of the power of the devil.' (Journal, ii. 415). Such was the credit I paid to this revelation! All which I ascribe to the Spirit of God is, the enabling her to strive against the power of the devil and at length restoring peace to her soul. 8. As a second instance of enthusiasm, you cite those words: 'I expounded out of the fullness which was given me' (ii. 412). The whole sentence is, 'Out of the fulness that was given me, I expounded those words of St. Paul, (indeed of every true believer,) "To me to live is Christ, and to die is gain."' I mean, I had then a fuller, deeper sense of that great truth, than I ordinarily have. And I still think it right to ascribe this, not to myself, but to the 'Giver of every good and perfect gift.'

10. You proceed to what you account a fifth instance of enthusiasm: 'With regard to people's falling in fits, it is plain, you look upon both the disorders and removals of them to be supernatural.' (ibid.). It is not quite plain. I look upon some of these cases as wholly natural; on the rest as mixed, both the disorder and the removal being partly natural and partly not. Six of these you pick out from, it may be, two hundred; and add, 'From all which, you leave no room to doubt, that you would have these cases considered as those of the demoniacs in the New Testament; in order, I suppose, to parallel your supposed cures of them with the highest miracles of Christ and his disciples.' I should once have wondered at your making such a supposition; but I now wonder at nothing of this kind. Only be pleased to remember, till this supposition is made good, it is no confirmation at all of my enthusiasm. You then attempt to account for those fits by 'obstructions or irregularities of the blood and spirits, hysterical disorder, watchings, fastings, closeness of rooms, great crowds, violent heat.' And, lastly, by 'terrors, perplexities, and doubts, in weak and well-meaning men;' which, you think, in many of the cases before us, have 'quite overset their understandings.' As to each of the rest, let it go as far as it can go. But I require proof of the last way whereby you would account for these disorders. Why, 'The instances," you say, "of religious madness have much increased since you began to disturb the world.' (Remarks, pp. 68, 69.) I doubt the fact. Although, if these instances had increased lately, it is easy to account for them another way. 'Most have heard of, or known, several of the Methodists thus driven to distraction.' You may have heard of five hundred; but how many have you known Be pleased to name eight or ten of them. I cannot find them, no, not one of them to this day, either man, woman, or child. I find some indeed, whom you told, they would be distracted if they 'continued to follow these men,' and whom, at that time, you threw into much doubt, and terror, and perplexity. But though they did continue to hear them ever since, they are not distracted yet.

That, whenever God revives his work upon earth, many tares will spring up with the wheat, both the word of God gives us ground to expect, and the experience of all ages. But where, Sir, have you been, that you have heard of the tares only; and that you rank among the consequences of my preaching, 'a neglect and contempt of God's ordinances, and almost of all duties' Does not the very reverse appear at London, at Bristol, at Kingswood, at Newcastle In every one of which places, multitudes of those (I am able to name the persons) who before lived in a thorough neglect and contempt of God's ordinances and all duties, do now zealously discharge their duties to God and man, and walk in all his ordinances blameless. And as to those drunkards, whoremongers, and other servants of the devil, as they were before, who heard us a while and then fell to the Calvinists or Moravians, are they not even now in a far better state than they were before they heard us Admit they are in error, yea, and die therein, yet, who dares affirm they will perish everlastingly But had they died in those sins, we are sure they had fallen into 'the fire that never shall be quenched.' I hope, sir, you will rejoice in considering, this, how much their gain still outweighs their loss; as well as in finding the sentiments you could not reconcile together clearly and consistently explained I am very willing to consider whatever farther you have to offer. May God give us both a right judgment in all things! I am persuaded you will readily join in this prayer with, reverend sir, Your servant for Christ's sake,

To Robert Dodsley, the Publisher Date: LONDON, February 8, 1745. Having inadvertently printed in a collection of poems, 3 vols. 12 mo, the Night Thoughts of Dr. Young, together with some pieces of Mrs. Rowe's, the property of Mr. Robert Dodsley, and having made satisfaction for the same by payment of a 20 pounds Bank Note, and a check for 30 pounds, payable in three months, I hereby promise not to print the same again in any form whatever. Charles Wesley to Dr. Gibson, Bishop of London 3 The Foundry, February 8, 1745. MY LORD, Some time ago I was informed that your Lordship had received some allegation against me by one Name left blank in letter. charging me with committing or offering to commit lewdness with her. I have also been lately informed that your Lordship had been pleased to say, if I solemnly declared my innocence, you would be satisfied. I therefore take this liberty, and do hereby solemnly declare that neither did I ever commit lewdness with that person, neither did I ever solicit her thereunto, but am innocent in deed and word as touching this thing. As there are other such slanders cast on me, and no less than all manner of evil spoken of me, I must beg leave first to declare mine innocence as to all other women likewise. It is now near twenty years since I began working out my salvation; in all which time God, in whose presence I speak, has kept me from either committing any act of adultery or fornication or soliciting any person whatsoever thereto. I never did the action; I never spoke a word inducing any one to such evil; I never harbored any such design in my heart. If your Lordship requires any farther purgation, I am ready to repeat this declaration viva voce, and to take the oaths in proof of it. I am, my Lord, Your Lordship's dutiful son and servant, Ch. W.

To Robert Young Date: March 4, 1745. ROBERT YOUNG, I expect to see you, between this and Friday, and to hear from you that you are sensible of your fault. Otherwise, in pity to your soul, I shall be obliged to inform the Magistrates of your assaulting me yesterday in the street. I am Your real friend. To a Clerical Friend NEWCASTLE-UPON-TYNE, March 11, I 745. I have been drawing up this morning a short state of the case between the clergy and us: I leave you to make any such use of it as you believe will be to the glory of God. 1. About seven years since, we began preaching inward, present salvation as attainable by faith alone. 2. For preaching this doctrine we were forbidden to preach in the churches. 3. We then preached in private houses as occasion offered; and, when the houses could not contain the people, in the open air. 4. For this many of the clergy preached or printed against us as both heretics and schismatics. 5. Persons who were convinced of sin begged us to advise them more particularly how to flee from the wrath to come. We replied, if they would all come at one time (for they were numerous), we would endeavor it. 6. For this we were represented, both from the pulpit and the press (we have heard it with our ears, and seen it with our eyes), as introducing Popery, raising sedition, practicing both against Church and State; and all manner of evil was publicly said both of us and those who were accustomed to meet with us. 7. Finding some truth herein, viz. that some of those who so met together walked disorderly, we immediately desired them not to come to us any more. 8. And the more steady were desired to overlook the rest, that we might know if they walked according to the gospel. 9. But now several of the bishops began to speak against us, either in conversation or in public. 10. On this encouragement, several of the clergy stirred up the people to treat us as outlaws or mad dogs. 11. The people did so, both in Staffordshire, Cornwall, and many other places.

12. And they do so still, wherever they are not restrained by their fear of the secular magistrate. Thus the case stands at present. Now, what can we do, or what can you our brethren do, towards healing this breach which is highly desirable, that we may withstand with joint force the still increasing flood of Popery, Deism, and immorality. Desire of us anything we can do with a safe conscience, and we will do it immediately. Will you meet us here Will you do what we desire of you, so far as you can with safe conscience Let us come to particulars: Do you desire us (1) to preach another, or to desist from preaching this, doctrine We think you do not desire it, as knowing we cannot do this with a safe conscience. Do you desire us (2) to desist from preaching in private houses or in the open air As things are now circumstanced, this would be the same as desiring us not to preach at all. Do you desire us (3) to desist from advising those who now meet together for that purpose or, in other words, to dissolve our Societies We cannot do this with a safe conscience; for we apprehend many souls would be lost thereby, and that God would require their blood at our hands. Do you desire us (4) to advise them only one by one This is impossible because of their number. Do you desire us (5) to suffer those who walk disorderly still to mix with the rest Neither can we do this with a safe conscience, because 'evil communications corrupt good manners.' Do you desire us (6) to discharge those leaders of bands or classes (as we term them) who overlook the rest This is in effect to suffer the disorderly walkers still to mix with the rest, which we dare not do. Do you desire us (lastly) to behave with reverence toward those who are overseers of the Church of God and with tenderness both to the character and persons of our brethren the inferior clergy By the grace of God we can and will do this; yea, our conscience beareth us witness that we have already labored so to do, and that at all times and in all places. If you ask what we desire of you to do, we answer:

1. We do not desire any one of you to let us preach in your church, either if you believe us to preach false doctrine or if you have upon any other ground the least scruple of conscience concerning it. But we desire any who believes us to preach true doctrine, and has no scruple at all in this matter, may not be either publicly or privately discouraged from inviting us to preach in his church. 2. We do not desire that any one who thinks that we are heretics or schismatics, and that it is his duty to preach or print against us as such, should refrain therefrom, so long as he thinks it is his duty (although in this case the breach can never be healed). But we desire that none will pass such a sentence till he has calmly considered both sides of the question; that he would not condemn us unheard; but first read what we have written, and pray earnestly that God may direct him in the right way. 3. We do not desire any favor if either Popery, sedition, or immorality be proved against us. But we desire you will not credit without proof any of those senseless tales that pass current with the vulgar; that, if you do not credit them yourselves, you will not relate them to others (which we have known done); yea, that you will confute them, so far as ye have opportunity, and discountenance those who still retail them abroad. 4. We do not desire any preferment, favor, or recommendation from those that are in authority, either in Church or State. But we desire (1) that if anything material be laid to our charge, we may be permitted to answer for ourselves; (2) that you would hinder your dependents from stirring up the rabble against us, who are certainly not the proper judges of these matters; and (3) that you would effectually suppress and throughly discountenance all riots and popular insurrections, which evidently strike at the foundation of all government, whether of Church or State. Now, these things you certainly can do, and that with a safe conscience. Therefore, till these things are done, the continuance of the breach is chargeable on you, and you only.See Stamp's Orphan House, pp. 65-6. Wesley's letter had little effect.

To his Brother Charles Date: LEEDS, April 23, 1745. On Easter Monday we met at half-hour after four; and the room was full from end to end with high and low, rich and poor, plain and fine people. At nine I preached to almost as large a congregation in the street at Chesterle-Street. All were quiet and still; for the hand of our Lord was in the midst of them. About six I preached at Northallerton in the house: but it should have been (I afterwards found) at the Cross; for the people there are (most of them) a noble people, and receive the word with all readiness of mind. A gentleman of Osmotherley Mr. Adams. See Journal, iii. 169; W.H.S. vii. 28-31. (east from Northallerton) telling me he wished I could have come and preached there, I took him at his word, set out immediately, and about ten at night preached at Osmotherley, in a large chapel which belonged a few years since to a convent of Franciscan Friars. I found I was got into the very center of all the Papists in the North of England. Commessatorem haud satis commodum! 'Terence's Adelphi, v. ii. 8: 'A by no means fitting boon companion.' This also hath God wrought.

To Mrs. Jones, of Fonmon Castle Date: ST. GENNYS, June 18, 1745. On Thursday, July 18 (if God permit), Mr. Thompson George Thompson, Vicar of St. Gennys. will come with me to Minehead. From whence, if your brother's sloop was ready, we could cross over to Fonmon. I sent word before, both that you may have time to let me know if the sloop cannot come, and that Mr. Hodges (with whom I hope to spend Sunday, July 21) may order his affairs so as to be able to go with me to Garth on Monday, and from thence to our yearly Conference at Bristol. I have been much disappointed since I left London last, expecting to meet with nothing but difficulties, and finding none at all, or such as did but just appear and then vanish into nothing. So it shall always be, if our whole care be cast on Him who careth for us. The rough places shall in due time be all made smooth, and the mountain become a plain. What have we, then, to do but to stand still and see the salvation of God I commend you and yours to His ever-waking love; and am Your affectionate friend and brother. We are to set out toward St. Ives to-morrow.

To the Author of the 'Craftsman' July 1745. SIR, In your late paper of June 22 I find (among many to the same effect) these words: 'Methodists place all merit in faith and grace, and none in good works. This unwarrantable strange sect of a religion, founded on madness and folly, hold that there is no justification by good works, but by faith and grace only. They hereby banish that divine part of our constitution, reason; and cut off the most essential recommendation to heaven, virtue. 'Men who are far gone in their mad principles of religion suspend the hand of industry, become inactive, and leave all to Providence, without exercising either their heads or hands. 'The doctrine of Regeneration is essential with political Methodists; who are now regenerated, place all merit in faith, and have thrown good works aside.' I am pressed by those to whose judgment I pay great regard to take some notice of these assertions; and the rather because you sometimes seem as if you thought the Christian institution was of God. Now, if you really think so, or if you desire that any man should believe you do, you must not talk so ludicrously of Regeneration; for it is an essential doctrine of Christianity. And you may probably have heard, or even read in former years, that it was the Author of this institution who said, 'Except a man be born again, he cannot see the kingdom of God.' This He represents as the only possible entrance into the experimental knowledge of that religion, which is not founded (whatever you may suppose) on either madness or folly, but on the inmost nature of things, the nature of God and man, and the immutable relations between them. By this religion we do not banish reason, but exalt it to its utmost perfection; this being in every point consistent therewith, and in every step guided thereby.

To the Mayor of Newcastle-upon-Tyne Date: NEWCASTLE, September 21, 1745. SIR, My not waiting upon you at the Town Hall was not owing to any want of respect. I reverence you for your office' sake, and much more for your zeal in the execution of it. I would to God every magistrate in the land would copy after such an example! Much less was it owing to any disaffection to His Majesty King George. But I knew not how far it might be either necessary or proper for me to appear on such an occasion. I have no fortune at Newcastle: I have only the bread I eat, and the use of a little room for a few weeks in the year. All I can do for His Majesty, whom I honor and love (I think not less than I did my own father) is this: I cry unto God day by day, in public and in private, to put all his enemies to confusion; and I exhort all that hear me to do the same, and in their several stations to exert themselves as loyal subjects, who, so long as they fear God, cannot but honor the King. Permit me, sir, to add a few words more, out of the fullness of my heart. I am persuaded you fear God and have a deep sense that His kingdom ruleth over all. Unto whom, then (I may ask you), should we flee for succor but unto Him, whom by our sins we have justly displeased O sir, is it not possible to give any check to these overflowings of ungodliness to the open, flagrant wickedness, the drunkenness and profaneness, which so abound, even in our streets See letters of July 12, 1743, and Oct. 26, 1745. I just take leave to suggest this. May the God whom you serve direct you in this and all things! This is the daily prayer of, sir, Your obedient servant for Christ's sake.

To his Brother Charles NEWCASTLE-UPON-TYNE, September 22, 1745. MY DEAR BROTHER, I have only just time to inform you that, since the account is confirmed by an express to the Mayor that General Cope is fled and his forces defeated (all that did not run away), the consternation of the poor people is redoubled. The townsmen are put under arms, the walls planted with cannon, and those who live without the gates are removing their goods with all speed. We stand our ground as yet, glory be to God, to the no small astonishment of our neighbors. Brethren, pray for us, that, if need be, we may True in the fiery trial prove, And pay Him back His dying love. Adieu. To 'John Smith' 13 NEWCASTLE-UPON-TYNE, September 28, 1745. SIR, 1. I was determined, from the time I received yours, Dated May 1745. Wesley had spent much of the interval in Cornwall and elsewhere, and it was not till the middle of August that he had leisure to look over the letters he had received that summer (Journal, iii.197). 'John Smith' writes as 'a candid adversary,' making objections to matter of doctrine, phraseology, and fact. to answer it as soon as I should have opportunity. But it was the longer delayed because I could not persuade myself to write at all till I had leisure to write fully. And this I hope to do now, though I know you not no, not so much as your name. But I take for granted you are a person that fears God and that speaks the real sentiments of his heart. And on this supposition I shall speak without any suspicion or reserve. 2. I am exceedingly obliged by the pains you have taken to point out to me what you think to be mistakes. It is a truly Christian attempt, an act of brotherly love, which I pray God to repay sevenfold into your bosom. Methinks I can scarce look upon such a person, on one who is 'a contender for truth and not for victory,' whatever opinion he may entertain of me, as any adversary at all. For what is friendship, if I am to account him my enemy who endeavors to open my eyes or to amend my heart

19. 'Another objection,' you say, 'I have to make to your manner of treating your antagonists. You seem to think you sufficiently answer your adversary if you put together a number of naked scriptures that sound in your favor. But remember, the question between you and them is, not whether such words are Scripture, but whether they are to be so interpreted.' You surprise me! I take your word, else I should never have imagined you had read over the latter Appeal; so great a part of which is employed in this very thing, in fighting my ground inch by inch, in proving, not that such words are Scripture, but that they must be interpreted in the manner there set down. 20. One point more remains, which you express in these words: 'When your adversaries tax you with differing from the Church, they cannot be supposed to charge you with differing from the Church as it was a little after the Reformation, but as it is at this day. And when you profess great deference and veneration for the Church of England, you cannot be supposed to profess it for the Church and its pastors in the year 1545, and not rather in the year 1745. If, then, by "the Church of England" be meant (as ought to be meant) the present Church, it will be no hard matter to show that your doctrines differ widely from the doctrines of the Church.' Well, how blind was I! I always supposed, till the very hour I read these words, that when I was charged with differing from the Church I was charged with differing from the Articles or Homilies. And for the compilers of these I can sincerely profess great deference and veneration. But I cannot honestly profess any veneration at all for those pastors of the present age who solemnly subscribe to those Articles and Homilies which they do not believe in their hearts. Nay, I think, unless I differ from these men (be they bishops, priests, or deacons) just as widely as they do from those Articles and Homilies, I am no true Church of England man.

You think, secondly, 'that we ourselves give up some things as indefensible, which are defended by the same law and authority that establishes the things above mentioned; such as are many of the laws, customs, and practices of the Ecclesiastical Courts.' We allow (1) that those laws, customs, and practices are really indefensible; (2) that there are Acts of Parliament in defense of them, and also of the threefold order. But will you show us how it follows, either (1) that those things and these stand or fall together or (2) that we cannot sincerely plead for the one, though we give up the other Do you not here quite overlook one circumstance, which might be a key to our whole behavior namely, that we no more look upon these filthy abuses which adhere to our Church as part of the building than we look upon any filth which may adhere to the walls of Westminster Abbey as a part of that structure You think, thirdly, 'that there are other things which we defend and practice, in open contradiction to the orders of the Church of England.' And this you judge to be a just exception against the sincerity of our professions to adhere to it. Compare what we profess with what we practice, and you will possibly be of another judgment. We profess (1) that we will obey all the laws of that Church (such we allow the Rubrics to be, but not the customs of the Ecclesiastical Courts) so far as we can with a safe conscience: (2) that we will obey, with the same restriction, the bishops as executors of those laws; but their bare will, distinct from those laws, we do not profess to obey at all. Now point out what is there in our practice which is an open contradiction to these professions Is field-preaching Not at all. It is contrary to no law which we profess to obey. The allowing lay preachers We are not clear that this is contrary to any such law. But if it is, this is one of the exempt cases; one wherein we cannot obey with a safe conscience. Therefore, be it right or wrong on other accounts, it is, however, no just exception against our sincerity. The rules and directions given to our Societies which, you say, is a discipline utterly forbidden by the bishops.

When and where did any bishop forbid this And if any did, by what law We know not either the man who ever did forbid or the law by which he could forbid it. The 'allowing persons (for we require none) to communicate at the chapel, in contradiction (you think) to all those Rubrics which require all to attend always on their own parish church and pastor, and to receive only at his table' Which Rubrics are those We cannot find them, and, till these are produced, all that is so frequently said of parochial unity, c., is merely gratis dictum Consequently neither is this any just exception against the sincerity of any of our professions. To 'John Smith' LONDON, December 30, 1745. SIR, I am obliged to you for your speedy and friendly answer Wesley wrote on Sept. 28, and 'John Smith's' reply was dated Nov. 27 (see Moore's Wesley, ii. 494-505). A Farther Appeal to Men of Reason and Religion was published early in 1745.; to which I will reply as clearly as I can. 1. If you have leisure to read the last Appeal, you will easily judge how much I insist on any opinions. 2. In writing practically, I seldom argue concerning the meaning of texts; in writing controversially, I do. 3. In saying, 'I teach the doctrines of the Church of England,' I do, and always did, mean (without concerning myself whether others taught them or no, either this year or before the Reformation) I teach the doctrines which are comprised in those Articles and Homilies to which all the clergy of the Church of England solemnly profess to assent, and that in their plain, unforced, grammatical meaning. As to the Seventeenth Article, Mr. Whitefield really believes that it asserts absolute predestination; therefore I can also subscribe to it with sincerity. But the case is quite different with regard to those who subscribe to the Eleventh and following Articles; which are not ambiguously worded, as the Seventeenth (I suppose on purpose) was.

6. However, you think there is no occasion now for the expressions used in ancient times, since the persuasions which were common then are now scarcely to be found. For 'does any Church of England man,' you ask, 'maintain anything like this that men may commute external works instead of internal holiness' Most surely: I doubt whether every Church of England man in the nation, yea, every Protestant (as well as Papist) in Europe, who is not deeply sensible that he did so once, does not do so to this day. I am one who for twenty years used outward works, not only as 'acts of goodness,' but as commutations (though I did not indeed profess this), instead of inward holiness. I knew I was not holy. But I quieted my conscience by doing such-and-such outward works; and therefore I hoped I should go to heaven, even without inward holiness. Nor did I ever speak close to one who had the form of godliness without the power but I found he had split on the same rock. Abundance of people I have likewise known, and many I do know at this day, who 'are so grossly superstitious as to think devotion may be put upon God instead of honesty'; as to fancy, going to church and sacrament will bring them to heaven, though they practice neither justice nor mercy. These are the men who make Christianity vile, who, above all others, 'contribute to the growth of infidelity.' On the contrary, the speaking of faith working by love, of uniform outward religion springing from inward, has already been the means of converting several Deists and one Atheist (if not more) into real Christians.

10. With regard to the definition of faith, if you allow that it is such 'an inward conviction of things invisible as is the gift of God in the same sense wherein hope and charity are,' I have little to object; or, that it is 'such an assent to all Christian truths as is productive of all Christian practice.' In terming either faith or hope or love supernatural, I only mean that they are not the effect of any or all of our natural faculties, but are wrought in us (be it swiftly or slowly) by the Spirit of God. But I would rather say, Faith is 'productive of all Christian holiness' than 'of all Christian practice': because men are so exceeding apt to rest in practice, so called I mean, in outside religion; whereas true religion is eminently seated in the heart, renewed in the image of Him that created us. 11. I have not found, in any of the writers you mention, a solution of many difficulties that occur on the head of Predestination. And, to speak without reserve, when I compare the writings of their most celebrated successors with those of Dr. Barrow Isaac Barrow (1630-77), eminent both as divine and mathematician. His Theological Works, 1683, were Arminian in tone. and his contemporaries, I am amazed: the latter seem to be mere children compared with the former writers; and to throw out such frothy, unconcocted trifles, such indigested crudities, as a man of learning fourscore or an hundred years ago would have been ashamed to set his name to. 12. Concerning the instantaneous and the gradual work, what I still affirm is this: that I know hundreds of persons whose hearts were one moment filled with fear and sorrow and pain, and the next with peace and joy in believing, yea joy unspeakable, full of glory; that the same moment they experienced such a love of God and so fervent a goodwill to all mankind (attended with power over all sin), as till then they were wholly unacquainted with; that, nevertheless, the peace and love thus sown in their hearts received afterward a gradual increase; and that to this subsequent increase the scriptures you mention do manifestly refer. Now, I cannot see that there is any quibbling at all in this. No; it is a plain, fair answer to the objection.

13. Neither can I apprehend that I have given an evasive answer to any adversary whatever. I am sure I do not desire to do it; for I want us to understand each other. The sooner the better: therefore let us, as you propose, return to the main point. 'The charge is,' your words are, 'that the Methodists preach sundry singular and erroneous doctrines; in particular three Unconditional Predestination, Perceptible Inspiration, and Sinless Perfection. "They set up," say their adversaries, "their own schemes and notions as the great standard of Christianity, so as to perplex, unhinge, terrify, and distract the minds of multitudes, by persuading them that they cannot be true Christians but by adhering to their doctrines." This is the charge. Now you ask, "What do you mean by their own schemes, their own notions, their own doctrines" It is plain, we mean their unconditional predestination, their perceptible inspiration, and their sinless perfection.' The charge, then, is that the Methodists preach unconditional predestination, perceptible inspiration, and sinless perfection. But what a charge! Shall John Wesley be indicted for murder because George Whitefield killed a man Or shall George Whitefield be charged with felony because John Wesley broke an house How monstrous is this! How dissonant from all the rules of common sense and common honesty! Let every man bear his own burthen. If George Whitefield killed a man or taught predestination, John Wesley did not: what has this charge to do with him And if John Wesley broke an house or preached sinless perfection, let him answer for himself. George Whitefield did neither: why, then, is his name put into this indictment Hence appears the inexcusable injustice of what might otherwise appear a trifle. When I urge a man in this manner, he could have no plea at all, were he not to reply, 'Why, they are both Methodists.' So when he has linked them together by one nickname, he may hang either instead of the other.

But sure this will not be allowed by reasonable men. And if not, what have I to do with predestination Absolutely nothing: therefore set that aside. Yea, and sinless perfection too. 'How so Do not you believe it' Yes, I do; and in what sense I have shown in the sermon on Christian Perfection. Published in 1741. See Green's Bibliography, No. 29. And if any man calls it an error, till he has answered that, I must say, 'Sir, you beg the question.' But I preach, perhaps, twenty times, and say no more of this than even a Calvinist would allow. Neither will I enter into any dispute about it any more than about the millennium. Therefore the distinguishing doctrines on which I do insist in all my writings and in all my preaching will lie in a very narrow compass. You sum them all up in Perceptible Inspiration. For this I earnestly contend; and so do all who are called Methodist preachers. But be pleased to observe what we mean thereby. We mean that inspiration of God's Holy Spirit whereby He fills us with righteousness, peace, and joy, with love to Him and to all mankind. And we believe it cannot be, in the nature of things, that a man should be filled with this peace and joy and love by the inspiration of the Holy Spirit without perceiving it as clearly as he does the light of the sun. This is (so far as I understand them) the main doctrine of the Methodists. This is the substance of what we all preach. And I will still believe none is a true Christian till he experiences it; and, consequently, 'that people at all hazards must be convinced of this yea, though that conviction at first unhinge them ever so much, though it should in a manner distract them for a season. For it is better that they should be perplexed and terrified now than that they should sleep on and awake in hell.'

To Thomas Church Date: June 17, 1746. REVEREND SIR, I. At the time that I was reading your former letter I expected to hear from you again. And I was not displeased with the expectation; believing it would give me a fresh opportunity of weighing the sentiments I might have too lightly espoused and the actions which perhaps I had not enough considered. Viewing things in this light, I cannot but esteem you, not an enemy, but a friend; and one in some respects better qualified to do me real service than those whom the world accounts so, who may be hindered by their prejudice in my favor, either from observing what is reprovable, or from using that freedom and plainness of speech which are requisite to convince me of it. 2. It is, at least, as much with a view to learn myself, as to show others (what I think) the truth, that I intend to set down a few reflections on some parts of the tract you have lately published. I say some parts; for it is not my design to answer every sentence in this any more than in the former. Many things I pass over, because I think them true; many more, because I think them not material; and some, because I am determined not to engage in an useless if not hurtful controversy.

3. Fear, indeed, is one cause of my declining this; fear, as I said elsewhere, In the Preface to The Principles of a Methodist; an Answer to Josiah Tucker, Vicar of All Saints, Bristol. See Works, viii. 359; Green's Bibliography, No. 35; and letter of June 8, 1750. not of my adversary, but of myself. I fear my own spirit, lest 'I fall where many mightier have been slain.' I never knew one (or but one) man write controversy with what I thought a right spirit. Every disputant seems to think, as every soldier, that he may hurt his opponent as much as he can: nay, that he ought to do his worst to him, or he cannot make the best of his own cause; that, so he do not belie or willfully misrepresent him, he must expose him as much as he is able. It is enough, we suppose, if we do not show heat or passion against our adversary. But not to despise him, or endeavor to make others do so, is quite a work of supererogation. 4. But ought these things to be so (I speak on the Christian scheme.) Ought we not to love our neighbor as ourselves And does a man cease to be our neighbor because he is of a different opinion nay, and declares himself so to be Ought we not, for all this, to do to him as we would he should do to us But do we ourselves love to be exposed or set in the worst light Would we willingly be treated with contempt If not, why do we treat others thus And yet, who scruples it Who does not hit every blot he can, however foreign to the merits of the cause Who in controversy casts the mantle of love over the nakedness of his brother Who keeps steadily and uniformly to the question, without ever striking at the person Who shows in every sentence that he loves his brother only less than the truth

5. I fear neither you nor I have attained to this. I believe brotherly love might have found a better construction than that of unfairness, art, or disingenuity, to have put either on my not answering every part of your book (a thing which never once entered my thoughts), or on my not reciting all the words of those parts which I did answer. I cannot yet perceive any blame herein. I still account it fair and ingenuous to pass over both what I believe is right and what I believe is not dangerously wrong. Neither can I see any disingenuity at all in quoting only that part of any sentence against which I conceive the objection lies; nor in abridging any part of any treatise to which I reply, whether in the author's or in my own words. 6. If, indeed, it were so abridged as to alter the sense, this would be unfair. And if this were designedly done, it would be artful and disingenuous. But I am not conscious of having done this at all; although you speak as if I had done it a thousand times. And yet I cannot undertake now either to transcribe your whole book or every page or paragraph which I answer. But I must generally abridge before I reply; and that not only to save time (of which I have none to spare), but often to make the argument clearer, which is best understood when couched in few words. 7. You complain also of my mentioning all at once sentences which you placed at a distance from each other. I do so; and I think it quite fair and ingenuous to lay together what was before scattered abroad. For instance: you now speak of the conditions of Justification in the eighteenth and following pages; again, from the eighty-ninth to the hundred and second; and yet again, in the hundred and twenty-seventh page. Now, I have not leisure to follow you to and fro. Therefore what I say on one head I set in one place.

I. 1. This premised, I come to the letter itself. I begin, as before, with the case of the Moravians; of whom you say: 'I collected together the character which you had given of these men, the errors and vices which you had charged upon them, and the mischiefs . . . they had done among your followers. And I proved that in several respects you had been the occasion of this mischief, and are therefore in some measure accountable for it. Let us see what answer you give to all this. 'With regard to the denying degrees in faith, you mentioned"that the Moravian Church was cleared from this mistake." But did you not mention this as one of the tenets of the Moravians Do you not say that you "could not agree with Mr. Spangenberg that none has any faith so long as he is liable to any doubt or fear" Do you not represent Mr. Molther and other Moravians in England as teaching the same In short, I have not charged the Moravian Church with anything, but only repeat after you. And if you have accused them when you knew them to be guiltless, you must bear the blame. '"They do use the ordinances of God with reverence and godly fear." You have charged Mr. Spangenberg and Mr. Molther with teaching that we ought to abstain from them. And the same you say in general of the Moravian Brethren in your letter to them. "But Mr. Molther was quickly after recalled into Germany." This might be on other accounts. You do not say it was out of any dislike of his doctrines or proceedings. Nor, indeed, can you consistently with your next words: "The great fault of the Moravian Church seems to lie in not openly disclaiming all he had said; which in all probability they would have done had they not leaned to the same opinion." 'You "never knew but one of the Moravian Church affirm that a believer does not grow in holiness." But who was this No less a person than Count Zinzendorf, their great Bishop and patron, whose authority is very high, all in all with them, and to whom you think they pay too much regard.' (Second Letter, p. 79) 2. This is the whole of your reply to this part of my answer. I will now consider it part by part.

First. 'With regard to the denying degrees in faith, you mentioned"that the Moravian Church was cleared from this mistake." But did you not mention this as one of the tenets of the Moravians' No; not of the Moravians in general. 'Do you not say that you "could not agree with Mr. Spangenberg that none has any faith so long as he is liable to any doubt or fear"' I do say so still. But Spangenberg is not the Moravian Church. 'Do you not represent Mr. Molther and other Moravians in England as teaching the same' I do; three or four in all. But neither are these the Moravian Church. 'In short, I have not charged the Moravian Church with anything, but only repeat after you.' Indeed you have, in the very case before us. You charge them with denying degrees in faith. I do not charge them herewith. I openly cleared them from any such charge near six years ago. 'If, therefore, you have accused them when you knew them to be guiltless, you must bear the blame.' In this case I must entreat you to bear it in my stead; for I have not accused them the Moravian Church. It is you that have accused them. I have again and again declared they are not guilty.

Secondly. '"They do use the ordinances of God with reverence and godly fear." You have charged Mr. Spangenberg and Mr. Molther with teaching that we ought to abstain from them.' 'That we' No. That unbelievers ought. The assertion relates to them only. 'And the same you say in general of the Moravian Brethren in your letter.' I say they hold that unbelievers ought to abstain from them. But yet I know and bear witness they use them themselves, and that 'with reverence and godly fear.' '"Mr. Molther was quickly after recalled to Germany." This might be on other accounts. You do not say it was out of any dislike of his doctrines or proceedings.' I do not say so, because I am not sure; but I believe it was out of a dislike to some of his proceedings, if not of his doctrines too. 'Nor, indeed, can you consistently with your next words: "The great fault of the Moravian Church seems to lie in not openly disclaiming all he had said"' relating to this head. They did privately disclaim what he had said of degrees in faith. But I think that was not enough. And I still believe they would have done more 'had they not leaned themselves to the same opinion' touching the ordinances. Thirdly. 'You "never knew but one of the Moravian Church affirm that a believer does not grow in holiness." But who was this No less a person than Count Zinzendorf, their great Bishop and patron, whose authority is very high, all in all with them, and to whom you think they pay "too much regard."' Do you apprehend where the stress of the argument lies I never heard one Moravian affirm this but the Count alone; and him only once, and that once was in the heat of dispute. And hence I inferred it is not a doctrine of the Moravian Church; nay, I doubt whether it be the Count's own settled judgment.

3. But I may not dismiss this passage yet. It is now my turn to complain of unfair usage; of the exceeding lame, broken, imperfect manner wherein you cite my words. For instance, your citation runs thus: you 'never knew but one of the Moravian Church affirm that a believer does not grow in holiness.' Whereas my words are these: 'I never knew one of the Moravian Church but that single person affirm that a believer does not grow in holiness; and perhaps he would not affirm it on reflection.' Now, why was the former part of the sentence changed and the latter quite left out Had the whole stood in your tract just as it does in mine, it must have appeared I do not here charge the Moravian Church. I complain also of your manner of replying to the first article of this very paragraph. For you do not cite so much as one line of that answer to which you profess to reply. My words are, 'You ought not to charge the Moravian Church with the first of these' errors; 'since, in the very page from which you quote those words, "There is no justifying faith where there ever is any doubt," that note occurs (namely, Journal, ii. 492): "In the Preface to the Second Journal the Moravian Church is cleared from this mistake."' If you had cited these words, could you possibly have subjoined, 'I have not charged the Moravian Church with anything, but only repeat after you' 4. I have now considered one page of your reply in the manner you seem to require. But sure you cannot expect I should follow you thus step by step through an hundred and forty pages! If you should then think it worth while to make a second reply, and to follow me in the same manner, we might write indeed, but who would read I return, therefore, to what I proposed at first namely, to touch only on what seems of the most importance, and leave the rest just as it lies.

5. You say, 'With regard to subtlety, evasion, and disguise, you now would have it thought that you only found this "in many of them; not in all, nor in most"' (Second Letter, p. 80). 'You now would have it thought'! Yes; and always, as well as now. For my original charge was, 'I have found this in many of you that is, much subtlety, much evasion and disguise' (Journal, ii. 492). But you add, 'Let the reader judge from the following passages whether you did not charge the Moravians in general with these crimes: "I had a long conference with those whom I esteem very highly in love; but I could not yet understand them in one point, Christian openness and plainness of speech. They pleaded for such a reservedness and closeness of conversation. Yet I scarce know what to think, considering they had the practice of the whole Moravian Church on their side."' True, in pleading for such a reservedness of conversation as I could not in any wise approve of; but not in using much subtlety, much evasion and disguise: this I dare not charge on the whole Moravian Church. Those words also, 'There is darkness and closeness in all their behavior, and guile in almost all their words,' I spoke, not of all the Moravians, nor of most, but of those who were then in England. I could not speak it of them all; for I never found any guile in Christian David, Michael Linner, and many others. 6. 'We are next to see how you get over the objection I made good, in three several particulars, that you have prepared the way for spreading of these tenets. The first you say nothing to here; the second you quote very partially thus "By countenancing and commending them." And why would you not add,"And being the occasion of so many of them coming over among us"' Because I was not the occasion. I was, indeed, the first Englishman that ever was at Herrnhut. But before I was at Herrnhut (I find on later inquiry) the Count himself had been in England.

'You"still think that, next to some thousands in our own Church, the body of the Moravian Church, however mistaken some of them are, are in the main the best Christians in the world"' (Second Letter, p. 81). I do, 'of all whom I have seen' you should not omit these words. 'Those dreadful errors and crimes are here softened into mistakes.' I term them 'errors of judgment and practice.' 'I have proved that you have charged the body with such.' At present the proof does not amount to demonstration. There needs a little farther proof that I charge any 'dreadful crimes' on the body of the Moravians. I see no manner of inconsistency still, in those accounts of my intercourse with the Moravians, which you suppose irreconcilable with each other. Let any one read them in the Journal, and judge. 7. 'You had said, your "objections then were nearly the same as now." You now add, "only with this difference: I was not then assured that the facts were as I supposed; I did not dare to determine anything." No! Not when by conversing among them you saw these things As, indeed, the facts are of such a nature that you could not but be assured of them if they were true. Nor do the questions in your letter really imply any doubt of their truth; but are so many appeals to their consciences, and equivalent to strong assertions. And if you had not been assured, if you did not dare to determine anything concerning what you saw, your writing bare suspicions to a body of men in such a manner was inexcusable. This excuse, therefore, will not serve you.' I apprehend it will. 'I was not then,' in September 1738, 'assured that the facts were as I supposed.' Therefore 'I did not' then 'dare to determine anything.' Be pleased to add the immediately following words: 'But from November 1,' 1739, 'I saw more and more things which I could not reconcile with the gospel.'

If you had not omitted these words, you could have had no color to remark, on my saying, 'I did not dare to determine anything': 'No! Not when by conversing among them you saw these things' No, I did not 'dare to determine' in September 1738 from what I saw in November 1739. 'But the facts are of such a nature that you could not but be assured of them, if they were true.' I cannot think so. 'Is not the Count all in all among you Do not you magnify your own Church too much Do you not use guile and dissimulation in many cases' These facts are by no means of such a nature, as that whoever converses (even intimately) among the Moravians cannot but be assured of them. 'Nor do the questions in your letter really imply any doubt of their truth.' No! Are not my very words prefixed to those questions 'Of some other things I stand in doubt. And I wish that, in order to remove those doubts, you would plainly answer whether the fact be as I suppose.' 'But' these questions 'are so many appeals to their consciences.' True. 'And equivalent to strong assertions.' Utterly false. 'If you had not been assured, if you did not dare to determine anything concerning what you saw' (fifteen months after), 'your writing bare suspicions to a body of men in such a manner was inexcusable.' They were strong presumptions then; which yet I did not write to a body of men whom I so highly esteemed no, not even in the tenderest manner till I was assured they were not groundless.

9. '"The Moravians excel in sweetness of behaviour." What! though they use guile and dissimulation' Yes. '"Where is their multitude of errors" In your own Journal. I have taken the pains to place them in one view in my Remarks; the justness of which, with all your art, you cannot disprove.' You have taken the pains to transcribe many words, all of which together amount to this that they, generally, hold Universal Salvation, and are partly Antinomians (in opinion), partly Quietists, The justness of some of your remarks, if I mistake not, has been pretty fully disproved. As to what you speak of my art, subtlety, and so on, in this and many other places, I look upon it as neither better nor worse than a civil way of calling names. '"To this multitude of crimes I am also an utter stranger." Then you have charged them wrongfully. What do you account guile, c.' (Second Letter, p. 84.) I account guile, despising self-denial even in the smallest points, and teaching that those who have not the assurance of faith may not use the ordinances of God, the Lord's Supper in particular (this is the real, unaggravated charge), to be faults which cannot be excused. But I do not account them all together 'a multitude of crimes.' I conceive this is a vehement hyperbole. 'The honor of religion,' said you, 'and virtue trampled upon.' I answered, 'By whom Not by the Moravians.' You reply, 'And yet you have accused some of these as decrying all the means of grace.' No. What I accused them of was teaching that an unbeliever (in their sense) ought to abstain from them. '"Neither did I know, or think, or say they were desperately wicked people." Your Journal is before the world; to whom I appeal whether this has not so represented them.' But how do you here represent your remark and my answer My paragraph runs thus:

'You go on: "How could you so long and so intimately converse with . . . such desperately wicked people, as the Moravians, according to your own account, were known by you to be" O sir, what another assertion is this!"The Moravians, according to your own account, were known by you to be desperately wicked people while you intimately conversed with them!" Utterly false and injurious! I never gave any such account. I conversed intimately with them both at Savannah and Herrnhut. But neither then nor at any other time did I know or think or say they were "desperately wicked people." I think and say just the reverse viz. that though I soon "found among them a few things which I could not approve," yet I believe they are "in the main some of the best Christians in the world."' After this, are you the person who complains of me for imperfect and partial quotations I added, 'You surprise me yet more in going on thus: "In God's name, sir, is the contempt of almost the whole of our duty, of every Christian ordinance, to be so very gently touched" Sir, this is not the case. This charge no more belongs to the Moravians than that of murder.' You reply, 'Mr. Spangenberg and Mr. Molther are accused by name. If falsely, I am sorry both for them and you.' 'Accused' True. But of what of the contempt of every Christian ordinance, of almost the whole of our duty By no means. The plain case is, I accuse them of one thing namely, teaching that an unbeliever should abstain from the ordinances. You accuse them of another contemning every Christian ordinance and almost the whole of our duty. And this you would father upon me. I desire to be excused. 10. As to what I said in my letter to the Moravian Church, 'You can hinder this if you will; therefore, if you do not prevent their speaking thus, you do in effect speak thus yourselves,' it may be observed: (1) that this letter is dated August 8, 1740; (2) that from that time the Moravian Church did in great measure prevent any of their members speaking thus.

(4) 'You praise them for not "regarding outward adorning."' So I do, the bulk of the congregation. 'And yet you say' (I again recite the whole sentence), '"I have heard some of you affirm that Christian salvation implies liberty to conform to the world, by putting on of gold and costly apparel."' I have so. And I blame them the more, because 'they are condemned by the general practice of their own Church.' To this also you reply not. So I must count this the fourth contradiction which you have charged upon me, but have not proved. (5) 'You call their discipline "in most respects truly excellent." I could wish you had more fully explained yourself.' I have in the Second Journal (Journal, ii. 19-56). 'It is no sign of good discipline to permit such abominations' that is, error in opinion and guile in practice. True, it is not; nor is it any demonstration against it: for there may be good discipline even in a College of Jesuits. Another fault is too great a deference to the Count. And yet 'in most respects their discipline is truly excellent.' You reply, 'Such excellent discipline, for all that I know, they may have' (that is, as the Jesuits); 'but I cannot agree that this is scarce inferior to that of the apostolical age.' It may be, for anything you advance to the contrary. 'Here I cited some words of yours, condemning their subordination , which you prudently take no notice of.' Yes; I had just before taken notice of their too great deference to the Count. But the contradiction! Where is the contradiction (6) 'You mention it as a good effect of their discipline that "every one knows and keeps his proper rank." Soon after, as it were with a design to confute yourself, you say, "Our brethren have neither wisdom enough to guide nor prudence enough to let it alone."' I answered, 'Pardon me, sir. I have no design either to confute or contradict myself in these words. The former sentence is spoken of the Moravian Brethren; the latter, of the English brethren of Fetter Lane, not then united with the Moravians, neither acting by their direction.' To this likewise you do not reply. Here is, then, a sixth contradiction alleged against me, but not proved.

13. However, you add, 'Had you shown me mistaken in any point you have attempted to reply to, still you confess errors and wickedness enough among the Moravians to render your account of them very inconsistent. But you have not succeeded in any one answer. You have not shown that I have in any one instance misquoted you, or misunderstood the character you had given of them, or argued falsely from what you had said of them. And truly, sir, all you have done has been caviling at a few particulars. But the argument I was urging all this while you quite forgot.' Sir, if it be so, you do me too much honor in setting pen to paper again. But is it so Have I all this while quite forgot the argument you was urging I hope not. I seem to remember you was urging some argument to prove that I 'fall not only into inconsistencies, but direct contradictions' (Remarks, p. 21); and that I showed you mistaken, not only in one, but in every point which you advanced as such; that I did not confess any such errors or wickedness of the Moravians as rendered my account of them self-inconsistent; that I 'succeeded' in more than 'one answer' to the objections you had urged against it; and that I showed you had 'misquoted or misunderstood the character I had given of them,' or 'argued falsely from it,' not properly 'in one instance,' but from the beginning to the end. Yet this I think it incumbent upon me to say, that whereinsoever I have contributed, directly or indirectly, to the spreading of anything evil, which is or has been among the Moravians, I am sorry for it, and hereby ask pardon both of God and all the world. II. 1. I think it appears, by what you have yourself observed, that on the second head, Justification by Faith, I allow in the beginning of the Farther Appeal almost as much as you contend for. I desire leave to cite part of that passage again, that we may come as near each other as possible. I would just subjoin a few words on each head, which I hope may remove more difficulties out of the way:

4. With regard to the consequences of my teaching this doctrine, I desire any who will not account it lost labor to consult with his own eyes, seriously and in the fear of God, the Third and Fourth Journals. Journal, ii. 65-500; and letter of Feb. 2. 1745, sect. II. 18. And if he pleases, he may farther read over and compare, from the 379th to the 381st page of my answer; with your reply, from the one hundred and first inclusive, to the one hundred and fourth page. Among the consequences you reckoned (in your Remarks), besides 'introducing predestination, confusion, presumption, and despair, many very shocking instances of all which' (your words are) 'you give us among your followers' (pages 52, 55). I answered, 'You should have specified a few of those instances, at least the pages where they occur. (Suppose, only three of each sort, out of any or all the four Journals.) Till this is done, I can look upon this assertion as no other than a flourish of your pen.' Upon this you exclaim (Second Letter, p. 111): 'I must beg the reader to observe your method of citing my words. Many instances of omissions he has had already. But here is such an one as I believe few controversies can parallel. Would not any one imagine from the view of these words (predestination, confusion, presumption, and despair) that they occurred all together in page fifty-two of my Remarks, and that I observed nothing farther concerning this point Could it be thought that anything intervened between the page referred to and the last sentence And yet so it is, that near three pages intervene!' Ha! do 'near three pages intervene' Prodigious indeed! 'And this is called an answer!' So it is, for want of a better. 'Your business was to show that the Calvinistical notions have not prevailed among the Methodists, or that they were no consequences of unconditional justification.' No, sir, it was not my business to show this. It was not my business to prove the negative, but yours to prove the affirmative. Mr. Whitefield is himself a Calvinist. Such therefore, doubtless, are many of his followers. But Calvinism has not prevailed at all among any other of the Methodists (so called), nor is it to this day any consequence of unconditional justification in the manner wherein I preach it.

'This I thought the height of insensibility, extravagance, and presumption. You see nothing of these in it. And yet you explain yourself thus: "If Thou canst deny Thyself, if Thou canst forget to be gracious, if Thou canst cease to be truth and love," all which, in my opinion, is fixing the charge most strongly upon you. For the supposition that Christ can do these things.' Are you in earnest, sir Are you really ignorant that expressions of this kind do not suppose He can, but quite the reverse that they are one of the strongest forms of obtestation, of adjuring God to show mercy, by all His grace and truth and love So far is this also from proving the charge of 'stoical insensibility.' III. 1. I come now to consider the point of Church communion, of which you have spoke in the beginning of your treatise. In the entrance you say: 'We teach no other doctrine than has always been taught in our Church. Our sentiments concerning Justification are reconcilable to our Articles, Homilies, and Service. This I apprehend several of the Methodists have been convinced of, and have therefore left our communion entirely. You give us more instances than one of this in your last Journal.' (Second Letter, p. 2.) No, not one. Nor did I ever yet know one man who 'therefore left the communion of the Church' because he was convinced that either her Articles, Homilies, or Liturgy opposed his sentiments concerning Justification. Poor Mr. Stonehouse and Mr. Simpson were induced to leave it by reasons of quite another kind. You add: 'We cannot wonder that some Methodists have withdrawn from her, while they have been used to hear doctrines which they must have been sensible have no place in her Articles and Service.' So far from it, that all I know of them are deeply sensible the 'doctrines they have been used to hear' daily are no other than the genuine doctrines of the Church as expressed both in her Articles and Service.

2. But our present question turns not on doctrine but discipline. 'My first business,' you say, 'is to consider some very lax notions of Church communion which I find in your last Journal. Vol. ii. p. 335, you say, "Our Twentieth Article defines a true Church, a congregation of faithful people, wherein the true word of God is preached and the sacraments duly administered"' . The use I would willingly make of this definition (which, observe, is not mine, be it good or bad) is to stop the boasting of ungodly men by cutting off their presence to call themselves of the Church. But you think they may call themselves so still. Then let them. I will not contend about it. But you cannot infer from hence that my notions of Church communion are either lax or otherwise. The definition which I occasionally cite shows nothing of my sentiments on that head. And, for anything which occurs in this page, they may be strict or loose, right or wrong. You add: 'It will be requisite, in order to approve yourself a minister of our Church, that you follow her rules and orders; that you constantly conform to the method of worship she has prescribed and study to promote her peace' . All this is good and fit to be done. But it properly belongs to the following question: 'What led you into such very loose notions of Church communion, I imagine, might be your being conscious to yourself that, according to the strict, just account of the Church of England, you could not with any grace maintain your pretensions to belong still to her.' Sir, I have never told you yet what my notions of Church communion are. They may be wrong or they may be right for all you know. Therefore, when you are first supposing that I have told you my notions, and then assigning the reasons of them, what can be said but that you imagine the whole matter

3. How far I have acted agreeably to the rules and orders of our Church is a farther question. You think I have acted contrary thereto, first, by using extemporary prayer in public. 'The Church,' you say, 'has strongly declared her mind on this point by appointing her excellent Liturgy, which you have solemnly promised to use, and no other.' I know not when or where. 'And whoever does not worship God in the manner she prescribes must be supposed to slight and contemn her offices and rules; and therefore can be no more worthy to be called her minister.' I do not 'slight or contemn the offices' of the Church: I esteem them very highly. And yet I do not at all times worship God even in public in the very terms of those offices. Nor yet do I knowingly 'slight or contemn her rules'; for it is not clear to my apprehension that she has any rule which forbids using extemporary prayer, suppose, between the Morning and Evening Service. And if I am 'not worthy to be called her minister' (which I dare by no means affirm myself to be), yet her minister I am, and must always be, unless I should be judicially deposed from my ministry. Your second argument is this: 'If you suppose the Scripture enjoins you to use extemporary prayer, then you must suppose our Liturgy to be inconsistent with Scripture, and consequently unlawful to be used.' That does not follow, unless I supposed the Scripture to enjoin to use extemporary prayer and no other. Then it would follow that a form of prayer was inconsistent with Scripture. But this I never did suppose. Your third argument is to this effect: 'You act contrary to the rule of the Church. Allow she is in the wrong; yet, while you break her rule, how do you act as her minister' It ought to be expressed, 'How are you her minister' for the conclusion to be proved is that I am not her minister. I answer: (1) I am not convinced, as I observed before, that I do hereby break her rule; (2) if I did, yet should I not cease to be her minister, unless I were formally deprived; (3) I now actually do continue in her communion, and hope that I always shall.

4. You object, farther, that I 'disobey the governors of the Church.' I answer, I both do and will obey them in all things where I do not apprehend there is some particular law of God to the contrary. 'Here,' you say, 'you confess that in some things you do not and cannot obey your governors' . Did I confess this Then I spoke rashly and foolishly; for I granted more than I can make good. I do certainly apprehend that the law of God requires me both to preach and sometimes to pray extempore. Yet I do not know that I disobey the governors of the Church herein; for I do not know that they have forbidden me to do either. But your 'behavior and method of teaching is irregular. Have you any warrant from Scripture for preaching' up and down thus I think I have; I think God hath called me to this work 'by the laying on of the hands of the Presbytery,' which directs me how to obey that general command, 'While we have time, let us do good unto all men.' 'But we ought to do this agreeably to our respective situations, and not break in upon each other's provinces. Every private man may take upon himself the office of a magistrate, and quote this text as justly as you have done.' No; the private man is not called to the office of a magistrate, but I am to the office of a preacher. 'You was, indeed, authorized to preach the gospel; but it was in the congregation to which you should be lawfully appointed. Whereas you have many years preached in places whereunto you was not lawfully appointed; nay, which were entrusted to others, who neither wanted nor desired your assistance.' Many of them wanted it enough, whether they desired it or no. But I shall not now debate that point. I rather follow you to the First Part of the Farther Appeal, where this objection is considered.Works, viii. 117. 5. 'Our Church,' it was said, 'has provided against this preaching up and down, in the ordination of a priest, by expressly limiting the exercise of the powers then conferred upon him to the congregation where he shall be lawfully appointed thereunto.'

I answered: (1) 'Your argument proves too much. If it be allowed just as you propose it, it proves that no priest has authority either to preach or administer the sacrament in any other than his own congregation.' You reply, 'Is there no difference between a thing's being done occasionally and its being done for years together' Yes, a great one; and more inconveniences may arise from the latter than from the former. But this is all wide; it does not touch the point. 'Still, if our Church does expressly limit the exercise of the sacerdotal powers to that congregation whereunto each priest shall be appointed, this precludes him from exercising those powers at all in any other than that congregation.' I answered: (2) 'Had the powers conferred been so limited when I was ordained priest, my ordination would have signified just nothing. For I was not appointed to any congregation at all, but was ordained as a member of that "College of Divines" (so our Statutes express it) "founded to overturn all heresies and defend the catholic faith."'Bishop Fleming's object in founding Lincoln College. You reply, 'I presume it was expected you should either continue at your college or enter upon some regular cure.' Perhaps so; but I must still insist that, if my sacerdotal powers had been then expressly limited to that congregation whereunto I should be appointed, my ordination would have signified nothing. I mean, I could never, in virtue of that ordination, have exercised those powers at all; seeing I never was appointed to any single congregation at least, not till I went to Georgia. I answered: (3) 'For many years after I was ordained priest this limitation was never heard of. I heard not one syllable of it, by way of objection to my preaching up and down in Oxford or London, or the parts adjacent, in Gloucestershire or Worcestershire, in Lancashire, Yorkshire, or Lincolnshire. Nor did the strictest disciplinarian scruple suffering me to exercise those powers wherever I came.'

You reply, 'There is great difference between preaching occasionally with the leave of the incumbents, and doing it constantly without their leave.' I grant there is; and there are objections to the latter which do not reach the former case. But they do not belong to this head. They do not in the least affect this consequence 'If every priest, when ordained, is expressly limited, touching the exercise of the power then received, to that congregation to which he shall be appointed, then is he precluded by this express limitation from preaching, with or without the incumbent's leave, in any other congregation whatever.' I answered: (4) 'Is it not, in fact, universally allowed that every priest as such has a power, in virtue of his ordination, to preach in any congregation where the curate desires his assistance' You reply to this by what you judge a parallel case. But it does not touch the restriction in question. Either this does or does not expressly limit the exercise of the powers conferred upon a priest in his ordination to that congregation whereunto he shall be appointed. If it does not, I am not condemned by this, however faulty I may be on a thousand other accounts. If it does, then is every priest condemned who ever preaches out of the congregation to which he is appointed. Your parallel case is this: 'Because a man does not offend against the law of the land when I prevail upon him to teach my children,' therefore 'he is empowered to seize' (read, he does not offend against the law of the land in seizing) 'an apartment in my house, and against my will and approbation to continue therein and to direct and dictate to my family!' (page II).

An exact parallel indeed! When, therefore, I came to live in St. Luke's parish, was it just the same thing as if I had seized an apartment in Dr. Buckley's house This is Dr. Benjamin Bulkeley, whose name was pronounced 'Buckley.' He took his degree at Oxford in 1709, and became D.D. in 1731; Assistant Preacher at St. Luke's, Old Street, 1733; Rector of Chingford 1741; Canon of St. Paul's 1742-57. William Nichols, Vicar of St. Giles's, Cripplegate (1732-74), and President of Magdalene College, Cambridge, was also Rector of St. Luke's, where he evidently had Dr. Bulkeley as his resident helper. See Foster's Alumni Oxonienses; and letters of March 25, sect. 12, and June 11, sect. 20, 1747. And was the continuing therein against his will and approbation (supposing it were so) precisely the same as if I had continued in his house, whether he would or no Is the one exactly the same offence against the law of the land as the other Once more. Is the warning sinners in Moorfields to flee from the wrath to come the very same with directing the doctor's family under his own roof I should not have answered this; but that I was afraid you would conclude it was unanswerable. I answered the former objector: (5) 'Before those words which you suppose to imply such a restraint, were those spoken without any restraint or limitation at all, which I apprehend to convey an indelible character, "Receive the Holy Ghost for the office and work of a priest in the Church of God now committed unto thee by the imposition of our hands."' You reply, 'The question is not whether you are in Orders or not' . I am glad to hear it. I really thought it was. 'But whether you have acted suitably to the directions or rules of the Church of England.' Not suitably to that rule, if it were strictly to be interpreted of preaching only in a single congregation. But I have given my reasons why I think it cannot be so interpreted. And those reasons I do not see that you have invalidated.

I would only add: If I am in Orders, if I am a minister still, and yet not a minister of the Church of England, of what Church am I a minister Whoever is a minister at all is a minister of some particular Church. Neither can he cease to be a minister of that Church till he is cast out of it by a judicial sentence. Till, therefore, I am so cast out (which I trust will never be), I must style myself a minister of the Church of England. 6. Your next objection is: 'You not only erect bands, which, after the Moravians, you call the United Society, but also give out tickets to those that continue therein.' These bands, you think, 'have had very bad consequences, as was to be expected when weak people are made leaders of their brethren and are set upon expounding Scripture.' (Ibid.) You are in some mistakes here. For: (1) The bands are not called the United Society. (2) The United Society was originally so called, not after the Moravians, but because it consisted of several smaller Societies united together. (3) Neither the bands nor the leaders of them as such are 'set upon expounding Scripture.' (4) The good consequences of their meeting together in bands I know; but the 'very bad consequences' I know not.

When any members of these or of the United Society are proved to live in known sin, we then mark and avoid them; we separate ourselves from every one that walks disorderly. Sometimes, if the case be judged infectious (though rarely), this is openly declared. And this you style 'excommunication'; and say, 'Does not every one see a separate ecclesiastical society or communion' . No. This Society does not separate from the communion of the rest of the Church of England. They continue steadfastly with them, both 'in the apostolical doctrine, and in the breaking of bread, and in prayers.' (Which neither Mr. Stonehouse nor Mr. Simpson does, nor the gentleman who writes to you in favor of the Moravians, who also writes pressingly to me to separate myself from the Church.) A Society 'over which you had appointed yourself a governor.' No: so far as I governed them, it was at their own entreaty. 'And took upon you all the spiritual authority which the very highest Church governor could claim.' What! at Kingswood, in February 1740-1 Not so. I took upon me no other authority (then and there at least) than any steward of a Society exerts by the consent of the other members. I did neither more nor less than declare that they who had broken our rules were no longer of our Society. 'Can you pretend that you received this authority from our Church' Not by ordination; for I did not exert it as a priest, but as one whom that Society had voluntarily chosen to be at the head of them. 'Or that you exercised it in subjection or subordination to her lawful governors' I think so; I am sure I did not exercise it in any designed opposition to them. 'Did you ever think proper to consult or advise with them about fixing the terms of your communion' If you mean about fixing the rules of admitting or excluding from our Society, I never did think it either needful or proper. Nor do I at this day.

'How, then, will you vindicate all these powers' All these are 'declaring those are no longer of our Society.' 'Here is a manifest congregation. Either it belonged to the Church of England or not. If it did not, you set up a separate communion against her. And how then are you injured, in being thought to have withdrawn from her' I have nothing to do with this. The antecedent is false: therefore the consequent falls of course. 'If it did belong to the Church, show where the Church gave you such authority of controlling and regulating it' Authority of putting disorderly members out of that Society The Society itself gave me that authority. 'What private clergyman can plead her commission to be thus a judge and ordinary even in his own parish' Any clergyman or layman, without pleading her commission, may be thus a judge and ordinary. 'Are not these powers inherent in her governors and committed to the higher order of her clergy' No; not the power of excluding members from a private society, unless on supposition of some such rule as ours is namely, 'That if any man separate from the Church, he is no longer a member of our Society.' 7. But you have more proof yet: 'The Grand Jury in Georgia found that you had called yourself Ordinary of Savannah. Nor was this fact contradicted even by those of the jury who, you say, wrote in your favor: so that it appears you have long had an inclination to be independent and uncontrolled.' This argument ought to be good; for it is far-fetched. The plain case was this: that Grand Jury did assert that, in Mr. Causton's hearing, I had called myself Ordinary of Savannah. The minority of the jury in their letter to the Trustees refuted the other allegations particularly; but thought this so idle an one that they did not deign to give it any farther reply than 'As to the eighth bill we are in doubt, as not well knowing the meaning of the word "Ordinary." See Journal, i. 395; and letters of Aug. 3 and 17, 1742.

You add, 'I appeal to any reasonable man whether you have not acted as an ordinary, nay a bishop, in Kingswood.' If you mean in 'declaring those disorderly members were no longer of that Society,' I admit your appeal whether I therein acted as a bishop or as any steward of a Society may. 'Nay, you have gone far beyond the generality of the Dissenters themselves, who do not commit the power of excommunication and appointing to preach' (that is another question) 'to the hands of any private minister.' 'The power of excommunication.' True; but this was not excommunication, but a quite different thing. How far, in what circumstances, and in what sense I have 'appointed men to preach' I have explained at large in the Third Part of the Farther Appeal. But I wait for farther light, and am ready to consider as I am able whatever shall be replied to what is there advanced. 8. Your general conclusion is: 'Whatever your pretences or professions may be, you can be looked upon by serious and impartial persons, not as a member, much less a minister, of the Church of England, but as no other than an enemy to her constitution, worship, and doctrine, raising divisions and disturbances in her communion' (Second Letter, p. 76). 'And yet you say, "I cannot have greater regard to her rules," "I dare not renounce communion with her"' . I do say so still. I cannot have a greater regard to any human rules than to follow them in all things, unless where I apprehend there is a divine rule to the contrary. I dare not renounce communion with the Church of England. As a minister, I teach her doctrines; I use her offices; I conform to her rubrics; I suffer reproach for my attachment to her. As a private member, I hold her doctrines; I join in her offices, in prayer, in hearing, in communicating. I expect every reasonable man, touching these facts, to believe his own eyes and ears. But if these facts are so, how dare any man of common sense charge me with renouncing the Church of England

9. Use ever so many exaggerations, still the whole of this matter is: (1) I often use extemporary prayer; (2) wherever I can, I preach the gospel; (3) those who desire to live the gospel, I advise how to watch over each other and to put from them such as walk disorderly. Now, whether these things are, on other considerations, right or wrong, this single point I must still insist on: 'All this does not prove either that I am no member or that I am no minister of the Church of England.' Nay, nothing can prove I am no member of the Church, till I either am excommunicated or renounce her communion, and no longer join in her doctrine and in the breaking of bread and in prayer. Nor can anything prove I am no minister of the Church, till I either am deposed from my ministry or voluntarily renounce her, and wholly cease to teach her doctrines, use her offices, and obey her rubrics for conscience' sake. However, I grant that whatsoever is 'urged on this head deserves my most serious consideration.' And whensoever I am convinced that, by taking any methods, more or less different from those I now take, I may better 'consult the honor of religion, and be able to do more good in the world,' by the grace of God I shall not persist in these one hour, but instantly choose the more excellent way. IV. 1. What you urge on the head of enthusiasm also, I think, 'deserves my most serious consideration.' You may add, 'and presumption.' I let it drop once more; because I do not love tautology; and because I look upon presumption to be essential to enthusiasm, and consequently contained therein. I will therefore weigh what you advance concerning it, and explain myself something more at large.

You remark: (6) 'He is very liable to err, not considering things coolly and carefully.' I answered: 'So indeed I am. I find it every day more and more. But I do not yet find that this is owing to my want of "considering things coolly and carefully." Perhaps you do not know many persons (excuse my simplicity in speaking it) who more carefully consider every step they take. Yet I know I am not cool or careful enough. May God supply this and all my wants!' See letter of Feb. 2, 1745, acct. III 5. You reply, 'Your private life I have nothing to do with'; and then enlarge on my 'method of consulting Scripture' and of using lots, of both which by-and-by. But meantime observe this does not affect the question; for I neither cast lots, nor use that method at all, till I have considered things with all the care I can. So that, be this right or wrong, it is no manner of proof that I do not 'carefully consider every step I take.' But how little did I profit by begging your excuse, suppose I had spoken a word unguardedly! O sir, you put me in mind of him who said, 'I know not how to show mercy!' You have need never to fight but when you are sure to conquer, seeing you are resolved neither to give nor take quarter. You remark: (7) 'He is very difficult to be convinced by reason and argument, as he acts upon a supposed principle superior to it the direction of God's Spirit.' I answered: 'I am very difficult to be convinced by dry blows or hard names, but not by reason or argument. At least, that difficulty cannot spring from the cause you mention; for I claim no other direction of God's Spirit than is common to all believers.' You reply: (1) 'I fear this will not be easily reconcilable to your past presences and behavior' . I believe it will; in particular to what I speak of the light I received from God in that important affair (Journal, i. 327). But as to the directions in general of the Spirit of God, we very probably differ in this: you apprehend those directions to be extraordinary which I suppose to be common to all believers.

Instances of this kind occur in pages 12, 14, 15, 28, and 88 of the Third Journal; as also in pages 27, 28, and 80 of the last Journal. Journal, ii. 91, 106, 157, 290-1, 336, 447. I desire any who would understand the matter thoroughly to read those passages as they stand at length. As to the particular instances, I would observe: (1) That, with regard to my first journey to Bristol, you should in any wise have set down those words that preface the scriptures there recited: 'I was entreated in the most pressing manner to come to Bristol without delay. This I was not at all forward to do; and perhaps a little the less inclined to it, because of the remarkable scriptures which offered as often as we inquired touching the consequence of this removal: though, whether this was permitted only for the trial of our faith, God knoweth, and the event will show.' From the scriptures afterwards recited, some inferred that the event they apprehended was yet afar off. I infer nothing at all. I still know not how to judge, but leave the whole to God. This only I know, that the continual expectation of death was then an unspeakable blessing to me; that I did not dare knowingly to waste a moment, neither to throw away one desire on earthly things; those words being ever uppermost in my thoughts, and indeed frequently on my tongue: Ere long, when Sovereign Wisdom wills, My soul an unknown path shall tread, Shall strangely leave, who strangely fills This frame, and waft me to the dead. Oh what is Death 'Tis life's last shore, Where vanities are vain no more; Where all pursuits their goal obtain, And life is all retouched again. By John Gambold, in Poetical Works of J. and C. Wesley, i. 9. I observe: (2) That in two other of those instances (Journal, ii. 97, 103) it is particularly mentioned that 'I was troubled'; and that, by the seasonable application of those scriptures, that trouble was entirely removed. The same blessing I received (so I must term it still) from the words set down in pages 290-1; and in a yet higher degree from that exceeding apposite scripture mentioned in vol. ii. p. 446.

I observe: (3) That at the times to which your other citations refer, I was utterly uncertain how to act in points of great importance, and such as required a speedy determination; and that by this means my uncertainty was removed, and I went on my way rejoicing (ii. 97, 106, 336). My own experience, therefore, which you think should discourage me for the future from anything of this kind, does, on the contrary, greatly encourage me herein; since I have found much benefit, and no inconvenience unless, perhaps, this be one, that you 'cannot acquit me of enthusiasm'; add, if you please, 'and presumption.' But you ask, 'Has God ever commanded us to do thus' I believe He has neither commanded nor forbidden it in Scripture. But, then, remember 'that Scripture' (to use the words which you cite from 'our learned and judicious Hooker') 'is not the only rule of all things which in this life may be done by men.' All I affirm concerning this is that it may be done, and that I have, in fact, received assistance and direction thereby. 4. I give the same answer to your assertion that we are not ordered in Scripture to decide any points in question by lots (Second Letter, p. 123). You allow, indeed, there are instances of this in Scripture; but affirm, 'These were miraculous; nor can we without presumption' (a species of enthusiasm) 'apply this method.' I want proof of this: bring one plain text of Scripture, and I am satisfied. 'This, I apprehend, you learned from the Moravians.' I did; though, it is true, Mr. Whitefield thought I went too far therein. 'Instances of the same occur in your Journals. I will mention only one. It being debated when you should go to Bristol, you say, "We at length all agreed to decide it by lot. And by this it was determined I should go." (Journal, ii. 158.) Is this your way of carefully considering every step you take Can there be greater rashness and extravagance Reason is thus in a manner rendered useless, prudence is set aside, and affairs of moment left to be determined by chance!' (Second Letter, p. 124.)

So this you give as a genuine instance of my proceedings; and, I suppose, of your own fairness and candor! 'We agreed at length to decide it by lot.' True, at length: after a debate of some hours; after carefully hearing and weighing coolly all the reasons which could be alleged on either side; our brethren still continuing the dispute, without any probability of their coming to one conclusion, we at length (the night being now far spent) all agreed to this. 'Can there be greater rashness and extravagance' I cannot but think there can. 'Reason is thus in a manner rendered useless.' No; we had used it as far as it could go, from Saturday, March 17 (when I received the first letter), to Wednesday, 28, when the case was laid before the Society. 'Prudence is set aside.' Not so; but the arguments here were so equal that she saw not how to determine. 'And affairs of moment left to be determined by chance!' 'By chance!' What a blunder, then, is that, 'The lot is cast into the lap; but the whole disposal thereof is of the Lord'! This I firmly believe is truth and reason, and will be to the end of the world. And I therefore still subscribe to that declaration of the Moravian Church, laid before the whole body of Divines in the University of Wirtemberg, and not by them accounted enthusiasm: 'We have a peculiar esteem for lots, and accordingly use them both in public and private to decide points of importance when the reasons brought on each side appear to be of equal weight. And we believe this to be then the only way of wholly setting aside our own will, of acquitting ourselves of all blame, and clearly knowing what is the will of God.' (Journal, ii. 55-6.)

You now add to the rest the following instance: 'One John Haydon, a man of a regular life and conversation, being informed that people fell into strange fits at the Societies, came to see and judge for himself. But he was still less satisfied than before; insomuch that he went about to his acquaintance one after another, and labored above measure to convince them it was a delusion of the devil. We were going home, when one met us in the street and informed us that John Haydon was fallen raving mad. It seems he had sat down to dinner, but had a mind first to end the sermon on Salvation by Faith. In reading the last page, he changed color, fell off his chair and began screaming terribly and beating himself against the ground. The neighbors were alarmed, and flocked into the house. I came in and found him upon the floor, the room being full of people, whom his wife would have kept without; but he cried aloud, "No: let them all come; let all the world see the just judgment of God." Two or three men were holding him as well as they could. He immediately fixed his eyes upon me and cried, "Aye, this is he who I said was a deceiver of the people; but God has overtaken me. I said it was all a delusion; but this is no delusion." He then roared out, "O thou devil! thou cursed devil! yea, thou legion of devils! thou canst not stay! Christ will cast thee out. I know His work is begun. Tear me to pieces if thou wilt, but thou canst not hurt me." He then beat himself against the ground again, his breast heaving at the same time as in the pangs of death, and great drops of sweat trickling down his face. We all betook ourselves to prayer. His pangs ceased, and both his body and soul were set at liberty.' (Journal, ii. 189-91.) If you had pleased, you might have added from the next paragraph, 'Returning to John Haydon, we found his voice was lost and his body weak as that of an infant; but his soul was in peace, full of love, and rejoicing in hope of the glory of God.'

I am glad you give me an occasion of reviewing this answer; for, upon reflection, I do not like it at all. It grants you more than I can in conscience do. As it can be proved by abundance of witnesses that these cures were frequently (indeed almost always) the instantaneous consequences of prayer, your inference is just. I cannot, dare not affirm that they were purely natural. I believe they were not. I believe many of them were wrought by the supernatural power of God; that of John Haydon in particular (I fix on this, and will join issue with you upon it when you please): and yet this is not barefaced enthusiasm. Nor can you prove it any enthusiasm at all, unless you can prove that this is falsely ascribed to a supernatural power. 'The next case,' you say, 'relates to the spotted fever, which you represent as being extremely mortal; but you believe there was not one with whom you were but recovered. I allowed that here is no intimation of anything miraculous.' (Remarks, pp. 71-2.) 'You ask, "Why, then, is this cited as an instance of my enthusiasm" See letter of Feb. 2. 1745, sect. III, II. You sure cannot think that false presences to miracles are the whole of enthusiasm.' No; but I think they are that part of enthusiasm which you here undertook to prove upon me. You are here to prove that I 'boast of curing bodily distempers by prayer without the use of other means' . 'But if there is no intimation in my account of anything miraculous or that proper remedies had not been applied, how is this a proof that I boast of curing bodily distempers without applying any remedies at all 'But you seem to desire to have it believed that an extraordinary blessing attended your prayers. Whereas, if the circumstances could be particularly inquired into, most probably it would appear that either the fury of the distemper was abated, or the persons you visited were seized with it in a more favorable degree, or were, by reason of a good constitution, more capable of going through it. Neither do I believe that they would have failed of an equal blessing and success had they had the assistance and prayers of their own parish ministers.'

I must (2) observe that the truth of these facts is supported by the same kind of proof as that of all other facts is wont to be namely, the testimony of competent witnesses; and that the testimony here is in as high a degree as any reasonable man can desire. Those witnesses were many in number: they could not be deceived themselves; for the facts in question they saw with their own eyes and heard with their own ears; nor is it credible that so many of them would combine together with a view of deceiving others, the greater part being men that feared God, as appeared by the general tenor of their lives. Thus, in the case of John Haydon, this thing was not contrived and executed in a corner, and in the presence of his own family only, or three or four persons prepared for the purpose: no; it was in an open street of the city of Bristol, at one or two in the afternoon; and, the doors being all open from the beginning, not only many of the neighbors from every side, but several others (indeed, whosoever desired it), went in, till the house could contain no more. Nor yet does the account of my own illness and recovery depend, as you suppose, on my bare word. There were many witnesses both of my disorder on Friday and Saturday, and of my lying down most part of Sunday (a thing which they were well satisfied could not be the effect of a slight indisposition); and all who saw me that evening plainly discerned (what I could not wholly conceal) that I was in pain; about two hundred of whom were present when I was seized with that cough, which cut me short, so that I could speak no more, till I cried out aloud, 'Lord, increase my faith! Lord, confirm the word of Thy grace!' The same persons saw and heard that at that instant I changed my posture and broke out into thanksgiving; that quickly after, I stood upright (which I could not before) and showed no more sign either of sickness or pain.

3. But what if there were now to be wrought ever so many 'real and undoubted miracles' (I suppose you mean by 'undoubted' such as, being sufficiently attested, ought not to be doubted of.) Why, 'this,' you say, 'would put the controversy on a short foot, and be an effectual proof of the truth of your presences.' By no means. As common as this assertion is, there is none upon earth more false. Suppose a teacher were now on this very day to work 'real and undoubted miracles'; this would extremely little 'shorten the controversy' between him and the greater part of his opposers: for all this would not force them to believe; but many would still stand just where they did before, seeing men may 'harden their hearts' against miracles as well as against arguments. So men have done from the beginning of the world, even against such signal, glorious miracles, against such interpositions of the power of God, as may not be again till the consummation of all things. Permit me to remind you only of a few instances, and to observe that the argument holds a fortiori; for who will ever be empowered of God again to work such miracles as these were Did Pharaoh look on all that Moses and Aaron wrought as an 'effectual proof of the truth of their presences' even when 'the Lord made the sea dry land and the waters were divided'; when 'the children of Israel went into the midst of the sea, and the waters were a wall unto them on the right hand and on the left' (Exod. xiv. 21-2.) Nay, The wounded dragon raged in vain, And, fierce the utmost plague to brave, Madly he dared the parted main, And sunk beneath the o'erwhelming wave. See Poetical Works of J. and C. Wesley, iv. 303.

Was all this 'an effectual proof of the truth of their presences' to the Israelites themselves It was not. 'They were' still 'disobedient at the sea, even at the Red Sea.' Was the giving them day by day 'bread from heaven' 'an effectual proof' to those 'two hundred and fifty princes of the assembly, famous in the congregation, men of renown,' who said with Dathan and Abiram, 'Wilt thou put out the eyes of these men we will not come up' (Num. xvi. 14); nay, when 'the ground crave asunder that was under them, and the earth opened her mouth and swallowed them up' (verse 32). Neither was this an 'effectual proof' to those who saw it with their eyes, and heard the cry of those that went down into the pit; but the very next day they 'murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord' (verse 41). Was not the case generally the same with regard to the Prophets that followed several of whom 'stopped the mouths of lions, quenched the violence of fire,' did many mighty works; yet their own people received them not. Yet 'they were stoned, they were sawn asunder, they were slain with the sword'; they were 'destitute, afflicted, tormented'; utterly contrary to the commonly received supposition that the working real, undoubted miracles must bring all controversy to an end and convince every gainsayer. Let us come nearer yet. How stood the case between our Lord Himself and His opposers Did He not work 'real and undoubted miracles' And what was the effect Still, when 'He came to His own, His own received Him not.' Still 'He was despised and rejected of men.' Still it was a challenge not to be answered, 'Have any of the rulers or of the Pharisees believed on Him' After this, how can you imagine that whoever works miracles must convince 'all men of the truth of his presences'

Hence, although it should please God to work anew all the wonders that ever were wrought on the earth, still these men, however 'wise and prudent' they may be in things relating to the present world, would fight against God and all His messengers, and that in spite of all these miracles. Meanwhile God will reveal His truth unto babes unto those who are meek and lowly, whose desires are in heaven, who want to 'know nothing save Jesus Christ and Him crucified.' These need no outward miracle to show them His will; they have a plain rule the written Word. And 'the anointing which they have received of Him abideth in them and teacheth them of all things' (1 John ii. 27). Through this they are enabled to bring all doctrines 'to the law and to the testimony': and whatsoever is agreeable to this they receive, without waiting to see it attested by miracles; as, on the other hand, whatever is contrary to this they reject nor can any miracles move them to receive it. 5. Yet I do not know that God hath anyway precluded Himself from thus exerting His sovereign power from working miracles in any kind or degree in any age to the end of the world. I do not recollect any scripture wherein we are taught that miracles were to be confined within the limits either of the apostolic or the Cyprianic age, or of any period of time, longer or shorter, even till the restitution of all things. I have not observed, either in the Old Testament or the New, any intimation at all of this kind. St. Paul says, indeed, once, concerning two of the miraculous gifts of the Spirit (so, I think, that text is usually understood), 'Whether there be prophecies, they shall fail; whether there be tongues, they shall cease.' But he does not say, either that these or any other miracles shall cease till faith and hope shall cease also, till they all be swallowed up in the vision of God, and love be all in all.

VI. 1. But here I am aware of abundance of objections. You object, That to speak anything of myself, of what I have done, or am doing now, is mere boasting and vanity. This charge you frequently repeat. So page 102: 'The following page is full of boasting.' 'You boast very much of the numbers you have converted' ; and again, 'As to myself, I hope I shall never be led to imitate you in boasting.' I think, therefore, it is needful, once for all, to examine this charge thoroughly, and to show distinctly what that good thing is which you disguise under this bad name.

(1) From the year 1725 to 1729 I preached much, but saw no fruit of my labor. Indeed, it could not be that I should: for I neither laid the foundation of repentance nor of believing the gospel; taking it for granted that all to whom I preached were believers and that many of them 'needed no repentance.' (2) From the year 1729 to 1734, laying a deeper foundation of repentance, I saw a little fruit. But it was only a little; and no wonder: for I did not preach faith in the blood of the covenant. (3) From 1734 to 1738, speaking more of faith in Christ, I saw more fruit of my preaching and visiting from house to house than ever I had done before; though I know not if any of those who were outwardly reformed were inwardly and thoroughly converted to God. (4) From 1738 to this time, speaking continually of Jesus Christ; laying Him only for the foundation of the whole building, making Him all in all, the first and the last; preaching only on this plan, 'The kingdom of God is at hand; repent ye, and believe the gospel,' the 'word of God ran' as fire among the stubble; it 'was glorified' more and more; multitudes crying out, 'What must we do to be saved' and afterwards witnessing, 'By grace we are saved through faith.' (5) I considered deeply with myself what I ought to do whether to declare the things I had seen or not. I consulted the most serious friends I had. They all agreed I ought to declare them; that the work itself was of such a kind as ought in no wise to be concealed; and, indeed, that the unusual circumstances now attending it made it impossible that it should. (6) This very difficulty occurred: 'Will not my speaking of this be boasting at least, will it not be accounted so' They replied: 'If you speak of it as your own work, it will be vanity and boasting all over; but if you ascribe it wholly to God, if you give Him all the praise, it will not.

(6) This very difficulty occurred: 'Will not my speaking of this be boasting at least, will it not be accounted so' They replied: 'If you speak of it as your own work, it will be vanity and boasting all over; but if you ascribe it wholly to God, if you give Him all the praise, it will not. And if, after this, some will account it so still, you must be content and bear the burthen.' (7) I yielded, and transcribed my papers for the press; only laboring as far as possible to 'render unto God the things which are God's,' to give Him the praise of His own work. 2. But this very thing you improve into a fresh objection. If I ascribe anything to God, it is enthusiasm. If I do not (or if I do), it is vanity and boasting, supposing me to mention it at all. What, then, can I do to escape your censure 'Why, be silent; say nothing at all.' I cannot, I dare not. Were I thus to please men, I could not be the servant of Christ.

You do not appear to have the least idea or conception of what is in the heart of one whom it pleases Him that worketh all in all to employ in a work of this kind. He is in no wise forward to be at all employed therein: he starts back, again and again; not only because he readily foresees what shame, care, sorrow, reproach, what loss of friends, and of all that the world accounts dear, will inevitably follow; but much more because he (in some measure) knows himself. This chiefly it is which constrains him to cry out (and that many times, in the bitterness of his soul, when no human eye seeth him), 'O Lord, send by whom Thou wilt send, only send not me! What am I A worm! a dead dog! a man unclean in heart and lips!' And when he dares no longer gainsay or resist, when he is at last 'thrust out into the harvest,' he looketh on the right hand and on the left, he takes every step with fear and trembling, and with the deepest sense (such as words cannot express) of 'Who is sufficient for these things' Every gift which he has received of God for the furtherance of His word, whether of nature or grace, heightens this fear and increases his jealousy over himself; knowing that so much the stricter must the inquiry be when he gives an account of his stewardship. He is most of all jealous over himself when the work of the Lord prospers in his hand. He is then amazed and confounded before God. Shame covers his face. Yet, when he sees that he ought 'to praise the Lord for His goodness and to declare the wonders which He doeth for the children of men,' he is in a strait between two; he knows not which way to turn: he cannot speak; he dares not be silent. It may be for a time he 'keeps his mouth with a bridle; he holds his peace even from good. But his heart is hot within him,' and constrains him at length to declare what God hath wrought.

Now, these being removed, where are the Christians, from whom we may properly term England a Christian country the men who have the mind which was in Christ, and who walk as He also walked, whose inmost soul is renewed after the image of God, and who are outwardly holy, as He who hath called them is holy There are doubtless a few such to be found. To deny this would be want of candor. But how few! how thinly scattered up and down! And as for a Christian visible Church, or a body of Christians visibly united together, where is this to be seen Ye different sects, who all declare Lo, here is Christ! or, Christ is there! Your stronger proofs divinely give, And show me where the Christians live! Published in 1743 at the end of An Earnest Appeal to Men of Reason and Religion. See Works, viii. 43; Poetical Works of J. and C. Wesley, v. 480-1.

Now, permit me to ask: What if, before you had observed that these were the very words of our own Church, one of your acquaintance or parishioners had come and told you that, ever since he heard a sermon at the Foundry, he 'saw damnation' before him, 'and beheld with the eye of his mind the horror of hell' What if he had 'trembled and quaked,' and been so taken up 'partly with sorrow and heaviness, partly with an earnest desire to be delivered from the danger of hell and damnation,' as to 'weep, to lament, to mourn, and both with words and behavior to show himself weary of life' Would you have scrupled to say 'Here is another "deplorable instance" of the "Methodists driving men to distraction"! See "into what excessive terrors, frights, doubts, and perplexities they throw weak and well-meaning men! quite oversetting their understandings and judgments, and making them liable to all these miseries!"' I dare not refrain from adding one plain question, which I beseech you to answer, not to me, but to God: Have you ever experienced this repentance yourself Did you ever 'feel in yourself that heavy burthen of sin' of sin in general, more especially inward sin; of pride, anger, lust, vanity of (what is all sin in one) that carnal mind which is enmity, essential enmity, against God Do you know by experience what it is to 'behold with the eye of the mind the horror of hell' Was 'your mind' ever so 'taken up, partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of hell and damnation, that even all desire of meat and drink' was taken away, and you 'loathed all worldly things and pleasure' Surely, if you had known what it is to have the 'arrows of the Almighty' thus 'sticking fast in you,' you could not so lightly have condemned those who now cry out, 'The pains of hell come about me, the sorrows of death compass me, and the overflowings of ungodliness make me afraid.'

6. Religion itself (I choose to use the very words wherein I described it long ago) we define, 'The loving God with all our heart and our neighbor as ourselves; and in that love abstaining from all evil, and doing all possible good to all men.' The same meaning we have sometimes expressed a little more at large, thus, 'Religion we conceive to be no other than love: the love of God and of all mankind; the loving God "with all our heart and soul and strength," as having "first loved us," as the fountain of all the good we have received and of all we ever hope to enjoy; and the loving every soul which God hath made, every man on earth, as our own soul. 'This love we believe to be the medicine of life, the neverfailing remedy for all the evils of a disordered world, for all the miseries and vices of men. Wherever this is, there are virtue and happiness going hand in hand. There is humbleness of mind, gentleness, longsuffering, the whole image of God, and at the same time a peace that passeth all understanding and joy unspeakable and full of glory. 'This religion we long to see established in the world, a religion of love and joy and peace; having its seat in the heart, in the inmost soul, but ever showing itself by its fruits; continually springing forth, not only in all innocence (for love worketh no ill to his neighbor), but likewise in every kind of beneficence, spreading virtue and happiness all around it.' An Earnest Appeal. See Works, viii. 3-4. If this can be proved by Scripture or reason to be enthusiastic or erroneous doctrine, we will then plead guilty to the indictment of 'teaching error and enthusiasm.' But if this be the genuine religion of Christ, then will all who advance this charge against us be found false witnesses before God in the day when He shall judge the earth.

9. But will this, or a thousand such instances as this, 'stop the mouths of all adversaries at once' O sir, would one expect such a thought as this in one that had read the Bible What if you could convert as many sinners as St. Paul himself Would that 'stop the mouths of all your adversaries' Yea, if you could convert three thousand at one sermon, still you would be so far from 'stopping all their mouths at once,' that the greater part of them would gnash upon you with their teeth, and cry, 'Away with such a fellow from the earth!' I never, therefore, expect 'to persuade the world,' the majority of mankind, that I 'have been' for some years 'advancing nothing' but what has a clear, immediate connection with 'the true knowledge and love of God'; that God hath been pleased to use me, a weak, vile worm, in reforming many of my fellow sinners, and making them at this day living witnesses of 'inward and pure religion'; and that many of these, 'from living in all sin, are quite changed, are become' so far 'holy that,' though they are not 'free from all sin,' yet no sin hath dominion over them. And yet I do firmly believe 'it is nothing but downright prejudice to deny or oppose any of these particulars.' (Preface, p. 5.)

You reply: (1) 'One instance of your misrepresenting and injuring a preacher of our Church I mentioned' (Second Letter, p. 105). 'Mentioned'! Well, but did you prove it was an injury or misrepresentation I know not that you once attempted it. (2) You next quote part of a letter See letter of Dec. 10, 1734, sect24. from the Third Journal (Journal, ii. 165), wherein, according to your account, the 'most considerable of our clergy are abused, and at once accused in a very gross manner' (Second Letter, p. 106). Set down the whole paragraph, and I will prove that this also is naked truth, and no abuse at all. You say (3) 'You approved of Whitefield's railing against the clergy': that is, I say, 'Mr. Whitefield preached concerning the "Holy Ghost, which all who believe are to receive"; not without a just, though severe, censure of those who preach as if there were no Holy Ghost' (ii. 238-9). Nor is this railing, but melancholy truth. I have myself heard several preach in this manner. (4) You cite my words: 'Woe unto you, ye blind leaders of the blind! How long will you pervert the right ways of the Lord' and add, 'I appeal to yourself, whether you did not design this reflection against the clergy in general who differ from you.' No more than I did against Moses and Aaron. I expressly specify whom I design: 'Ye who tell the mourners in Zion, Much religion hath made you mad.' You say (5) (with a N.B.), 'All the clergy who differ from you, you style so, page 225; in which, and the foregoing page, you causelessly slander them as speaking of their own holiness as that for the sake of which, on account of which, we are justified before God.' Works, viii. 224 -5.

II. But I must explain myself a little on that practice which you so often term 'abusing the clergy.' I have many times great sorrow and heaviness in my heart on account of these my brethren. And this sometimes constrains me to speak to them in the only way which is now in my power; and sometimes, though rarely, to speak of them of a few, not all in general. In either case I take an especial care (1) to speak nothing but the truth; (2) to speak this with all plainness; and (3) with love and in the spirit of meekness. Now, if you will call this abusing, railing, or reviling, you must. But still I dare not refrain from it. I must thus rail, thus abuse sinners of all sorts and degrees, unless I will perish with them. When I first read your declaration that our brethren 'in general had treated us with all meekness and temper,' I had thoughts of spreading before you a few of the flowers which they have strewed upon us with no sparing hand. But, on reflection, I judged it better to forbear. Let them die and be forgotten! As to those of the people called Methodists, whom you suppose to 'rail at and abuse the clergy' and to 'revile and censure their neighbors,' I can only say, Which are they Show me the men. And if it appear that any of those under my care habitually 'censure' or 'revile' others, whether clergy or laity, I will make them an example for the benefit of all the rest. Touching you, I believe I was afraid without cause. I do not think you advanced a willful untruth. This was a rash word. I hereby openly retract it, and ask pardon of God and you.

To Mrs.Hutton Date: June 19, 1746. Jonathan Woodward, I believe, never belonged to the Moravians. I hope he is lunatic. I expect to see Mr. Piers every day. When I do, I will inquire farther concerning that note.See letter of Jan. 18. I am, with thankfulness for this and all your favours, dear madam, Your obliged servant. To 'John Smith' LONDON, June 25, 1746. SIR, At length I have the opportunity, which I have long desired, of answering the letter you favored me with some time since. Wesley had sent him A Farther Appeal with his previous letter, and this 'John Smith' acknowledges in his letter of Feb. 26. Oh that God may still give us to bear with each other and to speak what we believe is the truth in love! 1. I detest all zeal which is any other than the flame of love. Yet I find it is not easy to avoid it. It is not easy (at least to me) to be 'always zealously affected in a good thing' without being sometimes so affected in things of an indifferent nature. Nor do I find it always easy to proportion my zeal to the importance of the occasion, and to temper it duly with prudence according to the various and complicated circumstances that occur. I sincerely thank you for endeavoring to assist me herein, to guard me from running into excess. I am always in danger of this, and yet I daily experience a far greater danger of the other extreme. To this day I have abundantly more temptation to lukewarmness than to impetuosity; to be a saunterer inter sylvas Academicas, a philosophical sluggard, than an itinerant preacher. And, in fact, what I now do is so exceeding little, compared with what I am convinced I ought to do, that I am often ashamed before God, and know not how to lift up mine eyes to the height of heaven!

4. The case of many who subscribe to the Eleventh and following Articles I cannot yet think is exactly the same with the case of Mr. Whitefield and me subscribing the Seventeenth; for each of us can truly say, 'I subscribe this Article in that which I believe from my heart is its plain, grammatical meaning.' Twenty years ago I subscribed the Fifteenth Article likewise, in its plain, unforced, grammatical meaning. And whatever I do not now believe in this sense I will on no terms subscribe at all. 5. I speak variously, doubtless, on various occasions; but I hope not inconsistently. Concerning the seeming inconsistency which you mention, permit me to observe briefly, (1) That I have seen many things which I believe were miraculous; yet I desire none to believe my words any farther than they are confirmed by Scripture and reason. And thus far I disclaim miracles. (2) That I believe 'he that marrieth doeth well; but he that doth not (being a believer) doeth better.' Wesley's critic said: 'In one paragraph you allow it lawful for good people to marry; in another, you say all should refrain who can, and that all the children of God can.' See Works, xi. 456n, for Wesley's Thoughts on Marriage and a Single Life (1743). However, I have doubts concerning the tract on this head, which I have not yet leisure to weigh thoroughly. (3) That a newly justified person has at once, in that hour, power over all sin, and finds from that hour the work of God in his soul slowly and gradually increasing. And (lastly) That many, who while they have faith cannot doubt, do afterwards doubt whether they ever had it or no. Yea, many receive from the Holy Ghost an attestation of their acceptance as perceptible as the sun at noonday: and yet those same persons at other times doubt whether they ever had any such attestation nay, perhaps more than doubt, perhaps wholly deny, all that God has ever done for their souls; inasmuch as, in 'this hour and power of darkness,' they cannot believe they ever saw light.

Nearly allied to this is the 'gross superstition of those who think to put devotion upon God instead of honesty': I mean, who practice neither justice nor mercy, and yet hope to go to heaven because they go to church and sacrament. Can you find no such men in the Church of England I find them in every street. Nine times in ten, when I have told a tradesman, 'You have cheated me; sold me this for more than it is worth, which I think is a breach both of justice and mercy. Are you a Christian Do you hope to go to heaven' his answer, if he deigned any answer at all, has been to this effect: 'As good a Christian as yourself! Go to heaven! Yes, sure; for I keep my church as well as any man.' Now, what can be plainer than that this man keeps his church, not only as an act of goodness, but as a commutation instead of goodness as something which he hopes will do as well, will bring him to heaven, without either justice or mercy Perhaps, indeed, if he fell into adultery or murder, it might awaken him out of his dream, and convince him, as well as his neighbors, that this worship is not a mitigation but an aggravation of his wickedness; but nothing short of this will. In spite of all your reasoning and mine, he will persist in thinking himself a good Christian; and that if his 'brother have aught against him,' yet all will be well so he do but constantly 'bring his gift to the altar.' I entreat you, sir, to make the experiment yourself; to talk freely with any that come in your way. And you will surely find it is the very thing which almost destroys the (so called) Christian world. Every nominal Christian has some bit or scrap of outward religion, either negative or positive; either he does not do in some respect like other men, or he does something more than they. And by this, however freely he may condemn others, he takes care to excuse himself, and stifles whatever convictions he might otherwise have 'that the wrath of God abideth on him.'

9. One point of doctrine remains: 'Is there any such thing as perceptible inspiration or not' I asserted, 'There is'; but at the same time subjoined, 'Be pleased to observe what we mean thereby: we mean that inspiration of God's Holy Spirit whereby He fills us (every true believer) with righteousness and peace and joy, with love to Him and all mankind. And we believe it cannot be in the nature of things that a man should be filled with this peace and joy and love by the inspiration of the Holy Ghost without perceiving it as clearly as he does the light of the sun.' You reply, 'You have now entirely shifted the question.' I think not. You objected that I had perceptible inspiration. I answered, 'I do': but observe in what sense; otherwise I must recall my concession. I hold God inspires every Christian with peace, joy, and love, which are all perceptible. You reply, 'The question is not whether the fruits of inspiration are perceptible, but whether the work of inspiration itself be so.' This was not my question; nor did I till now understand that it was yours. If I had, I should have returned a different answer, as I have elsewhere done already. When one warmly objected near two years ago, 'All reasonable Christians believe that the Holy Spirit works His graces in us in an imperceptible manner,' my answer was, 'You are here disproving, as you suppose, a proposition of mine. But are you sure you understand it By the operations (inspirations or workings) of the Spirit, I do not mean the manner in which He operates, but the graces which He operates (inspires or works) in a Christian.' If you ask, But do not you hold 'that Christian faith implies a direct, perceptible testimony of the Spirit, as distinguishable from the suggestion of fancy as light is distinguishable from darkness; whereas we suppose He imperceptibly influences our minds' I answer, I do hold this. I suppose that every Christian believer, over and above that imperceptible influence, hath a direct perceptible testimony of the Spirit that he is a child of God.

10. I am aware of one inconvenience in answering what you say touching the consequences of my preaching. It will oblige me to speak what will try your temper beyond anything I have said yet. I could, indeed, avoid this by standing on my guard and speaking with great reserve. But had you not rather that I should deal frankly with you and tell you just what is in my heart I am the more inclined to do this because the question before us is of so deep importance; insomuch that, were I convinced you had decided it right, there would be an end at once of my preaching. And it lies in a small compass, as you say, 'I am not making conjectures of what may happen, but relating mischiefs which actually have happened' These, then, 'the mischiefs which have actually happened,' let us consider as calmly as possible. But first we may set aside the 'thousands whom (it is said) we should have had pretending a mission from God to preach against the wickedness of the great had not the rebels been driven back.' The rebels, blessed be God, are driven back.. The Young Pretender's forces in 1745. So that mischief has not actually happened. We may waive also 'the legion of monstrous errors and wickednesses, the sedition, murder, and treason of the last century'; seeing, whatever may be hereafter, it is certain these mischiefs also have not yet actually happened. Nor have I anything to do with that poor madman (I never heard of any more than one such) who came, some time since, 'preaching in London streets against Prelacy' and Methodism, and 'denouncing curses against George Whitefield, John Wesley, and all bishops, priests, and deacons.' 'Smith' speaks in his letter of Feb. 26 of 'mischiefs which actually have happened.' 'Others have come preaching in the street against Prelacy, and denouncing the bitterest woes and curses against all bishops, priests, and deacons,' I was more nearly concerned in what has actually happened at Wednesbury, Darlaston, and Walsall. And these were 'shameful disorders 'indeed. Publish them not in Gath or Askelon! Concerning the occasion of which, I may speak more freely to you than it was proper to do to the public.

When I preached at Wednesbury first, Mr. Egginton (the vicar) invited me to his house, and told me that the oftener I came the welcomer I should be; for I had done much good there already, and he doubted not but I should do much more. But the next year I found him another man. He had not only heard a vehement Visitation Charge, but had been informed that we had publicly preached against drunkards, which must have been designed for satire on him. From this time we found more and more effects of his unwearied labors, public and private, in stirring up the people on every side, 'to drive these fellows out of the country.' One of his sermons I heard with my own ears. I pray God I may never hear such another! The minister of Darlaston and the curate of Walsall trod in the same steps. And these were they who (not undesignedly) occasioned all the disorders which followed there.See Journal, iii. 74-5. You add: 'In countries which you have not much frequented there have appeared Antinomian preachers personating your disciples.' These have appeared most in countries I never frequented at all, as in the west of Lancashire, in Dorsetshire, and in Ireland. When I came they disappeared, and were seen no more there at least, not personating our disciples. And yet, by all I can learn, even these poor wretches have done as little harm as good. I cannot learn that they have destroyed one soul that was before truly seeking salvation. But you think I myself 'do a great deal of harm by breaking and setting aside order. For, order once ever so little set aside, confusion rushes in like a torrent.' What do you mean by order a plan of Church discipline What plan the scriptural, the primitive, or our own It is in the last sense of the word that I have been generally charged with breaking or setting aside order that is, the rules of our own Church, both by preaching in the fields and by using extemporary prayer.

I have often replied: (1) It were better for me to die than not to preach the gospel of Christ; yea, and in the fields, either where I may not preach in the church or where the church will not contain the congregation. (2) That I use the Service of the Church every Lord's Day, and it has never yet appeared to me that any rule of the Church forbids my using extemporary prayer on other occasions. But methinks I would go deeper. I would inquire, What is the end of all ecclesiastical order Is it not to bring souls from the power of Satan to God, and to build them up in His fear and love Order, then, is so far valuable as it answers these ends; and if it answers them not, it is nothing worth. Now, I would fain know, where has order answered these ends Not in any place where I have been; not among the tinners in Cornwall, the keelmen at Newcastle, the colliers in Kingswood or Staffordshire; not among the drunkards, swearers, Sabbath-breakers of Moorfields, or the harlots of Drury Lane. They could not be built up in the fear and love of God while they were open, barefaced servants of the devil; and such they continued, notwithstanding the most orderly preaching both in St. Luke's and St. Giles's Church. See letter of March 25, 1747, sect. 12. One reason whereof was, they never came near the church, nor had any desire or design so to do, till, by what you term 'breach of order,' they were brought to fear God, to love Him, and keep His commandments. It was not, therefore, so much the want of order as of the knowledge and love of God which kept those poor souls for so many years in open bondage to an hard master. And, indeed, wherever the knowledge and love of God are, true order will not be wanting. But the most apostolical order, where these are not, is less than nothing and vanity.

These things I myself heard him speak, as I am ready to give upon oath whenever required. You ought not, therefore, to say, 'This is altogether false,' on the bare denial of Mr. Molther or any other. 3. 'Some of Fetter Lane Society, when the difference broke out, spoke and acted very imprudently. But then, to lay the blame on the Moravian Church as if it were their fault is quite wrong.' I think so too; and have said so in my answer to Mr. Church, published some time before you sent your letter.See letter of Feb. a, 1745, sect. I. 2. If, therefore, you imagine that I lay the blame on the Moravian Church, you are under a mistake here also; or if you think I 'lay the fault of one man upon an whole community.' 4. 'As to the English that really were to blame, they confessed their faults and asked Mr. Wesley's pardon. And some of them, if I mistake not, did it with tears.' I really think you do mistake again. I remember no such thing. Fifty persons and more spoke bitter things concerning me. One or two asked my pardon for so doing, but in so slight and cursory a manner that I do not so much as know who were the men, neither the time or place where it was done so far were they from doing it with tears, or with any solemnity or earnestness at all. As for the rest, if they were ever convinced or ashamed at all, it is a secret to me to this day.

5. 'Therefore to publish things which ought to have been buried in eternal oblivion is what I do not like.' This whole matter of asking pardon you seem to mistake, as Count Zinzendorf did before. I wish you would consider the answer I gave him: 'They asked my pardon for using me ill. I replied, that was superfluous: I was not angry with them; but I was afraid of two things, (1) that there was error in their doctrine; (2) that there was sin (allowed) in their practice.' This was then, and is at this day, the one question between them and me. Now, this cannot be buried in oblivion. That error and sin have spread too far already; and it was my part, after private reproof had been tried again and again to no purpose, to give public warning thereof to all the world, that, if possible, they might spread no farther. 6. 'Mr. Wesley is partial throughout his Journal.' I want to know the particular instances. 'In what he mentions of me, he does not represent our conversation rightly.' Then it is the fault of my memory. But be so kind as to point out the particulars that are not rightly represented. 'He has done the cause of our Savior more mischief than any one else could have done.' Tell me how, unless you mean the Antinomian cause by the cause of our Savior. 'I have several times gone to Mr. Wesley to explain matters and to desire him to be reconciled.' Several times! When, and where You surprise me much! Either my memory or yours fails strangely. 'In truth, it is he that has stood out.' Alas, my brother! What an assertion is this! Did not I come three years ago (before that Journal was published) in all haste from Newcastle-upon-Tyne, and my brother in five days from the Land's End, to a supposed conference in London see Journal, iii. 84-6. Was this standing out But with what effect Why, Mr. Spangenberg had just left London. None besides had any power to confer with us. And, to cut us off from any such expectation, James Hutton said they had orders not to confer at all unless the Archbishop of Canterbury or the Bishop of London were present.

There cannot be under heaven a greater mistake than this, that I ever did stand out, and that I do so now. There has not been one day for these seven years last past wherein my soul has not longed for union. And they have grossly abused your honest credulity whoever have made you believe the contrary. 7. 'Since the Mr. Wesleys have published such stuff and inconsistencies, I cannot agree with them.' My brother, make some of those inconsistencies appear, and it will be an act of solid friendship. But 'time will manifest matters, and what is of God will stand, and what is of man will come to naught.' Most true; and according to this sure rule, it has already appeared whose work is of God, both at Bradford, at Horton, and in several towns not far from your own neighborhood. 8. The account you give of the Moravians in general is the very same I had given before viz. that next to those of our own Church, 'who have the faith and love which is among them, without those errors either of judgment or practice, the body of the Moravian Church, however mistaken some of them are, are in the main, all of whom I have seen, the best Christians in the world.' In the same tract I sum up my latest judgment concerning them in these terms: 'I believe they love the Lord Jesus in sincerity and have a measure of the mind that was in Him. And I am in great earnest when I declare once more, that I have a deep, abiding conviction by how many degrees the good which is among them overbalances the evil,I speak of the simple and artless part of their congregations; as for the teachers in their Church, it is my solemn belief (I speak it with grief and reluctance) that they are no better than a kind of Protestant Jesuits (Wesley). See letter of Feb. 2, 1745, sect. I. 12. and that I cannot speak of them but with tender affection, were it only for the benefits I have received from them; and that at this hour I desire union with them (were those stumbling-blocks once put away which have hitherto made that desire ineffectual) above all things under heaven.'

9. In what respects the Brethren are Antinomians, in what sense they lean to Quietism, I have spoken at large. If they can refute the charge, I shall rejoice more than if I had gained great spoils. My brother, I heartily wish both you and them the genuine, open gospel simplicity; that you may always use that artless plainness of speech in which you once excelled; and that by manifestation of the truth you may commend yourself to every man's conscience in the sight of God. I am Your affectionate brother.

To Joseph Cownley Date: BRISTOL, September 20, 1746. MY DEAR BRETHREN, As many of you as have set your hands to the plough, see that you go on and look not back. The prize and the crown are before you; and in due time you shall reap if you faint not. Meantime fight the good fight of faith, enduring the cross and despising the shame. Beware that none of you return evil for evil or railing for railing, but contrariwise blessing. Show forth out of a loving heart your good conversation with meekness and wisdom. Avoid all disputes as you would avoid fire: so shall ye continue kindly affectioned one toward another. The God of peace be with you. I am Your affectionate brother.

4. When you warned me against 'excess of zeal,' I did not say this was not my weak side, that it was not one weakness to which I am exposed. My words were: 'I am always in danger of this; and yet I daily experience a far greater danger of the other extreme.' I do. I am to this day ashamed before God that I do so little to what I ought to do. But this you call 'over-done humility,' and suppose it to be inconsistent with what occurs in the ninety-third and ninety-fourth paragraphs of the Earnest Appeal. See Works, viii. 38-9. I believe it is not at all inconsistent therewith: only one expression there is too strong 'all his time and strength'; for this very cause 'I am ashamed before God.' I do not spend all my time so profitably as I might, nor all my strength; at least, not all I might have, if it were not for my own lukewarmness and remissness, if I wrestled with God in constant and fervent prayer.

This I mentioned in my last. But it is certain, over and above those other graces which the Holy Spirit inspires into or operates in a Christian, and over and above His imperceptible influences, I do intend all mankind should understand me to assert (what I therefore express in the clearest language I am master of) every Christian believer hath a perceptible testimony of the Spirit that he is a child of God. I use the phrase 'testimony of the Spirit' rather than 'inspiration,' because it has a more determinate meaning. And I desire men to know what I mean, and what I do not; that I may not fight as one that beateth the air. 7. Is there 'not one word said of this, either in the Farther Appeal or in any one place in the Bible' I think there is in the Bible, in the 16th verse of the 8th chapter to the Romans. And is not this very place proved to describe the ordinary privilege of every Christian believer in the Farther Appeal, from the forty-fifth to the forty-ninth and from the fifty-sixth to the fifty-ninth page Part I. See Works, viii. 83-7, 93-5

8. But I will waive all authorities, that of Origen and Chrysostom, as well as of Hannah Richardson (though not a weak woman, but eminently the reverse) and Averel Spenser See letters of Dec. 30, 1745, sects. 4, 7, and March 22, 1748, sect. 14.(though not a wicked one), only observing that your argument proves too much. I am as fully assured to-day, as I am of the shining of the sun, that the Scriptures are of God. I cannot possibly deny or doubt of it now: yet I may doubt of it to-morrow; as I have done heretofore a thousand times, and that after the fullest assurance preceding. Now, if this be 'a demonstration that my former assurance was a mere fancy,' then farewell all revelation at once!

10. That 'the irregularities of Mr. Cartwright Thomas Cartwright was the Puritan Lady Margaret Professor of Divinity at Cambridge in 1569. He lectured and preached against the habits worn by the clergy; and criticized the Constitution of the Church of England, and argued for that of Geneva. He was removed from the professorship in 1570. See Walton's Hooker, p. 138. did more harm in the course of a century than all the labors of his life did good' is by no means plain to me; and the less so, because I cannot learn from Mr. Stripe John Strype (1643-1737) wrote a History of the Life and Actions of Edmund Grindal, who zealously opposed Cartwright. or any other impartial writer (whatever his mistakes in judgement were) that he fell into any irregularities at all. I look upon him and the body of Puritans in that age (to whom the German Anabaptists bore small resemblance) to have been both the most learned and most pious men that were then in the English nation. Nor did they separate from the Church, but were driven out, whether they would or no. The vengeance of God which fell on the posterity of their persecutors, I think, is no imputation on Mr. Cartwright or them; but a wonderful scene of divine Providence, visiting the sins of the fathers upon their children (when they also had filled up the measure of their iniquities) unto the third and fourth generation. I am not careful for what may be an hundred years hence. He who governed the world before I was born shall take care of it likewise when I am dead. My part is to improve the present moment. And whatever may be the fruits of laypreaching when you and I are gone to our long home, every serious man has cause to bless God for those he may now see with his eyes, for the saving so many souls from death and hiding a multitude of sins. The instances glare in the face of the sun. Many, indeed, God hath taken to Himself; but many more remain, both young and old, who now fear God and work righteousness.

11. Perhaps a parallel drawn from physic may hold more exactly than you was apprised of. For more than twenty years I have had numberless proofs that regular physicians do exceeding little good. From a deep conviction of this, I have believed it my duty, within these four months last past, to prescribe such medicines to six or seven hundred of the poor as I knew were proper for their several disorders. See letter of Jan. 26. Within six weeks nine in ten of them who had taken these medicines were remarkably altered for the better; and many were cured of diseases under which they had labored for ten, twenty, forty years. Now, ought I to have let one of these poor wretches perish because I was not a regular physician to have said, 'I know what will cure you; but I am not of the College: you must send for Dr. Mead' For Dr. Richard Mead, see heading to letter of Sept. 28, 1745. 'Before Dr. Mead had come in his chariot, the man might have been in his coffin. And when the doctor was come, where was his fee What! he cannot live upon nothing! So, instead of an orderly cure, the patient dies; and God requires his blood at my hands!' See letter of May 4, 1748. 12. But you think, 'if one should look out of his grave in the middle of the next century, he would find the orderly preaching at St. Luke's and St. Church had done more good than the disorderly preaching at Kennington.' I cannot learn, by all the inquiries I have made, that at present it does any good at all; that either Dr. Bulkeley See letter of June 17, 1746, sect. III. 5. or Dr. Gally Henry Gally, Vicar of St. Giles' in-the-Fields 1732-69. has in all these years converted one sinner to God. And if a man saves no souls while he is alive, I fear he will save few after he is dead.

To Ebenezer Blackwell Date: SHEFFIELD, May 14, 1747. I doubt you will sometimes be in danger by a snare you are not aware of: you will often meet with persons who labor till they are delivered of all they know, and who (perhaps 'with very good intent, but little wit') will tell you abundance of things, good or bad, of the Society, or any member of it. Now, all this is poison to your soul. You have only to give an account of yourself to God. Oh may you do it with joy, and not with grief! I am, dear sir, Your very affectionate servant.

3. In this, then, I entreat your Lordship to bear with me, and in particular when I speak of myself (how tender a point!) just as freely as I would of another man. Let not this be termed boasting. Is there not a cause Can I refrain from speaking, and be guiltless And if I speak at all, ought I not to speak (what appears to me to be) the whole truth Does not your Lordship desire that I should do this I will, then, God being my helper. And you will bear with me in my folly (if such it is), with my speaking in the simplicity of my heart. 4. Your Lordship begins: 'There is another species of enemies, who give shameful disturbance to the parochial clergy, and use very unwarrantable methods to prejudice their people against them, and to seduce their flocks from them the Methodists and Moravians, who agree in annoying the Established ministry, and in drawing over to themselves the lowest and most ignorant of the people, by presences to greater sanctity' (Charge, p. 4). But have no endeavors been used to show them their error Yes; your Lordship remarks, 'Endeavors have not been wanting. But though these endeavors have caused some abatement in the pomp and grandeur with which these people for some time acted' (truly, one would not have expected it from them!), 'yet they do not seem to have made any impression upon their leaders.' Your Lordship adds: 'Their innovations in points of discipline I do not intend to enter into at present; but to inquire what the doctrines are which they spread' . 'Doctrines big with pernicious influences upon practice' . Six of these your Lordship mentions, after having premised, 'It is not at all needful, to the end of guarding against them, to charge the particular tenets upon the particular persons among them' . Indeed, my Lord, it is needful in the highest degree. For if the minister who is to guard his people, either against Peter Bohler, Mr. Whitefield, or me, does not know what our particular tenets are, he must needs 'run as uncertainly and fight as one that beateth the air.'

I will fairly own which of these belong to me. The indirect practices which your Lordship charges upon me may then be considered, together with the consequences of these doctrines and your Lordship's instructions to the clergy. 5. 'The first that I shall take notice of,' says your Lordship, 'is the Antinomian doctrine' . The second, 'that Christ has done all, and left nothing for us to do but to believe' . These belong not to me. I am unconcerned therein. I have earnestly opposed, but did never teach or embrace them. 'There is another notion,' your Lordship says, 'which we find propagated throughout the writings of those people, and that is the making inward, secret, and sudden impulses the guides of their actions, resolutions, and designs' . Mr. Church urged the same objection before: 'Instead of making the Word of God the rule of his actions, he follows only his secret impulse.' I beg leave to return the same answer: 'In the whole compass of language there is not a proposition which less belongs to me than this. I have declared again and again that I make the Word of God "the rule" of all my actions, and that I no more follow any "secret impulse" instead thereof than I follow Mahomet or Confucius.' See letter of Feb. 2, 1745, sect. iii 5. 6. Before I proceed, suffer me to observe, here are three grievous errors charged on the Moravians, Mr. Whitefield, and me conjointly, in none of which I am any more concerned than in the doctrine of the Metempsychosis! But it was 'not needful to charge particular tenets on particular persons.' Just as needful, my Lord, as it is not to put a stumbling-block in the way of our brethren; not to lay them under an almost insuperable temptation of condemning the innocent with the guilty. I beseech your Lordship to answer in your own conscience before God whether you did not foresee how many of your hearers would charge these tenets upon me nay, whether you did not design they should. If so, my Lord, is this Christianity Is it humanity Let me speak plain. Is it honest heathenism

'What, it may be asked, do you mean by "one that is perfect" or "one that is as his Master" We mean one in whom is "the mind which was in Christ," and who so "walketh as He walked"; a man that "hath clean hands and a pure heart," or that is "cleansed from all filthiness of flesh and spirit"; one "in whom there is no occasion of stumbling," and who accordingly "doth not commit sin." To declare this a little more particularly: we understand by that scriptural expression, "a perfect man," one in whom God hath fulfilled His faithful word "From all your filthiness and from all your idols will I cleanse you. I will also save you from all your uncleanness." We understand hereby one whom God hath sanctified throughout, even in "body, soul, and spirit"; one who "walketh in the light, as He is in the light," in whom "is no darkness at all; the blood of Jesus Christ His Son" having cleansed "him from all sin." 'This man can now testify to all mankind, "I am crucified with Christ: nevertheless I live; yet I live not, but Christ liveth in me." He "is holy, as God who called him is holy," both in life and "in all manner of conversation." He "loveth the Lord his God with all his heart, and serveth Him with all his strength." He "loveth his neighbor" (every man) "as himself"; yea, "as Christ loved us" them in particular that "despitefully use him and persecute him," because "they know not the Son, neither the Father." Indeed, his soul is all love, filled with "bowels of mercies, kindness, meekness, gentleness, longsuffering." And his life agreeth thereto, full of "the work of faith, the patience of hope, the labor of love." And "whatsoever he doeth, either in word or deed," he doeth "it all in the name," in the love and power, "of the Lord Jesus." In a word, he doeth the will of God "on earth, as it is done in heaven."

'This is to be "a perfect man," to be "sanctified throughout, created anew in Jesus Christ"; even "to have an heart so all-flaming with the love of God" (to use Archbishop's Ussher's words), "as continually to offer up every thought, word, and work as a spiritual sacrifice, acceptable unto God through Christ." In every thought of our hearts, in every word of our tongues, in every work of our hands, "to show forth His praise who hath called us out of darkness into His marvelous light." Oh that both we and all who seek the Lord Jesus in sincerity may thus "be made perfect in one"!' 9. I conjure you, my Lord, by the mercies of God, if these are not the words of truth and soberness, point me out wherein I have erred from the truth; show me clearly wherein I have spoken either beyond or contrary to the Word of God. But might I not humbly entreat that your Lordship, in doing this, would abstain from such expressions as these, 'If they will but put themselves under their direction and discipline . . . after their course of discipline is once over' , as not suitable either to the weight of the subject or the dignity of your Lordship's character. And might I not expect something more than these loose assertions, that this is 'a delusion altogether groundless, a notion contrary to the whole tenor both of the Old and New Testament'; that 'the Scriptures forbid all thought of it, as vain, arrogant, and presumptuous'; that they 'represent all mankind, without distinction, as subject to sin and corruption' ('subject to sin and corruption'! strong words!) 'during their continuance in this world; and require no more than an honest desire and endeavor to find ourselves less and less in a state of imperfection' (pages 15-16). Is it not from your Lordship's entirely mistaking the question, not at all apprehending what perfection I teach, that you go on to guard against the same imaginary consequences as your Lordship did in the Observations Surely, my Lord, you never gave yourself the trouble to read the answer given in the Farther Appeal, to every objection which you now urge afresh; seeing you do not now appear to know any more of my sentiments than if you had never proposed one question nor received one answer upon the subject!

10. If your Lordship designed to show my real sentiments concerning the last doctrine which you mention, as one would imagine by your adding 'These are his own words' , should you not have cited all my own words at least, all the words of that paragraph, and not have mangled it as Mr. Church did before It runs thus: ' I showed at large, in order to answer those who taught that none but they who are full of faith and the Holy Ghost ought ever to communicate: (1) That the Lord's Supper was ordained by God to be a means of conveying to men either preventing, or justifying, or sanctifying grace, according to their several necessities. (2) That the persons for whom it was ordained are all those who know and feel that they want the grace of God, either to restrain them from sin, or to "show their sins forgiven," or to "renew their souls" in the image of God. (3) That inasmuch as we come to His Table, not to give Him anything, but to receive whatsoever He sees best for us, there is no previous preparation indispensably necessary but a desire to receive whatsoever He pleases to give. And (4) That no fitness is required at the time of communicating but a sense of our state, of our utter sinfulness and helplessness; every one who knows he is fit for hell being just fit to come to Christ in this as well as all other ways of His appointment.' (Journal, ii. 361-2.)

In the second letter to Mr. Church I explain myself farther on this head: 'I am sorry to find you still affirm that, with regard to the Lord's Supper also, I "advance many injudicious, false, and dangerous things. Such as: (1) That 'a man ought to communicate without a sure trust in God's mercy through Christ.'" You mark these as my words; but I know them not. (2) "That there is no previous preparation indispensably necessary, but a desire to receive whatsoever God pleases to give." But I include abundantly more in that desire than you seem to apprehend, even a willingness to know and do the whole will of God. (3) "That no fitness is required at the time of communicating" (I recite the whole sentence) "but a sense of our state, of our utter sinfulness and helplessness; every one who knows he is fit for hell being just fit to come to Christ in this as well as in all other ways of His appointment." But neither can this sense of our utter sinfulness and helplessness subsist without earnest desires of universal holiness.' See letter of June 17, 1746, sect. II. 7. And now, what can I say Had your Lordship never seen this That is hardly to be imagined. But if you had, how was it possible your Lordship should thus explicitly and solemnly charge me, in the presence of God and all my brethren (only the person so charged was not present), with 'meaning by those words to set aside self-examination, and repentance for sins past, and resolutions of living better for the time to come, as things no way necessary to make a worthy communicant' (Charge, p. 18.) If an evidence at the Bar should swerve from truth, an equitable judge may place the thing in a true light. But if the judge himself shall bear false witness, where then can we find a remedy

Actual preparation was here entirely out of the question. It might be absolutely and indispensably necessary, for anything I had either said or meant to the contrary; for it was not at all in my thoughts. And the habitual preparation which I had in terms declared to be indispensably necessary was 'a willingness to know and to do the whole will of God' and 'earnest desires of universal holiness.' Does your Lordship think this is 'meant to set aside all repentance for sins past and resolutions of living better for the time to come' 11. Your Lordship next falls with all your might upon that strange assertion, as you term it, 'We come to His Table, not to give Him anything, but to receive whatsoever He sees best for us.' 'Whereas,' says your Lordship, 'in the exhortation at the time of receiving, the people are told that they must give most humble and hearty thanks . . . and immediately after receiving, both minister and people join in offering and presenting themselves before God' (pages 20-1). O God! in what manner are the most sacred things here treated! the most venerable mysteries of our religion! What quibbling, what playing upon words, is here! 'Not to give Him anything.' 'Yes, to give Him thanks.' O my Lord, are these the words of a Father of the Church 12. Your Lordship goes on: 'To the foregoing account of these modern principles and doctrines it may not be improper to subjoin a few observations upon the indirect practices of the same people in gaining proselytes' (pages 23-4). I. 'They persuade the people that the Established worship, with a regular attendance upon it, is not sufficient to answer the ends of devotion.' Your Lordship mentioned this likewise in the Observations. In your fourth query it stood thus: 'Whether a due and regular attendance on the public offices of religion, paid in a serious and composed way, does not answer the true ends of devotion.' Suffer me to repeat part of the answer then given:

'I suppose by "devotion" you mean public worship; by the "true ends" of it, the love of God and man; and by "a due and regular attendance on the public offices of religion, paid in a serious and composed way,: the going as often as we can to our parish church and to the sacrament there administered. If so, the question is, Whether this attendance on those offices does not produce the love of God and man. I answer, Sometimes it does, and sometimes it does not. I myself thus attended them for many years, and yet am conscious to myself that during that whole time I had no more of the love of God than a stone. And I know many hundreds, perhaps thousands, of serious persons who are ready to testify the same thing.' A Farther Appeal, Part 1. See Works, viii. 61. I subjoined: (1) 'We continually exhort all who attend on our preaching to attend the offices of the Church. And they do pay a more regular attendance there than ever they did before. (2) Their attending the church did not, in fact, answer those ends at all till they attended this preaching also. (3) It is the preaching remission of sins through Jesus Christ which alone answers the true ends of devotion.' II. 13. 'They censure the clergy,' says your Lordship, 'as less zealous than themselves in the several branches of the ministerial function. For this they are undeservedly reproached by these noisy itinerant leaders.' (Charge, pp. 24-5.) My Lord, I am not conscious to myself of this. I do not willingly compare myself with any man; much less do I reproach my brethren of the clergy, whether they deserve it or not. But it is needless to add any more on this head than what was said above a year ago:

'I must explain myself a little on that practice which you so often term "abusing the clergy." I have many times great sorrow and heaviness in my heart on account of these my brethren. And this sometimes constrains me to speak to them in the only way which is now in my power; and sometimes, though rarely, to speak of them of a few, not all in general. In either case, I take an especial care (1) to speak nothing but the truth; (2) to speak this with all plainness; and (3) with love and in the spirit of meekness. Now, if you will call this abusing, railing, or reviling, you must. But still I dare not refrain from it. I must thus rail, thus abuse sinners of all sorts and degrees, unless I will perish with them.'See letter of June 17, 1746, sect. vi. II. III. 14. 'They value themselves upon extraordinary strictnesses and severities in life, and such as are beyond what the rules of Christianity require. They captivate the people by such professions and appearances of uncommon sanctity. But that which can never fail of a general respect is a quiet and exemplary life, free from the many follies and indiscretions which those restless and vagrant teachers are apt to fall into.' (Charge, p. 25.)

My Lord, this is an accusation of the highest nature. If we are guilty, we are not so much as moral heathens. We are monsters, not only unworthy of the Christian name, but unfit for human society. It tears up all presences to the love of God and man, to justice, mercy, or truth. But how is it proved Or does your Lordship read the heart, and so pass sentence without any proof at all O my Lord, ought an accusation of the lowest kind to be thus received, even against the lowest of the people How much less can this be reconciled with the apostolical advice to the Bishop of Ephesus! 'Against a presbyter receive not an accusation, but before two or three witnesses'; and those face to face. When it is thus proved, 'them that sin, rebuke before all.' Your Lordship doubtless remembers the words that follow (how worthy to be written in your heart!): 'I charge thee, before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality' (I Tim. v. 19-21). IV. 16. 'They mislead the people into an opinion of the high merit of punctual attendance on their performances, to the neglect of the business of their stations' . My Lord, this is not so. You yourself in this very Charge have cleared us from one part of this accusation. You have borne us witness that we disclaim all merit, even in (really) good works; how much more in such works as we continually declare are not good, but very evil! such as the attending sermons, or any public offices whatever, 'to the neglect of the business of our station.'

When your Lordship urged this before in the Observations, I openly declared my belief 'that true religion cannot lead into a disregard or disesteem of the common duties and offices of life; that, on the contrary, it leads men to discharge all those duties with the strictest and closest attention; that Christianity requires this attention and diligence in all stations and in all conditions; that the performance of the lowest offices of life, as unto God, is truly a serving of Christ; and that this is the doctrine I preach continually' A Farther Appeal, Part I. See Works, viii. 46.; a fact whereof any man may easily be informed. Now, if after all this your Lordship will repeat the charge as if I had not once opened my mouth concerning it, I cannot help it. I can say no more. I commend my cause to God. 17. Having considered what your Lordship has advanced concerning dangerous doctrines and indirect practices, I now come to the instructions your Lordship gives to the clergy of your diocese. How awful a thing is this! The very occasion carries in it a solemnity not to be expressed. Here is an angel of the Church of Christ, one of the stars in God's right hand, calling together all the subordinate pastors, for whom he is to give an account to God; and directing them (in the name and by the authority of 'the great Shepherd of the sheep, Jesus Christ, the First-begotten from the dead, the Prince of the kings of the earth') how to 'make full proof of their ministry,' that they may be 'pure from the blood of all men'; how to 'take heed unto themselves, and to all the flock over which the Holy Ghost hath made them overseers'; how to 'feed the flock of God, which He hath purchased with His own blood'! To this end they are all assembled together. And what is the substance of all his instructions 'Reverend brethren, I charge you all, lift up your voice like a trumpet, and warn and arm and fortify all mankind against a people called Methodists!'

True it is, your Lordship gives them several advices; but all in order to this end. You direct them to 'inculcate the excellency of our Liturgy as a wise, grave, and serious service'; to 'show their people that a diligent attendance on their business is a serving of God'; 'punctually to perform both the public offices of the Church and all other pastoral duties'; and to 'engage the esteem of their parishioners by a constant regularity of life.' But all these your Lordship recommends eo nomine as means to that great end the arming and fortifying their people against the Moravians or Methodists and their doctrines. Is it possible Could your Lordship discern no other enemies of the gospel of Christ Are there no other heretics or schismatics on earth, or even within the four seas Are there no Papists, no Deists in the land Or are their errors of less importance Or are their numbers in England less considerable or less likely to increase Does it appear, then, that they have lost their zeal for making proselytes Or are all the people so guarded against them already that their labor is in vain Can your Lordship answer these few plain questions to the satisfaction of your own conscience Have the Methodists (so called) already monopolized all the sins as well as errors in the nation Is Methodism the only sin, or the only fatal or spreading sin, to be found within the Bills of Mortality Have two thousand (or more) 'ambassadors of Christ and stewards of the mysteries of God' no other business than to guard, warn, arm, and fortify their people against this O my Lord, if this engrosses their time and strength (as it must, if they follow your Lordship's instructions), they will not give an account with joy, either of themselves or of their flock, in that day!

19. But do we willingly 'annoy the Established ministry' or 'give disturbance to the parochial clergy' My Lord, we do not. We trust herein to have a conscience void of offence. Nor do we designedly 'prejudice their people against them.' In this also our heart condemneth us not. But you 'seduce their flocks from them.' No, not even from those who feed themselves, not the flock. All who hear us attend the service of the Church, at least as much as they did before. And for this very thing are we reproached as bigots to the Church by those of most other denominations. Give me leave, my Lord, to say you have mistook and misrepresented this whole affair from the top to the bottom. And I am the more concerned to take notice of this because so many have fallen into the same mistake. It is indeed, and has been from the beginning, the pts ed, 'the capital blunder,' of our bitterest adversaries; though how they can advance it I see not, without 'loving,' if not 'making, a lie.' It is not our care, endeavor, or desire to proselyte any from one man to another; or from one church (so called), from one congregation or society, to another, we would not move a finger to do this, to make ten thousand such proselytes, but from darkness to light, from Belial to Christ, from the power of Satan to God. Our one aim is to proselyte sinners to repentance, the servants of the devil to serve the living and true God. If this be not done in fact, we will stand condemned, not as well-meaning fools, but as devils incarnate. But if it be, if the instances glare in the face of the sun, if they increase daily, maugre all the power of earth and hell; then, my Lord, neither you nor any man beside (let me use great plainness of speech) can 'oppose' and 'fortify people against us,' without being found even 'to fight against God.'

20. I would fain set this point in a clearer light. Here are in and near Moorfields ten thousand poor souls, for whom Christ died, rushing headlong into hell. Is Dr. Bulkeley, the parochial minister, both willing and able to stop them See letter of June 17, 1746, sect. III. 5. If so, let it be done, and I have no place in these parts: I go and call other sinners to repentance. But if, after all he has done and all he can do, they are still in the broad way to destruction, let me see if God will put a word even in my mouth. True, I am a poor worm that of myself can do nothing. But if God sends by whomsoever He will send, His word shall not return empty. All the messenger of God asks is, p st (no help of man!) a s. Give me where to stand, and I will shake the earth' (Archimedes and his lever). See letter in Dec. 1751, sect. 3, to Bishop Lavington. The arm of the Lord is revealed. The lion roars, having the prey plucked out of his teeth. And 'there is joy in the presence of the angels of God over' more than 'one sinner that repenteth.'

21. Is this any annoyance to the parochial minister Then what manner of spirit is he of Does he look on this part of his flock as lost, because they are found of the great Shepherd My Lord, great is my boldness toward you. You speak of the consequences of our doctrines. You seem well pleased with the success of your endeavors against them, because, you say, they 'have pernicious consequences, are big with pernicious influences upon practice, dangerous to religion and the souls of men' (pages 8, 22). In answer to all this, I appeal to plain fact. I say once more: 'What have been the consequences (I would not speak, but I dare not refrain) of the doctrines I have preached for nine years last past By the fruits shall ye know those of whom I speak; even the cloud of witnesses, who at this hour experience the gospel which I preach to be the power of God unto salvation. The habitual drunkard that was is now temperate in all things; the whoremonger now flees fornication; he that stole, steals no more, but works with his hands; he that cursed or swore, perhaps at every sentence, has now learned to serve the Lord with fear and rejoice unto Him with reverence; those formerly enslaved to various habits of sin are now brought to uniform habits of holiness. These are demonstrable facts: I can name the men, with their places of abode. One of them was an avowed Atheist for many years; some were Jews; a considerable number Papists; the greatest part of them as much strangers to the form as to the power of godliness.' My Lord, can you deny these facts I will make whatever proof of them you shall require. But if the facts be allowed, who can deny the doctrines to be in substance the gospel of Christ 'For is there any other name under heaven given to men whereby they may thus be saved' or is there any other word that thus 'commendeth itself to every man's conscience in the sight of God'

2. I think likewise (or I would not spend five words upon the head) that these are nearly concerned in our present question. To touch only on one branch of it: if I live in willful sin, in a sinful 'deviation from established order,' am I not in the way to hell I cannot take it any otherwise. I cannot help 'blending these two inquiries together.' I must therefore speak seriously, or not at all; and yet, I trust, 'without losing my temper.' Do you complain of this first, that I may not complain It appears to me that you show more eagerness of spirit, more warmth and resentment, in your last than you ever have done from the beginning. 3. You spoke of 'a number of unsent persons going about and preaching the worst of heresies.' I answered, 'Within these nine years I have heard of two, and no more, who have gone about thus, though I doubt neither sent of God nor man.' Their names were Jonathan Wildboar, At Bristol, on July 29, 1740 (see his Journal), Charles Wesley says: 'One, pestered with the Predestinarians, desired me to expound Rom. ix. I did, through Christ strengthening me, in an extraordinary manner. The poor creature Wildboar contradicted and blasphemed, and even called for damnation upon his own soul, if Christ died for all, and if God was willing that all men should be saved. The power of the Lord was present so much the more 'I have not known a more triumphant night since I knew Bristol.' John Wesley's Diary for Oct. 20, 1740, shows that he was at Mrs. 'Wildbore's' house in London. and Thomas Smith,Wesley published an advertisement on Aug. 3, 1748, warning the public against this 'cheat and impostor' (Journal, iii. 365). alias Moor, alias I know not what for I fear he changed his name as often as his place. It is not unlikely that either of these might steal as well as lie, which they have done abundantly, particularly in claiming acquaintance with Mr. Whitefield or me wherever they judged it would recommend them to their hearers. I should not be surprised to hear of two more such; but I have not yet, in all the counties I have gone through between London and Berwick-upon-Tweed, or between Deal and the Land's End.

4. I would to God all the clergy throughout the land were 'zealous for inward, solid virtue.' But I dare not say one in ten of those I have known are so in any degree. The two clergymen of this place, on a late public occasion, were led home at one or two in the morning in such a condition as I care not to describe. One of them is rector of Lelant also (a parish east of St. Ives), of Twidnack, to the south, and Zennor, to the west. At Zennor he keeps another assistant, and one who is just as sober as himself, and near as zealous not, indeed, for inward or outward virtue, but against these 'scoundrels that pretend to preach in his parish.' 5. I never 'attempted to deny' that the novelty of our manner of preaching has induced thousands and ten thousands to hear us who would otherwise never have heard us at all, nor perhaps any other preacher. But I utterly deny that 'the effects wrought on many of them that heard were owing to novelty, and that only.' The particular effects wrought at Epworth Where he preached with extraordinary effect on his father's tombstone on June 6, 1742 (Journal, iii. 19). His defence of field-preaching is given in Parts I and III of A Farther Appeal. See Works, viii.113-119, 229-31. were these: many drunkards, many unjust and profane men, on whom both my father and I had for several years spent our strength in vain, from that time began to live, and continue so to do, a sober, righteous, and godly life. Now, I deny that this effect can be owing to novelty, or to any principle but the power of God. If it be asked, But were there not 'the same hearers, the same preachers, and the same God to influence in the church as on the tombstone' I answer: (1) There were not all the same hearers in the church not above one-third of them; (2) there was the same preacher in the church, but he did not then preach the same doctrine; and therefore, (3) though there was the same God, there was not the same influence or blessing from Him.

6. The sum of what I offered before concerning perceptible inspiration was this: 'Every Christian believer has a perceptible testimony of God's Spirit that he is a child of God.' You objected that there was not one word said of this, either in the Bible or in the Appeal, to which I referred. I replied: 'I think there is in the Bible, in the 16th verse of the 8th chapter to the Romans. And in the Farther Appeal this place is proved to describe the ordinary privilege of every Christian believer.'

To Ebenezer Blackwell Date: DUBLIN, August 13, 1747. They receive the word of God with all gladness and readiness of mind. The danger is that it should not take deep root, that it should be as seed falling on stony ground. But is there not the same danger in England also Do not you find it in London You have received the word with joy, and it begins to spring up; but how soon may it wither away! It does not properly take root till we are convinced of inward sin, till we begin to feel the entire corruption of our nature. I believe sometimes you have found a little of this. But you are in the hands of a good Physician; who, if you give yourself up to His guidance, will not only wound, but also make whole. Mr. Lunell and his family desire their best respects to Mrs. Blackwell and you. His daughter can rejoice in God her Saviour. They propose to spend the winter in England. I am, dear sir, Your affectionate servant. I cannot forget Mrs. Dewal, whether I see her or not. To a Preacher LONDON, November 1747. MY DEAR BROTHER, In public speaking speak not one word against opinions of any kind. We are not to fight against notions but sins. Least of all should I advise you once to open your lips against Predestination. It would do more mischief than you are aware of. See heading to letter of March 3. Keep to our one point present inward salvation by faith, by the divine evidence of sins forgiven. Your affectionate brother.

4. In a few days you had a counter-revelation that you was not to marry her but her sister. This last error was far worse than the first. But you was now quite above conviction. So, in spite of her poor, astonished parent, of her brothers, of all your vows and promises, you shortly after jilted the younger and married the elder sister. The other, who had honored you as an angel from heaven, and still loved you much too well (for you had stole her heart from the God of her youth), refused to be comforted. From that time she fell into a lingering illness, which terminated in her death. And doth not her blood still cry unto God from the earth Surely it is upon your head. 5. Till this time you was a pattern of lowliness, meekness, seriousness, and continual advertence to the presence of God; and, above all, of self-denial in every kind, and of suffering all things with joyfulness. But there was now a worm at the root of the gourd. Yet it did not presently wither away, but for two years or more after your marriage you behaved nearly the same as before. Then anger and surliness began to appear, particularly towards your wife. But it was not long before you was sensible of this, and you seemed to have conquered it. 6. You went up to London ten years ago, and met Mr. Whitefield, come from Georgia. After this you began to speak on any head not with your usual diffidence and self-abasement, but with a kind of confidence in your own judgment and an air of self-sufficiency. A natural consequence was, the treating with more sharpness and contempt those who opposed either your judgment or practice. 7. You came to live at London. You then for a season appeared to gain ground again. You acted in concert with my brother and me; heard our advice, and sometimes followed it. But this continued only till you contracted a fresh acquaintance with some of the Brethren of Fetter Lane. Thenceforward you was quite shut up to us; we had no manner of influence over you; you was more and more prejudiced against us, and would receive nothing which we said.

But there is great impropriety of expression. For though the Spirit is our principal leader, yet He is not our rule at all; the Scriptures are the rule whereby He leads us into all truth. Therefore, only talk good English; call the Spirit our 'guide,' which signifies an intelligent being, and the Scriptures our 'rule,' which signifies something used by an intelligent being, and all is plain and clear. 4. 'All mankind is fallen and dead, deprived of the sensation of this inward testimony of God, and subject to the power and nature of the devil, while they abide in their natural state. And hence not only their words and deeds, but all their imaginations, are evil perpetually in the sight of God.' 5. 'God out of His infinite love hath so loved the world that He gave His only Son, to the end that whosoever believeth on Him might have everlasting life. And He enlighteneth every man that cometh into the world, as He tasted death for every man.' 6. 'The benefit of the death of Christ is not only extended to such as have the distinct knowledge of His death and sufferings, but even unto those who are inevitably excluded from this knowledge. Even these may be partakers of the benefit of His death, though ignorant of the history, if they suffer His grace to take place in their hearts, so as of wicked men to become holy.' In these points there is no difference between Quakerism and Christianity. 7. 'As many as receive the light, in them is produced an holy and spiritual birth, bringing forth holiness, righteousness, purity, and all other blessed fruits. By which holy birth, as we are sanctified, so we are justified.' Here is a wide difference between Quakerism and Christianity. This is flat justification by works. Whereas the Christian doctrine is, that 'we are justified by faith'; that 'unto him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness.' The ground of this mistake is the not understanding the meaning of the word 'justification.' For Robert Barclay takes it in the same sense as the Papists do, confounding it with sanctification. So, in page 208 of his Apology, he says in express terms, 'Justification, taken in its proper signification, is making one just, and is all one with sanctification.'

To Ebenezer Blackwell Date: DUBLIN, March 15, 1743. We have not found a place yet that will suit us for building. Several we have heard of, and seen some; but they are all leasehold land, and I am determined to have freehold, if it is to be had in Dublin; otherwise we must lie at the mercy of our landlord whenever the lease is to be renewed. I find the engaging, though but a little, in these temporal affairs is apt to damp and deaden the soul; and there is no remedy but continual prayer. What, then, but the mighty power of God can keep your soul alive, who are engaged all the day long in such a multiplicity of them It is well that His grace is sufficient for you. But do you not find need to pray always And if you can't always say, My hands are but employed below, My heart is still with Thee, is there not the more occasion for some season of solemn retirement (if it were possible, every day), wherein you may withdraw your mind from earth, and even the accounts between God and your own soul I commend you and yours to His continual protection; and am, dear sir, Your affectionate servant. I suppose my brother will be with you almost as soon as this.Charles Wesley was detained a week through ill-health, but got to Holyhead on March 21.

To William Holland Date: DUBLIN, March 16, 1748. MY DEAR BROTHER, The affair of which you had some account in London is likely to come to a good conclusion. Mr. Samuel Edwards has given Mr. Perronet a lease of the house in Skinner's Alley for three years. This Mr. Perronet transferred to me on Monday; on which I immediately wrote to Mr. Cennick, into whose hands I design to give it up with as little noise as possible. I could not be easy if I had two places to preach in and he none at all. I have not heard from you a long time. I trust you are at peace in Him that hath loved you, and that your heart is still with Your affectionate brother.

3. Yet 'such deviation,' you think, 'may open a door to much disorder and error.' I grant it may; but I still insist (1) that accidental ill consequences may flow from a good thing; (2) that the good consequences in the present case overbalance the evil beyond all possible degrees of comparison. The same I believe of Mr. Whitefield's public preaching (which was not the consequence but the cause of mine), whose doctrine in general (though he is mistaken in some points) I believe to be the truth of the gospel. 4. I never did censure the whole body of clergy; and God forbid that I ever should. I do not willingly censure any, even the grossly immoral. But you advise to 'complain of these to the Bishop of the diocese.' In what way 'Be so public-spirited as to present them.' Much may be said on that question. I should ask: (1) Have I a right to present them I apprehend not. The churchwardens of each parish are to do this; which they will hardly do at my instance. (2) If I could do it myself, the presenting them to the Court is not presenting them to the Bishop: the Bishop, you cannot but know, has no more authority in what is called the Bishop's Court than the Pope of Rome. (3) I cannot present, suppose, thirty persons in as many counties, to the lay chancellors or officials (men whom I apprehend to have just as much authority from Scripture to administer the sacraments as to try ecclesiastical causes), without such an expense both of labour and money and time as I am by no means able to sustain. And what would be the fruit, if I could sustain it if I was the informer-general against the immoral clergy of England O sir, can you imagine, or dare you say, that I should 'have the thanks of the bishops, and of all good men, both clergy and laity' If you allow only those to be good men who would thank me for this, I fear you would not find seven thousand good men in all our Israel.

5. But you have been 'assured there are proofs about to be produced of very shocking things among us also.' It is very possible you may. And, to say the truth, I expected such things long ago. In such a body of people, must there not be some hypocrites, and some who did for a time serve God in sincerity, and yet afterwards turn back from the holy commandment once delivered to them I am amazed there have been so few instances of this, and look for more every day. The melancholy case of that unhappy man Mr. Hall I do not rank among these; for he had renounced us long ago, and that over and over, both by word and writing, See letter of Nov. 17, 1742. And though he called upon me once or twice a year, and lately made some little overtures of friendship, yet I have it under his own hand he could have no fellowship with us because we would not leave the Church. But quia intellexi minus, protrusit foras. 'Because I seemed reluctant to entertain his views, he expelled me from his dwelling.' To make it quite plain and clear how close a connexion there was between him and me, when I lately called on his poor wife at Salisbury, he fairly turned me out of doors and my sister after me.See letter of Feb. 2.

11. I am glad you do 'not demand miracles in proof of doctrines.' Thus far, then, we are agreed. But you demand them (1) 'as things to which I lay claim,' and in order to show that claim cannot be supported; (2) as necessary to give me 'a right to be implicitly believed '; and (3) to justify my 'assuming the Apostolate of England.' If this be all, your demand must soon fall to the ground, since the whole foundation sinks beneath it. For: (1) I lay no claim (in your sense) to miracles; for the clearing of which suffer me to refer you once more (that I may not be surfeited with crambe decies repetita Juvenal's Satires, vii. 154: 'Saying the same things ten times over.' Wesley adds decies.) to the second letter to Mr. Church.See letter of June 17, 1746, sect. 5. (2) I claim no implicit faith: I neither pay it to, nor expect it from, any man living. (3) I no otherwise assume the Apostolate of England (if you choose to use the phrase) than I assume the Apostolate of all Europe, or, rather, of all the world; that is, in plain terms, wherever I see one or a thousand men running into hell, be it in England, Ireland, or France, yea, in Europe, Asia, Africa, or America, I will stop them if I can: as a minister of Christ, I will beseech them in His name to turn back and be reconciled to God.See letter of March 20, 1739. Were I to do otherwise, were I to let any soul drop into the pit whom I might have saved from everlasting burnings, I am not satisfied God would accept my plea, 'Lord, he was not of my parish.'

To his Brother Charles DUBLIN, Saturday, April 16, 1748. The Conference must be in London this year, in order to the meeting of the Stewards from all the Societies. I hope to be there about Wednesday in Whitsun week. Skinner's Alley house is now, as it ever was, a millstone about my neck. I shall shake it off as soon as possible, and do as I would be done to. I can never get over 'We laid out so much money and have not had a penny returned.'See letter of March 14. T. Alsop is not equal to Reading, nor can John Jones ride long journeys.John Jones was a medical man who became one of Wesley's trusted preachers. He was a master at Kingswood. See Journal, iii. 530; and letter of Sept. 3, 1756, to Nicholas Norton. I am glad you are returned.

That I added after all, I 'am still ready, if it shall be required, to relinquish it at a month's warning,' you ought to have acknowledged as a fresh and signal proof both of uprightness and brotherly kindness. Mr. William Mondet.

To William Horne Date: CORK STREET, April 22, 1748. MY DEAR BROTHER, Mr. Meriton designs to call upon Mr. Edwards to-morrow and try whether he will accept of you for tenants. If he will, I shall be free from all encumbrances, and you will have the house by a common lease. If he will not, it will not hinder me; but I will meet you, if you please, at Mr. Watts' at six on Monday morning. I am Your affectionate brother.

To William Horne Date: CORK STREET, April 27, 1748. MY DEAR BROTHER, or, to speak civilly, SIR, You do well to speak your mind. If it was my mind to keep the house, I should do it without seeking any presence at all. I have the staff in my own hands. But it is not my mind to keep it. One thing I know, that you had the house before we came to Dublin. A second thing I believe, that if we had not come you would have had it still. And this determined me to take the lease of Mr. Perronet that you might have it again. My yea is yea, and my nay is nay. What I said at first I say still. Indemnify me as to the rents and covenants, and take the house when you will. I have empowered Mr. Meriton to act for me, as you do for Mr. Cennick. I am Your affectionate brother, or, if you choose it rather, Your humble servant. To a Clergyman TULLAMORE, May 4, 1748. REVEREND SIR, I have at present neither leisure nor inclination to enter into a formal controversy; but you will give me leave just to offer a few loose hints relating to the subject of last night's conversation. I. 1. Seeing life and health are things of so great importance, it is without question highly expedient that physicians should have all possible advantages of learning and education. 2. That trial should be made of them by competent judges before they practice publicly. 3. That after such trial they be authorized to practice by those who are empowered to convey that authority. 4. And that, while they are preserving the lives of others, they should have what is sufficient to sustain their own. 5. But, supposing a gentleman bred at the University in Dublin, with all the advantages of education, after he has undergone all the usual trials, and then been regularly authorized to practice, 6. Suppose, I say, this physician settles at for some years, and yet makes no cures at all; but, after trying his skill on five hundred persons, cannot show that he has healed one, many of his patients dying under his hands, and the rest remaining just as they were before he came,

II. Now to apply. 1. Seeing life everlasting and holiness, or health of soul, are things of so great importance, it was highly expedient that ministers, being physicians of the soul, should have all advantages of education and learning. 2. That full trial should be made of them in all respects, and that by the most competent judges, before they enter on the public exercise of their office, the saving souls from death. 3. That after such trial they be authorized to exercise that office by those who are empowered to convey that authority. (I believe bishops are empowered to do this, and have been so from the apostolic age.) 4. And that those whose souls they save ought in the meantime to provide them what is needful for the body. 5. But, suppose a gentleman bred at the University of Dublin, with all the advantages of education, after he has undergone the usual trials, and been regularly authorized to save souls from death, 6. Suppose, I say, this minister settles at for some years, and yet saves no soul at all, saves no sinners from their sins; but, after he has preached all this time to five or six hundred persons, cannot show that he has converted one from the error of his ways, many of his parishioners dying as they lived, and the rest remaining just as they were before he came, 7. Will you condemn a man who, having compassion on dying souls and some knowledge of the gospel of Christ, without any temporal reward, saves many from their sins whom the minister could not save 8. At least, did not: nor ever was likely to do it; for he did not go to them, and they would not come to him. 9. Will you condemn such a preacher, because he has not learning or has not had an university education What then He saves those sinners from their sins whom the man of learning and education cannot save. A peasant being brought before the College of Physicians in Paris, a learned doctor accosted him, 'What, friend, do you pretend to prescribe to people that have agues Dost thou know what an ague is' He replied, 'Yes, sir. An ague is what I can cure and you cannot.'

To William Mondet Date: CORK STREET, May 14, 1748. SIR, What I said at first, I say just now without any intricacy or reserve at all: 'Indemnify me, and take the house to-day.' But be sure; I will keep it till I am indemnified. And if you refuse to do this, 'tis not I refuse to quit, but you refuse to take the house. Every sensible man must see where it sticks namely, at you, and not at me. I am Your well-wisher and servant for Christ's sake. Mr. Meriton and Williams have power to transact this without me.

To James Hargrave, the Constable at Barrowford Date: WIDDUP, August 26, 1748. SIR, When I came last night to Roughlee, I found abundance of people, many of whom pressed me to preach there. But I told them I had given my word I would not preach there that evening. They then desired me to stay with them all night; but this also I refused, staying no longer than till our horses were ready, and till I had given them a short exhortation not to be out late at night and as much as lay in them to live peaceably with all men. This is a short account of what I've done. I must now mention a little what you have done: I say you, because all that was done yesterday was in the eye of the law as much your act and deed as if you had done all with your own hands; seeing (not to touch now upon some other points, evidence of which may be produced in due time) all those actions are imputable to you which you could have prevented and would not. Between twelve and one o'clock, when I was speaking to some quiet people without any noise or tumult, a drunken rabble came with clubs and staves in a tumultuous and riotous manner; the captain of whom, Richard Bocock by name, said he was a deputy constable, and that he was come to bring me to you. I made no resistance (though he had no warrant to show, and consequently all he did was utterly illegal), but went with him. I had scarce gone ten yards, when a man of his company struck me with his fist in the face with all his might! I told him it was not well, and went on quickly after another threw his stick at my head. I then made a stand, having little encouragement to go forward. But another of the champions, cursing and swearing in the most shocking manner, and flourishing his club over his head, cried out, 'Bring him away!' So, perceiving there was no remedy, I walked on to Barrowford (where they informed me you was); their drummer going before, to draw all the rabble together and encourage them in their work.

While you and I went out at one door, Mr. Grimshaw and Mr. Colbeck went out at the other. The mob immediately closed them in, and tossed them to and fro with the utmost violence, threw Mr. Grimshaw down, and loaded them both with dirt and mire; not one of your friends offering to assist them or call off the blood-hounds from the pursuit. The other quiet, harmless people which followed me at a distance to see what the end would be they treated still worse, not only by your connivance, but by the express order of your deputy. They made them flee for their lives amidst showers of dirt and stones, without any regard to age or sex. Some of them they trampled in the mire, and dragged by the hair, particularly a young man who came with me from Newcastle.This was William Mackford, a highly respected trustee of the Orphan House at Newcastle. He had come with Wesley from Newcastle, and under his preaching was 'set at liberty' the day this letter was written. See Journal, iii. 372; Stamp's Orphan House, p. 115. Many they beat with their clubs without mercy. One they forced to leap down (or they would have cast him headlong) from a rock ten or twelve foot high into the river; and even when he crawled out, wet and bruised, they swore they would throw him in again, and he hardly escaped out of their hands. At this time you sat well pleased close to the scene of action, not attempting in the least to hinder them; and all this time you was talking of justice and law. Alas! Suppose we were Dissenters (which I utterly deny, consequently laws against Dissenting conventicles are nothing at all to us); suppose we were Turks or Jews; still, are we not to have the benefit of the law of our country Proceed against us by law, if you can or dare; but not by lawless violence not by making a drunken, cursing, swearing, riotous mob both judge, jury, and executioner. This is flat rebellion both against God and the King, as you may possibly find to your cost.

To John Bennet Date: LONDON, November 17, 1748. I will make affidavit, if Mr. Glanville think it needful. He will want Sir John Strange to assist him, and will move the Court to-morrow, if he has not done it this morning. If we leave out Mr. White,See heading to letter of Aug. 26. he must promise under his hand neither to persecute the Methodists directly nor indirectly. I would not leave him at liberty now (nor any of them) to do it 'according to law,' as they might term it. Our demand now rises higher namely, that they 'wholly refrain from these men and let them alone.' I would express it in those very terms. Only let them print and welcome. By all means mention the expense to the leaders where you are. And the thing requires haste. I do not believe the Bishop's Court has anything to do with such matters. Let our brother tell them so in modest and proper terms. If they proceed, you must immediately remove the cause into the King's Bench, which will tear them all to pieces. Let them send him to prison if they see good. Wherever faith and love takes place, be sure enthusiasm will follow. The Thoughts upon Marriage See letter of June 25, 1746, sect. 5n. are full upon that point. The publishing them stopped the delusion here. You can only warn all the Societies against it with great plainness and gentleness. And be in nothing terrified. All will end well.

2. I shall not therefore think it is time or pains misemployed, to give the whole cause a second hearing; to recite the occasion of every step I have taken, and the motives inducing me so to do; and then to consider whatsoever either you or others have urged on the contrary side of the question. 3. Twenty-nine years since, when I had spent a few months at Oxford, having, as I apprehended, an exceeding good constitution, and being otherwise in health, I was a little surprised at some symptoms of a paralytic disorder. I could not imagine what should occasion the shaking of my hand, till I observed it was always worst after breakfast, and that, if I intermitted drinking tea for two or three days, it did not shake at all. Upon inquiry, I found tea had the same effect upon others also of my acquaintance; and therefore saw that this was one of its natural effects (as several physicians have often remarked), especially when it is largely and frequently drank; and most of all on persons of weak nerves. Upon this I lessened the quantity, drank it weaker, and added more milk and sugar. But still for above six-and-twenty years I was more or less subject to the same disorder. 4. July was two years I began to observe that abundance of the people in London with whom I conversed laboured under the same and many other paralytic disorders, and that in a much higher degree; insomuch that some of their nerves were quite unstrung, their bodily strength quite decayed, and they could not go through their daily labour. I inquired, 'Are you not an hard drinker' and was answered by one and another and another, 'No, indeed, sir, not I; I drink scarce anything but a little tea, morning and night.' I immediately remembered my own case; and, after weighing the matter throughly, easily gathered from many concurring circumstances that it was the same case with them.

5. I considered: 'What an advantage would it be to these poor enfeebled people, if they would leave off what so manifestly impairs their health, and thereby hurts their business also! Is there nothing equally cheap which they could use Yes, surely; and cheaper too. If they used English herbs in its stead (which would cost either nothing, or what is next to nothing), with the same bread, butter, and milk, they would save just the price of the tea. And hereby they might not only lessen their pain, but in some degree their poverty too; for they would be able to work (as well as to save) considerably more than they can do now. And by this means, if they are in debt, they might be more just, paying away what they either earned or saved. If they are not in debt, they might be more merciful, giving it away to them that want.' 6. I considered farther: 'What an advantage might this be, particularly in such a body of men as those are who are united together in these Societies, who are both so numerous and so poor! How much might be saved in so numerous a body, even in this single article of expense! And how greatly is all that can possibly be saved in every article wanted daily by those who have not even food convenient for them! '

7. I soon perceived that this latter consideration was of a more general nature than the former, and that it affected many of those whom the other did not so immediately concern; seeing it was as needful for all to save needless expenses, as for some to regain the health they had impaired especially, considered as members of a Society, the wants of which they could not be unapprised of. They knew, of those to whom they were so peculiarly united, some had not food to sustain nature, some were destitute of even necessary clothing, some had not where to lay their head. They knew, or might know, that the little contributions made weekly did in no wise suffice to remove these wants, being barely sufficient to relieve the sick; and even that in so scanty a manner, that I know not if some of them have not with their allowance pined away, and at length died for want. If you and I have not saved all we could to relieve these, how shall we face them at the throne of God 8. I reflected: 'If one only would save all that he could in this single instance, he might surely feed or clothe one of his brethren, and perhaps save one life. What, then, might be done, if ten thousand, or one thousand, or only five hundred, would do it yea, if half that number should say, "I will compute this day what I have expended in tea, weekly or yearly; I will immediately enter on cheaper food; and whatever is saved hereby I will put into that poor-box weekly, to feed the hungry and to clothe the naked "! I am mistaken, if any among us need want either food or raiment from that hour.'

9. I thought farther: 'It is said nay, many tell me to my face I can persuade this people to anything. I will make a fair trial. If I cannot persuade them, there may be some good effect. All who do not wilfully shut their eyes will see that I have no such influence as they supposed. If I can persuade any number, many who are now weak or sick will be restored to health and strength; many will pay those debts which others, perhaps equally poor, can but ill afford to lose; many will be less straitened in their own families; many, by helping their neighbour, will lay up for themselves treasures in heaven.' 10. Immediately it struck into my mind, 'But example must go before precept; therefore I must not plead an exemption for myself from a daily practice of twenty-seven years. I must begin.' I did so. I left it off myself in August 1746. And I have now had sufficient time to try the effects, which have fully answered my expectation. My paralytic complaints are all gone; my hand is steady as it was at fifteen, although I must expect that or other weaknesses soon, as I decline into the vale of years. And so considerable a difference do I find in my expense, that I can make it appear, from the accounts now in being, in only those four families at London, Bristol, Kingswood, and Newcastle, I save upwards of fifty pounds a year. 11. The first to whom I explained these things at large, and whom I advised to set the same example to their brethren, were a few of those who rejoice to assist my brother and me as our sons in the gospel. A week after, I proposed it to about forty of those whom I believed to be strong in faith; and the next morning to about sixty more, entreating them all to speak their minds freely. They did so; and in the end saw the good which might ensue, yielded to the force of Scripture and reason, and resolved (all but two or three) by the grace of God to make the trial without delay.

12. In a short time I proposed it, but with all the tenderness I could, first to the body of those who are supposed to have living faith, and, after staying a few days (that I might judge the better how to speak), to the whole Society. It soon appeared (as I doubted not but it would) how far these were from calling me Rabbi, from implicitly submitting to my judgement, or implicitly following my example. Objections rose in abundance from all sides. These I now proceed to consider; whether they are advanced by you or by others, and whether pointed at the premises or directly at the conclusion. 13. 1. Some objected: 'Tea is not unwholesome at all; not in any kind prejudicial to health.' To these I reply: (1) You should not be so sure of this. Even that casual circumstance, related in Dr. Short's history Discourses on Tea, c. (1750, pp. 4, 17), by Thomas Short, M.D. (1690 -1772), a medical writer, who practiced at Sheffield. of it, might incline you to doubt namely, that 'while the Chinese dry the leaves, and turn it with their hands upon the tin plates, the moisture of them is so extremely corrosive, that it eats into the flesh, if not wiped off immediately.' It is not probable, then, that what remains in the leaves is quite friendly to the human body. (2) Many eminent physicians have declared their judgement that it is prejudicial in several respects; that it gives rise to numberless disorders, particularly those of the nervous kind; and that, if frequently used by those of weak nerves, it is no other than a slow poison (3) If all physicians were silent in the case, yet plain fact is against you. And this speaks loud enough. It was prejudicial to my health; it is so to many at this day. 14. 'But it is not so to me,' says the objector. 'Why, then should I leave it off' I answer: (1) To give an example to those to whom it is undeniably prejudicial. (2) That you may have the more wherewith to give bread to the hungry end raiment to the naked. 15. 'But I cannot leave it off; for it helps my health. Nothing else will agree with me.'

I answer: (1) Will nothing else agree with you I know not how to believe that. I suppose your body is much of the same kind with that of your great-grandmother. And do you think nothing else agreed with her or with any of her progenitors What poor, puling, sickly things must all the English then have been, till within these hundred years! But you know they were not so. Other things agreed with them; and why not with you (2) If, in fact, nothing else will, if tea has already weakened your stomach and impaired your digestion to such a degree, it has hurt you more than you are aware. It has prejudiced your health extremely. You have need to abhor it as deadly poison and to renounce it from this very hour. So says a drinker of drams: 'Nothing else will agree with me. Nothing else will raise my spirits. I can digest nothing without them.' Indeed! Is it so Then touch no more, if you love your life. (3) Suppose nothing else agrees with you at first; yet in a while many things will. When I first left off tea, I was half asleep all day long; my head ached from morning to night; I could not remember a question asked, even till I could return an answer. But in a week's time all these inconveniences were gone, and have never returned since. (4) I have not found one single exception yet; not one person in all England, with whom, after sufficient trial made, nothing else would agree. It is therefore well worth while for you to try again, if you have any true regard for your own health, or any compassion for those who are perishing all around you for want of the common necessaries of life.

I suppose you mean, because so exceeding few will follow either your example or mine. I am sorry for it. This only gives me a fresh objection to this unwholesome, expensive food viz. that it has too much hold on the hearts of them that use it; that, to use a scriptural phrase, they are 'under the power of' this trifle. If it be so, were there no other reason than this, they ought to throw it away at once; else they no more regard St. Paul than they do you or me: for his rule is home to the point, 'All things are lawful for me; but I will not be brought under the power of any.' Away with it, then, however lawful (that is, though it were wholesome as well as cheap), if you are already brought 'under the power of' it. And the fewer they are who follow this rule the greater reason there is that you should add one example more to those few. Though (blessed be God) they are not so few as you suppose. I have met with very many in London who use less of it than they had done for many years, and above an hundred who have plucked out the right eye and cast it from them, who wholly abstain from it. 21. You add, 'But I am equally, yea abundantly, more concerned to set an example in all Christian behaviour.' I grant it: this, therefore, 'ought you to have done, and not to leave the other undone.' 22. But 'one day,' you add, 'I saw your brother drink tea, which he said was for fear of giving offence.'

I answer: (1) Learn from hence to follow neither his nor my practice implicitly; but weigh the reason of each, and then follow reason, wheresoever it stands. But (2) Examine your heart, and beware inclination does not put on the shape of reason. (3) You see with your own eyes I do not drink it at all, and yet I seldom give offence thereby. It is not, then, the bare abstaining, but the manner of doing it, which usually gives the offence. (4) There is therefore a manner wherein you may do it too, and yet give no more offence than I. For instance: If any ask you, simply reply, 'I do not drink tea; I never use it.' If they say, 'Why, you did drink it'; answer, 'I did so; but I have left it off a considerable time.' Those who have either good nature or good manners will say no more. But if any should impertinently add, 'Oh, but why did you leave it off' answer mildly, 'Because I thought watergruel (suppose) was wholesomer as well as cheaper.' If they, with still greater ill-manners and impertinence, go on, 'What, you do it because Mr. Wesley bids you'; reply calmly, 'True; I do it because Mr. Wesley, on good reasons, advises me so to do.' If they add the trite cant phrase, 'What, you follow man!' reply, without any emotion, 'Yes, I follow any man, you or him or any other, who gives me good reason for so doing.' If they persist in cavilling, close the whole matter with, 'I neither drink it nor dispute about it.'

I answer: (1) Those who were so uneasy about it plainly showed that you touched the apple of their eye. Consequently these, of all others, ought to leave it off; for they are evidently brought 'under the power of' it. (2) Those impertinent questions might have been cut short by a very little steadiness and common sense. You need only have taken the method mentioned above, and they would have dropped in the midst. (3) It is not strange you saw no good effects of leaving it off where it was not left off at all. But you saw very bad effects of not leaving it off viz. the adding sin to sin; the joining much unedifying conversation to wasteful, unhealthy self-indulgence. (4) You need not go far to see many good effects of leaving it off. You may see them in me. I have recovered thereby that healthy state of the whole nervous system, which I had in a great degree, and I almost thought irrecoverably, lost for considerably more than twenty years. I have been enabled hereby to assist in one year above fifty poor with food or raiment, whom I must otherwise have left (for I had before begged for them all I could) as hungry and naked as I found them. You may see the good effects in above thirty poor people just now before you, who have been restored to health through the medicines bought by that money which a single person has saved in this article. And a thousand more good effects you will not fail to see, when her example is more generally followed. 27. Neither is there any need that conversation should be unedifying, even when it turns upon eating and drinking. Nay, from such a conversation, if duly improved, numberless good effects may flow. For how few understand, 'Whether ye eat or drink, or whatever ye do, do all to the glory of God'! And how glad ought you to be of a fair occasion to observe that, though the kingdom of God does not consist in 'meats and drinks,' yet, without exact temperance in these, we cannot have either 'righteousness or peace or joy in the Holy Ghost'! It may therefore have a very happy effect if, whenever people introduce the subject, you directly close in, and push it home, that they may understand a little more of this important truth.

28. But 'I find at present very little desire to change either my thoughts or practice.' Shall I speak plain I fear, by not standing your ground, by easiness, cowardice, and false shame, you have grieved the Spirit of God, and thereby lost your conviction and desire at once. Yet you add: 'I advise every one to leave off tea, if it hurts their health or is inconsistent with frugality; as I advise every one to avoid dainties in meat and vanity in dress from the same principle.' Enough, enough! Let this only be well pursued, and it will secure all that I contend for. I advise no persons living to leave it off, if it does not hurt the health either of them or their brethren, and if it is not inconsistent with the Christian frugality of cutting off every needless expense. 29. But 'to be subject to the consequences of leaving it off again! This I cannot bear.' I answer: (1) It may be so. You cannot easily bear it. For, by your giving up the point once, you have made it much harder to stand your ground now than it was at first. Yet still it is worth all your courage and labour; since the reasons for it are as strong as at the beginning. (2) As to the consequences you fear, they are shadowy all; they are a mere lion in the streets. 'Much trouble to others.' Absolutely none at all, if you take the tea-kettle and fill your cup with water. 'Much foolish discourse.' Take the preceding advice, and it will be just the reverse. 'Nothing helpful toward the renewal of my soul in the image of Jesus Christ.' What a deep mistake is this! Is it not helpful to speak closely of the nature of His inward kingdom to encourage one another in casting off every weight, in removing every hindrance of it to inure ourselves to the bearing His cross to bring Christianity into common life, and accustom ourselves to conduct even our minutest actions by the great rules of reason and religion

To Vincent Perronet 25a December 1748. REVEREND AND DEAR SIR, 1. Some time since, you desired an account of the whole economy of the people commonly called Methodists. And you received a true (as far as it went) but not a full account. To supply what I think was wanting in that I send you this account, that you may know, not only their practice on every head, but likewise the reasons whereon it is grounded, the occasion of every step they have taken, and the advantages reaped thereby. 2. But I must premise that, as they had not the least expectation at first of anything like what has since followed, so they had no previous design or plan at all; but everything arose just as the occasion offered. They saw or felt some impending or pressing evil or some good end necessary to be pursued. And many times they fell unawares on the very thing which secured the good or removed the evil. At other times they consulted on the most probable means, following only common sense and Scripture; though they generally found, in looking back, something in Christian antiquity likewise, very nearly parallel thereto. I. 1. About ten years ago my brother and I were desired to preach in many parts of London. We had no view therein but, so far as we were able (and we knew God could work by whomsoever it pleased Him), to convince those who would hear what true Christianity was and to persuade them to embrace it.

5. One and another and another came to us, asking what they should do, being distressed on every side; as every one strove to weaken and none to strengthen their hands in God. We advised them: 'Strengthen you one another. Talk together as often as you can. And pray earnestly with and for one another, that you may " endure to the end and be saved."' Against this advice we presumed there could be no objection; as being grounded on the plainest reason, and on so many scriptures, both of the Old Testament and New, that it would be tedious to recite them. 6. They said, 'But we want you likewise to talk with us often, to direct and quicken us in our way, to give us the advices which you well know we need, and to pray with us as well as for us.' I asked, Which of you desire this Let me know your names and places of abode. They did so. But I soon found they were too many for me to talk with severally so often as they wanted it. So I told them, 'If you will all of you come together every Thursday in the evening, I will gladly spend some time with you in prayer and give you the best advice I can.' 7. Thus arose, without any previous design on either side, what was afterwards called a Society; a very innocent name, and very common in London, for any number of people associating themselves together. The thing proposed in their associating themselves together was obvious to every one. They wanted to 'flee from the wrath to come' and to assist each other in so doing. They therefore united themselves 'in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they might help each other to work out their salvation.' 8. There is only one condition previously required in those who desire admission into this Society, 'a desire to flee from the wrath to come, to be saved from their sins.' See the Rules of the United Societies (Works, viii. 269-71). They now likewise agreed that as many of them as had an opportunity would meet together every Friday, and spend the dinner hour in crying to God, both for each other and for all mankind.

9. It quickly appeared that their thus uniting together answered the end proposed therein. In a few months the far greater part of those who had begun to 'fear God and work righteousness,' but were not united together, grew faint in their minds, and fell back into what they were before. Meanwhile the far greater part of those who were thus united together continued 'striving to enter in at the strait gate' and to 'lay hold on eternal life.' 10. Upon reflection, I could not but observe, This is the very thing which was from the beginning of Christianity. In the earliest times those whom God had sent forth 'preached the gospel to every creature.' And the oiJ ajkroataiv 'the body of hearers,' were mostly either Jews or heathens. But as soon as any of these were so convinced of the truth as to forsake sin and seek the gospel salvation, they immediately joined them together, took an account of their names, advised them to watch over each other, and met these kathcouvmenoi, 'catechumens' (as they were then called), apart from the great congregation, that they might instruct, rebuke, exhort, and pray with them and for them according to their several necessities. 11. But it was not long before an objection was made to this, which had not once entered into my thought: 'Is not this making a schism Is not the joining these people together gathering Churches out of Churches'

II. 1. But as much as we endeavoured to watch over each other, we soon found some who did not live the gospel. I do not know that any hypocrites were crept in; for, indeed, there was no temptation: but several grew cold and gave way to the sins which had long easily beset them. We quickly perceived there were many ill consequences of suffering these to remain among us. It was dangerous to others; inasmuch as all sin is of an infectious nature. It brought such a scandal on their brethren as exposed them to what was not properly the reproach of Christ. It laid a stumbling-block in the way of others, and caused the truth to be evil spoken of. 2. We groaned under these inconveniences long before a remedy could be found. The people were scattered so wide in all parts of the town, from Wapping to Westminster, that I could not easily see what the behaviour of each person in his own neighbourhood was: so that several disorderly walkers did much hurt before I was apprised of it.

3. At length, while we were thinking of quite another thing, we struck upon a method for which we have cause to bless God ever since. I was talking with several of the Society in Bristol concerning the means of paying the debts there, when one Captain Foy, on Feb. 15, 1742. See Journal, ii. 528; W.H.S. iii. 64-5. stood up and said, 'Let every member of the Society give a penny a week till all are paid.' Another answered, 'But many of them are poor, and cannot afford to do it.' 'Then,' said he, 'put eleven of the poorest with me; and if they can give anything, well: I will call on them weekly; and if they can give nothing, I will give for them as well as for myself. And each of you call on eleven of your neighbours weekly; receive what they give, and make up what is wanting.' It was done. In a while, some of these informed me, they found such and such an one did not live as he ought. It struck me immediately, 'This is the thing; the very thing we have wanted so long.' I called together all the Leaders of the classes (so we used to term them and their companies), and desired that each would make a particular inquiry into the behaviour of those whom he saw weekly. They did so. Many disorderly walkers were detected. Some turned from the evil of their ways. Some were put away from us. Many saw it with fear, and rejoiced unto God with reverence. 4. As soon as possible the same method was used in London and all other places. Evil men were detected and reproved. They were borne with for a season. If they forsook their sins, we received them gladly; if they obstinately persisted therein, it was openly declared that they were not of us. The rest mourned and prayed for them, and yet rejoiced that as far as in us lay the scandal was rolled away from the Society.

5. It is the business of a Leader (1) To see each person in his class, once a week at the least, in order to inquire how their souls prosper; to advise, reprove, comfort, or exhort, as occasion may require; to receive what they are willing to give toward the relief of the poor. (2) To meet the Minister and the Stewards of the Society, in order to inform the Minister of any that are sick, or of any that are disorderly and will not be reproved; to pay to the Stewards what they have received of their several classes in the week preceding. 6. At first they visited each person at his own house; but this was soon found not so expedient. And that on many accounts: (1) It took up more time than most of the Leaders had to spare. (2) Many persons lived with masters, mistresses, or relations, who would not suffer them to be thus visited. (3) At the houses of those who were not so averse, they often had no opportunity of speaking to them but in company. And this did not at all answer the end proposed, of exhorting, comforting, or reproving. (4) It frequently happened that one affirmed what another denied. And this could not be cleared up without seeing them together. (5) Little misunderstandings and quarrels of various kinds frequently arose among relations or neighbours; effectually to remove which, it was needful to see them all face to face. Upon all these considerations it was agreed that those of each class should meet all together. And by this means a more full inquiry was made into the behaviour of every person. Those who could not be visited at home or no otherwise than in company had the same advantage with others. Advice or reproof was given as need required, quarrels made up, misunderstandings removed; and after an hour or two spent in this labour of love, they concluded with prayer and thanksgiving.

7. It can scarce be conceived what advantages have been reaped from this little prudential regulation. Many now happily experienced that Christian fellowship of which they had not so much as an idea before. They began to 'bear one another's burthens,' and naturally to 'care for each other.' As they had daily a more intimate acquaintance with, so they had a more endeared affection for, each other. And 'speaking the truth in love, they grew up into Him in all things, who is the Head, even Christ; from whom the whole body, fitly joined together, and compacted by that which every joint supplied, according to the effectual working in the measure of every part, increased unto the edifying itself in love.' 8. But, notwithstanding all these advantages, many were at first extremely averse to meeting thus. Some, viewing it in a wrong point of light, not as a privilege (indeed an invaluable one) but rather a restraint, disliked it on that account, because they did not love to be restrained in anything. Some were ashamed to speak before company. Others honestly said, 'I do not know why, but I do not like it.' 9. Some objected: 'There were no such meetings when I came into the Society first; and why should there now I do not understand these things, and this changing one thing after another continually.' It was easily answered: It is a pity but they had been at first. But we knew not then either the need or the benefit of them. Why we use them, you will readily understand, if you read over the Rules of the Society. That with regard to these little prudential helps we are continually changing one thing after another is not a weakness or fault, as you imagine, but a peculiar advantage which we enjoy. By this means we declare them all to be merely prudential, not essential, not of divine institution. We prevent, so far as in us lies, their growing formal or dead. We are always open to instruction; willing to be wiser every day than we were before, and to change whatever we can change for the better.

IV. 1. As the Society increased, I found it required still greater care to separate the precious from the vile. In order to this I determined, at least once in three months, to talk with every member myself, and to inquire at their own mouths, as well as of their Leaders and neighbours, whether they grew in grace and in the knowledge of our Lord Jesus Christ. At these seasons I likewise particularly inquire whether there be any misunderstanding or difference among them, that every hindrance of peace and brotherly love may be taken out of the way. 2. To each of those of whose seriousness and good conversation I found no reason to doubt I gave a testimony under my own hand by writing their name on a ticket prepared for that purpose, every ticket implying as strong a recommendation of the person to whom it was given as if I had wrote at length, 'I believe the bearer hereof to be one that fears God and works righteousness.' 3. Those who bore these tickets (these suvmbola or tesserae, as the ancients termed them, being of just the same force with the ejpistolaiV sustatikaiv 'commendatory letters,' mentioned by the Apostle), wherever they came, were acknowledged by their brethren and received with all cheerfulness. These were likewise of use in other respects. By these it was easily distinguished, when the Society were to meet apart, who were members of it and who not. These also supplied us with a quiet and inoffensive method of removing any disorderly member. He has no new ticket at the quarterly visitation (for so often the tickets are changed), and hereby it is immediately known that he is no longer of the community.

V. The thing which I was greatly afraid of all this time, and which I resolved to use every possible method of preventing, was a narrowness of spirit, a party zeal, a being straitened in our own bowels; that miserable bigotry which makes many so unready to believe that there is any work of God but among themselves. I thought it might be an help against this, frequently to read, to all who were willing to hear, the accounts I received from time to time of the work which God is carrying on in the earth, both in our own and other countries, not among us alone, but among those of various opinions and denominations. For this I allotted one evening in every month; and I find no cause to repent my labour. It is generally a time of strong consolation to those who love God, and all mankind for His sake; as well as of breaking down the partition-walls which either the craft of the devil or the folly of men has built up; and of encouraging every child of God to say (oh when shall it once be!), 'Whosoever doeth the will of my Father which is in heaven, the same is my brother and sister and mother.' VI. 1. By the blessing of God upon their endeavours to help one another, many found the pearl of great price. Being justified by faith, they had 'peace with God through our Lord Jesus Christ.' These felt a more tender affection than before to those who were partakers of like precious faith; and hence arose such a confidence in each other, that they poured out their souls into each other's bosom. Indeed, they had great need so to do; for the war was not over, as they had supposed; but they had still to wrestle both with flesh and blood and with principalities and powers: so that temptations were on every side; and often temptations of such a kind as they knew not how to speak in a class, in which persons of every sort, young and old, men and women, met together.

2. These, therefore, wanted some means of closer union; they wanted to pour out their hearts without reserve, particularly with regard to the sin which did still easily beset them and the temptations which were most apt to prevail over them. And they were the more desirous of this when they observed it was the express advice of an inspired writer: 'Confess your faults one to another, and pray one for another, that ye may be healed.' 3. In compliance with their desire, I divided them into smaller companies; putting the married or single men and married or single women together. The chief rules of these bands (that is, little companies; so that old English word signifies) runs thus: 'In order to " confess our faults one to another," and pray one for another that we may be healed, we intend (1) To meet once a week at the least. (2) To come punctually at the hour appointed. (3) To begin with singing or prayer. (4) To speak each of us in order, freely and plainly, the true state of our soul, with the faults we have committed in thought, word, or deed, and the temptations we have felt since our last meeting. (5) To desire some person among us (thence called a Leader) to speak his own state first, and then to ask the rest, in order, as many and as searching questions as may be, concerning their state, sins, and temptations.' 4. That their design in meeting might be the more effectually answered, I desired all the men bands to meet me together every Wednesday evening, and the women on Sunday, that they might receive such particular instructions and exhortations as from time to time might appear to be most needful for them, that such prayers might be offered up to God as their necessities should require, and praise returned to the Giver of every good gift for whatever mercies they had received.

5. In order to increase in them a grateful sense of all His mercies, I desired that, one evening in a quarter, all the men in band, on a second all the women, would meet, and on a third both men and women together; that we might together 'eat bread,' as the ancient Christians did, 'with gladness and singleness of heart.' At these lovefeasts (so we termed them, retaining the name as well as the thing which was in use from the beginning) our food is only a little plain cake and water. But we seldom return from them without being fed, not only with the 'meat which perisheth,' but with 'that which endureth to everlasting life.' 6. Great and many are the advantages which have ever since flowed from this closer union of the believers with each other. They prayed for one another, that they might be healed of the faults they had confessed; and it was so. The chains were broken, the bands were burst in sunder, and sin had no more dominion over them. Many were delivered from the temptations out of which till then they found no way to escape. They were built up in our most holy faith. They rejoiced in the Lord more abundantly. They were strengthened in love, and more effectually provoked to abound in every good work. 7. But it was soon objected to the bands (as to the classes before): 'These were not at first. There is no scripture for them. These are man's works, man's building, man's invention.' I reply, as before: These are also prudential helps, grounded on reason and experience, in order to apply the general rules given in Scripture according to particular circumstances.

8. An objection much more boldly and frequently urged is that 'all these bands are mere Popery.' I hope I need not pass an harder censure on those (most of them at least) who affirm this than that they talk of they know not what; they betray in themselves the most gross and shameful ignorance. Do not they yet know that the only Popish confession is the confession made by a single person to a priest and this itself is in no wise condemned by our Church; nay, she recommends it in some cases. Whereas that we practice is the confession of several persons conjointly, not to a priest, but to each other. Consequently it has no analogy at all to Popish confession. But the truth is, this is a stale objection, which many people make against anything they do not like. It is all Popery out of hand. VII. 1. And yet, while most of these who were thus intimately joined together went on daily from faith to faith, some fell from the faith, either all at once, by falling into known wilful sin, or gradually, and almost insensibly, by giving way in what they called little things, by sins of omission, by yielding to heart-sins, or by not watching unto prayer. The exhortations and prayers used among the believers did no longer profit these. They wanted advice and instructions suited to their case; which as soon as I observed, I separated them from the rest, and desired them to meet me apart on Saturday evenings. 2. At this hour all the hymns, exhortations, and prayers are adapted to their circumstances; being wholly suited to those who did see God, but have now lost sight of the light of His countenance, and who mourn after Him and refuse to be comforted till they know He has healed their backsliding.

3. By applying both the threats and promises of God to these real, not nominal, penitents, and by crying to God in their behalf, we endeavoured to bring them back to the great 'Shepherd and Bishop of their souls'; not by any of the fopperies of the Roman Church, although in some measure countenanced by antiquity. In prescribing hair shirts and bodily austerities we durst not follow even the ancient Church; although we had unawares, both in dividing oiJ pistoiv, the believers, from the rest of the Society, and in separating the penitents from them, and appointing a peculiar service for them. VIII. 1. Many of these soon recovered the ground they had lost. Yea, they rose higher than before; being more watchful than ever, and more meek and lowly, as well as stronger in the faith that worketh by love. They now outran the greater part of their brethren, continually walking in the light of God, and having fellowship with the Father and with His Son Jesus Christ. 2. I saw it might be useful to give some advices to all those who continued in the light of God's countenance, which the rest of their brethren did not want, and probably could not receive. So I desired a small number of such as appeared to be in this state to spend an hour with me every Monday morning. My design was, not only to direct them how to press after perfection, to exercise their every grace and improve every talent they had received, and to incite them to love one another more, and to watch more carefully over each other, but also to have a select company to whom I might unbosom myself on all occasions without reserve, and whom I could propose to all their brethren as a pattern of love, of holiness, and of good works. 3. They had no need of being encumbered with many rules, having the best rule of all in their hearts. No peculiar directions were therefore given to them, excepting only these three: (1) Let nothing spoken in this Society be spoken again. Hereby we had the more full confidence in each other. (2) Every member agrees to submit to his Minister in all indifferent things. (3) Every member will bring once a week all he can spare toward a common stock.

4. Every one here has an equal liberty of speaking, there being none greater or less than another. I could say freely to these when they were met together, 'Ye may all prophesy one by one' (taking that word in its lowest sense), 'that all may learn and all may be comforted.' And I often found the advantage of such a free conversation, and that 'in the multitude of counsellors there is safety.' Any who is inclined so to do is likewise encouraged to pour out his soul to God. And here especially we have found that 'the effectual fervent prayer of a righteous man availeth much.' IX. 1. This is the plainest and clearest account I can give of the people commonly called Methodists. It remains only to give you a short account of those who serve their brethren in love. These are Leaders of classes and bands (spoken of before), Assistants, Stewards, Visitors of the sick, and Schoolmasters. 2. In the Third Part of the Appeal See Works, viii. 218-24. I have mentioned how we were led to accept of Lay Assistants. Their office is, in the absence of the Minister, (1) To expound every morning and evening. (2) To meet the United Society, the bands, the select society, and the penitents once a week. (3) To visit the classes once a quarter. (4) To hear and decide all differences. (5) To put the disorderly back on trial, and to receive on trial for the bands or Society. (6) To see that the Stewards, the Leaders, and the Schoolmasters faithfully discharge their several offices. (7) To meet the Leaders of the bands and classes weekly, and the Stewards, and to overlook their accounts.

X. 1. But long before this I felt the weight of a far different care namely, care of temporal things. The quarterly subscriptions amounted, at a mean computation, to above three hundred pounds a year. This was to be laid out, partly in repairs, partly in other necessary expenses, and partly in paying debts. The weekly contributions fell little short of eight pounds a week; which was to be distributed as every one had need. And I was expected to take thought for all these things: but it was a burthen I was not able to bear; so I chose out first one, then four, and after a time seven, as prudent men as I knew, and desired them to take charge of these things upon themselves, that I might have no encumbrance of this kind. 2. The business of these Stewards is, To manage the temporal things of the Society. To receive the subscriptions and contributions. To expend what is needful from time to time. To send relief to the poor. To keep an exact account of all receipts and expenses. To inform the Minister if any of the rules of the Society are not punctually observed. To tell the preachers in love if they think anything amiss either in their doctrine or life. 3. The rules of the Stewards are, (1) Be frugal. Save everything that can be saved honestly. (2) Spend no more than you receive. Contract no debts. (3) Have no long accounts. Pay everything within the week. (4) Give none that asks relief either an ill word or an ill look. Do not hurt them, if you cannot help. (5) Expect no thanks from man.

4. They met together at six every Thursday morning, consulted on the business which came before them, sent relief to the sick as every one had need, and gave the remainder of what had been contributed each week to those who appeared to be in the most pressing want. So that all was concluded within the week; what was brought on Tuesday being constantly expended on Thursday. I soon had the pleasure to find that all these temporal things were done with the utmost faithfulness and exactness; so that my cares of this kind were at an end. I had only to revise the accounts, to tell them if I thought anything might be amended, and to consult how deficiencies might be supplied from time to time; for these were frequent and large (so far were we from abundance), the income by no means answering the expenses. But, that we might not faint, sometimes we had unforeseen helps in times of the greatest perplexity. At other times we borrowed larger or smaller sums; of which the greatest part has since been repaid. But I owe some hundred pounds to this day. So much have I gained by preaching the gospel! XI. 1. But it was not long before the Stewards found a great difficulty with regard to the sick. Some were ready to perish before they knew of their illness; and when they did know, it was not in their power (being persons generally employed in trade) to visit them so often as they desired. 2. When I was apprised of this, I laid the case at large before the whole Society; showed how impossible it was for the Stewards to attend all that were sick in all parts of the town; desired the Leaders of classes would more carefully inquire, and more constantly inform them, who were sick; and asked, 'Who among you is willing as well as able to supply this lack of service' 3. The next morning many willingly offered themselves. I chose six-and-forty of them, whom I judged to be of the most tender, loving spirit, divided the town into twenty-three parts, and desired two of them to visit the sick in each division.

4. It is the business of a Visitor of the sick, To see every sick person within his district thrice a week. To inquire into the state of their souls, and to advise them as occasion may require. To inquire into their disorders, and procure advice for them. To relieve them, if they are in want. To do anything for them which he (or she) can do. To bring in his accounts weekly to the Stewards. The Leaders now do this. Upon reflection, I saw how exactly in this also we had copied after the primitive Church. What were the ancient deacons What was Phebe the deaconess but such a visitor of the sick 5. I did not think it needful to give them any particular rules beside these that follow: (1) Be plain and open in dealing with souls. (2) Be mild, tender, patient. (3) Be cleanly in all you do for the sick. (4) Be not nice. 6. We have ever since had great reason to praise God for His continued blessing on this undertaking. Many lives have been saved, many sicknesses healed, much pain and want prevented or removed. Many heavy hearts have been made glad, many mourners comforted; and the Visitors have found from Him whom they serve a present reward for all their labour. XII. 1. But I was still in pain for many of the poor that were sick; there was so great expense, and so little profit. And first I resolved to try whether they might not receive more benefit in the hospitals. Upon the trial, we found there was indeed less expense, but no more good done than before. I then asked the advice of several physicians for them; but still it profited not. I saw the poor people pining away, and several families ruined, and that without remedy.

2. At length I thought of a kind of desperate expedient. 'I will prepare and give them physic myself.' For six-or seven-and twenty years I had made anatomy and physic the diversion of my leisure hours; though I never properly studied them, unless for a few months when I was going to America, where I imagined I might be of some service to those who had no regular physician among them. I applied to it again. I took into my assistance an apothecary and an experienced surgeon; resolving at the same time not to go out of my depth, but to leave all difficult and complicated cases to such physicians as the patients should choose. 3. I gave notice of this to the Society; telling them that all who were ill of chronical distempers (for I did not care to venture upon acute) might, if they pleased, come to me at such a time, and I would give them the best advice I could and the best medicines I had. 4. Many came (and so every Friday since); among the rest was one William Kirkman, a weaver, near Old Nichol Street. I asked him, 'What complaint have you' 'O sir,' said he, 'a cough, a very sore cough. I can get no rest day nor night.' I asked, 'How long have you had it' He replied, 'About threescore years: it began when I was eleven years old.' I was nothing glad that this man should come first, fearing our not curing him might discourage others. However, I looked up to God, and said, 'Take this three or four times a day. If it does you no good, it will do you no harm.' He took it two or three days. His cough was cured, and has not returned to this day.

3. They have now under their care near sixty children: the parents of some pay for their schooling; but the greater part, being very poor, do not; so that the expense is chiefly defrayed by voluntary contributions. We have of late clothed them too, as many as wanted. The rules of the school are these that follow This also has been dropped for some time. 1772.: (1) No child is admitted under six years of age. (2) All the children are to be present at the morning sermon. (3) They are at school from six to twelve, and from one to five. (4) They have no playdays. (5) No child is to speak in school but to the masters. (6) The child who misses two days in one week without leave is excluded the school. 4. We appointed two Stewards for the school also. The business of these is, To receive the school subscriptions, and expend what is needful; to talk with each of the masters weekly; to pray with and exhort the children twice a week; to inquire diligently whether they grow in grace and in learning, and whether the rules are punctually observed; every Tuesday morning, in conjunction with the masters, to exclude those children that do not observe the rules; every Wednesday morning to meet with and exhort their parents to train them up at home in the ways of God. 5. A happy change was soon observed in the children, both with regard to their tempers and behaviour. They learned reading, writing, and arithmetic swiftly; and at the same time they were diligently instructed in the sound principles of religion, and earnestly exhorted to fear God and work out their own salvation.

XV. 1. A year or two ago I observed among many a distress of another kind. They frequently wanted, perhaps in order to carry on their business, a present supply of money. They scrupled to make use of a pawnbroker; but where to borrow it they knew not. I resolved to try if we could not find a remedy for this also. I went, in a few days, from one end of the town to the other, and exhorted those who had this world's goods to assist their needy brethren. Fifty pounds were contributed. This was immediately lodged in the hands of two Stewards; who attended every Tuesday morning, in order to lend to those who wanted any small sum, not exceeding twenty shillings, to be repaid within three months. We now (1772) lend any sum not exceeding five pounds. 2. It is almost incredible, but it manifestly appears from their accounts that with this inconsiderable sum two hundred and fifty have been assisted within the space of one year. Will not God put it into the heart of some lover of mankind to increase this little stock If this is not 'lending unto the Lord,' what is O confer not with flesh and blood, but immediately Join hands with God, to make a poor man live! 3. I think, sir, now you know all that I know of this people. You see the nature, occasion, and design of whatever is practiced among them. And, I trust, you may be pretty well able to answer any questions which may be asked concerning them, particularly by those who inquire concerning my revenue and what I do with it all. 4. Some have supposed this was no greater than that of the Bishop of London. But others computed that I received eight hundred a year from Yorkshire only. Now, if so, it cannot be so little as ten thousand pounds a year which I receive out of all England! 5. Accordingly a gentleman in Cornwall (the Rector of Redruth) extends the calculation pretty considerably. 'Let me see,' said he. 'Two millions of Methodists; and each of these paying twopence a week.' If so, I must have eight hundred and sixty thousand pounds, with some odd shillings and pence, a year.

6. A tolerable competence! But be it more or less, it is nothing at all to me. All that is contributed or collected in every place is both received and expended by others; nor have I so much as the 'beholding thereof with my eyes.' And so it will be till I turn Turk or Pagan. For I look upon all this revenue, be it what it may, as sacred to God and the poor; out of which, if I want anything, I am relieved, even as another poor man. So were originally all ecclesiastical revenues, as every man of learning knows; and the bishops and priests used them only as such. If any use them otherwise now, God help them! 7. I doubt not but, if I err in this or any other point, you will pray God to show me His truth. To have a 'conscience void of offence toward God and toward man' is the desire of, reverend and dear sir, Your affectionate brother and servant.

To Dr. Conyers Middleton Date: LONDON, January 4, 1749. REVEREND SIR, 1. In your late Inquiry you endeavour to prove (1) that there were no miracles wrought in the primitive Church; (2) that all the primitive Fathers were fools or knaves, and most of them both one and the other: and it is easy to observe the whole tenor of your argument tends to prove (3) that no miracles were wrought by Christ or His Apostles; and (4) that these too were fools or knaves, or both. 2. I am not agreed with you on any of these heads. My reasons I shall lay before you in as free a manner, though not in so smooth or laboured language, as you have laid yours before the world. 3. But I have neither inclination nor leisure to follow you step by step through three hundred and seventy-three quarto pages. I shall therefore set aside all I find in your work which does not touch the merits of the cause, and likewise contract the question itself to the first three centuries; for I have no more to do with the writers or miracles of the fourth than with those of the fourteenth century. 4. You will naturally ask: 'Why do you stop there What reason can you give for this If you allow miracles before the empire became Christian, why not afterwards too' I answer: Because, 'after the empire became Christian' (they are your own words), 'a general corruption both of faith and morals infected the Christian Church; which by that revolution, as St. Jerome says, " lost as much of her virtue as it had gained of wealth and power "' . And this very reason St. Chrysostom himself gave in the words you have afterwards cited: 'There are some who ask, Why are not miracles performed still Why are there no persons who raise the dead and cure diseases' To which he replies, that it was owing to the want of faith and virtue and piety in those times.

1. You begin your Preface by observing that the Inquiry was intended to have been published some time ago; but, upon reflection, you resolved to 'give out first some sketch of what you was projecting' , and accordingly 'published the Introductory Discourse' by itself, though 'foreseeing it would encounter all the opposition that prejudice, bigotry, and superstition are ever prepared to give to all inquiries' of this nature . But it was your 'comfort that this would excite candid inquirers to weigh the merit and consequences of it' . 2. The consequences of it are tolerably plain, even to free the good people of England from all that prejudice, bigotry, and superstition vulgarly called Christianity. But it is not so plain that 'this is the sole expedient which can secure the Protestant religion against the efforts of Rome' (ibid.). It may be doubted whether Deism is the sole expedient to secure us against Popery; for some are of opinion there are persons in the world who are neither Deists, nor Papists. 3. You open the cause artfully enough by a quotation from Mr. Locke . But we are agreed to build our faith on no man's authority. His reasons will be considered in their place. 'Those who have written against his and your opinion,' you say, 'have shown great eagerness, but little knowledge of the question; urged by the hopes of honours, and prepared to fight for every establishment that offers such pay to its defenders' . I have not read one of these; yet I would fain believe that neither the hope of honour nor the desire of pay was the sole, or indeed the main, motive that urged either them or you to engage in writing.

But I grant they are overseen, if they argue against you by citing 'the testimonies of the ancient Fathers' , seeing they might easily perceive you pay no more regard to these than to the Evangelists or Apostles. Neither do I commend them if they 'insinuate jealousies of consequences dangerous to Christianity' (ibid.). Why they should insinuate these I cannot conceive: I need not insinuate that the sun shines at noonday. You have 'opened too great a glare to the public' to leave them any room for such insinuation. Though, to save appearances, you gravely declare still, 'Were my argument allowed to be true, the credit of the Gospel miracles could not in any. degree be shaken by it' . 4. So far is flourish. Now we come to the point. 'The present question,' you say, 'depends on the joint credibility of the facts and of the witnesses who attest them, especially' on the former. For 'if the facts be incredible, no testimony can alter the nature of things' . All this is most true. You go on: 'The credibility of facts lies open to the trial of our reason and senses, But the credibility of witnesses depends on a variety of principles wholly concealed from us. And though in many cases it may reasonably be presumed, yet in none can it be certainly known.' Sir, will you retract this, or defend it If you defend, and can prove as well as assert it, then farewell the credit of all history, not only sacred but profane. If 'the credibility of witnesses' (of all witnesses, for you make no distinction) depends, as you peremptorily affirm, 'on a variety of principles wholly concealed from us'; and consequently, 'though it may be presumed in many cases, yet can be certainly known in none,' then it is plain all the history of the Bible is utterly precarious and uncertain; then I may indeed presume, but cannot certainly know, that Jesus of Nazareth ever was born, much less that He healed the sick and raised either Lazarus or Himself from the dead. Now, sir, go and declare again how careful you are for 'the credit of the Gospel miracles'!

7. From this antagonist you ramble away to another; after a long citation from whom, you subjoin: 'It being agreed, then, that in the original promise there is no intimation of any particular period to which their continuance was limited' (pages 13-14). Sir, you have lost your way. We have as yet nothing to do with their continuance. 'For, till we have learned from those sacred records' (I use your own words) 'what they were and in what manner exerted by the Apostles, we cannot form a proper judgement of those evidences which are brought either to confirm or confute their continuance in the Church; and must consequently dispute at random, as chance or prejudice may prompt us, about things unknown to us' . Now, sir, if this be true (as without doubt it is), then it necessarily follows that seeing, from the beginning of your book to the end, you spend not one page to inform either yourself or your readers concerning the nature of these miraculous powers 'as they are represented to us in the history of the Gospel' you dispute throughout the whole 'at random, as chance or prejudice prompts you, about things unknown to you.' 8. Your reply to 'the adversaries of your scheme' (pages 15-27) I may let alone for the present; and the rather, because the arguments used therein will occur again and again. Only I would here take notice of one assertion 'that the miraculous powers conferred on the Apostles themselves were imparted just at the moment of their exertion, and withdrawn again as soon as those particular occasions were served' . You should not have asserted this, be it true or false, without some stronger proof. 'This, I say, is evident' (ibid.) is not a sufficient proof; nor 'A treatise is prepared on that subject' . Neither is it proved by that comment of Grotius on our Lord's promise, 'Non omnibus omnia-ita tamen cuilibet credenti tunc data sit admirabilis facultas, quae se, non semper quidem, sed data occasione explicaret' (Grotius in Marcum xvi. 17). which, literally translated, runs thus: 'To every believer there was then given some wonderful power, which was to exert itself, not indeed always, but when there was occasion.'

9. But, waiving this, I grant 'the single point in dispute is, whether the testimony of the Fathers be a sufficient ground to believe that miraculous gifts subsisted at all after the days of the Apostles' . But with this you interweave another question whether the Fathers were not all fools or knaves: in treating of which you strongly intimate (1) that such gifts did never subsist, and (2) that the Apostles were equally wise and good with the 'wonder-workers' (your favourite term) that followed them. When, therefore, you add, 'My opinion is this that, after our Lord's ascension, the extraordinary gifts He had promised were poured out on the Apostles, and the other primary instruments of planting the gospel, in order to enable them to overrule the inveterate prejudices both of the Jews and Gentiles, and to bear up against the discouraging shocks of popular rage and persecution' I look upon all this to be mere grimace. You believe not one word of what you say; you cannot possibly, if you believe what you said before: for who can believe both the sides of a contradiction 10. However, I will suppose you do believe it, and will argue with you from your own words. But first let us have a few more of them: 'In process of time, as miraculous powers began to be less and less wanted, so they began gradually to decline, till they were finally withdrawn' ; 'And this may probably be thought to have happened while some of the Apostles were still living.' These were given, you say, to the first planters of the gospel, 'in order to enable them to overrule the inveterate prejudices both of Jews and Gentiles and to bear up against the shocks of persecution.' Thus far we are agreed. They were given for these ends. But if you allow this, you cannot suppose, consistently with yourself, that they were withdrawn till these ends were fully answered. So long, therefore, as those prejudices subsisted, and Christians were exposed to the shocks of persecution, you cannot deny but there was the same occasion for those powers to be continued as there was for their being given at first. And this, you say, is 'a postulatum which all people will grant, that they continued as long as they were necessary to the Church' (page II).

11. Now, did those prejudices cease or was persecution at an end while some of the Apostles were still living You have yourself abundantly shown they did not. You know there was as sharp persecution in the third century as there was in the first, while all the Apostles were living. And with regard to prejudices, you have industriously remarked that 'the principal writers of Rome, who make any mention of the Christians about the time of Trajan, speak of them as a set of despicable, stubborn, and even wicked enthusiasts' ; that 'Suetonius calls them " a race of men of a new and mischievous superstition "' ; and that 'Tacitus, describing the horrible tortures which they suffered under Nero, says, " They were detested for their flagitious practices; possessed with an abominable superstition; and condemned, not so much for their supposed crime of firing the city, as from the hatred of all mankind "' (ibid.). And 'their condition,' you say, 'continued much the same till they were established by the civil power; during all which time they were constantly insulted and calumniated by their heathen adversaries as a stupid, credulous, impious sect, the very scum of mankind' . In a word, both with regard to prejudice and persecution, I read in your following page: 'The heathen magistrates would not give themselves the trouble to make the least inquiry into their manners or doctrines, but condemned them for the mere name without examination or trial; treating a Christian of course as guilty of every crime, as an enemy of the gods, emperors, laws, and of nature itself' .

1. In the beginning of your Introductory Discourse you declare the reasons which moved you to publish it. One of these, you say, was the late increase of Popery in this kingdom ; chiefly occasioned, as you suppose, by the confident assertions of the Romish emissaries that there has been a succession of miracles in their Church from the apostolic to the present age. To obviate this plea you would 'settle some rule of discerning the true from the false, so as to give a reason for admitting the miracles of one age and rejecting those of another' . 2. This has a pleasing sound, and is extremely well imagined to prejudice a Protestant reader in your favour. You then slide with great art into your subject: 'This claim of a miraculous power, now peculiar to the Church of Rome, was asserted in all Christian countries till the Reformation' (ibid.). But then 'the cheat was detected' nay, and men began to 'suspect that the Church had long been governed by the same arts.' 'For it was easy to trace them up to the primitive Church, though not to fix the time when the cheat began; to show how long after the days of the Apostles the miraculous gifts continued in the Church' . However, it is commonly believed that they continued till Christianity was the established religion. Some, indeed, extend them to the fourth and fifth centuries ; but these, you say, betray the Protestant cause . 'For in the third, fourth, and fifth the chief corruptions of Popery were introduced, or at least the seeds of them sown. By these I mean monkery; the worship of relics; invocation of saints; prayers for the dead; the superstitious use of images, of the sacraments, of the sign of the cross, and of the consecrated oil.' 3. I have nothing to do with the fourth or fifth century. But to what you allege in support of this charge, so far as it relates to the third century, I have a few things to reply.

As to monkery, the worship of relics, invocation of saints, and the superstitious use of images, you have not even attempted to prove that these Fathers were guilty; so that, for aught appears, you might as well have charged them on the Apostles. 'Yet it is no more,' you solemnly assure us, 'than what fact and truth oblige you to say'! When I meet with any of these assurances for the time to come, I shall remember to stand upon my guard. 6. In the following pages you are arguing against the miracles of the fourth and fifth century. After which you add: 'But if these must be rejected, where, then, are we to stop And to what period must we confine ourselves This, indeed, is the grand difficulty, and what has puzzled all the other doctors who have considered the same question before me.' Sir, your memory is short. In this very discourse you yourself said just the contrary. You told us awhile ago that not only Dr. Marshall, Thomas Marshall, D.D., Rector of Lincoln College 1672. Dr. Dodwell, and Archbishop Tillotson, but the generality of the Protestant doctors were agreed to what period they should confine themselves, believing that miracles subsisted through the first three centuries and ceased in the beginning of the fourth (page 46 et seq.). 7. However, that none of them may ever be puzzled any more, you will 'lay down some general principles, which may lead us to a more rational solution of the matter than any that has hitherto been offered' (ibid.). Here again I was all attention. And what did the mountain bring forth What are these general principles, preceded by so solemn a declaration, and laid down for thirteen pages together (Pages 71-84.) Why, they are dwindled down into one 'that the forged miracles of the fourth century taint the credit of all the later miracles'! I should desire you to prove that the miracles of the fourth century were all forged, but that it is not material to our question.

11. But you say, fourthly: 'The earlier ages of the Church were not purer than the later. Nay, in some respects they were worse: for there never was any age in which so many rank heresies were professed, or so many spurious books forged and published, under the names of Christ and His Apostles; several of which are cited by the most eminent Fathers of those ages as of equal authority with the Scriptures. And none can doubt but those who would forge or make use of forged books would make use of forged miracles.' (Introductory Discourse, pp. 8-7.)

I answer: (1) It is allowed that before the end of the third century the Church was greatly degenerated from its first purity. Yet I doubt not (2) But abundantly more rank heresies have been publicly professed in many later ages; but they were not publicly protested against, and therefore historians did not record them. (3) You cannot but know it has always been the judgement of learned men (which you are at liberty to refute if you are able) that the far greater part of those spurious books have been forged by heretics, and that many more were compiled by weak, well meaning men from what had been orally delivered down from the Apostles. But (4) There have been in the Church from the beginning men who had only the name of Christians. And these doubtless were capable of pious frauds (so called). But this ought not to be charged upon the whole body. Add to this (5) What is observed by Mr. Daille, 'I impute a great part of this mischief to those men who before the invention of printing were the transcribers and copiers out of manuscripts. We may well presume that these men took the same liberty in forging as St. Jerome complains they did in corrupting books, especially since this course was beneficial to them, which the other was not.'Much more to the same effect we have in his treatise Of the Right Use of the Fathers, Part I. chap. iii. N.B. These transcribers were not all Christians no, not in name; perhaps few, if any of them, in the first century. (6) By what evidences do you prove that these spurious books 'are frequently cited by the most eminent Fathers as not only genuine but of equal authority with the Scriptures themselves' Or, lastly, that they either forged these books themselves or made use of what they knew to be forged These things also you are not to take for granted but to prove before your argument can be of force. 12. We are come at last to your general conclusion: 'There is no sufficient reason to believe that any miraculous powers subsisted in any age of the Church after the times of the Apostles' .

You proceed: 'If the Scriptures are a complete rule (I reject the word 'sufficient,' because it is ambiguous), we do not want the Fathers as guides, or, if clear, as interpreters. An esteem for them has carried many into dangerous errors: the neglect of them can have no ill consequences.' I answer: (1) The Scriptures are a complete rule of faith and practice; and they are clear in all necessary points. And yet their clearness does not prove that they need not be explained, nor their completeness that they need not be enforced. (2) The esteeming the writings of the first three centuries not equally with but next to the Scriptures never carried any man yet into dangerous errors, nor probably ever will. But it has brought many out of dangerous errors, and particularly out of the errors of Popery. (3) The neglect in your sense of the primitive Fathers that is, the thinking they were all fools and knaves has this natural consequence (which ,I grant is no ill one, according to your principles), to make all who are not real Christians think Jesus of Nazareth and His Apostles just as honest and wise as them. 16. You afterwards endeavour to show how the Church of England came to have such an esteem for the ancient Fathers. There are several particulars in this account which are liable to exception. But I let them pass, as they have little connexion with the point in question. 17. You conclude your Introductory Discourse thus: 'The design of the present treatise is to fix the religion of the Protestants on its proper basis that is, on the Sacred Scriptures' . Here again you speak in your personated character; as also when you 'freely own the primitive writers to be of use in attesting and transmitting to us the genuine books of the Holy Scriptures'! Books for the full attestation as well as safe transmission whereof you have doubtless the deepest concern!

18. I cannot dismiss this Discourse without observing that the uncommon artfulness and disingenuity which glare through the whole must needs give disgust to every honest and upright heart; nor is it any credit at all to the cause you have espoused. Nay, I am persuaded there are many in these kingdoms who, though they think as you do concerning the Christian system, yet could not endure the thought of writing against it in the manner that you have done; of combating fraud (if it were so) with fraud, and practicing the very thing which they professed to expose and abhor. In your Free Inquiry itself you propose, 'I. To draw out in order all the principal testimonies which relate to miraculous gifts as they are found in the writings of the Fathers from the earliest ages after the Apostles; whence we shall see at one view the whole evidence by which they have hitherto been supported. 'II. To throw together all which those Fathers have delivered concerning the persons said to have been endued with those gifts.' 'III. To illustrate the particular characters and opinions of the Fathers who attest those miracles. 'IV. To review all the several kinds of miracles which are pretended to have been wrought, and to observe from the nature of each how far they may reasonably be suspected. 'V. To refute some of the most plausible objections which have been hitherto made.' I was in hopes you would have given, at least in entering upon your main work, what you promised so long ago, an account of 'the proper nature and condition of those miraculous powers which are the subject of the whole dispute as they are represented to us in the history of the Gospel' (Preface, p. 10). But as you do not appear to have any thought of doing it at all, you will give me leave at length to do it for you. The original promise of these runs thus: 'These signs shall follow them that believe: In My name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover' (Mark xvi.17-18).

A farther account is given of them by St. Peter on the very day whereon that promise was fulfilled: 'This is that which was spoken of by the Prophet Joel: And it shall come to pass in the last days, said God, . . . your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams' (Acts ii. 16-17). The account given by St. Paul is a little fuller than this: 'There are diversities of gifts' (carismavtwn, the usual scriptural term for the miraculous gifts of the Holy Ghost), 'but the same Spirit. For to one is given the word of wisdom; to another the gifts of healing; to another the working of' other 'miracles; to another prophecy; to another discernment of spirits; to another divers kinds of tongues; to another the interpretation of tongues: all these worketh that one and the same Spirit, dividing to every man severally as He will.' (1 Cor. xii. 4-11.) Hence we may observe that the chief carivsmata, 'spiritual gifts,' conferred on the apostolical Church were (1) casting out devils; (2) speaking with new tongues; (3) escaping dangers, in which otherwise they must have perished; (4) healing the sick; (5) prophecy, foretelling things to come; (6) visions; (7) divine dreams; and (8) discerning of spirits. Some of these appear to have been chiefly designed for the conviction of Jews and heathens, as the casting out devils and speaking with new tongues; some chiefly for the benefit of their fellow Christians, as healing the sick, foretelling things to come, and the discernment of spirits; and all in order to enable those who either wrought or saw them to 'run with patience the race set before them,' through all the storms of persecution which the most inveterate prejudice, rage, and malice could raise against them. I. 1. You are, first, 'to draw out in order all the principal testimonies which relate to miraculous gifts as they are found in the writings of the Fathers from the earliest ages after the Apostles.'

2. All this time I have been arguing on your own suppositions that these five apostolic Fathers all wrote circular Epistles to the Churches, and yet never mentioned these gifts therein. But neither of these suppositions is true. For (1) Hermas wrote no Epistle at all. (2) Although the rest wrote Epistles to particular Churches (Clemens to the Corinthians, Ignatius to the Romans, c.), yet not one of them wrote any circular Epistle to the Churches, like those of St. James and St. Peter; unless we allow that to be a genuine Epistle which bears the name of St. Barnabas. (3) You own they all 'speak of spiritual gifts as abounding among the Christians of that age'; but assert, 'These cannot mean anything more than faith, hope, and charity' (ibid.). You assert: but the proof, sir I I want the proof. Though I am but one of the vulgar, yet I am not half so credulous as you apprehend the first Christians to have been. Ipse dixi will not satisfy me: I want plain, clear, logical proof; especially when I consider how much you build upon this that it is the main foundation whereon your hypothesis stands. You yourself must allow that in the Epistles of St. Paul pneumatikaV carivsmata, 'spiritual gifts,' does always mean more than faith, hope, and charity; that it constantly means 'miraculous gifts.' How, then, do you prove that in the Epistles of St. Ignatius it means quite another thing not miraculous gifts, but only the ordinary gifts and graces of the gospel I thought 'the reader' was to 'find no evasive distinctions in the following sheets' (Preface, p. 31). Prove, then, that this distinction is not evasive, that the same words mean absolutely different things. Till this is clearly and solidly done, reasonable men must believe that this and the like expressions mean the same thing in the writings of the apostolical Fathers as they do in the writings of the Apostles namely, not the ordinary graces of the gospel, but the extraordinary gifts of the Holy Ghost.

3. You aim, indeed, at a proof, which would be home to the point if you were but able to make it out. 'These Fathers themselves seem to disclaim all gifts of a more extraordinary kind. Thus Polycarp in his Epistle to the Philippians says, " Neither I, nor any other such as I am, can come up to the wisdom of the blessed Paul." And in the same Epistle he declares, " It was not granted to him to practice that' Be ye angry, and sin not.' " St. Ignatius also in his Epistle to the Ephesians says, "These things I prescribe to you, not as if I were somebody extraordinary; for though I am bound for His name, I am not yet perfect in Christ Jesus."' (Pages 7-8.) I think verily these extraordinary proofs may stand without any reply. 4. Yet you courteously add: 'If from the passages referred to above or any other it should appear probable to any that they were favoured on some occasions with some extraordinary illuminations, visions, or divine impressions, I shall not dispute that point; but remind them only that these gifts were granted for their particular comfort, and do not therefore in any manner affect or relate to the question now before us' . I ask pardon, sir. These do so deeply affect, so nearly relate to, the question now before us, even as stated by yourself (Preface, p. 28), that, in allowing these, you give up the substance of the question. You yourself have declared that one great end of the extraordinary gifts conferred on the Apostles was 'to enable them to bear up against the shocks of popular rage and persecution.' Now, were not 'extraordinary illuminations, visions, and impressions,' if given at all, given for this very end 'for their particular comfort,' as you now word it Therefore, in allowing these to the apostolic Fathers, you allow extraordinary gifts, which had been formerly granted to the Apostles, to have subsisted in the Church after the days of the Apostles, and for the same end as they did before.

5. Therefore the apostolic writers have not left us in the dark with regard to our present argument, and consequently your triumph comes too soon: 'Here, then, we have an interval of half a century in which we have the strongest reason to presume that the extraordinary gifts of the apostolic age were withdrawn' . No: not if all the apostolic Fathers speak of spiritual gifts as abounding among the Christians of that age; not if 'extraordinary illuminations, visions, and divine impressions still subsisted among them.' For, as to your now putting in, 'as exerted openly in the Church for the conviction of unbelievers,' I must desire you to put it out again; it comes a great deal too late. The question between you and me was stated without it above an hundred pages back. Although, if it be admitted, it will do you no service; seeing your proposition is overthrown if there were 'miraculous gifts after the days of the Apostles,' whether they were 'openly exerted for the conviction of unbelievers' or not. 6. I was a little surprised that you should take your leave of the apostolic Fathers so soon. But, upon looking forward, my surprise was at an end: I found you was not guilty of any design to spare them; but only delayed your remarks till the reader should be prepared for what might have shocked him had it stood in its proper place. I do not find, indeed, that you make any objection to any part of the Epistles of Ignatius; no, nor of the Catholic Epistle, as it is called, which is inscribed with the name of Barnabas. This clearly convinces me you have not read it I am apt to think not one page of it; seeing, if you had, you would never have let slip such an opportunity of exposing one that was called an apostolic Father.

But I can the more easily excuse you, because he is a person whom you are wholly unacquainted with. Though it is much, curiosity did not lead you, when you had Archbishop Wake's translation in your hand, to read over if it were but half a dozen pages of his famous Shepherd. But charity obliges me to believe you never did. Otherwise I cannot conceive you would so peremptorily affirm of him and the rest together, 'There is not the least claim or pretension in all their several pieces to any of these extraordinary gifts which are the subject of this inquiry' . I am amazed I Sir, have you never a friend in the world If you was yourself ignorant of the whole affair, would no one inform you that all the three books of Hermas from the first page to the last are nothing else than a recital of his extraordinary gifts, his visions, prophecies, and revelations Can you expect after this that any man in his senses should take your word for anything under heaven that any one should credit anything which you affirm or believe you any farther than he can see you Jesus, whom you persecute, can forgive you this; but how can you forgive yourself One would think you should be crying out day and night, 'The Shepherd of Hermas will not let me sleep!' 11. You proceed to the testimony of Justin Martyr, who wrote about fifty years after the Apostles: 'He says (I translate his words literally), " There are prophetic gifts among us even until now. You may see with us both women and men having gifts from the Spirit of God." He particularly insists on that of " casting out devils, as what every one might see with his own eyes."' 'Irenaeus, who wrote somewhat later, affirms " that all who were truly disciples of Jesus wrought miracles in His name: some cast out devils; others had visions, or the knowledge of future events; others healed the sick." And as to raising the dead, he declares it to have been frequently performed on necessary occasions by great fasting and the joint supplication of the Church. " And we hear many," says he, " speaking with all kinds of tongues, and expounding the mysteries of God."' (Pages 11-12.)

16. You close this head with remarking (1) 'That the silence of all the apostolic writers on the subject of these gifts must dispose us to conclude they were then withdrawn' (ibid.). O sir, mention this no more! I entreat you never name their silence again. They speak loud enough to shame you as long as you live. You cannot therefore talk with any grace of 'the pretended revival of them after a cessation of forty or fifty years,' or draw conclusions from that which never was. Your second remark is perfectly new: I dare say none ever observed before yourself that this particular circumstance of the primitive Christians 'carried with it an air of imposture' namely, their 'challenging all the world to come and see the miracles which they wrought'! To complete the argument, you should have added, 'and their staking their lives upon the performance of them.' 17. I doubt you have not gone one step forward yet. You have, indeed, advanced many bold assertions; but you have not fairly proved one single conclusion with regard to the point in hand. But a natural effect of your lively imagination is that from this time you argue more and more weakly; inasmuch, as the farther you go, the more things you imagine (and only imagine) yourself to have proved. Consequently, as you gather up more mistakes every step you take, every page is more precarious than the former. II. 1. The second thing you proposed was 'to throw together all which those Fathers have delivered concerning the persons said to have been endued with the extraordinary gifts of the Spirit' (ibid.). 'Now, whenever we think or speak with reverence,'say you, 'of those primitive times, it is always with regard to these very Fathers whose testimonies I have been collecting. And they were, indeed, the chief persons and champions of the Christian cause, the pastors, bishops, and martyrs of the primitive Church namely, Justin Martyr, Irenaeus, Theophilus, Tertullian, Minutius Felix, Origen, Cyprian, Arnobius, Lactantius.' Sir, you stumble at the threshold. A common dictionary may inform you that these were not all either pastors, bishops, or martyrs.

5. But what if they did not Supposing miraculous powers were openly exerted in the Church, and that not only they themselves but every one else might see this whenever they pleased if any heathen might come and see whenever he pleased, what could a reasonable man desire more What did it signify to him to know the names of those whom he heard prophesying or saw working miracles Though, without doubt, whoever saw the miracles wrought might easily learn the names of those that wrought them; which, nevertheless, the Christians had no need to publish abroad, to expose them so much the more to the rage and malice of their persecutors. 6. Your third argument is: 'The Christian workers of miracles were always charged with imposture by their adversaries. Lucian tells us, " Whenever any crafty juggler went to the Christians, he grew rich immediately." And Celsus represents the Christian wonder-workers as mere vagabonds and common cheats who rambled about to fairs and markets.' And is it any wonder that either a Jew or an heathen should represent them thus Sir, I do not blame you for not believing the Christian system, but for betraying so gross a partiality, for gleaning up every scrap of heathen scandal and palming it upon us as unquestionable evidence, and for not translating even these miserable fragments with any accuracy or faithfulness. Instead of giving us the text, bad as it is, you commonly substitute a paraphrase yet worse. And this the unlearned reader naturally supposes to be a faithful translation. It is no credit to your cause, if it needs such supports. And this is no credit to you if it does not. 7. To that of Lucian and Celsus, you add the evidence of Caecilius too, who calls, say you, these workers of miracles 'a lurking nation, shunning the light.' Then they were strangely altered all on a sudden; for you told us that just before they were proving themselves cheats by a widely different method by 'calling out both upon magistrates and people, and challenging all the world to come and see what they did'!

I was not aware that you had begun 'to throw together all which the Fathers have delivered concerning the persons said to have been endued with those extraordinary gifts.' And it seems you have made an end of it! And accordingly you proceed to sum up the evidence, to 'observe, upon the whole, from these characters of the primitive wonder-workers, as given both by friends and enemies, we may fairly conclude that the gifts of those ages were generally engrossed by private Christians who travelled about from city to city to assist the ordinary preachers in the conversion of Pagans by the extraordinary miracles they pretended to perform' . 8. 'Characters given both by friends and enemies' I Pray, sir, what friends have you cited for this character or what enemies, except only Celsus the Jew (And you are a miserable interpreter for him.) So, from the single testimony of such a witness, you lay it down as an oracular truth that all the miracle-workers of the first three ages were 'mere vagabonds and common cheats,' rambling about from city to city to assist in converting heathens by tricks and imposture! And this you ingeniously call 'throwing together all which the Fathers have delivered concerning them'!

9. But, to complete all, 'Here again,' you say, 'we see a dispensation of things ascribed to God quite different from that which we meet with in the New Testament' . 'We see a dispensation'! Where Not in the primitive Church: not in the writings of one single Christian; not of one heathen: and only of one Jew; for poor Celsus had not a second, though he multiplies under your forming hand into a cloud of witnesses. He alone ascribes this to the ancient Christians, which you in their name ascribe to God. With the same regard to truth, you go on: 'In those days the power of working miracles' (you should say the extraordinary gifts) 'was committed to none but those who presided in the Church of Christ.' Ipse dixit for that. But I cannot take your word, especially when the Apostles and Evangelists say otherwise. 'But, upon the pretended revival of those powers,' Sir, we do not pretend the revival of them, seeing we shall believe they never were intermitted till you can prove the contrary, 'we find the administration of them committed, not to those who had the government of the Church, not to the bishops, the martyrs, or the principal champions of the Christian cause, but to boys, to women, and, above all, to private and obscure laymen, not only of an inferior but sometimes also of a bad character.'

Surely, sir, you talk in your sleep: you could never talk thus, if you had your eyes open and your understanding about you. 'We find the administration of them committed, not to those who had the government of the Church.' No! I thought Cyprian had had the government of the Church at Carthage, and Dionysius at Alexandria! 'Not to the bishops.' Who were these, then, that were mentioned last Bishops, or no bishops 'Not to the martyrs.' Well, if Cyprian was neither bishop nor martyr, I hope you will allow Justin's claim. 'Not to the principal champions of the Christian cause.' And yet you told us, not three pages since, that 'these very Fathers were the chief champions of the Christian cause in those days'! 'But to boys, and to women.' I answer: 'This is that which was spoken of by the Prophet Joel: It shall come to pass that I will pour out My Spirit, saith the Lord, and your sons and your daughters shall prophesy'! a circumstance which turns this argument full against you till you openly avow you do not believe those prophecies. 'And, above all, to private and obscure laymen, not only of an inferior but sometimes of a bad character.' I answer: (1) You cite only one ante-Nicene writer to prove them committed to 'private and obscure laymen.' And he says this and no more: 'Generally private men do things of this kind.'WJ" ejpivpan ijdiw'tai toV toiou'ton pravttousi (Origen's Cont. Cels. 1. vii.). By what rule of grammar you construe idiwtai 'private and obscure laymen' I know not. (2) To prove these were sometimes men of a bad character, you quote also but one ante-Nicene Father (for I presume you will not assert the genuineness of the so-called Apostolical Constitutions); and that one is, in effect, none at all: it is Tertullian, who, in his Prescription against Heretics, says, 'They will add many things of the authority' (or power) 'of every heretical teacher that they raised the dead, healed the sick, foretold things to come.' 'Adjicient multa de autoritate cujusque doctoris haeretici, illos mortuos suscitasse, debiles reformasse, c.' 'They will add'! But did Tertullian believe them There is no shadow of reason to think he did. And if not, what is all this to the purpose No more than the tales of later ages which you add concerning the miracles wrought by bones and relics.

5. But, to blast his credit for ever, you will now reckon up all the heresies which he held. And first: 'He believed the doctrine of the Millennium; or " that all the saints should be raised in the flesh, and reign with Christ, in the enjoyment of all sensual pleasures, for a thousand years before the general resurrection "' These you mark as though they were Justin's words. I take knowledge you hold no faith is to be kept with heretics, and that all means are fair which conduce to so good an end as driving the Christian heresy out of the world. It is by this principle only that I can account for your adding: 'Which doctrine' (that of their enjoying all sensual pleasures) 'he deduces from the testimony of the Prophets and of St. John the Apostle, and was followed in it by the Fathers of the second and third centuries.' The doctrine (as you very well know) which Justin deduced from the Prophets and the Apostles, and in which he was undoubtedly followed by the Fathers of the second and third centuries, is this: The souls of them who have been martyred for the witness of Jesus and for the word of God, and who have not worshipped the beast, neither received his mark, shall live and reign with Christ a thousand years. But the rest of the dead shall not live again until the thousand years are finished. Now, to say they believed this is neither more nor less than to say they believed the Bible. 6. The second heresy you charge him with is the believing 'that those " sons of God " mentioned Genesis vi. 4, of whom it is there said, " They came in unto the daughters of men, and they bare children to them," were evil angels' . And I allow, he too lightly received this on the testimony of the Jewish commentators. But this only proves that he was a fallible man; not that he was a knave, or that he had not eyes and ears.

7. You charge him, thirdly, with 'treating the spurious books, published under the names of the Sibyl and Hystespes, with the same reverence as the prophetic Scriptures' . His words are: 'By the power of evil spirits it was made death to read the books of Hystaspes, or of the Sibyl, or of the Prophets.' Well; how does this prove that he treated those books with the same reverence as the prophetic Scriptures 'But it is certain,' you say, 'that from this example and authority of Justin they were held in the highest veneration by the Fathers and rulers of the Church through all succeeding ages' (ibid.). I do not conceive it is certain. I wait your proof, first of the fact, next of the reason you assign for it. The fact itself, that 'these books were held in the highest veneration by the Fathers and rulers through all succeeding ages,' is in no wise proved by that single quotation from Clemens Alexandrinus, wherein he urges the heathens with the testimonies of their own authors, of the Sibyl and of Hystaspes . We cannot infer from hence that he himself held them 'in the highest veneration'; much less that all the Fathers did. And as to the reason you assign for that veneration the example and authority of Justin you cite no writer of any kind, good or bad. So he that will believe it may. But some, you tell us, 'impute the forging these books to Justin.' Be pleased to tell us likewise who those are, and what grounds they allege for that imputation. Till then, it can be of no signification. 8. You charge him, fourthly, 'with believing that silly story concerning the Septuagint version of the Old Testament, with saying that he himself when at Alexandria saw the remains of the cells in which the translators were shut up, and with making a considerable mistake in the chronology relating thereto' . And if all this be allowed, and, over and above, that he 'frequently cites apocryphal books and cites the Scriptures by memory,' what have you gained toward the proof of your grand conclusion that 'he was either too great a fool or too great a knave to be believed touching a plain matter of fact'

With far greater probability than John Croius asserts that Justin forged these passages, a man of candour would hope that he read them in his copy (though incorrect) of the Greek Bible. And, till you disprove this or prove the assertion of Croius, you are got not a jot farther still. But, notwithstanding you have taken true pains to blacken him both with regard to his morals and understanding, he may still be an honest man and an unexceptionable witness as to plain facts done before his face. 11. You fall upon Irenaeus next, and carefully enumerate all the mistakes in his writings. As (1) That he held the doctrine of the Millennium, and related a weak fancy of Papias concerning it. (2) That he believed our Saviour to have lived fifty years. (3) That he believed Enoch and Elias were translated, and St. Paul caught up to that very paradise from which Adam was expelled. So he might, and all the later Fathers with him, without being either the better or the worse. (4) That he believed the story concerning the Septuagint version; nay, and that the Scriptures were destroyed in the Babylonish captivity, but restored again after seventy years by Esdras, inspired for that purpose. 'In this also' you say, but do not prove, 'he was followed by all the principal Fathers that succeeded him; although there is no better foundation for it than that fabulous relation in the Second Book of Esdras.' You add (5) That 'he believed the sons of God who came in to the daughters of men were evil angels.' And all the early Fathers, you are very ready to believe, 'were drawn into the same error by the authority of the apocryphal Book of Enoch cited by St. Jude.'

12. It is not only out of your goodwill to St. Jude or Irenaeus you gather up these fragments of error that nothing be lost, but also to the whole body of the ancient Christians. For 'all those absurdities,' you say, 'were taught by the Fathers of those ages' (naturally implying by all the Fathers), 'as doctrines of the universal Church derived immediately from the Apostles, and thought so necessary that those who held the contrary were hardly considered as real Christians.' Here I must beg you to prove as well as assert (1) that all these absurdities of the millennium, in the grossest sense of it, of the age of Christ, of paradise, of the destruction of the Scriptures, of the Septuagint version, and of evil angels mixing with women, were taught by all the Fathers of those ages; (2) that all those Fathers taught these as doctrines of ,the universal Church derived immediately from the Apostles; and (3) that they all denied those to be real Christians who held the contrary. 13. You next cite two far-fetched interpretations of Scripture and a weak saying out of the writings of Irenaeus. But all three prove no more than that in these instances he did not speak with strictness of judgement, not that he was incapable of knowing what he saw with his own eyes or of truly relating it to others. Before we proceed to what, with equal good humour and impartiality, you remark concerning the rest of these Fathers, it will be proper to consider what more is interspersed concerning these in the sequel of this argument. 14. And, first, you say: 'Justin used an inconclusive argument for the existence of the souls of men after death' . It is possible he might; but, whether it was conclusive or no, this does not affect his moral character. You say, secondly: 'It was the common opinion of all the Fathers, taken from the authority of Justin Martyr, that the demons wanted the fumes of the sacrifices to strengthen them for the enjoyment of their lustful pleasures' .

Sir, no man of reason will believe this concerning one of the Fathers upon your bare assertion. I must therefore desire you to prove by more than a scrap of a sentence (1) that Justin himself held this opinion; (2) that he invented it; (3) that it was the common opinion of all the Fathers; and (4) that they all took it on his authority. 15. You affirm, thirdly: 'He says that all devils yield and submit to the name of Jesus; as also to the name of the God of Abraham, Isaac, and Jacob' . Very likely he may. Lastly. You cite a passage from him concerning the Spirit of God influencing the minds of holy men. But neither does this in any measure affect his credit as a witness of fact. Consequently, after all that you have been able to draw either from himself or any of the primitive writers, here is one witness of unquestionable credit touching the miracles wrought in the primitive Church, touching the subsistence of the extraordinary gifts after the days of the Apostles. 16. But let us come once more to Irenaeus; for you have not done with him yet. 'Forgery,' you say, 'has been actually charged upon Justin' (by John Croius and Dr. Middleton), 'and may with equal reason be charged on Irenaeus; for what other account can be given of his frequent appeals to apostolical tradition for the support of so many incredible doctrines' . Why, this very natural one, that in non-essential points he too easily followed the authority of Papias, a weak man, who on slight grounds believed many trifling things to have been said or done by the Apostles. And allowing all this, yet it does not give us so 'lamentable an idea of those primitive ages and primitive champions of the Christian cause' . The same account may be given of his mistake concerning the age of our Lord (ibid.). There is therefore as yet neither reason nor any plausible presence for laying forgery to his charge; and consequently thus far his credit as a witness stands clear and unimpeached.

But you say, secondly: 'He was a zealous asserter of tradition' . He might be so, and yet be an honest man, and that whether he was mistaken or no in supposing Papias to have been a disciple of John the Apostle . You say, thirdly: He supposed 'that the disciples of Simon Magus as well as Carpocrates used magical arts' ; that 'the dead were frequently raised in his time' ; that 'the Jews by the name of God cast out devils' ; and that 'many had even then the gift of tongues, although he had it not himself.' 17. This is the whole of your charge against St. Irenaeus, when summed up and laid together. And now let any reasonable person judge whether all this gives us the least cause to question either his having sense enough to discern a plain matter of fact or honesty enough to relate it. Here, then, is one more credible witness of miraculous gifts after the days of the Apostles. 18. What you advance concerning the history of tradition, I am neither concerned to defend nor to confute. Only I must observe you forget yourself again where you say, 'The fable of the millennium, of the old age of Christ, with many more, were all embraced by the earliest Fathers' . For modesty's sake, sir, think a little before you speak; and remember you yourself informed us that one of these was never embraced at all but by one single Father only. 19. 'I cannot,' you say, 'dismiss this article without taking notice that witchcraft was universally believed through all ages of the primitive Church' . This you show by citations from several of the Fathers; who likewise believed, as you inform us, that 'evil spirits had power frequently to afflict either the bodies or minds of men'; that they 'acted the parts of the heathen gods, and assumed the forms of those who were called from the dead. Now, this opinion,' say you, 'is not only a proof of the grossest credulity, but of that species of it which, of all others, lays a man most open to imposture' .

These have been answered at large: some of them proved to be false; some, though true, yet not invalidating their evidence. But, supposing we waive the evidence of these two, here are seven more still to come. Oh, but you say: 'If there were twice seven, they only repeat the words which these have taught them.' You say; but how often must you be reminded that saying and proving are two things I grant in three or four opinions some (though not all) of these were mistaken as well as those two. But this by no means proves that they were all knaves together; or that, if Justin Martyr or Irenaeus speaks wrong, I am therefore to give no credit to the evidence of Theophilus or Minutius Felix. 23. You have therefore made a more lame piece of work on this head, if possible, than on the preceding. You have promised great things, and performed just nothing. You have left above three parts in four of your work entirely untouched; as these two are not a fourth part even of the writers you have named as attesting the continuance of the 'extraordinary gifts' after the age of the Apostles. But you have taught that trick at least to your 'vagrant jugglers' to supply the defect of all other arguments. At every dead lift you are sure to play upon us these dear creatures of your own imagination. They are the very strength of your battle, your tenth legion. Yet, if a man impertinently calls for proof of their existence, if he comes close and engages them hand to hand, they immediately vanish away. IV. You are, in the fourth place, to 'review all the several kinds of miraculous gifts which are pretended to have been given, and to observe from the nature of each how far they may reasonably be suspected' . 'These,' you say, 'are (1) the power of raising the dead; (2) of healing the sick; (3) of casting out devils; (4) of prophesying; (5) of seeing visions; (6) of discovering the secrets of men; (7) expounding the Scriptures; (8) of speaking with tongues.' I had rather have had an account of the miraculous powers as they are represented to us in the history of the Gospel. But that account you are not inclined to give. So we will make the best of what we have.

Section I. 1. And, first, as to 'raising the dead.' Irenaeus affirms: 'This was frequently performed on necessary occasions; when, by great fastings and the joint supplication of the Church, the spirit of the dead person returned into him, and the man was given back to the prayers of the saints' (ibid.). 2. But you object: 'There is not an instance of this to be found in the first three centuries' (ibid.). I presume you mean no heathen historian has mentioned it; for Christian historians were not. I answer: (1) It is not probable an heathen historian would have related such a fact had he known it. (2) It is equally improbable he should know it: seeing the Christians knew with whom they had to do; and that, had such an instance been made public, they would not long have enjoyed him who had been given back to their prayers. They could not but remember what had been before, when the Jews sought Lazarus also to kill him: a very obvious reason why a miracle of this particular kind ought not to have been published abroad; especially considering (3) that it was not designed for the conversion of the heathens; but 'on occasions necessary' for the good of the Church, of the Christian community. (4) It was a miracle proper, above all others, to support and confirm the Christians, who were daily tortured and slain, but sustained by the hope of obtaining a better resurrection. 3. You object, secondly: 'The heathens constantly affirmed the thing itself to be impossible' . They did so. But is it 'a thing incredible with you that God should raise the dead'

4. You object, thirdly, that when 'Autolycus, an eminent heathen, scarce forty years after this, said to Theophilus, Bishop of Antioch, " Show me but one raised from the dead, that I may see and believe" (ibid.), Theophilus could not.' Supposing he could not, I do not see that this contradicts the testimony of Irenaeus; for he does not affirm (though you say he does) that this was 'performed, as it were, in every parish or place where there was a Christian Church' . He does not affirm that it was performed at Antioch; probably not in any Church, unless where a concurrence of important circumstances required it. Much less does he affirm that the persons raised in France would be alive forty years after. Therefore although it be granted (1) that the historians of that age are silent; (2) that the heathens said the thing was impossible; and (3) that Theophilus did not answer the challenge of the heathen Autolycus all this will not invalidate in any degree the express testimony of Irenaeus or prove that none have been raised from the dead since the days of the Apostles. Section II. 1. 'The next gift is that of healing the sick, often performed by anointing them with oil; in favour of which,' as you observe, 'the ancient testimonies are more full and express' . But 'this,' you say, 'might be accounted for without a miracle, by the natural efficacy of the oil itself' . I doubt not. Be pleased to try how many you can cure thus that are blind, deaf, dumb, or paralytic; and experience, if not philosophy, will teach you that oil has no such natural efficacy as this.

4. But 'diseases thought fatal and desperate are oft surprisingly healed of themselves.' And, therefore, 'we cannot pay any great regard to such stories, unless we knew more precisely in this case the real bounds between nature and miracle' (ibid.). Sir, I understand you well. The drift of the argument is easily seen. It points at the Master as well as His servants; and tends to prove that, after all this talk about miraculous cures, we are not sure there were ever any in the world. But it will do no harm. For although we grant (1) that some recover even in seemingly desperate cases, and (2) that we do not know in any case the precise bounds between nature and miracle; yet it does not follow, Therefore I cannot be assured there ever was a miracle of healing in the world. To explain this by instance: I do not precisely know how far nature can go in healing, that is, restoring sight to the blind; yet this I assuredly know that, if a man born blind is restored to sight by a word, this is not nature, but miracle. And to such a story, well attested, all reasonable men will pay the highest regard. 5. The sum of what you have advanced on this head is (1) that the heathens themselves had miraculous cures among them; (2) that oil may cure some diseases by its natural efficacy; and (3) that we do not know the precise bounds of nature. All this I allow. But all this will not prove that no miraculous cures were performed either by our Lord and His Apostles or by those who lived in the three succeeding centuries. Section III. 1. The third of the miraculous powers said to have been in the primitive Church is that of casting out devils. The testimonies concerning this are out of number and as plain as words can make them. To show, therefore, that all these signify nothing, and that there were never any devils cast out at all, neither by the Apostles nor since the Apostles (for the argument proves both or neither), is a task worthy of you. And, to give you your just praise, you have here put forth all your strength.

2. And yet I cannot but apprehend there was a much shorter way. Would it not have been readier to overthrow all those testimonies at a stroke by proving there never was any devil in the world Then the whole affair of casting him out had been at an end. But it is in condescension to the weakness and prejudices of mankind that you go less out of the common road, and only observe 'that those who were said to be possessed of the devil may have been ill of the falling sickness.' And their symptoms, you say, 'seem to be nothing else but the ordinary symptoms of an epilepsy' . If it be asked, But were 'the speeches and confessions of the devils and their answering to all questions nothing but the ordinary symptoms of an epilepsy' you take in a second hypothesis, and account for these 'by the arts of imposture and contrivance between the persons concerned in the act' . But is not this something extraordinary, that men in epileptic fits should be capable of so much art and contrivance To get over this difficulty, we are apt to suppose that art and contrivance were the main ingredients; so that we are to add only quantum sufficit of the epilepsy, and sometimes to leave it out of the composition. But the proof, sir where is the proof I want a little of that too. Instead of this we have only another supposition 'that all the Fathers were either induced by their prejudices to give too hasty credit to these pretended possessions or carried away by their zeal to support a delusion which was useful to the Christian cause' (ibid.). I grant they were prejudiced in favour of the Bible; but yet we cannot fairly conclude from hence, either that they were one and all continually deceived by merely pretended possessions, or that they would all lie for God a thing absolutely forbidden in that book.

You observe, first, 'that all the primitive accounts of casting out devils, though given by different Fathers and in different ages, yet exactly agree with regard to all the main circumstances' . And this you apprehend to be a mark of imposture. 'It looks,' you say, 'as if they copied from each other'! Now, a vulgar reader would have imagined that any single account of this kind must be rendered much more (not less) credible by parallel accounts of what many had severally seen at different times and in different places. 9. You observe, secondly, 'that the persons thus possessed were called ejggastrivmuqoi, " ventriloquists "' (some of them were), 'because they were generally believed to speak out of the belly. Now, there are at this day,' you say, 'those who by art and practice can speak in the same manner. If we suppose, then, that there were artists of this kind among the ancient Christians, how easily, by a correspondence between the ventriloquist and the exorcist, might they delude the most sensible of their audience!' But what did the ventriloquist do with his epilepsy in the meantime You must not let it go, because many of the circumstances wherein all these accounts agree cannot be tolerably accounted for without it. And yet how will you make these two agree It is a point worthy your serious consideration. But cheats, doubtless, they were, account for it who can. Yet it is strange none of the heathens should find them out, that the imposture should remain quite undiscovered till fourteen hundred years after the impostors were dead! He must have a very large faith who can believe this who can suppose that not one of all those impostors should, either through inadvertence or in the midst of tortures and death, have once intimated any such thing. 10. You observe, thirdly, 'that many demoniacs could not be cured by all the power of the exorcists, and that the cures which were pretended to be wrought on any were but temporary, were but the cessation of a particular fit or access of the distemper. This,' you say, 'is evident from the testimony of antiquity itself, and may be clearly collected from the method of treating them in the ancient Church.' (Ibid.)

Sir, you are the most obliging disputant in the world; for you continually answer your own arguments. Your last observation confuted all that you had advanced before. And now you are so kind as to confute that. For if, after all, these demoniacs were real epileptics, and that in so high a degree as to be wholly incurable, what becomes of their art and practice and of the very good correspondence between the ventriloquist and the exorcist Having allowed you your supposition just so long as may suffice to confute yourself, I must now observe it is not true. For all that is evident from the testimony of antiquity is this: that although many demoniacs were wholly delivered, yet some were not even in the third century, but continued months or years with only intervals of ease before they were entirely set at liberty. 11. You observe, fourthly, 'that great numbers of demoniacs subsisted in those early ages whose chief habitation was in a part of the church where, as in a kind of hospital, they were under the care of the exorcists; which will account for the confidence of those challenges made to the heathens by the Christians to come and see how they could drive the devils out of them, while they kept such numbers of them in constant pay, always ready for the show, tried and disciplined by your exorcists to groan and howl, and give proper answers to all questions.' (Pages 94-5.) So now the correspondence between the ventriloquist and the exorcist is grown more close than ever! But the misfortune is, this observation likewise wholly overthrows that which went before it. For if all the groaning and howling and other symptoms were no more than what they'were disciplined to by their exorcists' , then it cannot be that 'many of them could not possibly be cured by all the power of those exorcists' . What! could they not possibly be taught to know their masters, and when to end as well as to begin the show One would think that the cures wrought upon these might have been more than temporary. Nay, it is surprising that, while they had such numbers of them, they should ever suffer the same person to show twice.

12. You observe, fifthly, 'that, whereas this power of casting out devils had hitherto been in the hands only of the meaner part of the laity' (that wants proof), 'it was about the year 367 put under the direction of the clergy; it being then decreed by the Council of Laodicea that none should be exorcists but those appointed (or ordained) by the bishop. But no sooner was this done, even by those who favoured and desired to support it, than the gift itself gradually decreased and expired.' You here overthrow, not only your immediately preceding observation (as usual), but likewise what you have observed elsewhere that the exorcists began to be ordained 'about the middle of the third century' . If so, what need of decreeing it now, above an hundred years after Again: If the exorcists were ordained an hundred years before this Council sat, what change was made by the decree of the Council Or how came the power of casting out devils to cease upon it You say the bishops still favoured and desired to support it. Why, then, did they not support it It must have been they (not the poor exorcists, who were but a degree above sextons) who had hitherto kept such numbers of them in pay. What was become of them now Were all the groaners and howlers dead, and no more to be procured for money Or rather, did not the bishops, think you, grow covetous as they grew rich, and so kept fewer and fewer of them in pay, till at length the whole business dropped 13. These are your laboured objections against the great promise of our Lord, 'In My name shall they cast out devils'; whereby (to make sure work) you strike at Him and His Apostles just as much as at the primitive Fathers. But, by a strange jumble of ideas in your head, you would prove so much that you prove nothing. By attempting to show all who claimed this power to be at once both fools and knaves, you have spoiled your whole cause, and in the event neither shown them to be one nor the other; as the one half of your argument all along just serves to overthrow the other. So that, after all, the ancient testimonies touching this gift remain firm and unshaken.

Section IV. I. You told us above that 'the fourth miraculous gift was that of prophesying; the fifth, of seeing visions; the sixth, of discovering the secrets of men' . But here you jumble them all together, telling us, 'The next miraculous gift is that of prophetic visions and ecstatic trances' (ecstatic ecstasies you might have said) 'and the discovery of men's hearts' . But why do you thrust all three into one Because, you say, 'these seem to be the fruit of one spirit.' Most certainly they are, whether it was the Spirit of Truth or (as you suppose) the spirit of delusion. 2. However, it is the second of these on which you chiefly dwell (the fifth of those you before enumerated), taking but little notice of the fourth, 'foretelling things to come,' and none at all of the sixth, 'discovering the secrets of men.' The testimonies, therefore, for these remain in full force, as you do not even attempt to invalidate them. With regard to visions or ecstasies, you observe, first, that Tertullian calls ecstasy 'a temporary loss of senses' . It was so of the outward senses, which were then locked up. You observe, secondly, that 'Suidas' Suidas, placed about A.D. 975-1025, reputed author of a Greek Lexicon which contains many passages from authors whose works are lost. (a very primitive writer, who lived between eight and nine hundred years after Tertullian) 'says that of all the kinds of madness that of the poets and prophets was alone to be wished for.' I am at a loss to know what this is brought to prove. The question is, Were there visions in the primitive Church You observe, thirdly, that Philo the Jew says (I literally translate his words, which you do not; for it would not answer your purpose), 'When the divine light shines, the human sets; but when that sets, this rises. This uses to befall the prophets' . Well, sir, and what is this to the question Why, 'from these testimonies,' you say, 'we may collect that the vision or ecstasy of the primitive Church was of the same kind with those of the Delphic Pythia or the Cumaean Sibyl.'

7. Hitherto, then, the character of Cyprian is unhurt; but now you are resolved to blow it up at once. So you proceed: 'The most memorable effect of any of his visions was his flight from his Church in the time of persecution. He affirms that he was commanded to retire by a special revelation from heaven. Yet this plea was a mere fiction, contrived to quiet the scandal which was raised by his flight; and is confuted by himself, where he declares it was the advice of Tertullus which prevailed with him to withdraw.' (Pages 104-5.) You here charge Cyprian with confuting himself, in saying he 'withdrew by the advice of Tertullus'; whereas he had 'before affirmed that he was commanded to retire by a special revelation from heaven.' Indeed he had not: there is no necessity at all for putting this construction upon those words, 'The Lord who commanded me to retire'; which may without any force be understood of the written command, 'When they persecute you in this city, flee ye into another' (Matt. x. 23). It is not therefore clear that this plea of a special revelation was ever advanced. And if it was advanced, it still remains to be proved that 'it was nothing else but a mere fiction.' 8. Your citing his editor here obliges me to add a remark, for which you give continual occasion: If either Rigalt, Mr. Dodwell, Dr. Grabe, Mr. Thirlby, or any editor of the Fathers ever drops an expression to the disadvantage of the author whom he publishes or illustrates, this you account so much treasure, and will surely find a time to expose it to public view. And all these passages you recite as demonstration. These are doubtless mere oracles; although, when the same person speaks in favour of the Father, his authority is not worth a straw. But you have 'none of those arts which are commonly employed by disputants to palliate a bad cause'! (Preface, p. 31.)

9. What you relate of Dionysius, Bishop of Alexandria, you have not from himself, but only from one who lived near an hundred years after Dionysius was dead. Therefore he is not at all accountable for it; as neither am I for any vision of St. Jerome. But I am concerned in the consequence you draw from it: 'If this was a fiction, so were Cyprian's too.' That will not follow. Many objections may lie against the one which have no place with regard to the other. 10. You now bring forth your grand discovery, that 'all the visions of those days were contrived, or authorized at least, by the leading men of the Church. For they were all applied, either (1) to excuse the conduct of particular persons, in some instances of it liable to censure; or (2) to enforce some doctrine or discipline pressed by some, but not relished by others; or (3) to confirm things not only frivolous but sometimes even superstitious and hurtful.' Well, sir, here is the proposition. But where is the proof I hope we shall have it in your next Free Inquiry; and that you will then give us a few instances of such applications from the writers of the first three centuries. 11. Being not disposed to do this at present, you fall again upon the poor 'heretic Montanus, who first gave a vogue' (as you phrase it) 'to visions and ecstasies in the Christian Church' . So you told us before. But we cannot believe it yet, because Peter and Paul tell us the contrary.

'Now, what can we think,' say you, 'of these strange stories, but that they were partly forged, partly dressed up in this tragical form, to support the discipline of the Church in these times of danger and trial' Why, many will think that some of them are true even in the manner they are related; and that, if any of them are not, Cyprian thought they were, and related them in the sincerity of his heart. Nay, perhaps some will think that the wisdom of God might 'in those times of danger and trial' work things of this kind for that very end, 'to support the discipline of the Church.' And till you show the falsehood, or at least the improbability, of this, Cyprian's character stands untainted; not only as a man of sense (which you yourself allow), but likewise of eminent integrity; and consequently it is beyond dispute that visions, the fifth miraculous gift, remained in the Church after the days of the Apostles. Section V. 1. The sixth of the miraculous gifts which you enumerated above, namely, 'the discernment of spirits,' you just name, and then entirely pass over. The seventh is that of 'expounding the Scriptures' . You tack to it 'or the mysteries of God.' But, inasmuch as it is not yet agreed (as was intimated above) whether this be the same gift, it may just as well be left out. 2. Now, as to this you say, 'There is no trace of it to be found since the days of the Apostles. For even in the second and third centuries a most senseless and extravagant method of expounding them prevailed. For which, when we censure any particular Father, his apologists with one voice allege, " This is to be charged to the age wherein he lived, which could not relish or endure any better."'

I doubt much whether you can produce one single apologist for any 'ridiculous comment on sacred writ,' who anywhere 'alleges that the second or third century could not relish or endure any better.' But if they were all to say this with one voice, yet no reasonable man could believe them; for it is notoriously contrary to matter of fact. It may be allowed that some of these Fathers, being afraid of too literal a way of expounding the Scriptures, leaned sometimes to the other extreme. Yet nothing can be more unjust than to infer from hence 'that the age in which they lived could not relish or endure any but senseless, extravagant, enthusiastic, ridiculous comments on sacred writ.' Will you say that all the comments on Scripture still to be found in the writings of Ignatius, Polycarp, Athenagoras, or even of Origen and Clemens Alexandrinus, are senseless and extravagant If not, this charge must fall to the ground; it being manifest that even 'the age in which they lived' could both 'endure and relish' sound, sensible, rational (and yet spiritual) comments on holy writ. Yet this extravagant charge you have repeated over and over in various parts of your work, thrusting it upon your reader in season and out of season: how fairly, let all candid men judge. 3. Touching the miraculous gift of expounding Scripture, you say, 'Justin Martyr affirms it was conferred on him by the special grace of God' . I cannot find where he affirms this. Not in the words you cite, which, literally translated (as was observed before), runs thus: 'He hath revealed to us whatsoever things we have understood by His grace from the Scriptures also.' You seem conscious these words do not prove the point, and therefore eke them out with those of Monsieur Tillemont.Louis Sebastien de Tillemont (1637-98),the ecclesiastical historian; Ordained priest 1676. He took his name from Tillemont, near Paris where he settled. But his own words, and no other, will satisfy me. I cannot believe it, unless from his own mouth.

4. Meantime I cannot but observe an odd circumstance that you are here in the abundance of your strength confuting a proposition which (whether it be true or false) not one of your antagonists affirms. You are labouring to prove 'there was not in the primitive Church any such miraculous gift as that of expounding the Scriptures.' Pray, sir, who says there was Not Justin Martyr; not one among all those Fathers whom you have quoted as witnesses of the miraculous gifts, from the tenth to the eighteenth page of your Inquiry. If you think they do, I am ready to follow you step by step through every quotation you have made. 5. No, nor is this mentioned in any enumeration of the miraculous gifts which I can find in the Holy Scriptures. Prophecy, indeed, is mentioned more than once by the Apostles as well as the Fathers. But the context shows, where it is promised as a miraculous gift, it means the foretelling things to come. All, therefore, which you say on this head is a mere ignoratio elenchi, 'a mistake of the question to be proved.' Section VI. 1. The eighth and last of the miraculous gifts you enumerated was the gift of tongues. And this, it is sure, was claimed by the primitive Christians; for Irenaeus says expressly, '" We hear many in the Church speaking with all kinds of tongues." And yet,' you say, 'this was granted only on certain special occasions, and then withdrawn again from the Apostles themselves; so that in the ordinary course of their ministry they were generally destitute of it. This,' you say, 'I have shown elsewhere.' I presume in some treatise which I have not seen. 2. But Irenaeus, who declares that 'many had this gift in his days, yet owns he had it not himself.' This is only a proof that the case was then the same as when St. Paul observed long before, 'Are all workers of miracles have all the gifts of healing do all speak with tongues' (1 Cor. xii. 19-30). No, not even when those gifts were shed abroad in the most abundant manner.

8. You close this head with a very extraordinary thought. 'The gift of tongues may,' you say, 'be considered as a proper test or criterion for determining the miraculous pretensions of all Churches. If among their extraordinary gifts they cannot show us this, they have none to show which are genuine.' (Ibid.) Now, I really thought it had been otherwise. I thought it had been an adjudged rule in the case, 'All these worketh one and the selfsame Spirit, dividing to every man severally as He will'; and as to every man, so to every Church, every collective body of men. But if this be so, then yours is no proper test for determining the pretensions of all Churches: seeing He who worketh as He will may, with your good leave, give the gift of tongues where He gives no other; and may see abundant reasons so to do, whether you and I see them or not. For perhaps we have not always known the mind of the Lord, not being of the number of His counsellors. On the other hand, He may see good to give many other gifts where it is not His will to bestow this; particularly where it would be of no use, as in a Church where all are of one mind and all speak the same language. 9. You have now finished after a fashion what you proposed to do in the fourth place, which was 'to review all the several kinds of miraculous gifts which are pretended to have been in the primitive Church.' Indeed, you have dropped one or two of them by the way: against the rest you have brought forth your strong reasons. Those reasons have been coolly examined. And now let every impartial man, every person of true and unbiased reason, calmly consider and judge whether you have made out one point of all that you took in hand, and whether some miracles of each kind may not have been wrought in the ancient Church, for anything you have advanced to the contrary.

12. I had not intended to say anything more concerning any of the miracles of the later ages; but your way of accounting for one, said to have been wrought in the fifth, is so extremely curious that I cannot pass it by. The story, it seems, is this: 'Hunneric, an Arian prince, in his persecution of the orthodox in Afric, ordered the tongues of a certain society of them to be cut out by the roots. But, by a surprising instance of God's good providence, they were enabled to speak articulately and distinctly without their tongues. And so, continuing to make open profession of the same doctrine, they became not only preachers but living witnesses of its truth.' Do not mistake me, sir: I have no design at all to vouch for the truth of this miracle. I leave it just as I find it. But what I am concerned with is your manner of accounting for it. 13. And, first, you say: 'It may not improbably be supposed that though their tongues were ordered to be cut to the roots, yet the sentence might not be so strictly executed as not to leave in some of them such a share of that organ as was sufficient in a tolerable degree for the use of speech' . So you think, sir, if only an inch of a man's tongue were to be neatly taken off, he would be able to talk tolerably well as soon as the operation was over. But the most marvellous part is still behind. For you add: 'To come more close to the point, if we should allow that the tongues of these confessors were cut away to the very roots, what will the learned doctor say if this boasted miracle should be found at last to be no miracle at all' . 'Say' Why, that you have more skill than all the 'strolling wonder-workers' of the first three centuries put together.

But to the point: let us see how you will set about it. Why, thus: 'The tongue' (as you justly though keenly observe) 'has generally been considered as absolutely necessary to the use of speech; so that to hear men talk without it might easily pass for a miracle in that credulous age. Yet there was always room to doubt whether there was anything miraculous in it or not. But we have an instance in the present century which clears up all our doubts and entirely decides the question: I mean the case of a girl, born without a tongue, who talked as easily and distinctly as if she had had one; an account of which is given in the Memoirs of the Academy of Sciences at Paris.' (Ibid.) 14. And can you really believe this, that a girl 'spoke distinctly and easily' without any tongue at all And after avowing this belief, do you gravely talk of other men's credulity I wonder that such a volunteer in faith should stagger at anything. Doubtless, were it related as natural only, not miraculous, you could believe that a man might see without eyes. Surely there is something very peculiar in this something extraordinary, though not miraculous that a man who is too wise to believe the Bible should believe everything but the Bible I should swallow any tale, so God be out of the question, though ever so improbable, ever so impossible! 15. 'I have now,' you say, 'thrown together all which I had collected for the support of my argument' ; after a lame recapitulation of which, you add with an air of triumph and satisfaction: 'I wish the Fathers the ablest advocates which Popery itself can afford; for Protestantism, I am sure, can supply none whom they would choose to retain in their cause none who can defend them without contradicting their own profession and disgracing their own character, or produce anything but what deserves to be laughed at rather than answered' (pages 188-9).

There can, therefore, no shadow of doubt remain with any cool and impartial man but that these apologies were presented to the most eminent heathens, to the Magistrates, the Senate, the Emperors. Nor, consequently, is there the least room to doubt of the truth of the facts therein asserted, seeing the apologists constantly desired their enemies 'to come and see them with their own eyes' an hazard which those 'crafty men' would never have run had not the facts themselves been infallibly certain. This objection, then, stands against you in full force; for such a public appeal to their bitterest enemies must exclude all reasonable suspicion of fraud in the case of the primitive miracles. 6. You tell us it is objected, thirdly, 'that no suspicion of fraud can reasonably be entertained against those who exposed themselves even to martyrdom in confirmation of the truth of what they taught' (ibid.). In order to invalidate this objection, you assert that some of the primitive Christians might expose themselves to martyrdom out of mere obstinacy, others from a desire of glory, others from a fear of reproach, but the most of all from the hope of an higher reward in heaven, especially as they believed the end of the world was near and that the martyrs felt no pain in death. 'All which topics,' you say, 'when displayed with art, were sufficient to inflame the multitude to embrace any martyrdom.' (Pages 200-4, 208.) This appears very plausible in speculation. But fact and experience will not answer. You are an eloquent man, and are able to display any topic you please with art enough. Yet, if you was to try with all that art and eloquence to persuade by all these topics, not an whole multitude, but one simple, credulous ploughman, to go and be shot through the head, I am afraid you would scarce prevail with him, after all, to embrace even that easy martyrdom. And it might be more difficult still to find a man who, either out of obstinacy, fear of shame, or desire of glory, would calmly and deliberately offer himself to be roasted alive in Smithfield.

But Cyprian says, 'Some who had suffered tortures for Christ yet afterwards fell into gross, open sin.' It may be so; but it is nothing to the question. It does not prove in the least what you brought it to prove namely, 'that bad men have endured martyrdom.' Do not evade, sir, and say, 'Yes, torments are a kind of martyrdom.' True; but not the martyrdom of which we speak. 9. You salve all at last by declaring gravely: 'It is not my design to detract in any manner from the just praise of those primitive martyrs who sustained the cause of Christ at the expense of their lives' . No. Who could ever suppose it was Who could imagine it was your design to detract from the just praise of Justin, Irenaeus, or Cyprian You only designed to show what their just praise was namely, the praise of pickpockets, of common cheats and impostors. We understand your meaning, therefore, when you add, 'It is reasonable to believe that they were the best sort of Christians and the chief ornaments of the Church in their several ages' . 10. You conclude: 'My view is to show that their martyrdom does not add any weight to their testimony.' Whether it does or no, 'it gives the strongest proof' (as you yourself affirm) 'of the sincerity of their faith'; and consequently proves that 'no suspicion of fraud can reasonably be entertained against them' (ibid.). But this (which you seem to have quite forgot) was the whole of the objection; and consequently this as well as both the former objections remain in their full force. 11. 'It has been objected,' fourthly, you say, that you 'destroy the faith and credit of all history' . But this objection, you affirm, 'when seriously considered, will appear to have no sense at all in it' . That we will try. And one passage, home to the point, is as good as a thousand. Now, sir, be pleased to look back. In your Preface, page 9, I read these words: 'The credibility of facts lies open to the trial of our reason and senses. But the credibility of witnesses depends on a variety of principles wholly concealed from us; and though in many cases it may reasonably be presumed, yet in none can it certainly be known.'

If this be as you assert (I repeat it again), then farewell the credit of all history. Sir, this is not the cant of zealots; you must not escape so: it is plain, sober reason. If the credibility of witnesses, of all witnesses (for you make no distinction), depends, as you peremptorily affirm, on a variety of principles wholly concealed from us, and consequently, though it may be presumed in many cases, yet can be certainly known in none, then it is plain all history, sacred or profane, is utterly precarious and uncertain. Then I may indeed presume, but I cannot certainly know, that Julius Caesar was killed in the Senate House; then I cannot certainly know that there was an Emperor in Germany called Charles V, that Leo X ever sat in the see of Rome, or Louis XIV on the throne of France. Now, let any man of common understanding judge whether this objection has any sense in it or no. 12. Under this same head you fall again upon the case of witchcraft, and say: 'There is not in all history any one miraculous fact so authentically attested as the existence of witches. All Christian' (yea, and all heathen) 'nations whatsoever have consented in the belief of them. Now, to deny the reality of facts so solemnly attested and so universally believed seems to give the lie to the sense and experience of all Christendom, to the wisest and best of every nation, and to public monuments subsisting to our own times.' What obliges you, then, to deny it You answer: 'The incredibility of the thing' . O sir, never strain at the incredibility of this, after you have swallowed an hundred people talking without tongues! 13. What you aim at in this also is plain, as well as in your account of the Abbe de Paris. The point of your argument is: 'If you cannot believe these, then you ought not to believe the Bible; the incredibility of the things related ought to overrule all testimony whatsoever.' Your argument at length would run thus: 'If things be incredible in themselves, then this incredibility ought to overrule all testimony concerning them. 'But the Gospel miracles are incredible in themselves.'

Sir, that proposition I deny. You have not proved it yet. You have only now and then, as it were by-the-by, made any attempt to prove it. And, till this is done, you have done nothing with all the pother that you have made. 14. You reserve the home-stroke for the last: 'There is hardly a miracle said to be wrought in the primitive times but what is said to be performed in our days. But all these modern pretensions we ascribe to their true cause the craft of a few playing upon the credulity of the many for private interest. When, therefore, we read of the same things done by the ancients, and for the same ends of acquiring wealth, credit, or power how can we possibly hesitate to impute them to the same cause of fraud and imposture The reason of our hesitation is this: they did not answer the same ends. The modern clergy of Rome do acquire credit and wealth by their pretended miracles. But the ancient clergy acquired nothing by their miracles, but to be 'afflicted, destitute, tormented.' The one gain all things thereby: the others lost all things, And this, we think, makes some difference. 'Even unto this present hour,' says one of them (writing to those who could easily confute him if he spoke not the truth), 'we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place: . . . being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat: we are become as the filth of the world, as the offscouring of all things unto this day' (1 Cor. iv. 11-13). Now, sir, whatever be thought of the others, we apprehend such clergy as these, labouring thus unto the death for such credit and wealth, are not chargeable with fraud and imposture. VI. I have now finished what I had to say with regard to your book. Yet I think humanity requires me to add a few words concerning some points frequently touched upon therein, which perhaps you do not so clearly understand.

3. He has a continual sense of his dependence on the Parent of good for his being and all the blessings that attend it. To Him he refers every natural and every moral endowment, with all that is commonly ascribed either to fortune or to the wisdom, courage, or merit of the possessor. And hence he acquiesces, in whatsoever appears to be His will, not only with patience but with thankfulness. He willingly resigns all he is, all he has, to His wise and gracious disposal. The ruling temper of his heart is the most absolute submission and the tenderest gratitude to his sovereign Benefactor. And this grateful love creates filial fear, an awful reverence toward Him, and an earnest care not to give place to any disposition, not to admit an action, word, or thought, which might in any degree displease that indulgent Power to whom he owes his life, breath, and all things. 4. And as he has the strongest affection for the Fountain of all good, so he has the firmest confidence in Him a confidence which neither pleasure nor pain, neither life nor death, can shake. But yet this, far from creating sloth or indolence, pushes him on to the most vigorous industry. It causes him to put forth all his strength, in obeying Him in whom he confides. So that he is never faint in his mind, never weary of doing whatever he believes to be His will. And as he knows the most acceptable worship of God is to imitate Him he worships, so he is continually labouring to transcribe into himself all His imitable perfections in particular, His justice, mercy, and truth, so eminently displayed in all His creatures.

5. Above all, remembering that God is love, he is conformed to the same likeness. He is gull of love to his neighbour, of universal love, not confined to one sect or party, not restrained to those who agree with him in opinions or in outward modes of worship, or to those who are allied to him by blood or recommended by nearness of place. Neither does he love those only that love him or that are endeared to him by intimacy of acquaintance. But his love resembles that of Him whose mercy is over all His works. It soars above all these scanty bounds, embracing neighbours and strangers, friends and enemies yea, not only the good and gentle, but also the froward, the evil, and unthankful. For he loves every soul that God has made; every child of man, of whatever place or nation. And yet this universal benevolence does in no wise interfere with a peculiar regard for his relations, friends, and benefactors, a fervent love for his country, and the most endeared affection to all men of integrity, of clear and generous virtue. 6. His love, as to these, so to all mankind, is in itself generous and disinterested; springing from no view of advantage to himself, from no regard to profit or praise no, nor even the pleasure of loving. This is the daughter, not the parent, of his affection. By experience he knows that social love, if it mean the love of our neighbour, is absolutely different from self-love, even of the most allowable kind just as different as the objects at which they point. And yet it is sure that, if they are under due regulations, each will give additional force to the other till they mix together never to be divided.

7. And this universal, disinterested love is productive of all right affections. It is fruitful of gentleness, tenderness, sweetness, of humanity, courtesy, and affability. It makes a Christian rejoice in the virtues of all, and bear a part in their happiness, at the same time that he sympathizes with their pains and compassionates their infirmities. It creates modesty, condescension, prudence, together with calmness and evenness of temper. It is the parent of generosity, openness, and frankness, void of jealousy and suspicion. It begets candour, and willingness to believe and hope whatever is kind and friendly of every man, and invincible patience, never overcome of evil, but overcoming evil with good. 8. The same love constrains him to converse, not only with a strict regard to truth, but with artless sincerity and genuine simplicity, as one in whom there is no guile. And, not content with abstaining from all such expressions as are contrary to justice or truth, he endeavours to refrain from every unloving word, either to a present or of an absent person; in all his conversation aiming at this, either to improve himself in knowledge or virtue, or to make those with whom he converses some way wiser or better or happier than they were before. 9. The same love is productive of all right actions. It leads him into an earnest and steady discharge of all social offices, of whatever is due to relations of every kind to his friends, to his country, and to any particular community whereof he is a member. It prevents his willingly hurting or grieving any man. It guides him into an uniform practice of justice and mercy, equally extensive with the principle whence it flows. It constrains him to do all possible good of every possible kind to all men; and makes him invariably resolved in every circumstance of life to do that, and that only, to others which, supposing he were himself in the same situation, he would desire they should do to him.

10. And as he is easy to others, so he is easy in himself. He is free from the painful swellings of pride, from the flames of anger, from the impetuous gusts of irregular self-will. He is no longer tortured with envy or malice, or with unreasonable and hurtful desire. He is no more enslaved to the pleasures of sense, but has the full power both over his mind and body, in a continued cheerful course of sobriety, of temperance and chastity. He knows how to use all things in their place, and yet is superior to them all. He stands above those low pleasures of imagination which captivate vulgar minds, whether arising from what mortals term greatness or from novelty or beauty. All these, too, he can taste, and still look upward, still aspire to nobler enjoyments. Neither is he a slave to fame; popular breath affects not him; he stands steady and collected in himself.

11. And he who seeks no praise cannot fear dispraise. Censure gives him no uneasiness, being conscious to himself that he would not willingly offend and that he has the approbation of the Lord of all. He cannot fear want, knowing in whose hand is the earth and the fullness thereof,and that it is impossible for Him to withhold from one that fears Him any manner of thing that is good. He cannot fear pain, knowing it will never be sent unless it be for his real advantage, and that then his strength will be proportioned to it, as it has always been in times past. He cannot fear death; being able to trust Him he loves with his soul as well as his body; yea, glad to leave the corruptible body in the dust, till it is raised incorruptible and immortal. So that, in honour or shame, in abundance or want, in ease or pain, in life or in death, always, and in all things, he has learned to be content, to be easy, thankful, happy. 12. He is happy in knowing there is a God, an intelligent Cause and Lord of all, and that he is not the produce either of blind chance or inexorable necessity. He is happy in the full assurance he has that this Creator and End of all things is a Being of boundless wisdom, of infinite power to execute all the designs of His wisdom, and of no less infinite goodness to direct all His power to the advantage of all His creatures. Nay, even the consideration of His immutable justice, rendering to all their due, of His unspotted holiness, of His all-sufficiency in Himself, and of that immense ocean of all perfections which centre in God from eternity to eternity, is a continual addition to the happiness of a Christian. 13. A farther addition is made thereto while, in contemplating even the things that surround him, that thought strikes warmly upon his heart These are Thy glorious works, Parent of good Paradise Lost, v. 153.;

while he takes knowledge of the invisible things of God, even His eternal power and wisdom in the things that are seen the heavens, the earth, the fowls of the air, the lilies of the field. How much more while, rejoicing in the constant care which He still takes of the work of His own hand, he breaks out in a transport of love and praise, 'O Lord our Governor, how excellent are Thy ways in all the earth! Thou that hast set Thy glory above the heavens!' While he, as it were, sees the Lord sitting upon His throne, and ruling all things well; while he observes the general providence of God co-extended with His whole creation, and surveys all the effects of it in the heavens and earth, as a well-pleased spectator; while he sees the wisdom and goodness of His general government descending to every particular, so presiding over the whole universe as over a single person, so watching over every single person as if he were the whole universe; how does he exult when he reviews the various traces of the Almighty goodness, in what has befallen himself in the several circumstances and changes of his own life! all which he now sees have been allotted to him, and dealt out in number, weight, and measure. With what triumph of soul, in surveying either the general or particular providence of God, does he observe every line pointing out an hereafter, every scene opening into eternity! 14. He is peculiarly and inexpressibly happy in the clearest and fullest conviction, 'This all-powerful, all-wise, all-gracious Being, this Governor of all, loves me. This Lover of my soul is always with me, is never absent no, not for a moment. And I love Him: there is none in heaven but Thee, none on earth that I desire beside Thee! And He has given me to resemble Himself; He has stamped His image on my heart. And I live unto Him; I do only His will; I glorify Him with my body and my spirit. And it will not be long before I shall die unto Him; I shall die into the arms of God. And then farewell sin and pain; then it only remains that I should live with Him for ever.'

3. Secondly. Christianity promises this character shall be mine, if I will not rest till I attain it. This is promised both in the Old Testament and the New. Indeed, the New is in effect all a promise; seeing every description of the servants of God mentioned therein has the nature of a command, in consequence of those general injunctions: 'Be ye followers of me, as I am of Christ' (1 Cor. xi. 1); 'Be ye followers of them who through faith and patience inherit the promises' (Heb. vi. 12). And every command has the force of a promise in virtue of those general promises: 'A new heart will I give you; . . . and I will put My Spirit within you, and cause you to walk in My statutes, and ye shall keep My judgements, and do them' (Ezek. xxxvi. 26-7); 'This is the covenant that I will make after those days, saith the Lord; I will put My laws into their minds, and write them in their hearts' (Heb. viii. 10). Accordingly, when it is said, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind' (Matt. xxii. 37), it is not only a direction what I shall do, but a promise of what God will do in me; exactly equivalent with what is written elsewhere: 'The Lord thy God will circumcise thy heart, and the heart of thy seed' (alluding to the custom then in use), 'to love the Lord thy God with all thy heart, and with all thy soul' (Deut. xxx. 6). 4. This being observed, it will readily appear, to every serious person who reads the New Testament with that care which the importance of the subject demands, that every particular branch of the preceding character is manifestly promised therein, either explicitly under the very form of a promise, or virtually under that of description or command. 5. Christianity tells me, in the third place, how I may attain the promise namely, by faith. But what is faith Not an opinion, no more than it is a form of words; not any number of opinions put together, be they ever so true. A string of opinions is no more Christian faith than a string of beads is Christian holiness.

It is not an assent to any opinion or any number of opinions. A man may assent to three or three-and-twenty creeds, he may assent to all the Old and New Testament (at least, as far as he understands them), and yet have no Christian faith at all. 6. The faith by which the promise is attained is represented by Christianity as a power, wrought by the Almighty in an immortal spirit inhabiting an house of clay, to see through that veil into the world of spirits, into things invisible and eternal; a power to discern those things which with eyes of flesh and blood no man hath seen or can see, either by reason of their nature, which (though they surround us on every side) is not perceivable by these gross senses, or by reason of their distance, as being yet afar off in the bosom of eternity. 7. This is Christian faith in the general notion of it. In its more particular notion, it is a divine evidence or conviction wrought in the heart that God is reconciled to me through His Son; inseparably joined with a confidence in Him as a gracious, reconciled Father, as for all things, so especially for all those good things which are invisible and eternal. To believe (in the Christian sense) is, then, to walk in the light of eternity, and to have a clear sight of and confidence in the Most High reconciled to me through the Son of His love.

10. Is it not so Let impartial reason speak. Does not every thinking man want a window, not so much in his neighbour's as in his own breast He wants an opening there, of whatever kind, that might let in light from eternity. He is pained to be thus feeling after God so darkly, so uncertainly; to know so little of God, and indeed so little of any beside material objects. He is concerned that he must see even that little, not directly, but in the dim, sullied glass of sense; and consequently so imperfectly and obscurely that it is all a mere enigma still. 11. Now, these very desiderata faith supplies. It gives a more extensive knowledge of things invisible, showing what eye had not seen, nor ear heard, neither could it before enter into our heart to conceive. And all these it shows in the clearest light, with the fullest certainty and evidence. For it does not leave us to receive our notices of them by mere reflection from the dull glass of sense; but resolves a thousand enigmas of the highest concern by giving faculties suited to things invisible. Oh who would not wish for such a faith, were it only on these accounts! How much more, if by this I may receive the promise, I may attain all that holiness and happiness! 12. So Christianity tells me; and So I find it, may every real Christian say. I now am assured that these things are so: I experience them in my own breast. What Christianity (considered as a doctrine) promised is accomplished in my soul. And Christianity, considered as an inward principle, is the completion of all those promises. It is holiness and happiness, the image of God impressed on a created spirit, a fountain of peace and love springing up into everlasting life. Section III. 1. And this I conceive to be the strongest evidence of the truth of Christianity. I do not undervalue traditional evidence. Let it have its place and its due honour. It is highly serviceable in its kind and in its degree. And yet I cannot set it on a level with this.

It is generally supposed that traditional evidence is weakened by length of time, as it must necessarily pass through so many hands in a continued succession of ages. But no length of time can possibly affect the strength of this internal evidence. It is equally strong, equally new, through the course of seventeen hundred years. It passes now, even as it has done from the beginning, directly from God into the believing soul. Do you suppose time will ever dry up this stream Oh no! It shall never be cut off: Labitur et labetur in omne volubilis aevum. Horace's Epistles, I. ii. 43: 'It flows and will for ever flow.' 2. Traditional evidence is of an extremely complicated nature, necessarily including so many and so various considerations, that only men of a strong and clear understanding can be sensible of its full force. On the contrary, how plain and simple is this! and how level to the lowest capacity! Is not this the sum 'One thing I know; I was blind, but now I see'! An argument so plain, that a peasant, a woman, a child may feel all its force. 3. The traditional evidence of Christianity stands, as it were, a great way off; and therefore, although it speaks loud and clear, yet makes a less lively impression. It gives us an account of what was transacted long ago in far distant times as well as places. Whereas the inward evidence is intimately present to all persons at all times and in all places. It is nigh thee, in thy mouth, and in thy heart, if thou believes" in the Lord Jesus Christ. 'This,' then, 'is the record,' this is the evidence, emphatically so called, 'that God hath given unto us eternal life; and this life is in His Son.'

4. You go on: 'Both commonly begin their adventures with field-preaching' (Enthusiasm, c., p. 11). Sir, do you condemn field-preaching toto genere, as evil in itself Have a care! or you (I should say the gentleman that assists you) will speak a little too plain, and betray the real motives of his sincere antipathy to the people called Methodists. Or do you condemn the preaching on Hahham Mount in particular, to the colliers of Kingswood If you doubt whether this has done any real good, it is a very easy thing to be informed. And I leave it with all impartial men whether the good which has in fact been done by preaching there, and which could not possibly have been done any other way, does not abundantly 'justify the irregularity of it' . 5. But you think I am herein inconsistent with myself. For I say, 'The uncommonness is the very circumstance that recommends it.' (I mean, that recommended it to the colliers in Kingswood.) And yet I said but a page or two before, 'We are not suffered to preach in the churches, else we should prefer them to any places whatsoever.' Sir, I still aver both the one and the other. I do prefer the preaching in a church when I am suffered; and yet, when I am not, the wise providence of God overrules this very circumstance for good, many coming to hear because of the uncommonness of the thing who would otherwise not have heard at all. 6. Your second charge is that I 'abuse the clergy, throw out so much gall of bitterness against them, and impute this black art of calumny to the Spirit and power given from God' . Sir, I plead Not guilty to the whole charge. And you have not cited one line to support it. But if you could support it, what is this to the point in hand I presume calumny is not enthusiasm. Perhaps you will say, 'But it is something as bad.' True; but it is nothing to the purpose: even the imputing this to the Spirit of God, as you here represent it, is an instance of art, not of enthusiasm.

8. But to consider this point in another view: you accuse me of 'putting on a sanctified appearance, a demure look, precise behavior, and other marks of external piety.' How are you assured, sir, this was barely external, and that it was a bare appearance of sanctity You affirm this as from personal knowledge. Was you, then, acquainted with me three - or four - and-twenty years ago 'He made and renewed that noble resolution' in order to 'draw followers.' Sir, how do you know that Are you in God's place, that you take upon you to be the searcher of hearts 'That noble resolution not willingly to indulge himself in the least levity of behavior.' Sir, I acquit you of having any concern in this matter. But I. appeal to all who have the love of God in their hearts whether this is not a rational, scriptural resolution, worthy of the vocation wherewith we are called. 'Or in laughter no, not for a moment.' No, nor ought I to indulge it at all, if I am conscious to myself it hurts my soul. In which let every man judge for himself. 'To speak no word not tending to the glory of God.' A peculiar instance of enthusiasm this! 'And not a little of worldly things.' The words immediately following are, 'Others may, nay must. But what is that to me' (words which in justice you ought to have inserted), who was then entirely disengaged from worldly business of every kind. Notwithstanding which, I have often since engaged therein when the order of Providence plainly required it. 9. Though I did not design to meddle with them, yet I must here take notice of three of your instances of Popish enthusiasm. The first is that 'Mechtildis tortured herself for having spoken an idle word' . (The point of comparison lies, not in torturing herself, but in her doing it on such an occasion.) The second, that 'not a word fell from St. Katharine of Sienna that was not religious and holy.' The third, that 'the lips of Magdalen di Pazzi were never opened but to chant the praises of God.' I would to God the comparison between the Methodists and Papists would hold in this respect! yea, that you and all the clergy in England were guilty of just such enthusiasm!

17. Part of your thirty-ninth page runs thus: 'With respect to all this patient enduring hardships, c., it has been remarked by learned authors that "some persons by constitutional temper have been fond of bearing the worst that could befall them; that others from a sturdy humor and the force of education have made light of the most exquisite tortures; that when enthusiasm comes in, in aid of this natural or acquired sturdiness, and men fancy they are upon God's work and entitled to His rewards, they are immediately all on fire for rushing into sufferings and pain."' I take knowledge of your having faithfully abridged your own book, shall I say, or the learned Dr. Middleton's But what is it you are endeavoring to prove Quorsum haec tam putida tendant Horace's Satires, II. vii. 21: 'Whither tends this putid stuff' The paragraph seems to point at me. But the plain, natural tendency of it is to invalidate that great argument for Christianity which is drawn from the constancy of the martyrs. Have you not here also spoken a little too plain Had you not better have kept the mask on a little longer Indeed, you lamely add, 'The solid and just comforts which a true martyr receives from above are groundlessly applied to the counterfeit.' But this is not enough even to save appearances. 18. You subjoin a truly surprising thought: 'It may, moreover, be observed that both ancient and modern enthusiasts always take care to secure some advantage by their sufferings' . Oh rare enthusiasts! So they are not such fools neither, as they are vulgarly supposed to be. This is just of a piece with the 'cunning epileptic demoniacs' in your other performance. And do not you think (if you would but speak all that is in your heart, and let us into the whole secret) that there was a compact likewise between Bishop Hooper and his executioner, as well as between the ventriloquist and the exorcist See letter of Jan. 4, 1749, IV. sect. III. to Dr. Conyers Middleton.

I was beating my brain to find out what itinerant this should be; as I could not but imagine some silly man or other, probably styling himself a Methodist, must somewhere or other have given some ground for a story so punctually delivered. In the midst of this a letter from Cornwall informed me it was I, I myself was the very man; and acquainted me with the place and the person to whom I said it. But, as there are some particulars in that letter (sent without a name) which I did not well understand, I transcribe a few words of it, in hopes that the author 'will give me fuller information: 'As to the Bishop's declaring what the landlord of Mitchell says in respect to your behavior, I do not at all wonder at the story.' 'The Bishop's declaring'! Whom can he mean Surely not the Right Reverend Dr. George Lavington, Lord Bishop of Exeter! When or to whom did he declare it at Truro in Cornwall or in Plymouth, at his Visitation to all the clergy who were assembled before God to receive his pastoral instructions His Lordship of Exeter must certainly have more regard to the dignity of the episcopal office! 28. But to proceed: I was not 'offended with the Moravians' for warning men 'against mixing nature with grace' , but for their doing it in such a manner as tended to destroy all the work of grace in their souls. I did not blame the thing itself, but their manner of doing it; and this you know perfectly well: but with you truth must always give way to wit at all events, you must have your jest. 29. Had you had any regard to truth or any desire to represent things as they really are, when you repeated Mr. Church's objection concerning lots you would have acknowledged that I have answered it at large. When you have replied to that answer, I may add a word more.

33. But you are so far from acknowledging anything of this, as to conclude in full triumph that 'this new dispensation is a composition of enthusiasm, superstition, and imposture' . It is not dear what you mean by a new dispensation. But the clear and undeniable fact stands thus: A few years ago Great Britain and Ireland were covered with vice from sea to sea. Very little of even the form of religion was left, and still less of the power of it. Out of this darkness God commanded light to shine. In a short space He called thousands of sinners to repentance. They were not only reformed from their outward vices, but likewise changed in their dispositions and tempers; filled with 'a serious, sober sense of true religion,' with love to God and all mankind, with an holy faith, producing good works of every kind, works both of piety and mercy.

To John Bennet Date: LONDON, February 9, 1750. MY DEAR BROTHER, Poor William Darney! I suspected as much (although I could hardly believe it), and therefore purposely wrote in the manner I did. If he could be so weak as to show any one that letter he must take it for his pains. As to those Societies unless they desire it I have no desire to see them any more. I have employment enough elsewhere. So that, if they will acquit me of a part of my charge, I shall thank them and bless God. I have wrote to Mr. Grimshaw this afternoon. I dare not consent to any person's talking nonsense either in verse or prose to any who remain under my inspection. What account do you hear of Eleazer Webster How does he behave See letter of Nov. 25, 1748. There has been little order in the Yorkshire Societies yet, and this has occasioned their want of money. If they are regulated thoroughly, that want will cease. But I should think they should not yet attempt so expensive a work. There can be no good understanding between you and me so long as you encourage those tale, bearers. A villain most certainly he was whoever sent you that account from London. I doubt he is the same person I have traced through several parts of England a smooth, fawning, bad man, and not only a tale-bearer, but a liar and slanderer. Such are enough to separate chief friends. From the time I left you I have continually set a watch before my lips. I spoke my heart once, and no more, between Cheshire and London, where my brother had spoke; there I spoke, just as much as I believed the glory of God required. And all to whom I spoke said with one voice, 'You are still as much prejudiced in favor of her as ever.' I have been equally wary in all my letters. Even when the copy of your letter was sent me from Limerick, the sharpest word I wrote in answer was, 'John Bennet is not wise.'

To James Brewster Date: LONDON, February 22, 1750. SIR, I return you my sincere thanks for your plain dealing, and doubt not but it springs from an upright heart. With regard to my political principles, I have never had any doubt since I read Mr. Higden's View of the English Constitution, which I look upon as one of the best-wrote books I have ever seen in the English tongue. William Higden (died 1715); Prebendary of Canterbury 1713; defended taking oaths to the Revolution monarchy 1709 and 1710. Yet I do not approve of the imposing that oath, no more than of many other things which yet are not mentioned in the Appeal. The design of that tract not only did not require but did not admit of my mentioning them; for I was there arguing with every man on his own allowed principles, not contesting the principles of any man. Besides my conscience not only did not require but forbade my mentioning this in a tract of that nature. I dare not thus 'speak evil' of the rulers of my people whether they, deserve it or not. John Baptist no more authorizes me to do this than it does. He did not tell the faults of Herod to the multitude but to Herod himself. If occasion were given, I trust God would enable me to 'go and do like-wise.' I admit none but those to our lovefeasts who have 'the love of God' already 'shed abroad in their hearts,' because all the psalms and prayers and exhortations at that time are suited to them, and them alone. Any farther advices which you are pleased to favor me with will be acceptable to, sir, Your very humble servant.

To the Sheffield Society Date: LONDON February 23, 1750. I do not find that John Maddern makes any complaints of Sheffield. You did most of you run well. Why should you turn back The prize and the crown are before you.O let not your hands hang down! Begin afresh. Set out with one heart. Let no more angel or bitterness, or clamour, or evil-speaking be ever found among you. Let the leaders be as parents to all in their classes, watching over them in love bearing their infirmities, praying with them and for them, ready to do and suffer all things for their sake. I am, .

To Gilbert Boyce Date: BANDON, May 22, 1750. 'Tis no wonder that young and unlearned preachers use some improper expressions. I trust, upon friendly advice, they will lay them aside. And as they grow in years they will increase in knowledge. I have neither inclination nor time to draw the saw of controversy. But a few here remarks I would make in order to our understanding and (I hope) loving one another the better. You think the mode of baptism is 'necessary to salvation': I deny that even baptism itself is so; if it were, every Quaker must be damned which I can in no wise believe. I hold nothing to be (strictly speaking) necessary to salvation but the mind which was in Christ. If I did not think you had a measure of this, I could one love you as an heathen man or a publican. They who believe with the faith working by love are God's children. I don't wonder that God permits (not causes) smaller evils among these when I observe far greater evils among them; for sin is an infinitely greater evil than ignorance. I do not conceive that unity in the outward modes of worship is so necessary among the children of God that they cannot be children of God without it, although I once thought it was.

I do make use (so far as I know) of all the means of grace God has ordained exactly as God has ordained them. But here is your grand mistake: you think my design is 'to form a Church.' No: I have no such design. It is not my deign or desire that any who accept of my help should leave the Church of which they are now member. Were I converting Indians, I would take every step St. Paul took: but I am not; therefore some of those steps I am not to take. Therefore I still join with the Church of England so far, as I can; at the same time that I and my friends use several prudential helps which our Church neither enjoins nor forbids, as being in themselves of a purely indifferent nature. What I affirm of the generality both of teachers and people in the Church of England, I affirm of teaches and people of every other denomination I mean so far as I have known them; and I have known not a few both in Europe and America. I never saw an unmixed communion yet, unless perhaps among the Moravian Brethren or the Methodists. Yet that God does bless us even when we receive the Lord's Supper at St. Paul's, I can prove by numberless instances. If I were in the Church of Rome, I would conform to all her doctrines and practices as far as they were not contrary to plain Scripture. And, according to the best of my judgment, I conform so far only to those of the Church of England. I have largely explained myself in the third volume of Sermons touching the stress which I judge is to be laid on opinions. This likewise I have learned by dear experience. However, I thank God that I have learned it at any price. I am not conscious of embracing any opinion or practice which is not agreeable to the Word of God and I do believe the doctrine, worship, and discipline (so far as it goes) of the Church of England to be agreeable thereto. I wish your zeal was better employed than in persuading men to be either dipped or sprinkled. I will employ mine by the grace of God in persuading them to love God with all their hearts and their neighbor as themselves.

I cannot answer it to God to spend any part of that precious time, every hour of which I can employ in what directly tends to the promoting this love among men, in oppugning or defending this or that form of Church government. I have 'proved all things' of that kind for more than twenty years: I now 'hold fast that which is good' that which in my judgment is not only not contrary to Scripture but strictly agreeable thereto But I upon fixed principle absolutely refuse to enter into a formal controversy upon the head. Herein I also am at a point. And if on this account you judge me to be a Papist or a Turk, I cannot help it. I am thoroughly convinced that you did not speak from anger but from a zeal for your own opinion and mode of worship; and it might be worth while for another man to dispute these prints with you. But for me it is not. I am called to other work; not to make Church of England men or Baptists, but Christians, men of faith and love. That God may fill you therewith is the prayer of, dear sir, Your affectionate friend and brothen To tie Mayor of Cork 9 BANDON, May 27, 1750. MR. MAYOR, An hour ago I received A Letter to Mr. Butler, just reprinted at Cork. The publishers assert, 'It was brought down from Dublin, to be distributed among the Society; but Mr. Wesley called in as many as he could.' Both these assertions are absolutely false. I read some lines of that letter when I was in Dublin, but never read it over before this morning. Who the author of it is I know not; but this I know, I never called in one, neither concerned myself about it, much less brought any down to distribute amongst the Society. Yet I cannot but return my hearty thanks to the gentlemen who have distributed them through the town. I believe it will do more good than they are sensible of; for though I dislike its condemning the magistrates and clergy in general (several of whom were not concerned in the late proceedings), yet I think the reasoning is strong and deal and that the facts referred to therein are not at all misrepresented well sufficiently appear in later time.

To John Baily Date: LIMERICK, June 8, 1750. REVEREND SIR, 1. Why do you not subscribe your name to a performance so perfectly agreeing both as to the matter and form with the sermons you have been occasionally preaching for more than a year last past As to your seeming to disclaim it by saying once and again, 'I am but a plain, simple man,' and 'The doctrine you teach is only a revival of the old Antinomian heresy, I think they call it,' I presume it is only a pious fraud. But how came so plain and simple a man to know the meaning of the Greek word Philalethes Sir, this is not of a piece. If you did not care to own your child, had not you better have subscribed the second (as well as the first) letter George Fisher The letter thus subscribed was published in Cork on May 30, 1750. 2. I confess you have timed your performance well. When the other pointless thing was published, I came unluckily to Cork on the selfsame day. But you might now suppose I was at a convenient distance. However, I will not plead this as an excuse for taking no notice of your last favor; although, to say the truth, I scarce know how to answer it, as you write in a language I am not accustomed to. Both Dr. Tucker, Dr. Church, and all the other gentlemen who have wrote to me in public for some years have wrote as gentlemen, having some regard to their own, whatever my character was. But as you fight in the dark, you regard not what weapons you use. We are not, therefore, on even terms: I cannot answer you in kind; I am constrained to leave this to your good allies of Blackpool and Fair Lane. Celebrated parts of Cork. I shall first state the facts on which the present controversy turns, and then consider the most material parts of your performance.

'That on May 5 this deponent informed the Mayor of all, and also that Butler had openly declared there should be a greater mob than ever there was that night: that the Mayor promised he would prevent it: that in the evening Butler did bring a greater mob than ever: that this deponent, hearing the Mayor designed to go out of the way, set two men to watch him, and when the riot was begun went to the ale-house and inquired for him: that the woman of the house denying he was there, this deponent insisted he was, declared he would not go till he had seen him, and began searching the house: that Mr. Mayor then appearing, he demanded his assistance to suppress a riotous mob: that when the Mayor came in sight of them, he beckoned to Butler, who immediately came down from the place where he stood: that the Mayor then went with this deponent, and looked on many of the people covered with dirt and blood: that some of them still remained in the house, fearing their lives, till James Chatterton and John Reilly, Esqrs., Sheriffs of Cork, and Hugh Millard, jun., Esq., Alderman, turned them out to the mob and nailed up the doors.' 2. 'ELIZABETH HOLLERAN, of Cork, deposes, 'That on May 3, as she was going down to Castle Street, she saw Nicholas Butler on a table, with ballads in one hand and a Bible in the other: that she expressed some concern thereat; on which Sheriff Reilly ordered his bailiff to carry her to Bridewell: that afterward the bailiff came and said his master ordered she should be carried to jail: and that she continued in jail from May 3, about eight in the evening, till between ten and twelve on May 5.' 3. 'JOHN STOCKDALE, of Cork, tallow-chandler, deposes,

'That on May 5, while he and others were assembled to hear the word of God, Nicholas Butler came down to the house where they were, with a very numerous mob: that when this deponent came out, they threw all manner of dirt and abundance of stones at him: that they then beat, bruised, and cut him in several places; that, seeing his wife on the ground and the mob abusing her still, he called out and besought them not to kill his wife: that on this one of them struck him with a large stick, as did also many others, so that he was hurt in several parts, and his face in a gore of blood.' 4. ' DANIEL SULLIVAN, of Cork, baker, deposes, 'That every day but one, from the 6th to the 16th of May, Nicholas Butler assembled a riotous mob before this deponent's house: that they abused all who came into the shop, to the great damage of this deponent's business: that on or about the 15th Butler swore he would bring a mob the next day and pull down his house: that accordingly on the 16th he did bring a large mob, and beat or abused all that came to the house: that the Mayor walked by while the mob was so employed, but did not hinder them: that afterwards they broke his windows, threw dirt and stones into his shop, and spoiled a great quantity of his goods. 'Daniel Sullivan is ready to depose farther, 'That from the 16th of May to the 28th the mob gathered every day before his house: that on Sunday, 28, Butler swore they would come the next day and pull down the house of that heretic dog, and called aloud to the mob, "Let the heretic dogs indict you; I will bring you all off without a farthing cost."

'That on or about the 12th of June, as this deponent was in her own house, Butler and his mob came before her door, calling her and her family heretic bitches, and swearing he would make her house hotter than hell-fire: that he threw dirt and stones at them, hit her in the face, dashed all the goods about which she had in her window, and she really believes would have dashed out her brains had she not quitted her shop and fled for her life. 'MARGARET GRIFFIN, of Cork, deposes, 'That on the 24th of June, as this deponent was about her business, Butler and his mob came up, took hold on her, tore her clothes, struck her several times, and cut her mouth: that, after she broke from him, he and his mob pursued her to her house, and would have broken in had not some neighbors interposed: that he had beat and abused her several times before, and one of those times to such a degree that she was all in a gore of blood and continued spitting blood for several days after. 'JACOB CONNER, clothier, of Cork, deposes, 'That on the 24th of June, as he was employed in his lawful business, Butler and his mob came up and, without any manner of provocation, fell upon him: that they beat him till they caused such an effusion of blood as could not be stopped for a considerable time: and that he verily believes, had not a gentleman interposed, they would have killed him on the spot.' 9. 'ANN HUGHES, of Cork, deposes, 'That on the 29th of June she asked Nicholas Butler why he broke open her house on the 21st: that hereon he called her many abusive names (being attended with his usual mob), dragged her up and down, tore her clothes in pieces, and with his sword stabbed and cut her in both her arms. 'DANIEL FILTS, blacksmith, of Cork, deposes, 'That on the 29th of June Butler and a riotous mob came before his door, called him many abusive names, drew his hanger, and threatened to stab him: that he and his mob the next day assaulted the house of this deponent with drawn swords: and that he is persuaded, had not one who came by prevented, they would have taken away his life.' 10. 'MARY FULLER, of Cork, deposes,

'That on the 30th of June Butler at the head of his mob came between nine and ten at night to the deponent's shop with a naked sword in his hand: that he swore he would cleave the deponent's skull, and immediately made a full stroke at her head; whereupon she was obliged to fly for her life, leaving her shop and goods to the mob, many of which they hacked and hewed with their swords, to her no small loss and damage. 'HENRY DUNKLE, joiner, of Cork, deposes, 'That on the 30th of June, as he was standing at the widow Fuller's shop window, he saw Butler accompanied with a large mob, who stopped before her shop: that, after he had grossly abused her, he made a full stroke with his hanger at her head, which must have cleft her in two had not this deponent received the guard of the hanger on his shoulder: that presently after, the said Butler seized upon this deponent: that he seized him by the collar with one hand, and with the other held the hanger over his head, calling him all manner of names and tearing his shirt and clothes: and that, had it not been for the timely assistance of some neighbors, he verily believes he should have been torn in pieces. 'MARGARET TRIMNELL, Of Cork, deposes, 'That on the 30th of June John Austin and Nicholas Butler with a numerous mob came to her shop: that, after calling her many names, Austin struck her with his club on the right arm, so that it has been black ever since from the shoulder to the elbow: that Butler came next, and with a great stick struck her a violent blow across the back: that many of them then drew their swords, which they carried under their coats, and cut and hacked her goods, part of which they threw out into the street, while others of them threw dirt and stones into the shop, to the considerable damage of her goods and loss of this deponent.' 11. It was not for those who had any regard either to their persons or goods to oppose Mr. Butler after this. So the poor people patiently suffered whatever he and his mob were pleased to inflict upon them till the Assizes drew on, at which they doubted not to find a sufficient though late relief.

14. Some time after, Mr. Butler removed to Dublin, and began to sing his ballads there. But having little success, he returned to Cork, and in January began to scour the streets again, pursuing all of 'this way' with a large mob at his heels, armed with swords, staves, and pistols. Complaint was made of this to William Holmes, Esq., the present Mayor of Cork. But there was no removal of the thing complained of: the riots were not suppressed nay, they not only continued, but increased. 15. From the beginning of February to the end His Majesty's peace was preserved just as before; of which it may be proper to subjoin two or three instances for the information of all thinking men: 'WILLIAM JEWELL, clothier, of Shundon Church Lane, deposes, 'That Nicholas Butler with a riotous mob several times assaulted this deponent's house: that particularly on the 23rd of February he came thither with a large mob, armed with clubs and other weapons: that several of the rioters entered the house, and swore the first who resisted they would blow their brains out: that the deponent's wife, endeavoring to stop them, was assaulted and beaten by the said Butler; who then ordered his men to break the deponent's windows, which they did with stones of a considerable weight. 'MARY' PHILIPS, of St. Peter's Church Lane, deposes, 'That on the 26th of February, about seven in the evening, Nicholas Butler came to her house with a large mob, and asked where her husband was: that as soon as she appeared he first abused her in the grossest terms, and then struck her on the head so that it stunned her; and she verily believes, had not some within thrust to and fastened the door, she should have been murdered on the spot.' It may suffice for the present to add one instance more: 'ELIZABETH GARDELET, wife of Joseph Gardelet, corporal in Colonel Pawlet's regiment, Captain Charlton's company, deposes,

18. It was now generally believed there would be no more riots in Cork; although I cannot say that was my opinion. On May 19 I accepted the repeated invitation of Mr. Alderman Pembrock, and came to his house. Understanding the place where the preaching usually was would by no means contain those who desired to hear me, at eight in the morning I went to Hammond's Marsh. The congregation was large and deeply attentive. A few of the rabble gathered at a distance; but by little and little they drew near and mixed with the congregation. So that I have seldom seen a more quiet and orderly assembly at any church in England or Ireland. 19. In the afternoon, a report being spread abroad that the Mayor designed to hinder my preaching on the Marsh, I desired Mr. Skelton and Jones to wait upon him and inquire concerning it. Mr. Skelton asked if my preaching there would be offensive to him; adding, 'If it would, Mr. Wesley would not do it.' He replied warmly, 'Sir, I will have no mobbing.' Mr. Skelton said, 'Sir, there was none this morning.' He answered, 'There was. Are there not churches and meeting-houses enough I will have no more mobs and riots.' Mr. Skelton replied, 'Sir, neither Mr. Wesley nor they that heard him made either mobs or riots.' He answered plain, 'I will have no more preaching; and if Mr. Wesley attempts to preach, I am prepared for him.' I did not conceive till now that there was any real meaning in what a gentleman said some time since; who, being told, 'Sir, King George tolerates Methodists,' replied, 'Sir, you shall find the Mayor is King of Cork.'

20. I began preaching in our own house soon after five. Mr. Mayor meantime was walking in the 'Change, where he gave orders to the drummers of the town and to his sergeants doubtless to go down and keep the peace! They came down with an innumerable mob to the house. They continued drumming and I continued preaching till I had finished my discourse. When I came out, the mob immediately closed me in. I desired one of the sergeants to protect me from the mob; but he replied, 'Sir, I have no orders to do that.' When I came into the street, they threw whatever came to hand. I walked on straight through the midst of them, looking every man in the face, and they opened to the right and left, till I came near Dant's Bridge. A large party had taken possession of this, one of whom was bawling' out, 'Now, heigh for the Romans!' When I came up, these likewise shrunk back, and I walked through them into Mr. Jenkins's house. But many of the congregation were more roughly handled; particularly Mr. Jones, who was covered with dirt, and escaped with his life almost by miracle. The main body of the mob then went to the house, brought out all the seats and benches, tore up the floor, the door, the frames of the windows, and whatever of woodwork remained, part of which they carried off for their own use, and the rest they burnt in the open street. 21. Monday, 2L I rode on to Bandon. From three in the afternoon till after seven the mob of Cork marched in grand procession, and then burnt me in effigy near Dant's Bridge.

Tuesday, 22. The mob and drummers were moving again between three and four in the morning. The same evening the mob came down to Hammond's Marsh, but stood at a distance from Mr. Stockdale's house, till the drums beat and the Mayor's sergeants beckoned to them, on which they drew up and began the attack. The Mayor, being sent for, came with a party of soldiers. Mr. Stockdale earnestly desired that he would disperse the mob, or at least leave the soldiers there to protect them from the rioters. But he took them all away with him; on which the mob went on and broke all the glass and most of the window-frames in pieces. 22. Wednesday, 23. The mob was still patrolling the streets, abusing all that were called Methodists, and threatening to murder them and pull down their houses if they did not leave 'this way.' Thursday, 24. They again assaulted Mr. Stockdale's house, broke down the boards he had nailed up against the windows, destroyed what little remained of the window-frames and shutters, and damaged a considerable part of his goods. Friday, 25, and again on Saturday, 26, one Roger O'Ferrall fixed up an advertisement at the public Exchange (as he had also done for several days before) that he was ready to head any mob in order to pull down any house that should dare to harbor a Swaddler. 23. Sunday, 27. I wrote the following letter to the Mayor. See letter of May 27, 1750. II. 1. Your performance is dated May 28, the most material parts of which I am now to consider. It contains (1) a charge against the Methodist preachers; (2) a defense of the Corporation and clergy of Cork. With regard to your charge against those preachers, may I take the liberty to inquire why you drop six out of the eleven that have been at Cork namely, Mr. Swindells, wheatIcy, Larwood, Skelton, Tucker, and Haughton Can you glean up no story concerning these or is it out of mere compassion that you spare them

10. You proceed: 'But pray what are those facts which you say are not misrepresented Do you mean that Butler was hired and paid by the Corporation and clergy' or 'that this' remarkably loyal' city is disaffected to the present Government' and that 'a Papist was supported, nay hired, by the Chief Magistrate to walk the streets, threatening bloodshed and murder Declare openly whether these are the facts.' Sir, I understand you well; but for the present I beg to be excused. There is a time and a place for all things. 11. I rejoice to hear the city of Cork is so 'remarkably loyal,' so entirely 'well-affected to the present Government.' I presume you mean this chiefly of the Friendly Society (in whom the power of the city is now lodged) erected some time since in opposition to that body of Jacobites commonly called 'The Hanover Club.' I suppose that zealous anti-Methodist who some days ago stabbed the Methodist preacher in the street, and then cried out, 'Damn King George and all his armies!' did this as a specimen of his 'eminent loyalty.' It cannot be denied that this loyal subject of King George, Simon Rawlins by name, was, upon oath made of those words, committed to jail on May 31; and it was not till six days after, that he walked in procession through the town, with drums beating and colors flying, and declared at the head of his mob he would never rest till he had driven all these false prophets out of Cork. How sincere they were in their good wishes to King George and his armies they gave a clear proof the 10th of this instant June, when, as ten or twelve soldiers were walking along in a very quiet and inoffensive manner, the mob fell upon them, swore they would have their lives, knocked them down, and beat them to such a degree that on June x2 one of them died of his wounds and another was not then expected to live many hours.

12. But you have more proofs of my uncharitableness that is, supposing I am the author of that pamphlet; for you read there, 'Riches, ease, and honor are what the clergy set their hearts upon; but the souls for whom Christ died they leave to the tender mercies of hell.' Sir, can you deny it Is it not true, literally true, concerning some of the clergy You ask, 'But ought we to condemn all for the faults of a few' . I answer, No; no more than I will condemn all in the affair of Cork for the faults of a few. It is you that do this; and if it were as you say, if they were all concerned in the late proceedings, then it would be no uncharitableness to say, 'They were in a miserable state indeed'; then they would doubtless be 'kicking against the pricks, contending with heaven, fighting against God.' 13. I come now to the general charge against me, independent on the letter to Mr. Butler. And, first, you charge me with 'a frontless assurance and a well-dissembled hypocrisy' . Sir, I thank you. This is as kind as if you was to call me (with Mr. Williams) ' a profane, wicked scoundrel.' I am not careful to answer in this matter: shortly we shall both stand at a higher bar. 14. You charge me, secondly, with being an 'hare-brained enthusiast' . Sir, I am your most obedient servant. But you will prove me an enthusiast; 'for you say' (those are your words) 'you are sent of God to inform mankind of some other revelation of His will than what has been left by Christ and His Apostles' . Not so. I never said any such thing. When I do this, then call for miracles; but at present-your demand is quite unreasonable: there is no room for it at all. What I advance, I prove by the words of Christ or His Apostles. If not, let it fall to the ground. 15. You charge me, thirdly, with being employed in 'promoting the cause of arbitrary Popish power' . Sir, I plead, Not guilty. Produce your witnesses. Prove this, and I will allow all the rest.

You charge me, fourthly, with holding 'midnight assemblies' . Sir, did you never see the word 'Vigil' in your Common Prayer Book Do you know what it means If not, permit me to tell you that it was customary with the ancient Christians to spend whole nights in prayer, and that these nights were termed Vigiliae, or Vigils. Therefore, for spending a part of some nights in this manner, in public and solemn prayer, we have not only the authority of our own national Church, but of the universal Church in the earliest ages. 16. You charge me, fifthly, with 'being the cause of all that Butler has done' . True; just as Latimer and Ridley (if I may dare to name myself with those venerable men) were the cause of all that Bishop Bonner did. In this sense the charge is true. It has pleased God (unto Him be all the glory!) even by my preaching or writings to convince some of the old Christian scriptural doctrine, which till then they knew not. And while they declared this to others you showed them the same love as Edmund of London did to their forefathers. Only the expressions of your love were not quite the same, because (blessed be God) you had not the same power. 17. You affirm, sixthly, that I 'rob and plunder the poor, so as to leave them neither bread to eat nor raiment to put on' . An heavy charge, but without all color of truth yea, just the reverse is true. Abundance of those in Cork, Bandon, Limerick, Dublin, as well as in all parts of England, who a few years ago, either through sloth or profuseness, had not bread to eat or raiment to put on, have now, by means of the preachers called Methodists, a sufficiency of both. Since, by hearing these, they have learned to fear God, they have learned also to work with their hands, as well as to cut off every needless expense, to be good stewards of the mammon of unrighteousness.

18. You assert, seventhly, that I am 'myself as fond of riches as the most worldly clergyman' . 'Two thousand pence a week! a fine yearly revenue from assurance and salvation tickets!' . I answer: (1) What do you mean by 'assurance and salvation tickets' Is not the very expression a mixture of nonsense and blasphemy (2) How strangely did you under-rate my revenue when you wrote in the person of George Fisher! You then allowed me only an hundred pounds a year, What is this to two thousand pence a week (3) 'There is not a clergyman,' you say, 'who would not willingly exchange his livings for your yearly penny contributions' . And no wonder: for, according to a late computation, they amount to no less every year than eight hundred eighty-six thousand pounds, besides some odd shillings and pence; in comparison of which the revenue of his Grace of Armagh or of Canterbury is a very trifle. And yet, sir, so great is my regard for you and my gratitude for your late services that, if you will only resign your curacy of Christ's Church, I will make over to you my whole revenue in Ireland. 19. But 'the honor' I gain, you think, is even 'greater than the profit.' Alas, sir, I have not generosity enough to relish it! I was always of Juvenal's mind, Gloria quantalibet, quid erit, si gloria tanrum est Satires, vii. 81: 'What is glory without profit too' And especially while there are so many drawbacks, so many dead flies in the pot of ointment. Sheer honor might taste tolerably well; but there is gall with the honey, and less of the honey than the gall. Pray, sir, what think you Have I more honor or dishonor Do more people praise or blame me How is it in Cork nay (to go no farther) among your own little circle of acquaintance Where you hear one commend, do not ten cry out, 'Away with such a fellow from the earth' Above all, I do not love honor with dry blows. I do not find it will cure broken bones. But perhaps you may think I glory in these. Oh how should I have gloried, then, if your good friends at Dant's Bridge had burnt my person instead of my effigy!

We are here to set religion out of the question. You do not suppose I have anything to do with that. Why, if so, I should rather leave you the honor, and myself sleep in an whole skin. On that supposition I quite agree with the epigrammatist: Virgihi in tumulo, divini praemia vatis, Explicat en viridem laurea laeta comam. Quid te defunctum juvat haec Felicior olim Sub patulae fagi tegmine vivus eras. 'See, the green laurel rears her graceful head O'er Virgil's tomb! But can this cheer the dead Happier by far thou wast of old, when laid Beneath thy spreading beech's ample shade!' 20. Your last charge is that 'I profess myself to be a member of the Established Church, and yet act contrary to the commands of my spiritual governors and stab the Church to the very vitals' . I answer: (1) What 'spiritual governor' has commanded me not to preach in any part of His Majesty's dominions I know not one to this very day, either in England or Ireland. (2) What is it to 'stab the Church to the very vitals' Why, to deny her fundamental doctrines. And do I or you do this Let any one who has read her Liturgy, Articles, and Homilies judge which of us two denies that 'we are justified by faith alone'; that every believer has 'the inspiration of God's Holy Spirit'; that all who are strong in faith do 'perfectly love Him and worthily magnify His holy name': he that denies this is 'the treacherous son who stabs this affectionate and tender mother.' If you deny it, you have already disowned the Church. But, as for me, I neither can nor will; though I know you sincerely desire I should. Hoc Ithacus velit, et magno mercentur Atridae. Virgil's Aeneid, ii. 104: 'This Ithacus desires, And Atreus' sons with vast rewards shall buy.' But I choose to stay in the Church, were it only to reprove those who 'betray' her 'with a kiss.'

21. I come now to your defense of the Corporation and clergy. But sure such a defense was never seen before. For whereas I had said, 'I dislike the condemning the magistrates or clergy in general, because several of them' (so I charitably supposed) 'were not concerned in the late proceedings,' you answer, 'Pray by all means point them out, that they may be distinguished by some mark of honor above their brethren' (pages 29-30). What do you mean If you mean anything at all, it must be that they were all concerned in the late proceedings. Sir, if they were (of which I own you are a better judge than I), was it needful to declare this to all the world especially in so plain terms as these Did not your zeal here a little outrun your wisdom 22. 'But the magistrate,' you say, was only 'endeavoring to secure the peace of the city' . A very extraordinary way of securing peace! Truly, sir, I cannot yet believe, not even on your word, that 'all the magistrates except one' (pages 29-30) were concerned in this method of securing peace. Much less can I believe that 'all the clergy' were concerned in thus 'endeavoring to bring back their flock led astray by these hirelings' (an unlucky word) 'into the right fold.' 23. Of the clergy you add, 'What need have they to rage and foam at your preaching Suppose you could delude the greater part of their flocks, this could not affect their temporal interest.' We do not desire it should. We only desire to delude all mankind (if you will term it a delusion) into a serious concern for their eternal interest, for a treasure which none can take away. Having now both stated the facts to which you referred, and considered the most material parts of your performance, I have only to subjoin a few obvious reflections, naturally arising from a view of those uncommon occurrences, partly with regard to the motives of those who were active therein, partly to their manner of acting. 1. With regard to the former, every reasonable man will naturally inquire on what motives could any, either of the clergy or the Corporation, ever think of opposing that preaching by which so many notoriously vicious men have been brought to an eminently virtuous life and conversation.

You supply us yourself with one unexceptionable answer: 'Those of the clergy with whom I have conversed freely own they have not learning sufficient to comprehend your scheme of religion' . If they have not, I am sorry for them. My scheme of religion is this: Love is the fulfilling of the law. From the true love of God and man, directly flows every Christian grace, every holy and happy temper; and from these springs uniform holiness of conversation, in conformity to those great rules, 'Whether ye eat or drink, or whatever you do, do all to the glory of God,' and 'Whatsoever you would that men should do unto you, even so do unto them.' But this, you say, 'those of the clergy with whom you converse have not learning enough to comprehend.' Consequently their ignorance or not understanding our doctrine is the reason why they oppose us. 2. I learn from you that ignorance of another kind is a second reason why some of the clergy oppose us: they, like you, think us enemies to the Church. The natural consequence is that, in proportion to their zeal for the Church, their zeal against us will be. 3. The zeal which many of them have for orthodoxy, or right opinions, is a third reason for opposing us. For they judge us heterodox in several points, maintainers of strange opinions. And the truth is, the old doctrines of the Reformation are now quite new in the world. Hence those who revive them cannot fail to be opposed by those of the clergy who know them not. 4. Fourthly. Their honor is touched when others pretend to know what they do not know themselves, especially when unlearned and (otherwise) ignorant men lay claim to any such knowledge. 'What is the tendency of all this,' as you observe on another head, 'but to work in men's minds a mean opinion of the clergy' But who can tamely suffer this None but those who have the mind that was in Christ Jesus.

5. Again: will not some say, 'Master, by thus acting, thou reproachest us' by preaching sixteen or eighteen times a week, and by a thousand other things of the same kind Is not this in effect reproaching us, as if we were lazy and indolent as if we had not a sufficient love to the souls of those committed to our charge 6. May there not likewise be some (perhaps unobserved) envy in the breast even of men that fear God How much more in them that do not, when they hear of the great success of these preachers, of the esteem and honor that are paid to them by the people, and the immense riches which they acquire! What wonder if this occasions a zeal which is not the flame of fervent love 7. Add to this a desire in some of the inferior clergy of pleasing their superiors; supposing these (which is no impossible supposition) are first influenced by any of these motives. Add the imprudence of some that hear those preachers, and perhaps needlessly provoke their parochial ministers. And when all these things are considered, none need be at a loss for the motives on which many of the clergy have opposed us. 8. But from what motives can any of the Corporation oppose us I must beg the gentlemen of this body to observe that I dare by no means lump them all together, as their awkward defender has done. But this I may say without offence, there are some even among you who are not so remarkably loyal as others, not so eminently well-affected to the present Government. Now, these cannot but observe (gentlemen, I speak plain, for I am to deliver my own soul in the sight of God) that, wherever we preach, many who were his enemies before became zealous friends to His Majesty. The instances glare both in England and Ireland. Those, therefore, who are not so zealously his friends have a strong motive to oppose us; though it cannot be expected they should own this to be the motive on which they act.

9. Others may have been prejudiced by the artful misrepresentations these have made, or by those they have frequently heard from the pulpit. Indeed, this has been the grand fountain of popular prejudice. In every part both of England and Ireland the clergy, where they were inclined so to do, have most effectually stirred up the people. 10. There has been another reason assigned for the opposition that was made to me in particular at Cork namely, that the Mayor was offended at my preaching on Hammond's Marsh, and therefore resolved I should not preach at all; whereas, if I had not preached abroad, he would have given me leave to preach in the house. Would Mr. Mayor have given me leave to preach in my own house I return him most humble thanks. But should he be so courteous as to make me the offer even now, I should not accept it on any such terms. Greater men than he have endeavored to hinder me from calling sinners to repentance in that open and public manner; but hitherto it has been all lost labor. They have never yet been able to prevail; nor ever will, till they can conquer King George and his armies. To curse them is not enough. 11. Lastly. Some (I hope but a few) do cordially believe that 'private vices are public benefits.' I myself heard this in Cork when I was there last. These consequently think us the destroyers of their city, by so lessening the number of their public benefactors, the gluttons, the drunkards, the dram-drinkers, the Sabbath-breakers, the common swearers, the cheats of every kind, and the followers of that ancient and honorable trade, adultery and fornication. 12. These are the undeniable motives to this opposition. I come now to the manner of it. When some gentlemen inquired of one of the bishops in England, 'My Lord, what must we do to stop these new preachers' he answered, 'If they preach contrary to Scripture, confute them by Scripture; if contrary to reason, confute them by reason. But beware you use no other weapons than these, either in opposing error or defending the truth.'

Would to God this rule had been followed at Cork I But how little has it been thought of there! The opposition was begun with lies of all kinds, frequently delivered in the name of God; so that never was anything so ill-judged as for you to ask, 'Does Christianity encourage its professors to make use of lies, invectives, or low, mean abuse, and scurrility, to carry on its interest' No, sir, it does not. I disclaim and abhor every weapon of this kind. But with these have the Methodist preachers been opposed in Cork above any other place. In England, in all Ireland, have I neither heard nor read any like those gross, palpable lies, those low, Billingsgate invectives, and that inexpressibly mean abuse and base scurrility which the opposers of Methodism (so called) have continually made use of, and which has been the strength of their cause from the beginning. 13. If it be not so, let the Right Rev. the Lord Bishop of Cork (for he too has openly entered the lists against the Methodists), the Rev. Dr. Tisdale, or any other whom his lordship shall appoint, meet me on even ground, writing as a gentleman to a gentleman, a scholar to a scholar, a clergyman to a clergyman. Let him thus show me wherein I have preached or written amiss, and I will stand reproved before all the world. 14. But let not his lordship or any other continue to put persecution in the place of reason; either private persecution stirring up husbands to threaten or beat their wives, parents their children, masters their servants; gentlemen to ruin their tenants, laborers, or tradesmen, by turning them out of their farms or cottages, employing or buying of them no more because they worship God according to their own conscience; or open, barefaced, noonday, Cork persecution, breaking open the houses of His Majesty's Protestant subjects, destroying their goods, spoiling or tearing the very clothes from their backs; striking, bruising, wounding, murdering them in the streets; dragging them through the mire, without any regard to age or sex; not sparing even those of tender years no, nor women, though great with child; but, with more than Pagan or Mahometan barbarity, destroying infants that were yet unborn.

15. Ought these things so to be Are they right before God or man Are they to the honor of our nation I appeal unto Caesar unto His gracious Majesty King George, and to the Governors under him, both in England and Ireland. I appeal to all true, disinterested lovers of this their native country. Is this the way to make it a flourishing nation happy at home, amiable and honorable abroad Men of Ireland, judge! Nay, and is there not some weight in that additional consideration that this is not a concern of a private nature Rather, is it not a common cause If the dams are once broken down, if you tamely give up the fundamental laws of your country, if these are openly violated in the case of your fellow subjects, how soon may the case be your own! For what protection then have any of you left for either your liberty or property what security for either your goods or lives, if a riotous mob is to be both judge, jury, and executioner 16. Protestants! What is become of that liberty of conscience for which your forefathers spent their blood Is it not an empty shadow, a mere, unmeaning name, if these things are suffered among you Romans, such of you as are calm and candid men, do you approve of these proceedings I cannot think you yourselves would use such methods of convincing us, if we think amiss. Christians of all denominations, can you reconcile this to our royal law, 'Thou shalt love thy neighbor as thyself' O tell it not in Gath! Let it not be named among those who are enemies to the Christian cause, lest that worthy name whereby we are called be still more blasphemed among the heathen!

To Joshua Strangman Date: BIRR, June 28, 1750. You did not expect this from me; but I am constrained to write, for you are much upon my heart. God has given you strong desires, and you see the nature of religion. But, O my friend, do you experience it In some measure I hope you do. Yet I am often afraid lest the good seed should be choked. Whom have you to stir you up to press you forward to strengthen your hands in God Do not most who speak to you think you religious enough God forbid you should think so yourself! O what is the fairest form of godliness either the Methodist form or the Quaker form I want you to experience all the power, all the life, all the spirit of religion; to be all dead to the world, all alive to God; a stranger, a sojourner on earth, but an inhabitant of heaven; living in eternity, walking in eternity. Possibly I may not see you any more till we meet in our own country, for my day is far spent. Take this, then, as a little token of the affection wherewith I am Your sincere friend and brother.

To Mrs. Gallatin Date: DUBLIN, July 19, 1750. MADAM, I did not receive your favor of June 24 before last night. By what means it was delayed I know not. The reason why we refused for several years to license any of the places wherein we preached was this. Wesley was reluctant to license his meeting-places; but the action of his opponents compelled such a course in many cases. See Journal vii. 339; Large Minutes 1770 Works, viii. 331. We supposed it could not be done without styling ourselves Dissenters. But the Recorder of Chester showed us this was a mistake and procured a license for Thomas Sidebotham's house in that county, although he (then as well as at all other times) professes himself a member of the Established Church. Since then we have licensed the house at Leeds and some others. The manner of doing it is this. At the Quarter Sessions a note with these or the like words is presented to the Justices: 'A. B. desires his house in C. D. may be licensed for public worship.' By order of the Bench this is registered, and sixpence paid to the clerk. I cannot doubt but a blessing has attended Mr. Whitefield's ministry in Manchester. Whitefield wrote from Manchester on June 8 to Lady Gertrude Hotham: 'Thousands and thousands for some time past have flocked to hear the Word every day, and the power of God has attended it in a glorious manner.' It is necessary for me to visit the Societies in the West of England, unless my brother can exchange with me. He proposed going into the North himself. If he visits Cornwall, I can go northward; and if I do, I shall certainly do myself the pleasure to wait upon Mr. Gallatin and you.

To Mrs. Madan Date: LONDON November 9, 1750. There h much difficulty in knowing how to act in such a situation as yours is. You are not at liberty to choose what is, absolutely speaking, the most excellent way, which is to cut off all superfluity of every kind to expend all our time and all our substance in such a manner as will most conduce to the glory of God and our own eternal happiness. Nor is it easy to say how far you may vary from this: Something must be allowed to the circumstances you are in. But who can say how much Only the Spirit of God, only the unction from above which teacheth us of all things. But perhaps this in general may be said all the time you can redeem from fashionable folly you should redeem. Consequentially it is right to throw away as little as possible of that precious talent on dressing, visits of form, useless diversions, and trifling conversation. Hebert well observes: If so thou spend thy time, the sun will cry Against thee; for his light was only lent. The Temple, The Church Porch, XIV, where it reads 'If those take up thy day.' And I can't but think if you earnestly cry to Him who with every temptation can make a way to escape, Mrs. Madan here adds a note: 'And this, I bless God without any alteration of worldly circumstances or my situation of life, was done.' He will deliver you from abundance of that impertinence which has hithero swallowed up so many of your precious moments.

6. Your Lordship cannot but discern how the whole tenor of his hook tends to destroy the Holy Scriptures, to render them vile in the eyes of the people, to make them stink in the nostrils of infidels. For instance: after reading his labored ridicule of the sorrow and fear which usually attend the first repentance (called by St. Chrysostom as well as a thousand other writers 'the pangs or throes of the new birth'), what can an infidel think of those and the like expressions in Scripture' I have roared for the very disquietness of my heart; fearfulness and trembling are come upon me and an horrible dread hath overwhelmed me' After his flood of satire on all kind of conflicts with Satan, what judgment can a Deist form of what St. Paul speaks concerning the various wrestlings of a Christian with the wicked one Above all, how will his bringing the lewd heathen poets to expose the pure and spiritual love of God naturally cause them to look with the same eyes on the most elevated passages of the inspired writings! What can be more diverting to them than to apply his p 't 'bitter-sweet of love,' to many expressions in the Canticles (On which undoubtedly he supposes the fair Circassian to be a very just paraphrase!) 'Aye,' say they, 'the very case: "Stay me with apples; for I am sick of love."' 7. Probably the comparer will reply: 'No; I do not ridicule the things themselves repentance, the new birth, the fight of faith, or the love of God; all which I know are essential to religion, but only the folly and the enthusiasm which are blended with these by the Methodists.' But how poor a pretence is this! Had this ready been the case how carefully would he have drawn the line under each of these heads between the sober religion of a Christian and the enthusiasm of a Methodist! But has he done this Does he take particular care to show under each what is true as well as what is fake religion where the former ends and the latter begins what are the proper boundaries of each Your Lordship knows he does not so much as endeavor it or take any pains about it, but indiscriminately pours the flood out of his unclean mouth upon all repentance, faith, love and holiness.

8. Your Lordship will please to observe that I do not here touch in the least on the merits of the cause. Be the Methodists what they may, fools, madmen, enthusiasts, knaves, impostors, Papists, or anything yet your Lordship perceives this does not in any degree affect the point in question: still it behooves every Christian, nay, every reasonable heathen, to consider the subject he is upon, and to take care not to bring this into contempt (especially if it be of the last importance), however inexcusable or contemptible his opponents may be. 9. This consideration, my Lord, dwelt much upon my mind when I read the former parts of the Comparison. I immediately saw there was no encountering a buffoon by serious reason and argument. This would naturally have furnished both him and his admirers with fresh matter of ridicule. On the other hand, if I should let myself down to a level with him by a less serious manner of writing than I was accustomed to, I was afraid of debasing the dignity of the subject nay, and I knew not but I might catch something of his spirit. I remembered the advice, 'Answer not a fool according to his folly, lest thou also be like unto him' (Prov. xxvi. 4). And yet I saw there must be an exception in some cases, as the words immediately following show: 'Answer a fool according to his foly, lest he be wise in his own conceit.' I conceive as if he had said, 'Yet it is needful in some cases to "answer a fool according to his folly," otherwise he will be "wiser in his own conceit than seven men that can render a reason.'" I therefore constrained myself to approach, as near as I dared, to his own manner of writing. And I trust the occasion will plead my excuse with your Lordship and all reasonable men.

'Against whom is the King of Israel come out against a flea against a partridge upon the mountains 'Such they undoubtedly are, ff that representation of them be just which the comparer has given. Against whom (if your Lordship espouses his cause) are you stirring up the supreme power of the nation Against whom does your Lordship arm the ministers of all denominations, particularly our brethren of the Established Church inciting them to point us out to their several congregations as not fit to live upon the earth. The effects of this have already appeared in many parts both of Devonshire and Cornwall. Nor have I known any considerable riot in any part of England for which such preaching did net pave the way. 14. I beg leave to ask, Would it be a satisfaction to your Lordship if national persecution were to return Does your Lordship desire to revive the old laws de haeretico comburendo 'Concerning the burning of heretics.' Would your Lordship rejoice to see the Methodists themselves tied to so many stakes in Smithfield Or would you applaud the execution, though not so legally or decently performed by the mob of Exeter Plymouth Dock, or Launceston My Lord, what profit would there be in our blood Would it be an addition to your Lordship's happiness, or any advantage to the Protestant cause, or any honor either to our Church or nation

To George James Stonehouse Date: COOKHAM, November 27 1750. You seem to admire the Moravians much. I love them, but cannot admire them (although I did once, perhaps more than you do now); and that for the following reasons : First. I do not admire the names they assume to themselves. They commonly style themselves 'The Brethren' or 'The Moravian Church.' Now, the former of these, 'The Brethren,' either implies that they are the only Christians in the world (as they were who were so styled in the days of the Apostles), or at least that they are the best Christians in the world, and therefore deserve to be emphatically so called. But is not even this a very high encomium upon themselves I should, therefore, more admire a more modest appellation.

'But why should they not call themselves the Moravian Church' Because they are not the Moravian Church; no more (at the utmost) than a part is the whole, than the Romish Church is the Church of Christ. A congregation assembled in St. Paul's might with greater propriety style themselves the Church of England yea, with far greater: (1) because these are all Englishmen born; (2) because they have been baptized as members of the Church of England; and (3) because as far as they know, they adhere both to her doctrine and discipline. Whereas (1) Not a tenth part of Count Zinzendorf's Brethren are so much as Moravian born; not two thousand out of twenty thousand (quaere, if two hundred adults if fifty men). (2) Not one-tenth of them were baptized as members of the Moravian Church (perhaps not one till they left Moravia), but as members of the Romish Church. (3) They do not adhere either to the doctrines or discipline of the Moravian Church. They have many doctrines which the Church never held and an entirely new scheme and discipline. (4) The true Moravian Church, of which this is a very small part, if it be any part at all, is still subsisting not in Endand or Germany, but in Polish Prussia.' Therefore I cannot admire their assuming the name to themselves; I cannot reconcile it either with modesty or sincerity. If you say, 'But the Parliament has allowed it,' I answer, I am sorry for it. The putting so palpable a cheat upon so august an assembly, with regard to a notorios matter of fact, I conceive does not redound to their own any more than to the honor of our nation. If you add, 'But you yourself once styled them thus,' I grant I did; but I did it in ignorance. I took it on their word; and I now freely and openly testify my mistake. Secondly. I do not admire their doctrine in the particulars that follow: 1. That we are to do nothing in order to salvation, but barely to believe. 2. That there is but one duty now, but one command to believe in Christ. 3. That Christ has taken away all other commands and duties, having wholly abolished the law.

2. I do not admire their dose, dark, reserved behavior, particularly toward strangers. The spirit of secrecy is the spirit of their community, often leading even into guile and dissimulation. One may observe in them much cunning, much art, much evasion and disguise. They often appear to be what they are not, and not to be what they are. They so study to become all things to all men, as to take the color and shape of any that are near them directly contrary to that openness, frankness, and plainness of speech so manifest in the Apostles and primitive Christians. 3. I do not admire their confining their beneficence to the narrow bounds of their own Society. This seems the more liable to exception as they boast of possessing so immense riches. In his late book the Count particularly mentions how many hundred thousand florins a single member of their Church has lately expended and how many hundred thousand crowns of yearly rent the nobility and gentry only of his Society enjoy in one single country. Meantime do they, all put together, expend one hundred thousand, yea, one thousand or one hundred, in feeding the hungry or clothing the naked of any sorry but their own 4. I do not admire the manner wherein they treat their opponents. I cannot reconcile it either to love, humility or sincerity. Is utter contempt or settled disdain consistent with love or humility And can it consist with sincerity to deny any charge which they know in their conscience is true to say those quotations are unjust which are literally copied from their own books to affirm their doctrines am mis-represented when their own sense is given in their own words to cry, 'Poor man! He is quite dark; he is utterly blind; he knows nothing of our doctrines!' though they cannot point out one mistake this blind man has made or confute one assertion he has advanced Fourthly. I least of all admire the effects their doctrine has had on some who have lately begun to hear them. For -

3. This preaching has greatly impaired, if not destroyed, the love of their neighbor in many souls. They no longer burn with love to all mankind, with desire to do good to all. They are straitened in their own bowels, their love is confined to narrower and narrower bounds, till at length they have no desire or thought of doing good to any but those of their own community. If a man was before a zealous member of our Church, groaning for the prosperity of our Zion, it is past; all that zeal is at an end: he regards the Church of England no more than the Church of Rome; his tears no longer fall, his prayers no longer ascend, that God may shine upon her desolations. The friends that were once as his own soul are now more to him than other men. All the bands of that formerly endeared affection are as threads of tow that have touched the fire. Even the ties of filial tenderness are dissolved. The child regards not his own parent; he no longer regards he womb that bare or the paps that gave him suck. Recent instances of this also are not wanting. I will particularize if required. Yea, the son leave his aged father, daughter her mother, in want of the necessities of life. I know the persons; I have myself relieved them more than once: for that was 'corban' whereby they should have been profited. 4. These humble preachers utterly destroy the humility of their hearers, who are quickly wiser than all their former teachers; not because they 'keep Thy commandments' (as the poor man under the law said), but because they allow no commandments at all. In a few days they are 'wiser in their own eyes than seven men that can render a reason.' 'Render a reason! Aye, there it is. Your carnal reason destroys you. You are for reason: I am for faith.' I am for both. For faith to perfect my reason, that, by the Spirit of God not putting out the eyes of my understanding, but enlightening them more and more, I may 'be ready to give' a clear scriptural 'answer to every man that asketh' me 'a reason of the hope that is in' me.

To Ebenezer Blackwell Date: BRISTOL March 5, 1751. The note delivered to me on Sunday night, which ran in these words, 'I am not determined when I shall leave London,' convinces me that I must not expect to see the writer of it at our approaching Conference. This is indeed deserting me at my utmost need, just when the Philistines are upon me. But I am content; for I am well assured the Lord is not departed from me. Is it not best to let all these things sleep to let him do just what he will do; and to say nothing myself good or bad, concerning it, till his mind is more cool and able to bear it I persuade myself neither Mrs. Blackwell, nor Mr. Lloyd Samuel Lloyd, whose name Wesley sometimes spells 'Loyd.' or you will be wanting in your good offices. And will you not likewise advise and comfort her who is now likely to stand in need of every help You see how bold a beggar I am. I can't be satisfied yet, without asking you to do more for dear sir, Your most affectionate servant.

To John Bennet Date: BRISTOL March 12, 1751. MY DEAR BROTHER, Our building obliges me to return to London. So that my journey into the North must be deferred a little longer. I expect to leave London on the 27th instant; to be at Wednesbury the 31st, and at Alpraham on Thursday, April 4; whence I think (at present) to go on to Munchester. The Saturday following I am to be at Whitehaven. The Wednesday and Thursday in Easter week I can spend wherever you think proper. I propose taking Leeds in my return from Newcastle. We should all have been glad to see you here. I hope you both enjoy health both of body and mind. I am Your affectionate brother. PS. Perhaps you could spare time to visit Newcastle this spring. I should be glad to see Mr. Bodily. This seems to be John Baddeley, Rector of Hayfield. See note to letter of Oct. 31, 1755.

To his Wife TETSWORTH, 42 miles from London. March 27, 1751. MY DEAR MOLLY, Do I write too soon Have not you above all the people in the world a right to hear from me as soon as possibly I can You have surely a fight to every proof of love I can give and to all the little help which is in my power. For you have given me even your own self. O how can we praise God enough for making us helps meet for each other! I am utterly astonished at His goodness. Let not only our lips but our lives show forth His praise! Will you be so kind as to send word to T. Butts Thomas Butts had been the Wesleys' traveling companion. On April 19, 1744, Charles Wesley sent him to Wednesbury with 60, which he had collected for the sufferers in the riots. He traveled with John Wesley in Sept. 1746. On Feb. 8, 1753, proposals were made for devolving all temporal affairs on the Stewards, and a circular was sent out in which Thomas Butts and William Briggs announced that they had been invested with the care of printing and publishing. A letter from Butts to Wesley (Arminian Mag. 1779, p. 258) dated Oct. 31, 1750, on 'The duty of all to pay their debts,' shows that he was 'honest as honesty itself.' Mrs. Hannah Butts, on whom Charles Wesley wrote some memorial verses, may have been his wife. He seems to have retired about 1759. that Mr. Williams Anthony Williams was a Bristol Methodist, at whose house Wesley was a frequent guest in 1739. He may have lent Wesley this money to pay Richard Thyer. See Journal Diary, ii. 175, 181. of Bristol will draw upon him in a few days for twenty pounds (which I paid Rd. Thyer in full), and that he may call upon you for the money

To Ebenezer Blackwell Date: MANCHESTER, April 7, 1751. Mr. Lloyd thinks it absolutely needful that a friend or two of my wife should meet Mr. Blisson and a friend or two of his, in order to persuade him (if it can be done) to come to an account as to what remains in his hand. If Mr. Lloyd and you would take this trouble on yourselves, I do not doubt but the affair would end well. We have hitherto had a very rough but a very prosperous journey. I only want more time; there being so many cams to various parts that I cannot possibly answer them all between this and Whitsuntide. O what reason have we to put forth all our strength! For what a Master do we serve! I trust we shah never be weary of His service. And why should we ever be ashamed of it I am persuaded Mrs. Blackwell and you do not forget me nor her that is as my own soul. I am, dear sir, Your affectionate servant.

To the Rector and Fellows of Lincoln College Ego Johannes Wesley, Collegii Lincolniensis in Academia Oxoniensi Sodus, quicquid mihi juris est in praedicta Societate, ejusdem Rectori et Sociis sponte ac libere resigno: Ills universis et singulis perpetuam pacem ac omnimodam in Christo felicitatem exoptans. 'LONDON, June 1, 1751. 'I, John Wesley, Fellow of Lincoln College Oxford, do hereby spontaneously and freely resign whatever fights I possess in the aforesaid Society to the Rector and Fellows of the same; wishing to all and each of them perpetual peace and every species of felicity in Christ. Londini: Kalendis Junei: Anno Salutis Milleslmo, Septingentesimo, Quinquagesimo Primo.

To James Wheatley Date: BRISTOL, June 25 1751. Because you have wrought folly in Israel, grieved the Holy Spirit of God, betrayed your own soul into temptation and sin, and the souls of many others, whom you ought, even at the peril of your own life, to have guarded against all sin; because you have given occasion to the enemies of God, whenever they shall know these things, to blaspheme the ways and truth of God: We can in no wise receive you as a fellow laborer till we see clear proofs of your real and deep repentance. Of this you have given us no proof yet. You have not so much as named one single person in all England or Ireland with whom you have behaved ill, except those we knew before. The last and lowest proof of such repentance which we can receive is that: that, till our next Conference (which we hope will be in October), you abstain both from preaching and from practicing physic. If you do not, we are clear; we cannot answer for the consequences. Wheatley's immorality 'put my brother and me,' says Charles Wesley, 'upon a resolution of strictly examining into the life and moral behavior of every preacher in connection with us; and the office fell upon me.' He set out for this purpose on June 29. His brother wrote frequently to him during these anxious weeks. Dr. Whitehead has preserved some fragments of Wesley's letters which show how jealously the brothers watched over their band of helpers. See Whitehead's Wesley, ii. 266 70. July 17. I fear for C.S. Charles Skelton. He left Wesley in April 1754, intending to settle at Bury, but became an Independent minister in Southwark. See Journal, iii. 403, 470; iv. 93, 295. and J.C. Joseph Cownley, one of Wesley's best preachers. He died on Oct. 8, 1792. See Wesley's Veterans iv. 122-69; and letter of Sept. 20, 1746. more and more. I have heard they frequently and bitterly rail against the Church. On this Charles puts the following query: What assurance can we have that they will not forsake it, at least when we are dead Ought we to admit any man for a preacher till we can trust his invariable attachment to the Church

London, August 3. I heartily concur with you in dealing with all, not only with disorderly walkers, but also triflers, aa, ppa, the effeminate and busybodies, as with M. F. See C. Wesley's Journal, ii. 90-1. He heard Michael Fenwick preach at Leeds () on Aug. 5. 'It was beyond description.... I talked closely with him, utterly averse to working, and told him plainly he should either labor with his hands or preach no more. He hardly complied, though he confessed it was his ruin, his having been taken off his business. I answered I would repair the supposed injury, by setting him up again in his shop.' See letter of Sept. 12, 1755. See also ibid. p. 94: 'I heard J. J., the drummer, again, and liked him worse than at first' I spoke to one this morning, so that I was even amazed at myself. London, August 8. We must have forty itinerant preachers, or drop some of our Societies. You cannot so well judge of this without seeing the letters I receive from all parts. London, August 15. If our preachers do not, nor will not, spend all their time in study and saving souls, they must be employed dose in other work or perish. London, August 17. C. S. pleads for a kind of aristocracy, and says you and I should do nothing without the consent of all the preachers; otherwise we govern arbitrarily, to which they cannot submit. Whence is this Cullompton, August 24. Oh that you and I may arise and stand upright! See next letter for Charles Wesley's verdict. I quite agree with you: let us have but six, so we are all one. I have sent one more home to his work. We may trust God to send forth more laborers; only be not unwilling to receive them, when there is reasonable proof that He has sent them. Wesley says on Aug. 21 that in Wiltshire and Devonshire he 'found more and more proof that the poor wretch Wheatley whom we had lately disowned was continually laboring to poison our other preachers' See Journal, iii. 535.

To Richard Bailey, Vicar of Wrangle Date: LONDON August 15, 1751. REVEREND SIR, 1. I take the liberty to inform you that a poor man, late of your parish, was with me some time since, as were two others a few days ago, who live in or near Wrangle. If what they affirmed was true, you was very nearly concerned in some late transactions there. The short was this: that a riotous mob at several times, particularly on the 7th of July and the 4th of the month, violently assaulted a 'company of quiet people, struck many of them, beat down other, and dragged some away, whom, after abusing them in various ways, they threw into drains or other deep waters, to the endangering of their lives; that, not content with this, they broke open an house, dragged a poor man out of bed, and drove him out of the house naked, and also greatly damaged the goods, at the same time threatening to give them all the same or worse usage if they did not desist from that worship of God which they believed to be right and good. 2. The poor sufferers, I am informed, applied for redress to a neighboring Justice of the Peace. But they could have none so far from it, that the Justice himself told them the treatment was good enough for them, and that if they went on (i worshipping God according to their own conscience) the mob should use them so again. 3. I allow some of those people might behave with passion or ill manners. But if they did was there any proportion at all between the fault and the punishment Or, whatever punishment was due, does the law dire that a riotous mob should be the inflictors of it 4. I allow also that this gentleman supposed the doctrines of the Methodists (so called) to be extremely bad. But is he assured of this Has he read their writings If not, why does he pass sentence before he hears the evidence If he has, and thinks them wrong, yet is this a method of confuting to be used in a Christian a Protestant country particularly in England, where every man may think for himself, as he must give an account for himself to God

5. The sum of our doctrine with regard to inward religion (so far as I understand it) is comprised in two points the loving God with all our hearts and the loving our neighbor as ourselves; and with regard to outward religion, in two more the doing all to the glory of God, and the doing to all what we would desire in like circumstances should be done to us. I believe no one will easy confute this by Scripture and sound reason, or prove that we preach or hold any other doctrine as necessary to salvation. 6. I thought it my duty, sir, though a stranger to you, to say thus much, and to request two things of you: (1) that the damage these poor people have sustained may be repaired; and (2) that they may for the time to come be allowed to enjoy the privilege of Englishmen to serve God according to the dictates of their own conscience. On these conditions they am heartily wiling to forrget all that is past. Wishing you all happiness, spiritual, and temporal, I remain, reverend sir, Your affectionate brother and servant. To a Friend 12 SALISBURY, August 21, 1751. I see plainly the spirit of Ham, if not of Korah, has fully possessed several of our preachers. So much the more freely and firmly do I acquiesce in the determination of my brother, 'that it is far better for us to have ten or six preachers who are alive to God, sound in the faith, and of one heart with us and with one another, than fifty of whom we have no such assurance.'

To John Bennet November 1751. You judge quite right that one of our brethren ought to be at the Assizes at Chester. The most proper person of all others (if you receive this time enough) is John Bennet. It will be an exceeding great check to those who would otherwise blaspheme the gospel. That circumstance should be declared in open court, that this man was no Methodist; that the Germans have declared above two years agone in the pubic newspapers See Journal, iii. 434-5. The Moravians wrote to the Daily Post in Sept. 1749, pointing out that they were not Methodists. that they have nothing to do with the Methodists; and that therefore, whatever the Germans do, the Methodists are no more to answer for it than the Presbyterians. Stand fast.

To his Brother Charles LONDON, December 4 1751. On some points it is easier to write than to speak, especially where there is danger of warmth on either side. In what respect do you judge it needful to break my power and to reduce my authority within due bounds I am quite ready to part with the whole or any part of it. It is no pleasure to me, nor ever was. There is another tender point which I would just touch on. The quarterly contribution of classes (something more than two hundred a year) is to keep the preachers and to defray all the expenses of the house. But for this it did never yet suffice. For you, therefore (who have an hundred and fifty pounds a year to maintain only two persons), 100 a year was guaranteed to Charles at his marriage. He had no child in 1751. to take any part of this seems to me utterly unreasonable. I could not do it, if it were my own case: I should account it robbery yea, robbing the Spittle. Spittle (or spital), hospital for 'poor folks diseased' or for lepers (Brewers Dic. Of Phrase and Fable). I have often wondered how either your conscience or your sense of honor could bear it; especially as you know I am almost continually distressed for money, who am expected to make up the deficiencies of this as well as all the other funds. I am willing (if our judgments differ) to refer this or anything else, to Mr. Perronet or Mr. Blackwell. I desire only to spend and be spent in the work which God has given me to do. Adieu.

To John Downes Date: LONDON, December 10, 1751. MY DEAR BROTHER, I thank C. Herrington for his letter. Is 'C. Herrington' Brother Errington See letter of Jan. 8, 1757. He should not fail to write whenever he sees occasion. If you are straitened for preachers, could not you make use of George Atchinson from Stockton for a time I suppose James Tucker also is now with you. From Whitehaven. See letter of Nov. 7. He is, I verily believe, honest of heart; but a little too wise h his own eyes. Speak plainly to him, if you should ever hear that anything is amiss in his preaching or conversation. Brother Reeves will be here in a day or two. But he cannot return into the North yet. I wish you would regulate a little at a time, as you find your health will permit. But you must carefully guard against any irregularity, either as to food, sleep, or labor. Your water should be neithr quite warm (for fear of relaxing the tone of your stomach) nor quite cold. Of all flesh, mutton is the best for you; of all vegetables turnips, potatoes, and apples (roasted, boiled, or baked) if you can bear them. Take care you do not lose anything you have learned already, whether you learn more or not. You must needs be here (if alive) the 1st of March at our Conference. The Conference was held in Leeds in May; but the name of John Downes is among those attached to the agreement given in the Journal iv. 9, and dated Jan. 29, 1752. None will he present but those we invite. How apt is the corruptible body to press down the soul! But all shall work together for good. Now you can sympathize a little with me. We must expect no thanks from man. Evil for good will be our constant portion here. But it is well. The Lord is at hand. I am Your affectionate friend and brother.

To Ebenezer Blackwell () Date: LONDON December 20, 1751. MY DEAR FRIEND, The point you speak of in your letter of September 21 is of a very important nature. I have had many serious thoughts concerning it, particularly for some months last past; therefore I was not willing to speak hastily or slightly of it, but rather delayed till I could consider it thoroughly. I mean by 'preaching the gospel' preaching the love of God to sinners preaching the life, death, resurrection and intercession of Christ, with all the blessings which in consequence thereof are freely given to true believers. By 'preaching the law' I mean explaining and enforcing the commands of Christ briefly compiled in the Sermon on the Mount. Now, it is certain preaching the gospdel to penitent sinners 'begets faith'; that it 'sustains and increases spiritual life in true believers.' Nay, sometimes it 'teaches and guides' them that believe; yea, and 'convinces them that believe not.' So far all are agreed. But what is the stated means of feeding and comforting believers What is the means, as of begetting spiritual life where it is not, so of sustaining and increasing it where it is Here they devide. Some think preaching the law only; other, preaching the gospel only. I think neither the one nor the other; but duly mixing both, in every place, if not in every sermon. I think the right method of preaching is this. At our first beginning to preach at any place, after a general declaration of the love of God to sinners and His willingness that they should be saved, to preach the law in the strongest, the closest the most searching manner possible; only intermixing the gospel here and there, and showing it, as it were, afar off.

Thus all the Apostles built up believers: witness all the Epistles of St. Paul, James, Peter, and John. And upon this plan all the Methodists first set out. In this manner not only my brother and I, but Mr. Maxfield, Nelson, James Jones, Westall, and Reeves all preached at the beginning. By this preaching it pleased God to work those mighty effects in London, Bristol, Kingswood, Yorkshire, and Newcastle. By means of this twenty-nine persons received remission of fins in one day at Bristol only, On May 21, 1739. Thomas Maxfield was one of the number. See letter of the 28th of that month. most of them while I was opening and enforcing our Lord's Sermon upon the Mount. In this manner John Downes, John Bennet, John Haughton, and all the other Methodists preached, till James Wheatley For the trouble with James Wheatley, see letter of June 25. came among them, who never was clear, perhaps not sound, in the faith. According to his understanding was his preaching an unconnected rhapsody of unmeaning words like Sir John Suckling's Verses, smooth and soft as cream, In which was neither depth nor stream. Yet (to the utter reproach of the Methodist congregations) this man became a most popular preacher. He was admired more and more wherever he went, till he went over the second time into Ireland and conversed more intimately than before with some of the Moravian preachers. The consequence was that he leaned more and more both to their doctrine and manner of preaching. At first several of our preachers complained of this; but in the space of a few months (so incredible is the force of soft words) he by slow and imperceptible degrees brought almost all the preachers then in the kingdom to think and speak like himself. These, returning to England, spread the contagion to some others of their brethren. But still the far greater part of the Methodist preaches thought and spoke as they had done from the beginning. This is the plain fact. As to the fruit of this new manner of preaching (entirely new to the Methodists), speaking much of the promises, little of the commands (even to unbelievers, and still less to believers), you think it has done great good; I think it has done great harm.

I think it has done great harm to the preaches; not only to James Wheatley himself, but to those who have learned of him David Trathen, See Tyerman's Wesley, ii. 127, where it is 'Tratham.' Thomas Webb, Robert Swindells, and John Madden. I fear to others also; all of whom are but shadows of what they were: most of them have exalted themselves above measure, as if they only 'preached Christ, preached the gospel.' And as highly as they have exalted themselves, so deeply have they despised their brethren; calling them 'legal preachers, legal wretches'; and (by a cant name) 'Doctors' or 'Doctors of Divinity.' They have not a little despised their ministers also for 'countenancing the Doctors,' as they termed them. They have made their faults (real or supposed) common topics of conversation: hereby cherishing in themselves the very spirit of Ham; yea, of Korah, Dathan, and Abiram. See letter of Aug. 21. I think it has likewise done great harm to their hearers, diffusing among them their own prejudice against the other preachers; against their ministers, me in particular (of which you have been an undeniable instance); against the scriptural Methodist manner of preaching Christ, so that they could no longer bear sound doctrine they could no longer hear the plain old truth with profit or pleasure, nay hardly with patience. After hearing such preachers for a time, you yourself (need we father witnesses) could find in my preaching 'no food for your soul,' nothing to 'strengthen you in the way,' no 'inward experience of a believer'; 'it was all barren and dry': that is, you had no taste for mine or John Nelson's preaching; it nether refreshed nor nourished you. Why, this is the very thing I assert: that the 'gospel preachers' so called corrupt their hearers; they vitiate their taste, so that they cannot relish sound doctrine; and spoil their appetite, so that they cannot turn it into nourishment; they, as it were, feed them with sweetmeats, till the genuine wine of the kingdom seems quite insipid to them. They give them cordial upon cordial, which make them all life and spirit for the present; but meantime their appetite is destroyed, so that they can neither retain nor digest the pure milk of the Word.

Hence it is that (according to the constant observation I have made in all parts both of England and Ireland) preachers of this kind (though quite the contrary appears at firs) spread death, not life, among their hearers. As soon as that flow of spirits goes off, they are without life, without power, without any strength or rigor of soul; and it is extremely difficult to recover them, because they still cry out, 'Cordials, cordials!' of which they have had too much already, and have no taste for the food which is convenient for them. Nay, they have an utter aversion to it, and that confirmed by principle, having been taught to call it husks, if not poison. How much more to those bitters which are previously needful to restore their decayed appetite! This was the very case when I went last into the North. For some time before my coming John Downes had scarce been able to preach at all: the three others in the Round were such as styled themselves 'gospel preachers.' When I came to review the Societies, with great expectation of finding a vast increase, I found most of them lessened by one third; one entirely broken up; that of Newcastle itself was less by an hundred members than when I visited it before; and of those that remained, the far greater number in every place were cold, weary, heartless and dead. Such were the blessed effects of this gospel-preaching, of this new method of preaching Christ!

3. You next undertake to prove 'the most insufferable pride and vanity of the Methodists' (sect. iii. p. 12, c.). For this end you quote five passages from my Journals and one from the third Appeal. The first was wrote in the anguish of my heart, to which I gave vent (between God and my own soul) by breaking out, not into 'confidence or boasting,' as you term it, but into those expressions of bitter sorrow, 'I went to America to convert the Indians; but oh, who shall convert me' (Journal, i. 418). Some of the words which follow you have picked out, and very honestly laid before your reader, without either the beginning or end, or one word of the occasion or manner wherein they were spoken. Your next quotation is equally fair and generous: 'Are they read in philosophy So was I, c.' (i. 422, c.). This whole 'string of self-commendation,' as you call it, being there brought, ex professo, to prove that, notwithstanding all this, which I once piqued myself upon, I was at that hour in a state of damnation! The third is a plain narrative of the manner wherein many of Bristol expressed their joy on my coming unexpectedly into the room after I had been some time at London (ii. 457). And this, I conceive, will prove the charge of high treason as well as that of 'insufferable pride and vanity.' You say, fourthly: 'A dying woman, who had earnestly desired to see me, cried out as I entered the room, "Art thou come, thou blessed of the Lord"' (ii. 483). She did so. And what does this prove The fifth passage is this: 'In applying which, my soul was so enlarged, that methought I could have cried out (in another sense than poor, vain Archimedes), "Give me where to stand, and I will shake the earth."' See letters of June 11, 1747, sect. 20 (to Bishop Gibson), and Nov. 26, 1762. My meaning is, I found such freedom of thought and speech (jargon, stuff, enthusiasm to you) that me-thought, could I have then spoken to all the world, they would all have shared in the blessing.

Afterward it follows: 'What persons could in the nature of things have been (antecedently) less liable to exception, with regard to their moral character at least, than those the all-wise God hath now employed Indeed, I cannot devise what manner of men could have been more unexceptionable on all accounts. Had God endued us with greater natural or acquired abilities, this very thing might have been turned into an objection. Had we been remarkably defective, it would have been matter of objection on the other hand. Had we been Dissenters of any kind, or even Low Church-men (so called), it would have been a great stumbling-block in the way of those who are zealous for the Church. And yet, had we continued in the impetuosity of our High Church zeal, neither should we have been willing to converse with Dissenters, nor they to receive any good at our hands.' Works, viii; 226-7. Sir, why did you break off your quotation in the middle of this paragraph, just at 'more unexceptionable on all accounts' Was it not on purpose to give a wrong turn to the whole, to conceal the real and obvious meaning of my words, and put one upon them that never entered into my thoughts 5. You have reserved your strong reason for the last namely, my own confession: 'Mr. Wesley says himself, "By the most infallible of proofs, inward feeling, I am convinced of pride, c." 'Sir, be pleased to decipher that' c. 'Or I will spare you the pains, and do it myself, by reciting the whole sentence See letter of Oct. 30, 1738, to his brother Samuel.: 'By the most infallible of proofs, inward feeling, I am convinced (1) Of unbelief; having no such faith in Christ as will prevent my heart from being troubled, which it could not be, if I believed in God, and rightly believed also in Him; (2) of pride throughout my life past, inasmuch as I thought I had what I find I have not.' (Journal, i. 415.) Now, sir, you have my whole confession. I entreat you to make the best of it. But I myself 'acknowledge three Methodists to have fallen into pride.' Sir, I can tell you of three more. And yet it will not follow that the doctrines I teach 'lead men into horrid pride and blasphemy.'

6. In the close of your fourth section you charge me with 'shuffling and prevaricating with regard to extraordinary gifts and miraculous powers.' Of these I shall have occasion to speak by-and-by. At present I need only return the compliment by charging you with gross, willful prevarication from the beginning of your book to the end. Some instances of this have appeared already. Many more will appear in due time. 7. Your fifth charges me with an 'affectation of prophesying.' Your first proof of it is this: 'It was about this time that the soldier was executed. For some time I had visited him every day. But when the love of God was shed abroad in his heart, I told him, "Do not expect to see me any more: I believe Satan will separate us for a season." Accordingly the next day I was informed the commanding officer had given strict orders that neither Mr. Wesley nor any of his people should be admitted' (ii. 339-40.) I did believe so, having seen many such things before; yet without affecting a spirit of prophecy. But that I do claim it, you will prove, secondly, from my mentioning 'the great work which God intends, and is now beginning, to work over all the earth.' By what art you extract such a conclusion out of such premises I know not. That God intends this none who believe the Scripture doubt. And that He has begun it, both in Europe and America, any who will make use of their eyes and ears may know without any 'miraculous gift of prophesying.' 8. In your sixth section you assert that I lay claim to other miraculous gifts . As you borrow this objection from Mr. Church, I need only give the same answer I gave before. 'I shall give,' says Mr. Church, 'but one account more, and that is what you give of yourself.' The sum whereof is, 'At two several times, being ill and in violent pain, I prayed to God, and found immediate ease.' I did so. I assert the fact still. 'But if these,' you say, 'are not miraculous cures, all this is rank enthusiasm. 'I will put your argument in form: 'He that believes those are miraculous cures which are not is a rank enthusiast: 'But you believe those to be miraculous cures which are not:

'Therefore you are a rank enthusiast. 'Before I answer, I must know what you mean by miraculous: if you term everything so which is "not strictly accountable for by the ordinary course of natural causes," then I deny the latter part of the second proposition. And unless you can make this good, unless you can prove the effects in question are strictly accountable for by the ordinary course of natural causes, your argument is nothing worth.' See letter of Feb. 2, 1745, sect. III. 12. Having largely answered your next objection relating to what I still term 'a signal instance of God's particular providence,' I need only refer you to those answers, not having leisure to say the same thing ten times over. Whether I sometimes claim and sometimes disclaim miracles will be considered by-and-by. 9. In your seventh section you say, 'I shall now give some account of their grievous conflicts and combats with Satan' (page 53, c.). O sir, spare yourself, if not the Methodists! Do not go so far out of your depth. This is a subject you are as utterly unacquainted with as with justification or the new birth. But I attend your motions. 'Mr. Wesley,' you say, 'was advised to a very high degree of silence. And he spoke to none at all for two days, and traveling fourscore miles together. 'The same whim,' you go on, 'has run through several of the Religious Orders. Hence St. Bonaventura says that silence in all the religious is necessary to perfection. St. Agatho held a stone in his mouth for three years, till he had learned taciturnity. St. Alcantara carried several pebbles in his mouth for three years likewise, and for the same reason. Theon observed a continual silence for thirty years. St. Francis observed it himself, and enjoined it upon his brethren. The rule of silence was religiously observed by St. Dominic.' I have repeated more of your words than I otherwise should in order to show to a demonstration that a man of a lively imagination may run a parallel to any length without any foundation in nature.

You begin, 'The same whim which led Mr. Wesley to observe an absolute silence for two days'; and so run on to St. Bonaventura, St. Agatho, and I know not whom. But did Mr. Wesley 'observe an absolute silence for two days' No, not for one hour. My words, 'I spoke to none at all for fourscore miles together' (ii. 462) imply neither more nor less than that I spoke to none 'concerning the things of God,' as it is in the words immediately preceding. And you know this as well as I. But it is all one for that. Wit, not truth, is the point you aim at. My supposed inconsistency with regard to the Moravians, which you likewise drag in (as they say) by head and shoulders, I have shown again and again to be no inconsistency at all, particularly in both the letters to Mr. Church. 10. Well, but as to conflicts with Satan. 'Nor can Mr. Wesley,' you say, 'escape the attacks of this infernal spirit' namely, 'suggesting distrustful thoughts, and buffeting him with inward temptations.' Sir, did you never hear of any one so attacked, unless among the Papists or Methodists How deeply, then, are you experienced both in the ways of God and the devices of Satan! You add, with regard to a case mentioned in the Fourth Journal (vol. ii. p. 346), 'Though I am not convinced that these fits of laughing are to be ascribed to Satan, yet I entirely agree that they are involuntary and unavoidable.' I am glad we agree so far. But I must still go farther: I cannot but ascribe them to a preternatural agent, having observed so many circumstances attending them which cannot be accounted for by any natural causes. Under the head of conflicts with Satan you observe farther: 'Mr. Wesley says while he was preaching the devil knew his kingdom shook, and therefore stirred up his servants to make a noise; that, September 18, the prince of the air made another attempt in defense of his tottering kingdom; and that another time the devil's children fought valiantly for their master.' I own the whole charge; I did say all this. Nay, and if need were, I should say it again.

You cite one more instance from my Fourth Journal: 'The many-headed beast began to roar again.' So your head is so full of the subject, that you construe even poor Horace's bellua multorum capitum Epistles, I. i. 76: 'A many-headed beast.' into the devil! These are all the combats and conflicts with Satan which you can prove I ever had. O sir, without more and greater conflicts than these, none shall see the kingdom of God. II. In the following sections you are equally out of your element. The first of them relates to 'spiritual desertions' (sect. viii. p. 75, c.); all which you make the subject of dull ridicule, and place to the account of enthusiasm. And the case of all you give in the following words: 'We may look upon enthusiasm as a kind of drunkenness, filling and intoxicating the brain with the heated fumes of spirituous particles. Now, no sooner does the inebriation go off, but a coldness and dullness takes place.' 12. As wildly do you talk of the doubts and fears incident to those who are 'weak in faith' (sect. ix. p. 79, c.). I cannot prevail upon myself to prostitute this awful subject by entering into any debate concerning it with one who is innocent of the whole affair. Only I must observe that a great part of what you advance concerning me is entirely wide of the question. Such is all you quote from the First and a considerable part of what you quote from my Second Journal. This you know in your own conscience; for you know I speak of myself during the whole time as having no faith at all. Consequently the 'risings and fallings' I experienced then have nothing to do with those 'doubts and fears which many go through after they have by faith received remission of sins.'

My words are, 'Oh what an hypocrite have I been (if this be so) for near twice ten years! But I know it is not so. I know every one under the law is even as I was ' namely, from the time I was twelve years old See under sect. 40, and also letters of Feb. 9, 1750, and July ix, 1763. till considerably above thirty. 'And is it strange,' you say, 'that such an one should be destitute of means to resolve his scruples should be ever at variance with himself, and find no place to fix his foot' Good sir, not too fast. You quite outrun the truth again. Blessed be God, this is not my case. I am not destitute of means to resolve my scruples. I have some friends and a little reason left. I am not ever at variance with myself, and have found a place to fix my foot: Now I have found the ground wherein Firm my soul's anchor may remain The wounds of Jesus, for my sin Before the world's foundation slain. And yet one of your assertions I cannot deny namely, that you 'could run the parallel between me and numbers of fanatical Papists '; and that not only with regard to my temper, but my stature, complexion, yea (if need were) the very color of my hair. 15. In your next section you are to give an account of the 'spiritual succors and advantages received either during these trims, or very soon after' (sect. x. p. 92, c.). It is no wonder you make as lame work with these as with the conflicts which preceded them. 'As the heart knoweth its own bitterness, so a stranger doth not intermeddle with his joy.' But it is no business of mine, as you have not done me the honor to cite any of my words in this section. 16. 'The unsteadiness of the Methodists both in sentiments and practice' (sect. xi. p. 95, c.) is what you next undertake to prove. Your loose declamation with which you open the cause I pass over, as it rests on your own bare word; and haste to your main reason, drawn from my sentiments and practice with regard to the Moravians.

You add: 'Sometimes they are so far from fearing death that they wish it. But the keenness of the edge is soon blunted. They are full of dreadful apprehensions that the clergy intend to murder them.' Do, you mean me, sir I plead, Not guilty. I never had any such apprehension. Yet I suppose you designed the compliment for me by your dragging in two or three broken sentences from my First Journal. But how little to the purpose, seeing at the time that was written I had never pretended to be above the fear of death. So that this is no proof of the point in view of the 'unsteadiness of my sentiments or practice.' 18. You proceed: 'One day they fancy it their duty to preach; the next they preach with great reluctance.' Very true! But they fancy it their duty still, else they would not preach at all. This, therefore, does not prove any inequality either of sentiment or practice. 'Mr. Wesley is sometimes quite averse from speaking, and then perplexed with the doubt, Is it a prohibition from the good Spirit, or a temptation from nature or the evil one' Just of a piece with the rest. The sentence runs thus: 'I went several times with a design to speak to the sailors, but could not. I mean, I was quite averse from speaking. Is not this what men commonly mean by "I could not speak" And is this a sufficient cause of silence or no Is it a prohibition from the good Spirit, or a temptation from nature or the evil one' Sir, I was in no doubt at all on the occasion. Nor did I intend to express any in these words; but to appeal to men's conscience whether what they call 'a prohibition from the good Spirit' be not a mere 'temptation from nature or the evil one.' 19. In the next section you are to show 'the art, cunning, and sophistry of the Methodists, who, when hard pressed by argument, run themselves into inconsistency and self-contradiction, and occasionally either defend or give up some of their favorite notions and principal points' (sect. xii. p. 102). I dare say, sir, you will not put them to the trial. Argument lies out of the way of one solufos

Qui captat risus hominum, farnamque dicacis. Horace's Satires, I. iv. 82-3: 'One that affects the droll, and loves to raise a home-laugh.' But to the proof. 'Mr. Wesley,' you say, 'at one time declares for a disinterested love of God; at another declares there is no one caution in all the Bible against the selfish love of God.' Nay, sir; I will tell you what is stranger still: Mr. Wesley holds at one time both sides of this contradiction. I now declare both that 'all true love is disinterested, "seeketh not her own," and that there is no one caution in all the Bible against the selfish love of God.' What, have I the art to slip out of your hands again 'Pardon me,' as your old friend says, 'for being jocular.' 20. You add, altius insurgens Virgil's Aeneid, xi. 697: 'Rising to more exalted strains.': 'But it is a considerable offence to charge another wrongfully and contradict himself about the doctrine of Assurance.' To prove this upon me you bring my own words: 'The assurance we preach is of quite another kind from that Mr. Bedford writes against. We speak of an assurance of our present pardon; not, as he does, of our final perseverance.' (Journal, ii. 83.) 'Mr. Wesley might have considered,' you say, 'that, when they talk of "assurance of pardon and salvation," the world will extend the meaning of the words to our eternal state.' I do consider it, sir; and therefore I never use that phrase either in preaching or writing. 'Assurance of pardon and salvation' is an expression that never comes out of my lips; and if Mr. Whitefield does use it, yet he does not preach such an assurance as the privilege of all Christians. 'But Mr. Wesley himself says, that "though a full assurance of faith does not necessarily imply a full assurance of our future perseverance, yet some have both the one and the other." And now what becomes of his charge against Mr. Bedford And is it not mere evasion to say afterwards, "This is not properly an assurance of what is future"' Sir, this argument presses me very hard! May I not be allowed a little evasion now Come, for once I will try to do without it, and to answer flat and plain.

And I answer: (1) That faith is one thing, the full assurance of faith another. (2) That even the full assurance of faith does not imply the full assurance of perseverance: this bears another name, being styled by St. Paul 'the full assurance of hope.' (3) Some Christians have only the first of these; they have faith, but mixed with doubts and fears. Some have also the full assurance of faith, a full conviction of present pardon; and yet not the full assurance of hope, not a full conviction of their future perseverance. (4) The faith which we preach as necessary to all Christians is the first of these, and no other. Therefore (5) It is no evasion at all to say, 'This (the faith which we preach as necessary to all Christians) is not properly an assurance of what is future.' And consequently my charge against Mr. Bedford stands good that his sermon on Assurance is an ignoratio elenchi, an 'ignorance of the point in question,' from beginning to end. See letter of Sept. 28, 1738. Therefore neither do I 'charge another wrongfully, nor contradict myself about the doctrine of Assurances.' 21. To prove my art, cunning, and evasion, you instance next in the case of impulses and impressions. You begin: 'With what pertinacious confidence have impulses, impressions, feelings, c., been advanced into certain rules of conduct! Their followers have been taught to depend upon them as sure guides and infallible proofs.' To support this weighty charge, you bring one single scrap, about a line and a quarter, from one of my Journals. The words are these: 'By the most infallible of proofs, inward feeling, I am convinced.' Convinced of what It immediately follows: 'Of unbelief, having no such faith as will prevent my heart from being troubled.' I here assert that inward feeling or consciousness is the most infallible of proofs of unbelief of the want of such a faith as will prevent the heart's being troubled. But do I here 'advance impressions, impulses, feelings, c., into certain rules of conduct' or anywhere else You may just as well say I advance them into certain proofs of transubstantiation. Neither in writing, in preaching, nor in private conversation have I ever 'taught any of my followers to depend upon them as sure guides or infallible proofs' of anything.

Nay, you yourself own I have taught quite the reverse, and that at my very first setting out. Then, as well as ever since, I have told the Societies 'they were not to judge by their own inward feelings. I warned them all these were in themselves of a doubtful, disputable nature. They might be from God or they might not, and were therefore to be tried by a farther rule, to be brought to the only certain test the law and the testimony' (ii. 226). This is what I have taught from first to last. And now, sir, what becomes of your heavy charge On which side lies the 'pertinacious confidence' now How clearly have you made out my inconsistency and self-contradiction! and that I 'occasionally either defend or give up my favorite notions and principal points'! 22. 'Inspiration and the extraordinary calls and guidances of the Holy Ghost are' what you next affirm to be 'given up' (sect. xiii. p. 106, c.). Not by me. I do not 'give up' one title on this head which I ever maintained. But observe: before you attempt to prove my 'giving them up,' you are to prove that I laid claim to them, that I laid claim to some extraordinary inspiration, call, or guidance of the Holy Ghost. You say my 'concessions on this head' (to Mr. Church) 'are ambiguous and evasive.' Sir, you mistake the fact. I make no concessions at all either to him or you. I give up nothing that ever I advanced on this head; but when Mr. Church charged me with what I did not advance, I replied, 'I claim no other direction of God's but what is common to all believers. I pretend to be no otherwise inspired than you are, if you love God.' Where is the ambiguity or evasion in this I mean it for a flat denial of the charge. 23. Your next section, spirat iragleam sails, Horace's Epistles, II. i. 166: 'It breathes the spirit of the tragic scene.' charges the Methodists 'with skepticism and infidelity, with doubts and denials of the truth of Revelation, and Atheism itself' (sect. xiv. p. 110, c.). The passages brought from my Journals to prove this charge, which you have prudently transposed, I beg leave to consider in the same order as they stand there.

The first you preface thus: 'Upon the people's ill usage (or supposed ill usage) of Mr. Wesley in Georgia, and their speaking of all manner of evil falsely (as he says) against him, and trampling under-foot the word after having been very attentive to it, what an emotion in him is hereby raised I "I do hereby bear witness against myself that I could scarce refrain from giving the lie to experience and reason and Scripture all together."' The passage as I wrote it stands thus: 'Sunday, March 7. I entered upon my ministry at Savannah. In the Second Lesson (Luke xviii.) was our Lord's prediction of the treatment which He Himself, and consequently His followers, were to meet with from the world.... 'Yet, notwithstanding these plain declarations of our Lord, notwithstanding my own repeated experience, notwithstanding the experience of all the sincere followers of Christ whom I ever talked with, read, or heard of nay, and the reason of the thing evincing to a demonstration that all who love not the light must hate him who is continually laboring to pour it in upon them I do here bear witness against myself that when I saw the number of people crowding into the church, the deep attention with which they received the word, and the seriousness that afterwards sat on all their faces, I could scarce refrain from giving the lie to experience and reason and Scripture all together. I could hardly believe that the greater, the far greater part of this attentive, serious people would hereafter trample under-foot that word, and say all manner of evil falsely of him that spoke it.' (i. 176-9.) Sir, does this prove me guilty of skepticism or infidelity, of doubting or denying the truth of Revelation Did I speak this 'upon the people using me ill and saying all manner of evil against me' Or am I here describing 'any emotion raised in me hereby' Blush, blush, sir, if you can blush. You had here no possible room for mistake. You grossly and willfully falsify the whole passage to support a groundless, shameless accusation.

To any who knew something of inward religion I should have observed that this is what serious divines mean by desertion. But all expressions of this kind are jargon to you. So, allowing it to be whatever you please, I ask only, Do you know how long I continued in this state how many years, months, weeks, or days If not, how can you infer what my state of mind is now from what it was above eleven years ago Sir, I do not tell you or any man else that 'I cannot now find the love of God in myself'; or that now, in the year 1751, I rarely feel more than a cold attention in the Holy Communion: so that your whole argument built on this supposition falls to the ground at once. 26. Sensible, I presume, of the weakness of this reason, you immediately apply to the passions by that artful remark: 'Observe, reader, this is the man who charges our religion as no better than the Turkish pilgrimages to Mecca or the Popish worship of Our Lady of Loretto!' Our religion! How naturally will the reader suppose that I fix the charge either on the Protestant religion in general, or on that of the Church of England in particular! But how far is this from the truth! My words concerning those who are commonly called religious are: 'Wherein does their religion consist in righteousness and true holiness, in love stronger than death, fervent gratitude to God, and tender affection to all His creatures Is their religion the religion of the heart, a renewal of the soul in the image of God Do they resemble Him they worship Are they free from pride, from vanity, from malice, from envy, from ambition and avarice, from passion and lust, from every uneasy and unlovely temper Alas, I fear neither they (the greater part at least) nor you have any more notion of this religion than the peasant that holds the plough of the religion of a Gymnosophist. Ancient Hindu philosophers and ascetics who discarded all clothing.

'It is well if the genuine religion of Christ has any more alliance with what you call religion than with the Turkish pilgrimages to Mecca or the Popish worship of Our Lady of Loretto. Have not you substituted in the place of the religion of the heart something, I do not say equally sinful, but equally vain and foreign to the worshipping of God in spirit and in truth What else can be said even of prayer, public or private, in the manner wherein you generally perform it as a thing of course, running round and round, in the same dull track, without either the knowledge or the love of God, without one heavenly temper, either attained or improved ' Works, viii. 202. Now, sir, what room is there for your own exclamations - 'What sort of heavenly temper is his How can he possibly, consistently with charity, call this our general performance' Sir, I do not. I only appeal to the conscience of you and each particular reader whether this is or is not the manner wherein you (in the singular number) generally perform public or private prayer. 'How possibly, without being omniscient, can he affirm that we (I presume you mean all the members of our Church) pray without one heavenly temper or know anything at all of our private devotions How monstrous is all this!' Recollect yourself, sir. If your terror is real, you are more afraid than hurt. I do not affirm any such thing. I do not take upon me to know anything at all of your private devotions. But I suppose I may inquire without offence, and beg you seriously to examine yourself before God. So you have brought no one proof that 'skepticism, infidelity, and Atheism are either constituent parts or genuine consequences of Methodism.' Therefore your florid declamation in the following pages is entirely out of its place. And you might have spared yourself the trouble of accounting for what has no being but in your own imagination. 27. You charge the Methodists next with 'an uncharitable spirit' (sect. xv. p. I15, c.). All you advance in proof of this, as if it were from my writings, but without naming either page or book, I have nothing to do with. But whatever you tell me where to find I shall carefully consider.

I observe but one single passage of this sort, and that you have worn threadbare already: 'By the most infallible of proofs, inward feeling, I am convinced of levity and luxuriancy of spirit, by speaking words not tending to edify; but most by my manner of speaking of my enemies.' Sir, you may print this, not only in italics, but in capitals, and yet it would do you no service. For what I was convinced of then was not uncharitableness, but, as I expressly mentioned, 'levity of spirit.' 28. Of the same 'uncharitable nature,' you say, is 'their application of divine judgments to their opposers' (sect. xvi. p. 119, c.). You borrow two instances from Mr. Church; but you omit the answers, which I shall therefore subjoin. His words are, 'You describe Heaven as executing judgments, immediate punishments, on those who oppose you. You say, "Mr. Molther was taken ill this day. I believe it was the hand of God that was upon him."' See letter of Feb. 2, 1745, sect. III. 9. I do; but I do not say as a judgment for opposing me. That you say for me. 'Again, you mention,' says Mr. Church, 'as an awful providence the case of "a poor wretch who was last week cursing and blaspheming, and had boasted to many that he would come on Sunday, and no man should stop his mouth; but on Friday God laid His hand upon him, and on Sunday he was buried." I do look on this as a manifest judgment of God on an hardened sinner for his complicated wickedness.' To repeat these objections without taking the least notice of the answers is one of the usual proofs of your charitable spirit. 29. You pass on to 'the Methodists' uncharitable custom of summoning their opponents to the bar of judgment' (sect. xvii. p. 123, c.). You bring two passages from my writings to prove this. The first is: 'Calling at Newgate, in Bristol, I was informed that the poor wretches under sentence of death were earnestly desirous to speak with me; but that Alderman Beecher had sent an express order that they should not. I cite Alderman Beecher to answer for these souls at the judgment-seat of Christ.'

Why do you leave out those words 'for these souls' Because they show the sentence means neither more nor less than, 'If these souls perish, he, not I, must answer for them at the Great Day.' The second passage is still more wide from the point. The whole of it is as follows: 'I have often inquired who were the authors of this report (that I was a Papist), and have generally found they were either bigoted Dissenters, or (I speak it without fear or favor) ministers of our own Church. I have also frequently considered what possible ground or motive they could have thus to speak; seeing few men in the world have had occasion so clearly and openly to declare their principles as I have done, both by preaching, printing, and conversation, for several years last past: and I can no otherwise think than that either they spoke thus to put the most favorable construction upon it) from gross ignorance they knew not what Popery was, they knew not what doctrines those are which the Papists teach or they willfully spoke what they knew to be false, probably thinking thereby to do God service. Now, take this to yourselves, whosoever ye are, high or low, Dissenters or Churchmen, clergy or laity, who have advanced this shameless charge, and digest it how you can. 'But how have ye not been afraid, if ye believe there is a God, and that He knoweth the secrets of your hearts (I speak now to you preachers more especially of whatever denomination), to declare so gross, palpable a lie, in the name of the God of truth I cite you all, before "the Judge of all the earth," either publicly to prove your charge, or, by publicly retracting it, to make the best amends you can, to God, to me, and to the world.' (Journal, ii. 262-3.) Sir, do I here 'summon my opponents to the bar of judgment' So you would make me do by quoting only that scrap, 'I cite you all before "the Judge of all the earth"!' You then add, with equal charity and sincerity: 'Here you have the true spirit of an enthusiast, flushed with a modest assurance of his own salvation and the charitable prospect of the damnation of others.' O sir, never name modesty more!

Here end your labored attempts to show the 'uncharitable spirit' of the Methodists, who (for anything you have shown to the contrary) may be the most charitable people under the sun. 30. You charge the Methodists next with 'violation and contempt of order and authority' (sect. xviii. p. 124) namely, the authority of the governors of the Church. I have answered every article of this charge in the Second and Third Parts of the Farther Appeal and the letter to Mr. Church. When you have been so good as to reply to what is there advanced, I may possibly say something more. What you offer of your own upon this head I shall consider without delay. 'Women and boys are actually employed in this ministry of public preaching.' Please to tell me where. I know them not, nor ever heard of them before. You add, what is more marvelous still: 'I speak from personal knowledge that sometimes, a little before delivering of the elements at the Communion, three or four Methodists together will take it into their heads to go away; that sometimes, while the sentences of the Offertory were reading, they have called out to the minister who carried the basin, reproaching him for asking alms of them; that sometimes, when the minister has delivered the bread into their hands, instead of eating it, they would slip it into their pockets.' Sir, you must show your face before these stories will find credit on your bare asseveration. 'Yet they are surprised,' you say, 'that every man in his senses does not without the least hesitation join them.' Sir, I am surprised (unless you are not in your senses) at your advancing such a barefaced falsehood. 31. You go on: 'Under this head may not improperly be considered their undutiful behavior to the civil powers.' What proof have you of this Why, a single sentence, on which I laid so little stress myself that it is only inserted by way of parenthesis in the body of another sentence: 'Ye learned in the law, what becomes of Magna Charta and of English liberty and property Are not these mere sounds while on any pretence there is such a thing as a press-gang suffered in the land'

Upon this you descant: 'The legislature has at several times made Acts for pressing men. But no matter for this; touch but a Methodist, and all may perish rather than a soldier be pressed. He who had before bound himself not to speak a title of worldly things is now bawling for liberty and property.' Very lively this! But I hope, sir, you do not offer it by way of argument. You are not so unlearned in the law as not to know that the legislature is out of the question. The legislature six years ago did not appoint press-gangs but legal officers to press men. Consequently this is no proof and find another if you can) of our undutiful behavior to the civil powers. 32. 'Another natural consequence,' you say, 'of Methodism is their mutual jealousies and envyings, their manifold divisions, fierce and rancorous quarrels, and accusations of one another.' I shall carefully attend whatever you produce on this head; and if you prove this, I will grant you all the rest. You first cite those words: 'Musing on the things that were past, and reflecting how many that came after me were preferred before me, I opened my Testament on those words: "The Gentiles, which followed not after righteousness, have attained to righteousness; but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness"' (ii. 324). And how does this prove the manifold divisions and rancorous quarrels of the Methodists Your second argument is: 'Mr. Whitefield told me he and I preached two different gospels''(his meaning was that he preached particular and I universal redemption); 'and therefore he would not join with me, but publicly preach against me' (sect. xix. p. 341, c.). Well, sir, here was doubtless a division for a time; but no fierce and rancorous quarrel yet. You say, thirdly: 'They write and publish against each other.' True; but without any degree either of fierceness or rancor. You assert, fourthly: 'Mr. Wesley in his sermon on Free Grace opposes the other for the horrible blasphemies of his horrible doctrine.' Sir, away with your flourishes, and write plain English: I opposed the doctrine of Predestination, which he held; but without any degree either of rancor or fierceness. Still, therefore, you miss the mark.

Sir, you run very fast. And yet I hope to overtake you by-and-by. 'Mr. Wesley,' you say, 'has preached against the Moravians since he quarreled with them.' Sir, I never quarreled with their persons yet: I did with some of their tenets long ago. He 'gives them a box on the ear with the one hand and embraces them with the other.' That is, I embrace what is good among them, and at the same time reprove what is evil. 'who first brought over this wicked generation' Not I, whether they be wicked or not. I once thought I did; but have since then seen and acknowledged my mistake. 'Who made a Moravian his spiritual guide' Not I, though I have occasionally consulted several. 'who fanaticized his own followers and deprived them of their senses' Not I. Prove it upon me if you can. 'whose Societies (by his own confession) run over in shoals to Moravianism, forty or fifty at a time' Truly not mine. Two-and-fifty of Kingswood Society ran over to Calvinism; and, a year before, part of Fetter Lane Society gradually went over to the Moravians. But I know none of ours that went over 'in shoals.' They never, that I remember, gained five at a time; nor fifty in all, to the best of my knowledge, for these last ten years. 'Would they' (of Fetter Lane) 'have split on this rock, if they had not first been Methodists' Undoubtedly they would; for several of them had not first been Methodists. Mr. Viney, for instance (as well as several others), was with the Germans before ever he saw me. 'Lastly: where is the spawn of Moravianism working so strongly as in the children of Methodism' If you mean the errors of Moravianism, they are not working at all in the generality of the children of Methodism; the Methodists in general being thoroughly apprized of and fully guarded against them. So much for your modest assertion that the Methodists in general are 'all together by the ears'; the very reverse of which is true. They are in general in perfect peace. They enjoy in themselves 'the peace of God which passeth all understanding.' They are at peace with each other; and, as much as lieth in them, they live peaceably with all men.

37. Your next charge is that 'Methodism has a tendency to undermine morality and good works' (sect. xx. p. I46, c.). To prove this You assert, first: 'That the Methodists are trained up to wait in quietness for sudden conversion; whence they are naturally led to neglect the means of salvation.' This is a mistake all over. For neither are they taught to wait in quietness (if you mean any more than patience by that term) for either sudden or gradual conversion; neither do they, in fact, neglect the means. So far from it, that they are eminently exact in the use of them. You assert, secondly: 'The doctrine of assurance of pardon and salvation, present and future, causes a false security, to the neglect of future endeavors.' Blunder upon blunder again. That all Christians have an assurance of future salvation is no Methodist doctrine; and an assurance of present pardon is so far from causing negligence, that it is of all others the strongest motive to vigorous endeavors after universal holiness. You assert, thirdly: 'Impulses and impressions, being made the rule of duty, will lead into dangerous errors.' Very true; but .the Methodists do not make impulses and impressions the rule of duty. They totally disclaim any other rule of duty than the written Word. You assert, fourthly: 'A claim of unsinning perfection' (I mean by perfection the loving God with all our heart) 'drives some into frenzies, others into despair.' Sir, I doubt the fact. You assert, fifthly: 'The Moravian Methodists trample down morality, and multitudes of the Wesleyans have been infected.' 'The Moravian Methodists'! You may as well say the Presbyterian Papists. The Moravians have no connection with the Methodists. Therefore, whatever they do (though you slander them too), they and not we are to answer for. The Methodists at present, blessed be God, are as little infected with this plague (of condemning or neglecting good works) as any body of people in England or Ireland. 38. From these loose assertions you proceed to quotations from my writings, every one of which I shall consider, to show that, not in one or two, but in every one, you are a willful prevaricator and false accuser of your neighbor.

You say, first: 'The Moravians.' Hold, good sir! you are out of the way already. You well know the Moravians are to answer for themselves. Our present question concerns the Methodists only. You say, secondly: 'A general temptation prevails among the Societies of Methodists of leaving off good works' (Journal, ii. 349). Sir, you are wrong again. The Societies of Methodists are not there spoken of, but the single Society of Fetter Lane. Among these only that temptation then prevailed. You quote, thirdly, as my words: 'The poor, confused, shattered Society had erred from the faith.' My own words are: 'I told the poor, confused, shattered Society wherein they had erred from the faith' (ii. 351) namely, with regard to the ordinances; not in general, as your way of expressing it naturally imports. Nor had all the Society erred even in this point. Many of them were still unshaken. You quote, fourthly: 'A woman of Deptford spoke great words and true. She ordered Mr. Humphreys to leave off doing good.' Must not every reader suppose, as you have placed these words, that they were all spoke at one time and that the 'great words and true' were those whereby she 'ordered Mr. Humphreys to leave off doing good' What, then, must every honest man think of you, when he observes that one half of the sentence (which you thus artfully put together) stands in another page, and at a considerable distance from the other and that I immediately subjoin to the latter clause, 'We talked largely with her, and she was humbled to the dust, under a deep sense of the advantage Satan had gained over her.' You quote, fifthly, a part of the following sentence to prove that I 'undermine morality and good works': 'His judgment concerning holiness is new. He no longer judges it to be an outward thing, to consist either in doing no harm, in doing good, or in using the ordinances of God.' (And yet how strongly do I insist upon all these! Sir, do not you know this). 'He sees it is the life of God in the soul, the image of God fresh stamped on the heart.' It is so. Sir, can you deny it What, then, will you prove by this You quote, sixthly, part of these words:

'They speak of holiness as if it consisted chiefly, if not wholly, in those two points: (1) the doing no harm; (2) the doing good, as it is called that is, the using the means of grace, and helping our neighbor.' (ii. 275). And this you term 'disparaging good works' I Sir, these things, considered barely as to the opus operatum, are not good works. There must be something good in the heart before any of our works are good. Insomuch that, 'though I give all my goods to feed the poor, and have not' this, 'it profiteth me nothing.' You observe, by the way, 'The Mystic divinity was once the Methodists' doctrine.' Sir, you have stepped out of the way only to get another fall. The Mystic divinity was never the Methodists' doctrine. They could never swallow either John Tauler or Jacob Behmen; although they often advised with one that did. 39. You say, seventhly: 'I do not find that Mr. Wesley has ever cited those express passages of St. James.' Sir, what if I had not (I mean in print.) I do not cite every text from Genesis to the Revelation. But it happens I have. Look again, sir; and by-and-by you may find where. You say, eighthly: 'Mr. Wesley affirms that the condition of our justification is faith alone, and not good works.' Most certainly I do. And I learned it from the Eleventh and Twelfth Articles and from the Homilies of our Church. If you can confute them, do. But I subscribe to them both with my hand and heart. You say, ninthly: 'Give me leave to make a remark. The Methodists wandered many years in the new path of salvation by faith and works, which was the time, too, of their highest glory and popularity. During this time they were seducing their disciples into the most destructive errors.' Excuse me, sir. While they preached salvation by faith and works, they had no disciples at all, unless you term a few pupils such; nor had they any popularity at all. They then enjoyed what they always desired) a quiet, retired life. But, whatever disciples we had, they were not seduced by us into the error of justification by works. For they were in it before ever they saw our face or knew there were such men in the world.

You say, tenthly: 'Mr. Wesley only contends that it is possible to use them without trusting in them.' Not in that page; because the proposition I am confuting is, 'It is not possible to use them without trusting in them.' (ii. 330.) You added: 'And now, are not such disparaging expressions' (a mere possibility of using them without trusting in them) 'a great discouragement to practice' O sir, when will you deviate into truth Dare you affirm, without any regard to God or man, 'Mr. Wesley only contends for a mere possibility of using the means without trusting in them' To go no farther than the very first page you refer to (ii. 350), my express words are these: 'I believe the way to attain faith is to wait for Christ in using all the means of grace. 'Because I believe these do ordinarily convey God's grace even to unbelievers.' Is this 'contending only for a mere possibility of using them without trusting in them' Not only in this and many other parts of the Journals, but in a sermon wrote professedly on the subject, I contend that all the ordinances of God are the stated channels of His grace to man, and that it is our bounden duty to use them all at all possible opportunities. So that to charge the Methodists in general, or me in particular, with undervaluing or disparaging them shows just as much regard for justice and truth as if you was to charge us with Mahometanism. 40. Tedious as it is to wade through so many dirty pages, I will follow you step by step a little farther. Your eleventh proof, that we 'undermine morality and good works,' is drawn from the following passage:

'I know one "under the law" is even as I was for near twice ten years. See under sect. 12-14. Every one, when he begins to see his fallen state and to feel the wrath of God abiding on him, relapses into the sin that most easily besets him soon after repenting of it. Sometimes he avoids, and at many other times he cannot persuade himself to avoid, the occasions of it. Hence his relapses are frequent, and of consequence his heart is hardened more and more.... Nor can he, with all his sincerity, avoid any one of these four marks of hypocrisy till, "being justified by faith," he "hath peace with God through our Lord Jesus Christ."' (ii. 266.) You, sir, are no competent judge in the cause. But to any who has experienced what St. Paul speaks in his 7th chapter to the Romans I willingly submit this whole question. You know by experience that, if anger 'was the sin that did so easily beset you,' you relapsed into it for days or months or years soon after repenting of it. Sometimes you avoided the occasions of it; at other times you did not. Hence your relapses were frequent, and your heart was hardened more and more: and yet all this time you was sincerely striving against sin; you could say without hypocrisy, 'The thing which I do, I allow not; the evil which I would not, that I do. To will is even now present with me; but how to perform that which is good I find not.' But the Jesuits, you think, 'could scarce have granted salvation upon easier terms. Have no fear, ye Methodists.' Sir, I do not grant salvation, as you call it, upon so easy terms. I believe a man in this state is in a state of damnation. 'Have no fear,' say you Yea, but those who are thus 'under the law' are in fear all the day long. 'Was there ever so pleasing a scheme' Pleasing with a vengeance I as pleasing as to be in the belly of hell! So totally do you mistake the whole matter, not knowing what you speak nor whereof you affirm.

You are, indeed, somewhat pitiable in speaking wrong on this head, because you do it in ignorance. But this plea cannot be allowed when you gravely advance that trite, threadbare objection concerning the Lord's Supper, without taking any notice that I have answered it again and again, both to Mr. Church and to the late Lord Bishop of London. 41. Your thirteenth proof is this: 'Mr. Wesley has taught us that infirmities are no sins.' Sir, you have taught me to wonder at nothing you assert; else I should wonder at this. The words I suppose you refer to stand in the sermon on Salvation by Faith; though you do not choose to show your reader where they may be found, 'He that is by faith born of God sinneth not (1) by any habitual sin: nor (2) by any willful sin: nor (3) by any sinful desire; for he continually desireth the holy and perfect will of God: nor (4) doth he sin by infirmities, whether in act, word, or thought; for his infirmities have no concurrence of his will, and without this they are not properly sins.' And this you seriously declare 'is a loophole to creep out of every moral and religious obligation'! In the same paragraph you say I have strongly affirmed that 'all our works and tempers are evil continually; that our whole heart is altogether corrupt and abominable, and consequently our whole life; all our works, the most specious of them, our righteousness, our prayers, needing an atonement themselves' (i. 423, 464; ii. 89, 249-50See letter of July 31, 1739.). I do strongly affirm this. But of whom In all these places but the last of myself only. In every one but this I speak in the singular number, and of myself when confessedly an unbeliever. And of whom do I speak in that last place Of unbelievers, and them only. The words are, 'All our tempers and works in our natural state are only evil continually.' Now, sir, where is your loophole to creep out If you have none, I fear every impartial man will pass sentence upon you that you have no regard either to moral or religious obligations.

I have now weighed every argument you have brought to prove that the 'Methodists undermine morality and good works.' A grievous charge indeed! But the more inexcusable is he who advances it but is not able to make it good in any one single instance. Pardon my pertness, sir, in not barely affirming (that is your manner) but proving this; nay, and in telling you that you cannot make amends to God, to me, or to the world without a retractation as public as your calumny. 42. You add: 'How the case stands, in fact, as to the number of converts among the Methodists and real reformation of life to the certain and known duties of the gospel is matter of difficult determination.' Not at all. What is easier to be determined than (1) that A. B., of Exeter, or Tiverton, was for many years a notorious drunkard, common swearer, or Sabbath-breaker (2) that he is not so now; that he is really reformed from drunkenness, swearing, Sabbath-breaking, to sobriety and the other certain and known duties of the gospel 'But from what inquiry' you 'can make there is no reason to think them, for the generality, better than their neighbors.' 'Better than their neighbors' I Why, are they no worse than their neighbors' Then, what have you been doing all this time But, whether they are better or worse than their neighbors, they are undeniably better than themselves: I mean, better than they were before they heard this preaching 'in the certain and known duties of the gospel.' But you desire us to 'consider their black art of calumny; their uncharitableness; their excessive pride and vanity; their skepticism, doubts, and disbelief of God and Christ; their disorderly practices and contempt of authority; their bitter envying and inveterate broils among themselves; their coolness for good works.' Sir, we will consider all these when you have proved them. Till then this is mere brutum fulmen. 43. You proceed: 'If we take Mr. Wesley's own account, it falls very short of any considerable reformation.' You mean, if we take that part of his account which you are pleased to transcribe. Atticam elegantiam! But let any impartial man read my whole account, and then judge. However, hence you infer that 'the new reformers have made but a slow and slight progress in the reformation of manners.'

As a full answer to this I need only transcribe a page or two from the last Appeal Works, viii. 237-8.: 'God begins a glorious work in our land. You set yourself against it with your might; to prevent its beginning where it does not yet appear, and to destroy it wherever it does. In part you prevail. You keep many from hearing the word that is able to save their souls. Others who have heard it you induce to turn back from God and to list under the devil's banner again. Then you make the success of your own wickedness an excuse for not acknowledging the work of God! You urge "that not many sinners were reformed! and that some of those are now as bad as ever!" 'Whose fault is this Is it ours, or your own Why have not thousands more been reformed Yea, for every one who is now turned to God, why are there not ten thousand Because you and your associates labored so heartily in the cause of hell; because you and they spared no pains either to prevent or to destroy the work of God. By using all the power and wisdom you had you hindered thousands from hearing the gospel, which they might have found to be the power of God unto salvation. Their blood is upon your heads. By inventing or countenancing or retailing lies, some refined, some gross and palpable, you hindered others from profiting by what they did hear. You are answerable to God for these souls also. Many who began to taste the good word and run the way of God's commandments, by various methods you prevailed on to hear it no more. So they soon drew back to perdition. But know that for every one of these also God will require an account of you in the day of judgment!

'And yet, in spite of all the malice and wisdom and strength, not only of men, but of "principalities and powers," of the "rulers of the darkness of this world," of the "wicked spirits in high places," there are thousands found who are "turned from dumb idols to serve the living and true God." What an harvest, then, might we have seen before now, if all who say they are "on the Lord's side" had come, as in all reason they ought, "to the help of the Lord against the mighty"! Yea, had they only not opposed the work of God, had they only refrained from His messengers, might not the trumpet of God have been heard long since in every corner of our land and thousands of sinners in every county been brought to "fear God and honor the King"' 44. Without any regard to this, your next assertion is, 'That the Methodists are carrying on the work of Popery' (sect. xxi. p. 164, c.). This also being a charge of a very high nature, I shall particularly consider whatever you advance in defense of it. Your first argument is: 'They have a strain of jesuitical sophistry, artifice, and craft, evasion, reserve, equivocation, and prevarication.' So you say. But you do not so much as aim at any proof. Your second argument is: 'Mr. Wesley says, where a Methodist was receiving the sacrament, God was pleased to let him see a crucified Savior.' Sir, Mr. Wesley does not say this. It is one that occasionally wrote to him. But if he had, what would you infer that he is a Papist Where is the consequence Why, you say, 'Was not this as good an argument for transubstantiation as several produced by the Papists' Yes, exactly as good as either their arguments or yours that is, just good for nothing. Your third argument runs thus: 'We may see in Mr. Wesley's writings that he was once a strict Churchman, but gradually put on a more catholic spirit, tending at length to Roman Catholic. He rejects any design to convert others from any communion, and consequently not from Popery.'

This is half true (which is something uncommon with you), and only half false. It is true that for thirty years last past I have 'gradually put on a more catholic spirit,' finding more and more tenderness for those who differed from me either in opinions or modes of worship. But it is not true that I 'reject any design of converting others from any communion.' I have, by the blessing of God, converted several from Popery, who are now alive and ready to testify it. Your fourth argument is that in a Collection of Prayers I cite the words of an ancient Liturgy - 'For the faithful departed.' Sir, whenever I use those words in the Burial Service, I pray to the same effect: 'That we, with all those who are departed in Thy faith and fear, may have our perfect consummation and bliss, both in body and soul': yea, and whenever I say, 'Thy kingdom come'; for I mean both the kingdom of grace and glory. In this kind of general prayer, therefore, 'for the faithful departed,' I conceive myself to be clearly justified, both by the earliest antiquity, by the Church of England, and by the Lord's Prayer; although the Papists have corrupted this scriptural practice into praying for those who die in their sins. 45. Your fifth argument is: 'That they use private confession, in which every one is to speak the state of his heart, with his several temptations and deliverances, and answer as many searching questions as may be. And what a scene,' say you, 'is hereby disclosed! What a filthy jakes opened, when the most searching questions are answered without reserve!' Hold, sir, unless you are answering for yourself: this undoubtedly you have a right to do. You can tell best what is in your own heart. And I cannot deny what you say: it may be a very 'filthy jakes,' for aught I know. But pray do not measure others by yourself. The hearts of believers 'are purified through faith.' When these open their hearts one to another, there is no such scene disclosed. Yet temptations to pride in various kinds, to self-will, to unbelief in many instances, they often feel in themselves (whether they give any place to them or no), and occasionally disclose to their brethren.

But this has no resemblance to Popish confession; of which you are very sensible. For you cite my own words: 'The Popish confession is the confession made by a single person to a priest. Whereas this is the confession of several persons conjointly, not to a priest, but to each other.' You add: 'Will Mr. Wesley abide by this, and freely answer a question' I will. For I desire only, 'by manifestation of the truth, to commend myself to every man's conscience in the sight of God.' Your question is, 'After private confessions taken in their bands, are not reports made to Mr. Wesley' I answer, No; no reports are made to me of the particulars mentioned in private bands. 'Are no delinquents, male and female, brought before him separately and confessed by him' No; none at all. You ask, 'How, then, do I know the outward and inward states of those under my care' I answer, By examining them once a quarter more or less, not separately, but ten or fifteen together. Therefore every unprejudiced person must see that there is no analogy between the Popish confession to a priest and our confessing our faults one to another and praying one for another, as St. James directs. Consequently neither does this argument, though urged with all your art and force, amount to any shadow of proof that 'the Methodists are carrying on the work of Popery.' 46. Your sixth argument, such as it is, stands thus: 'Another tendency to Popery appears by the notion of a single drop of Christ's blood being a sufficient atonement for the sins of the whole world. For, however pious this may appear, it is absolutely false and Papistical.' Sir; this argument is perfectly new, and entirely your own. It were great pity to disturb you in the enjoyment of it.

A seventh argument you ground on those words in the Plain Account of the People called Methodists: 'It is a point we chiefly insist upon that orthodoxy or right opinions is a very slender part of religion, if any part of it at all.' See letter in Dec. 1748, sect. I. 2, to Vincent Perronet; also Sept. 18, 1756. 'The plain consequence whereof is' (so you affirm) 'that teaching and believing the fundamental errors of Popery, with the whole train of their abominations and idolatries, are of very little moment, if any.' Strain again, sir; pull hard, or you will never be able to drag this conclusion out of these premises. I assert '(1) that in a truly righteous man fight opinions are a very slender part of religion; (2) that in an irreligious, a profane man, they are not any part of religion at all, such a man not being one jot more religious because he is orthodox.' Sir, it does not follow from either of these propositions that wrong opinions are not an hindrance to religion; and much less that 'teaching and believing the fundamental errors of Popery, with the whole train of their abominations and idolatries' (practiced, I presume you mean, as well as taught and believed), 'are of very little moment, if any.' I am so far from saying or thinking this that, in my printed letter to a priest of that communion (did you never read it or hear of it before) are these express words See letter in 1739 to a Roman Catholic priest.: 'I pity you much, having the same assurance that Jesus is the Christ, and that no Romanist can expect to be saved according to the terms of His covenant' (it. 263). Do you term this 'an extenuation of their abominations, a reducing them to almost a mere nothing' 47. You argue,. eighthly, thus: 'The Methodist doctrine of impressions and assurances holds equally for Popish enthusiasts.' This needs no answer: I have already shown that the Methodist doctrine in these respects is both scriptural and rational. Your ninth argument is: 'Their sudden conversions stand upon the same footing with the Popish.' You should say, 'are a proof that they are promoting Popery.' I leave you to enjoy this argument also.

But the dreadful one you reserve for the last namely, our 'recommending Popish books. One is the Life of Mr. De Renty, of which Mr. Wesley has published an extract.' To prove your inimitable fairness here, you scrape up again all the trash wherein the weak writer of that Life abounds and which I had pared off and thrown away. Sir, could you find nothing to your purpose in the extract itself I fancy you might; for I have purposely left in two or three particulars to show of what communion he was, which I did not think it right to conceal. You go on: 'Francis of Sales is another Papist much commended by Mr. Wesley; and who, he doubts not, is in Abraham's bosom. He is the Methodist's bosom friend.' I believe he is in Abraham's bosom; but he is no bosom friend of the Methodists. I question whether one in five hundred of them has so much as heard his name. And as for me, neither do I commend him much, nor recommend him at all. His Life I never saw, nor any of his works but his Introduction to an Holy Life. This the late Dr. Nichols William Nichols (1664-1712), Canon of Chichester and Rector of Selsey, who published important theological works. translated into English, published, and strongly recommended. Therefore, if this be a proof of promoting Popery, that censure fails, not on me, but him. I have now considered all the arguments you have brought to prove that the Methodists are carrying on the work of Popery. And I am persuaded every candid man, who rightly weighs what has been said with any degree of attention, will clearly see, not only that no one of those arguments is of any real force at all, but that you do not believe yourself; you do not believe the conclusion which you make as if you would prove: only you keep close to your laudable resolution of throwing as much dirt as possible. 48. It remains only to gather up some of your fragments, as still farther proofs of your integrity.

You graciously say: 'I do not lay much stress upon the charge of some of the angry Moravians against Mr. Wesley and brother for preaching Popery.' Sir, if you had, you would only have hurt yourself. For (1) the Moravians never, that I know of, brought this charge at all; (2) when Mr. Cennick and two other Predestinarians (these were the persons) affirmed they had heard both my brother and me preach Popery, they meant neither more nor less thereby than the doctrine of Universal Redemption. 'Some connection between the doctrines of Methodists and Papists hath been shown through this whole Comparison.' Shown! But how By the same art of wire-drawing and deciphering which would prove an equal connection between the Methodists and Mahometans. 'Jesuits have often mingled and been the ringleaders among our enthusiastic sectaries.' Sir, I am greatly obliged to you for your compliment, as well as for your parallel of Mr. Faithful Commin. A Dominican friar examined in 1567 before Queen Elizabeth and Archbishop Parker. He escaped to Rome, and received 2,000 ducals from the Pope for his good service. See The Enthusiasm of Methodists and Papists Compared, i. 133. And pray, sir, at what time do you think it was that I first mingled with those enthusiastic sectaries when I came back from Germany, or when I returned from Georgia, or while I was at Lincoln College Although the plot itself might be laid before, when I was at Christ Church or at the Charterhouse School. But 'a Jesuit's or enthusiast's declaring against Popery is no test of their sincerity.' Most sure: nor is a nameless person's declaring against Methodism any proof that he is not a Jesuit. I remember well, when a well-dressed man, taking his stand not far from Moor fields, had gathered a large company, and was vehemently asserting that 'those rogues the Methodists were all Papists,' till a gentleman coming by fixed his eye on him, and cried, 'Stop that man! I know him personally: he is a Romish priest.' I know not that anything remains on this head which bears so much as the face of an argument. So that, of all the charges you have brought (and truly you have not been sparing), there is not one wherein your proof falls more miserably short than in this that 'the Methodists are advancing Popery.'

49. I have at length gone through your whole performance, weighed whatever you cite from my writings, and shown at large how far those passages are from proving all or any part of your charge. So that all your attempt to build on them, of the pride and vanity of the Methodists; of their shuffling and prevaricating; of their affectation of prophesying; laying claim to the miraculous favors of Heaven; unsteadiness of temper; unsteadiness in sentiment and practice; art and cunning; giving up inspiration and extraordinary calls; skepticism, infidelity, Atheism; uncharitableness to their opponents; contempt of order and authority; and fierce, rancorous quarrels with each other; of the tendency of Methodism to undermine morality and good works; and to carry on the good work of Popery; all this fabric falls to the ground at once, unless you can find some better foundation to support it. (Sects. iii.-vi.; ix., xi.-xv.; xviii.-xxi.)

50. These things being so, what must all unprejudiced men think of you and your whole performance You have advanced a charge, not against one or two persons only, but indiscriminately against an whole body of people, of His Majesty's subjects, Englishmen, Protestants, members, I suppose, of your own Church; a charge containing abundance of articles, and most of them of the highest and blackest nature. You have prosecuted this with unparalleled bitterness of spirit and acrimony of language; using sometimes the most coarse, rude, scurrilous terms, sometimes the keenest sarcasms you could devise. The point you have steadily pursued in thus prosecuting this charge is first to expose the whole people to the hatred and scorn of all mankind, and next to stir up the civil powers against them. And when this charge comes to be fairly weighed, there is not a single article of it true I The passages you cite to make it good are one and all such as prove nothing less than the points in question; most of them such as you have palpably maimed, corrupted, and strained to a sense never thought of by the writer; many of them such as are flat against you, and overthrow the very point they are brought to support. What can they think, but that this is the most shocking violation of the Christian rule 'Thou shalt love thy neighbour as thyself,' the most open affront to all justice and even common humanity, the most glaring insult upon the common sense and reason of mankind, which has lately appeared in the world If you say, 'But I have proved the charge upon Mr. Whitefield': admit you have (which I do not allow), Mr. Whitefield is not the Methodists; no, nor the Societies under his care; they are not a third, perhaps not a tenth, part of the Methodists. What, then, can excuse your ascribing their faults, were they proved, to the whole body You indict ten men. Suppose you prove the indictment upon one, will you therefore condemn the other nine Nay, let every man bear his own burthen, since every man must give an account of himself to God.

To Ebenezer Blackwell Date: EPWORTH, April 16, 1752. You was so kind as to say (if I did not misunderstand you) that you had placed the name of Richard Ellison among those who were to have a share of the money disposed of by Mr. Butterfield. Richard Ellison who married Wesley's sister Susanna had lost his property, and appealed to Wesley, who interested Blackwell in the case. See Stevenson's Wesley Family, pp. 283-4; and letter of July 3, 1751. Last night he called upon me. I find all his cows are dead, and all his horses but one; and all his meadow-land has been under water these two years (which is occasioned by the neglect of the Commissioners of the Sewers, who ought to keep the drains open): so that he has very little left to subsist on. Therefore the smallest relief could never be more seasonable than at this time.

I hope my brother puts forth all his strength among you, and that you have many happy opportunities together. Our best service attends both Mrs. Blackwell and you. We are now going round Lincolnshire, and hope to be at York in less than ten days. Have we any time to lose in this span of life I am, dear sir, Your very affectionate servant.

Your Lordship adds: 'The following attestations will sufficiently clear me from any imputation or even suspicion of having published a falsehood.' I apprehend otherwise; to waive what is past, if the facts now published by your Lordship, or any part of them, be not true, then certainly your Lordship will be under more than a 'suspicion of having published a falsehood.' The attestations your Lordship produces are (1) those of your Lordship's Chancellor and Archdeacon; 2) those of Mr. Bennet. The former attests that on June or July 1748 Mrs. Morgan did say those things to your Lordship . I believe she did, and therefore acquit your Lordship of being the inventor of those falsehoods. Mr. Bennet avers that in January last Mrs. Morgan repeated to him what she had before said to your Lordship . Probably she might: having said these things one, I do not wonder if she said them again. Nevertheless Beam Mr. Trembath and Mr. Haime she denied every word of it To get over this difficulty your Lordship publishes a second letter from Mr. Bennet, wherein he says, 'On March 4 last Mrs. Morgan said, "I was told by my servant that I was wanted above-stairs; where, when I came, the chamber door being open I found them" (Mr. Wesley and others) "round the table on their knees."' He adds: 'That Mrs. Morgan owned one circumstance in it was true; but as to the other parts of Mr. Wesley's letter to the Bishop, she declares it is all false.' I believe Min. Morgan did say this to Mr. Bennet, and that therefore nether is he 'the maker of a lie.' But he is the relater of a whole train of falsehoods, and those told merely for telling sake. I was never yet in any chamber at Mrs. Morgan's. I was never above-stairs there in my life. On August 25, 1750, I was bellow-stars all the time I was in the house. When Mrs. Morgan came in, I was standing in the huge parlor; nor did any of us kneel while we were under the roof. This both Mr. Trembath and Mr. Haime can attest upon oath, whatsoever Mrs. Morgan may declare to ire contrary.

To his Wife NEWCASTLE-UPON-TYNE May 22, 1752. MY DEAR LOVE, Give the glory to God. Your name is precious among this people. They talk of you much and know not how to commend you enough, even for those little things, your plainness of dress, your sitting among the poor at the preaching, your using sage-tea and not being delicate in your food. Their way of mentioning you often brings tears into my eyes. Bless God for all His benefits. I rejoice for your sake; but I condemn myself. I have not made such use of the time we have been together as I might have done. The thing which I feared has come upon me. I have not conversed with you so seriously as I thought. I ought always to speak seriously and weightily with you, as I would with my guardian angel. Undoubtedly it is the will of God that we should be as guardian angels to each other. O what an union is that whereby we are united! The resemblance even of that between Christ and His Church. And can I laugh or trifle a moment when with you O let that moment return no more!

To Ebenezer Blackwell Date: DUBLIN, July 20, 1752 Last month a large mob assaulted the new house here and did considerable damage. See Journal iv. 38. Several of the rioters were committed to Newgate. The bills were found against them all, and they were tried ten days since; but in spite of the clearest evidence, a packed jury brought them in 'Not guilty.' I believe, however, the very apprehension and trial of them has struck a terror into their companions. We now enjoy great quietness, and can even walk unmolested through the principled streets in Dublin. I apprehend my brother is not at all desirous of having those copies transferred to him. I cannot easily determine, till I have full information concerning the several particulars you touch upon, whether it be expedient to make such an alteration (though it would ease me much, or to let all things remain just as they are. Therefore I believe it will be best to take no farther step till I return to London. In reply to the letter of May 23 Blackwell had evidently advised that Wesley should be relieved of the management of his book affairs.

To his Brother Charles Date: ATHXONE. August 8, 1752. Some of our preachers here have peremptorily affirmed that you are not so strict as me; that you neither practice, nor enforce nor approve of the Rules of the Bands. I suppose they mean those which condemn needless self-indulgence, and recommend the means of grace, fasting in particular, which is wellnigh forgotten throughout this nation. I think it would be of use if you wrote without delay and explain yourself at large. They have likewise openly affirmed that you agree with Mr. Whitefield, touching Perseverance at least, if not Predestination too. Is it not highly expedient that you should write explicitly and strongly on this head likewise Perhaps the occasion of this latter affirmation was that both you and I have often granted an absolute, unconditional election of some, together with a conditional election of all men. I did incline to this scheme for many years; but of late I have doubted of it more and more: (1) because all the texts which I used to think supported it, I now think prove either more or less either absolute reprobaton and election, or neither; (2) because I find this opinion serves all the ill purposes of absolute predestination, particularly that of supposing infallible perseverance. Talk with any that holds it, and so you will find. On Friday and Saturday next is our little Conference at Limerick. I hope my sister feels herself in a good hand, and that you can trust Him with her and all things. Charles Wesley's first child, called John after his brother, was born on Aug. 21, and died of small-pox on Jan. 7, 1754. We join in love.

To Thomas Capiter Date: LONDON February 6, 1753. MY DEAR BROTHER It is a constant rule with us that no preacher should preach above twice a day, unless on Sunday or on some extraordinary time; and then he may preach three times. We know nature cannot long bear the preaching oftener than this, and therefore to do it is a degree of self-murder. Those of our preachers who would not follow this advice have all repented when it was too late. I likewise advise all our preachers not to preach above an hour at a time, prayer and all; and not to speak louder either in preaching or prayer than the number of hearers requires. You will show this to all our preachers; and any that desire it may take a copy of it. I am Your affectionate brother.

To Ebenezer Blackwall Date: YORK, May 16 1753. My wife joins me in wishing all blessing both to Mrs. Blackwell and you. I am, dear sir, Your affectionate servant. If you favor me with a line, you will please to direct to Leeds.

To George Whitefield BIRSTALL, May 28, 1753. MY DEAR BROTHER, Between forty and fifty of our preachers lately met at Leeds, all of whom, I trust, esteem you in love for your work's sake. I was desired by them to mention a few particulars to you, in order to a still firmer union between us. Several of them had been grieved at your mentioning among our people (in private conversation, if not in public preaching) some of those opinions which we do not believe to be true, such as 'a man may be justified and not know it,' that 'there is no possibility of falling away from grace,' and that 'there is no perfection in this fife.' They conceived that this was not doing as you would be done to, and that it tended to create not peace but confusion. They are likewise concerned at your sometimes speaking lightly of the discipline received among us, of societies, classes, bands, and of our rums in general, of some of them in particular. This they apprehended to be neither kind nor just, nor consistent with the profession which you at other times make. Above all, they had been troubled at the manner wherein your preachers (so I call those who preach at the Tabernacle) had very frequently spoken of my brother and me, partly in the most scoffing and contemptuous manner, relating an hundred shocking stories (such as that of Mary Popplestone and Eliz. Story) as unquestionable facts, and propagating them with diligence and with an air of triumph wherever they came. These things I was desired by all our brethren to mention. Two or three of them afterwards desired me in private to mention farther that when you were in the North your conversation was not so useful as was expected; that it generally turned not upon the things of God, but on trifles and things indifferent; that your whole carriage was not so serious as they could have desired, being often mixed with needless laughter; and that those who scrupled any levity of behavior, and endeavored always to speak and act as seeing God, you rather weakened than strengthened, intimating that they were in bondage or weak in faith.

I am persuaded you will receive these short lines in the same lo, e wherein I write them. That you may prosper more and more, both in your soul and in your labors, is the hearty desire of, my dear brother, Wesley endorsed this letter 'My letter to G. Whitd. He denies all!' Your affectionate fellow laborer.

Your very affectionate friend and servant.

To Dr. Robertson Date: BRISTOL, September 24 1753. The treatise itself gave me a stronger conviction than ever I had before both of the rapaciousness and unsatisfactoriness of the mathematical method of reasoning on religious subjects. Extremely rapacious it is; for ff we slip but in one line, an whole train of errors may follow: and utterly unsatisfactory, at least to me, because I can never be sufficiently assured that this is not the case. The first two books, although doubtless they are a fine chain of reasoning, yet gave me the less satisfaction, because I am clearly of Mr. Hutchinson's John Hutchinson. See letter of Nov. 26 1756. judgment, that all this is beginning at the wrong end; that we can have no idea of God, nor any sufficient proof of His very being, but from the creatures; and that the meanest plant is a far stronger proof hereof than all Dr. Clarke's Samuel Clarke (1675-1729). He delivered the Boyle Lectures, on The Being and Attributes of God, in 1704-5. See letter of Dec, 6 1726. or the Chevalier's demonstrations.

This is as broad Socinianism as can be imagined. Nay, it is more. It is not only denying the satisfaction of Christ, but supposing that He died for devils as much and for the angel in heaven much more than He did for man. Indeed, he calls Him an expiatory sacrifice, a propitiatory victim; but remember, it was only in this sense: for you are told again , 'See the deplorable ignorance of those who represent the expiatory sacrifice of Christ as destined to appease vindictive justice and avert divine vengeance. It is by such frivolous and blasphemous notions that the Schoolmen have exposed this divine mystery.' These 'frivolous and blasphemous notions' do I receive as the precious truths of God. And so deplorable is my ignorance, that I verily believe all who deny them deny the Lord that bought them. Page 400: 'The immediate, essential, necessary means of reuniting men to God are prayer mortification, and self-denial.' No; the immediate, essential, necessary mean of reuniting me to God is living faith, and that alone: without this I cannot be reunited to God; with this I cannot but be reunited. Prayer, mortification, and self-denial are the fruits of faith and the grand means of continuing and increasing it. But I object to the account Mr. R. and all the Mystics give of those. It is far too lax and general. And hence those who receive all he says will live just as they did before, in all the ease, pleasure, and state they can afford. Page 403: 'Prayer, mortification, and self-denial produce necessarily in the soul faith, hope, and charity.' On the contrary, faith must necessarily precede both prayer, mortification, and self-denial, if we mean thereby 'adoring God in spirit and in truth, a continual death to all that is visible, and a constant, universal suppression and sacrifice of all the motions of fate love.' And the Chevalier talks of all these tike a mere parrot, if he did not know and feel in his inmost soul that it is absolutely false that any of these should subsist in our heart till we truly believe in the Son of God.

To Mr. Date: LONDON October 11, 1753. MY DEAR BROTHER, The most effectual way to proceed with the rioters, and what will probably prevent any disturbance for the time to come, is to move for an information in the King's Bench against as many of them as possible. You must not lay upon the constables only, but upon every one whom you can prove to be concerned, By this means, being made parties themselves, they cannot forswear themselves for their fellows. The main point is this: take a full and clear account of all that relates to the pulling down the house. And see that you have evidences enough to prove on oath every particular. Then, by the Riot Act you are empowered to require the Mayor of Nantwich and any two aldermen to build it up again. If they refuse, you can compel them. You would do well to have affidavits made immediately of the riot and the damage done. I am Your affectionate brother. Pray much, and you will prosper.

Now I have nether more nor less faith in human testimony than I had ten or fifteen years ago. I could suspect every man that speaks to me to be either a blunderer or a liar But I will not. I dare not till I have proof. I give you a dilemma. Take one side or the other. Either act really in connection with me, or never pretend to it. Rather disclaim it, and openly avow you do and will not. By acting in connection with me, I mean take counsel with me once or twice a year as to the places where you will labor. Hear my advice before you fix whether you take it or no. At present you are so far from this that I do not even know when and where you intend to go; so far are you from following any advice of mine nay, even from asking it. And yet I may say without vanity that I am a better judge of this matter than either Lady Huntingdon, Sally, Charles wrote his wife in the autumn of 1753: 'The more heavily I labor in the vineyard, the longer I shag continue with you.' See Telford's Charles Wesley, pp. 195-6. Jones John Jones. See letter of April 16 1748., or any other nay, than your own heart, that is will. I wish you all peace, zeal, and love.

I will order a little box of books to Portsmouth, whence you may be farther supplied at Newport. But take care to keep a clear account of what are sold; otherwise the Stewards The first Book Stewards were appointed in April of this year. will send no more. If Brother Williams sees good, you might preach sometimes at the Common. Mr. Larwood Samuel Larwood traveled with Wesley in Lincolnshire in 1747 and did good service in England and Ireland. He became an Independent minister at Zoar Chapel, Southwark, where he died of fever. Wesley buried him on Nov. 5, 1755. See Journal, iii. 281, iv. 140; Atmore's Memorial, p. 239; Wesley's Veterans i. x82, iii. 86, iv. 130; and next letter. intended to call there in his return from Bristol; but the illness of his horse prevented. I hope he will be able to come in a little time. If we can spare Sister Aspernell Bilhah Aspernell found peace with God in 1738, and soon after purity of heart. Wesley's Diary for 1740 shows that he often visited her in London and had 'tea, conversed, prayer.' Thomas Walsh in Aug. 1754 said the reason why he was not 'as serious as Sister Aspernell' was 'not because I do not bear so high a character, but because I am not so high in the grace of God.' On Jan. 28, 1774, Wesley buried 'the remains of that venerable mother in Israel.' See Journal ii. 372-460 vi. 9-10; Arminian Mag. 1798, p. 360. to visit her sister at Portsmouth for a few days, her conversation will do more good than all our preaching has yet done. Be mild; be patient toward all men. See that none return railing for railing. Be much in private prayer. Live in peace, and the God of peace shall be with you. I am, with love to all the brethren, Your affectionate brother.

To Samuel Lloyd Your company would at any time be agreeable to, dear sir, Your very affectionate servant.

To Mr. MY DEAR BROTHER, When a preacher travels without his wife, he is exposed to innumerable temptations. And you cannot travel with your wife till she is so changed as to adorn the gospel. It seems, therefore, all you can do at present is to act as a local preacher. If at any time you have reason to believe that the goods then offered to you are stolen, you cannot buy them with a safe conscience. When you have no particular reason to think so, you may proceed without scruple. I am Your affectionate brother.

To Ebenezer Blackwell Date: BRISTOL January 5, 1754. DEAR SIR If I write to my best friends first, I must not delay writing to you, who have been the greatest instruments of God's hands of my recovery thus far. The journey hither did not weary me at all; but I now find the want of Lewisham air. We are (quite contrary to my judgement, but our friends here would have it so) in a cold bleak place, and in a very cold house. If the Hot Well water make amends for this, it is well. Nor have I any place to ride but either by the river-side or over the downs, where the wind is ready to carry me away. However, one thing we know that whatsoever is is best! O let us look to Him that orders all things well! What have we to do but to employ all the time He allots us, be it more or less, in doing and suffering His will My wife joins in tender love both to Mrs. Blackwell, Mrs. Dewal, and yourself, with, dear sir, Your obliged and affectionate servant.

To Samuel Furly Date: BRISTOL, March 30, 1754. With regard to your studies, I know no better method you could pursue than to take the printed Ruins of Kingswood School, Printed in 1749. See Green's Bibliography, No. 127. and to read all the authors therein mentioned in the same order as they occur there. The authors set down for those in the school you would probably read in about a twelve-month, and those afterwards named in a year or two more; and it will not be lost labor. I suppose you to rise not later than five, to allow an hour in the morning and another in the evening for private exercises, an hour before dinner, and one in the afternoon for walking; and to go to bed between nine and ten. I commend you to Him who is able to carry you through all dangers; and am, dear sir, Your affectionate brother and servant.

I might have drawn up the Queries with more accuracy, had I not considered, as you 'hoped I would, the impatience in the public for an answer a close one to every point.' I have therefore, as you desired, 'used all possible speed,' and yet have 'taken care to form my Queries in such a manner that they might deserve the utmost attention, and come dose to the point.' Is it needful to remind you of that frank engagement to the public wherewith you close your letter 'As soon as these Queries are finished, the Moravians, who expect them with earnest longing, will lose no time in answering them.' I am, c. You see the impropriety of adding my name.

To Ebenezer Blackwell Date: KEIGHLEY, NEAR LEEDS, April 29, 1755. Another difficulty is rising from the opposite quarter. From her last letter I learn that my poor wife has just found out 'my carrying her to Bristol was all a trick concerted between my brother and me in order to prevent her coming to Leeds.' And where she is I cannot tell; for she says not a word whether she intends staying at London or coming forward. If she was willing to come, I should much desire it, were it only on poor Jenny's account. For if anything in the world recovers her, it would be exercise and change of air. But I must not press her to it; for ff I did, I should hear of it another day. What a blessing it is to have these little crosses, that we may try what spirit we are of! We could not live in continual sunshine. It would dry up all the grace of God that is in us. I doubt not but Mrs. Blackwell and Mrs. Dewal find advantage both from bodily weakness and every other trial. Let us fight the good fight of faith together, and more resolutely lay hold on eternal life! Your most affectionate servant.

To Samuel Furly Date: LEEDS, May 10, 1755. MY DEAR BROTHER, We are to become all things to all men, just so far as God's Word permits. But we may not on this principle vary an hair's breadth from the written rule. Therefore I dare not trifle with any, because the Word of God expressly forbids it. But I may talk on subjects indirectly useful, such as languages or points of philosophy. That young man was commanded literally to sell all; he could not otherwise escape from covetousness. But we are nowhere commanded so to do. Let any man show the contrary if he can. The general rule of interpreting Scripture is this: the literal sense of every text is to be taken, if it be not contrary to some other texts; but in that case the obscure text is to be interpreted by those which speak more plainly. If any desires you to walk faster than your strength will allow, you have no leave from God to comply with it. If any desires you to go farther when you are already tired, you must desire him either to let you ride or to go on foot with you. Be instant in prayer. Your affectionate brother. Letters directed to the Foundry will find me wherever I am.

To his Brother Charles LONDON, June. 30 1755. The practical conclusion was 'Not to separate from the Church.' Did we not all agree in this Surely either you or I must have been asleep or we could not differ so widely in a matter of fact! Here is Charles Perronet raving 'because his friends have given up all' and Charles Wesley 'because they have given up nothing'; and I in the midst, staring and wondering both at one and the other. I do not want to do anything more, unless I could bring them over to my opinion; and I am not in haste for that. I have no time to write anything more till I have finished the Notes. His Notes upon the New Testament were finished this year. See letter of April 9, 1755, and June 18, 1756. Nor am I in haste. I stand open to the fight. Let it be worded any way. I will give ten pounds between this and Christmas; this I think I can do, though I am just now saddled with Suky Hare, Jackson calls Suky Hare 'a relation of the Wesleys.' She was probably the child of the young seamstress whom Hall seduced. See Stevenson's Wesley Family, p. 370; and letter of April 24, 1776. to pay for her board as well as learning her trade. Why do not you send for the boy to Bristol I do not object.

To his Brother Charles Date: LONDON, June 23, I755. DEAR BROTHER A gentleman who keeps an academy at Brompton offers to take Westley Hall for nothing, to teach him the ancient and modern tongues, and when he has learnt them, to give him thirty pounds a year and his board if he will stay and assist him. His mother thinks (and I can't say much to the contrary) that such an offer is not to be slighted. Send us your judgment upon the matter as soon as possible. See letter of May 9. The boy is lovingly commemorated in Charles Wesley's Funeral Hymns, published in 1759 (Poetical Works of J. and C. Wesley, vi. 234-5): Unspotted from the world and pure, And saved and sanctified by grace Jam proximus ardet Ucalegon! Virgil's Aeneid, ii. 311: 'And now the flames Spread to Ucalegon's, our neighbor's house.' The good Bishop of London has excommunicated Mr. Gardiner for preaching without a license. It is probable the point will now speedily be determined concerning the Church: for if we must either dissent or be silent, actum est. We have no time to trifle. That is Wesley's spirit from first to last. He loves the Church of England but he cannot be silenced. Adieu.

To Dr. Sherlock, Bishop of London () LONDON, June 23, 1755. MY LORD, Several years ago the churchwardens of St. Bartholomew's informed Dr. Gibson, then Lord Bishop of London, 'My Lord, Mr. Bateman, our rector, invites Mr. Wesley very frequently to preach in his church.' The Bishop replied, 'And what would you have me do I have no right to hinder him. Mr. Wesley is a clergyman regularly ordained and under no ecclesiastical censure.' I am, my Lord, Your Lordship's obedient servant.

To his Brother Charles Date: LONDON, June 28 1755. Go to Ireland if you think so, and save Ireland. Wherever I have been in England, the Societies are far more firmly and rationally attached to the Church than ever they were before. I have no fear about this matter. I only fear the preachers' or the people's leaving not the Church but the love of God and inward or outward holiness. To this I press them forward continually. I dare not in conscience spend my time and strength on externals. If (as my lady Charles Wesley had stayed at Donnington Park after the Leeds Conference, and was expecting to meet Lady Huntingdon at Clifton in July. says) all outward establishments are Babel, so is this Establishment. Let it stand for me. I nether set it up nor pulled it down. But let you and I build up the City of God. I have often desired our preachers to bury a corpse at Wapping. I mean to give an exhortation, closed with a prayer. I do not know that this is any breach of the sacerdotal office. None of our Societies have received James Wheatley yet. I suppose none will. Yet we may give a caution wherever we write. T. Walsh See Tyerman's Wesley, ii. 200; and letter of June 20. (I will declare it on the housetop) has given me a the satisfaction I desire, and all that an honest man could give. I love, admire, and honor him, and wish we had six preaches in all England of his spirit.

But enough of this. Let us draw the saw no longer, but use all our talents to promote the mind that was in Christ. 'Not yet' is rotary out of the question. We have not one preacher who either proposed or desires or designs (that I know) to separate from the Church 'at all.' Their principles (in the single point of ordination) I do not approve. But I pray for more and more of their spirit (in general) and their practice. I have talked with Mr. Graves, Charles Caspar Graves one of Charles Wesley's clerical friends, whom he describes in 1739 as 'thoroughly awakened.' See Journal, iii. 40-2; C. Wesley's Journal, i. 160, 422. and shall do again. Driving me may make me fluctuate; though I do not yet. 'When the preachers in Ireland set up for themselves, must you not disown them' I answer 'When.' I thought you said my sister expected to lie in in May; now it is the end of June. Martha Maria, their second child, was born on June 23, but lived only a month and two days. If you can go to Cornwall in the end of July, it is soon enough. I wish you-would see each of the country Societies; and why not New Kingswood too Adieu. Note at back: 'Robert Windsor. Given to Chas. He set out for Norwich on Monday.'

To his Brother Charles Date: LONDON, July 16, 1755. Keep to that, and we are agreed. Some time you may spend in recommending outward modes of worship; 'but not all, not the most, not much of it.' There are many greater things and more immediately necessary for our people. Holiness of heart and life they want most, and they want it just now. I have often heard that word 'Babel' See letter of June 28. used, and I do not understand it yet. What does it mean I cannot see one jot of it Of I guess at its meaning) in the Rules either of our Society or bands. I do not myself, and dare not, give that under my hand, to you or any man living. And I should count any one either a fool or a knave that would give it under his hand to me. You are by no means free from temptation. You are acting as if you had never seen either Stillingfleet, Baxter, or Howson. John Howson (1556-1631); educated at St. Paul's School and Christ Church; Chaplin to Elizabeth and James I; Bishop of Oxford 1619, Durham 1628; distinguished writer and preacher against Popery. His four polemical discourses against the Supremacy of St. Peter were published by order of James I in 1622. I am very calm and cool, determining nothing but to do nothing rashly. Now, which is more in the temptation To my thought you are in it over head and ears. Whoever is convinced or not convinced, ordination and separation are not the same thing. If so we have separated already. Herein I am the fifteenth. Your gross bigotry lies here in putting a man on a level with an adulterer because he differs from you as to Church government. Ne scutica dignum horribili sectere flagello! Horace's Satires, I. iii. 119: 'What merits but the rod punish not with the cat.' What miserable confounding the degrees of good and evil is this!

To Richard Tompson Date: LONDON July 25, 1755. SIR, It would be a pleasure to me to write more largely than my time will now permit. Of all the disputants I have known, you are the most likely to convince me of any mistakes I may be in, because you have found out the great secret of speaking the truth in love. When it is thus proposed, it must surely win its way into every heart which is not purposely shut against it. That you may deafly see wherein we agree or wherein we differ, I have sent you the Minutes of some of our late Conferences. Several concessions are made therein, both with regard to Assurance and Christian Perfection; some difficulties cleared, and a few arguments proposed, though very nakedly and briefly. When you have read these, you may come directly to any point of controversy which may still remain; and ff you can show me that any farther concessions are needful, I shall make them with great pleasure. On the subject of your last I can but just observe, first, with regard to the assurance of faith, I apprehend that the whole Christian Church in the first centuries enjoyed it. For though we have few points of doctrine explicitly taught in the small remains of the ante-Nicene Fathers, yet I think none that carefully reads Clemens Romanus, Ignatius, Polycarp, Origen, or any other of them, can doubt whether either the writer himself possessed it or all whom he mentions as real Christians. And I ready conceive, both from the Harrnonia Confessionurn and whatever else I have occasionally read, that all the Reformed Churches in Europe did once believe 'Every true Christian has the divine evidence of his being in favor with God.' So much for authority. The point of experience is touched upon in the Conferences. As to the nature of the thing, I think a divine conviction of pardon is directly implied in the evidence or conviction of things unseen. But if not, it is no absurdity to suppose that, when God pardons a mourning, broken-hearted sinner, His mercy obliges Him to another act to witness to his spirit that He has pardoned him.

To Ebenezer Blackwell REDRUTH, August, 31, 1755. The doctrine of a Particular Providence is what exceeding few persons understand at least, not practically, so as to apply it to every circumstance of life. This I want, to see God acting in everything and disposing all for His own glory and His creatures good. I hope it is your continual prayer that you may see Him, and love Him more, and glorify Him with all you are and all you have! Peace be with you all! I am, dear sir, Your affectionate servant. I shall be in or near St. Ives till the 13th of September.

To Christopher Hopper Date: ST. IVES September 12, 1755. MY DEAR BROTHER The Lord gave, and the Lord hath taken away Mrs. Hopper died in August. James Massiot preached her funeral sermon on the 27th 'to a very large congregation of true mourners.' The same evening she was interred amongst her ancestors in Ryton Church, where she had been married on May 28, 1745. See Stamp's Orphan House, p. 103; Wesley's Veterans, i. 168.; and wise are all His ways. The great point is to understand the design of His gracious wisdom, and to answer and fulfill that design. One thing is certain: He calls you to a more full and absolute dedication of your soul and body to Him. He calls you to converse with Him more in prayer and meditation. In the former we more directly speak to God; in the latter He speaks to us. And every possible loss is gain if it produces this blessed effect. Consider yourself as now more than ever married to Christ and His dear people: then even for this kindly-severe dispensation you should praise Him for ever. I am Your affectionate friend and brother.

By these dull wretches you have been an unspeakable loser. Perhaps it was in company with some of these that you first thought of taking a little sport, and catching a few fish, or killing a partridge or an hare. Miserable employment for a preacher of the gospel! for a Methodist preacher, above all others! Though I do not at all wonder if, after practicing it for some time, you should be so infatuated as even to defend it. I am afraid these same poor creatures afterwards taught you (if that report be true) even to countenance that wickedness for which Cornwall stinks in the nostrils of all who fear God or love King George; I mean that of smuggling: though surely they could not persuade you to receive stolen goods! That is an iniquity to be punished by the Judges. Is there any truth in that other charge (you must not ask who tells me so; if so, I have done), that you imposed on Mrs. H - in the writings, and fraudulently procured 100 a year to be engaged for instead of fourscore I hope this was a mistake; as well as that assertion that you encouraged drunkenness by suffering it in your company, if not in your own house. O remember from whence you are fallen! Repent, and do the first works! First recover the life of God in your own soul and walk as Christ walked. Walk with God as you did twelve years ago. Then you might again be useful to His children. Supposing you was truly afire to God yourself, how profitably then (leaving the dead to bury their dead) might you spend three months in a year at Bristol or London, three in Cornwall, and six in spreading the gospel wherever it might be needful. I have now told you all that is in my heart: I hope you will receive it not only with patience but profit. You must be much in the way or much out of the way, a good soldier for God or for the devil. O choose the better part! - now! - to-day ! - I am Your affectionate brother.

To Samuel Walker Date: BRISTOL September 24, 1755 REVEREND DEAR SIR, 1. You greatly oblige me by speaking your thoughts so freely, and the more by giving me hopes of seeing your farther sentiments on so nice and important an affair. I did not delay one day to follow your advice with regard to Mr. Adam, but sent him by the very next post a copy of those papers; although I am satisfied already as to the publishing them, and have laid aside that design, the reasons you urge against the expediency of it being abundantly sufficient. But you seem a little to misapprehend what we speak of hearing predestinarian preachers. We find by long experience that this is 'deadly poison,' not in itself but to the members of our Societies. This we know to be unquestionable truth; and it is a truth necessary to be observed, nay, and strongly insisted on (though without any deign of bearing hard on any particular person), when many were enlarging on 'the poisonous doctrines' which they heard at many of their parish churches. 2. All that you say concerning the inexpediency of a separation from the Church I readily allow; as likewise that the first and main question must be, 'Is it lawful to separate' Accordingly this was debated first, and that at large, in seven or eight long conversations. And it was then only, when we could not agree concerning the, that we proceeded to weigh the expediency of it. 3. As to the grounds on which those who plead for separation from the Church proceed, some of them have weighed the point long and deeply. They have very particularly, and with earnest and continued prayer, considered the lawfulness of it. And they allow, 'If it be lawful to abide therein, then it is not lawful to separate.' But they aver, 'It is not lawful to abide therein'; and that for the following reasons:

My difficulty is very much increased by one of your observations. I know the original doctrines of the Church are sound; I know her worship is (in the main) pure and scriptural. But if 'the essence of the Church of England considered as such, consists in her orders and laws' (many of which I myself can say nothing for), 'and not in her worship and doctrines' those who separate from her have a far stronger plea than I was ever sensible of. 4. At present I apprehend those, and those only, to separate from the Church who either renounce her or refuse to join in her pubic worship. As yet we have done neither; nor have we taken one step farther than we were convinced was our bounden duty. It is from a full conviction of this that we have (1) preached abroad, (2) prayed extempore, (3) formed Societies, and (4) permitted preachers who were not episcopally ordained. And were we punished on this side, were there no alternative allowed, we should judge it our bounden duty rather wholly to separate from the Church than to give up any one of these points. Therefore, if we cannot stop a seperation without stopping lay preachers, the case is clear - we cannot stop it at all. 5. 'But if we permit them, should we not do more Should we not appoint them rather Since our bare permission puts the matter quite out of our hands and deprives us of all our influence.' In a great measure it does; therefore to appoint them is far more expedient, if it be lawful. But is it lawful for presbyters circumstanced as we are to appoint our ministers This is the very point wherein we desire advice, being unafraid of leaning to our own understanding. It is undoubtedly 'needful,' as you observe, to come to some resolution in this point'; and the sooner the better. I therefore rejoice to hear that you think 'that this matter may be better and more inoffensively ordered; and that a method may be found which, conducted with prudence and patience, will reduce the constitution of Methodism to due order, and render the Methodists under God more instrumental to the ends of practical religion.'

To Thomas Adam Date: LONDON October 31, 1755, REVERAND SIR, One good effect at least has arisen already from the moving of the present question. It has been the occasion of my having some little acquaintance with Mr. Walker and you; which I doubt not would be enlarged, were it not for what you probably think to be Christian I think to be worldly prudence. You have much obliged me by your clear and friendly answer, with the main of which I fully agree. For I am still in my former sentiment, 'We will not go out: if we are thrust out, well.' And of the same judgment are, I believe, at least nineteen of twenty of our preachers and an equal majority of the people. We are fully convinced that to separate from an Established Church is never lawful but when it is absolutely necessary; and we do not see any such necessity yet. Therefore we have at present no thoughts of separation. With regard to the steps we have hitherto taken, we have used all the caution which was possible. We have done nothing rashly, nothing without deep and long consideration, hearing and weighing all objection, and much prayer. Nor have we taken one deliberate step of which we as yet see reason to repent. It is true in some things we vary from the rules of our Church; but no father than we apprehend is our bounden duty. It is upon a full conviction of this that we preach abroad, use extemporary prayer, form those who appear to be awakened into Societies, and permit laymen whom we believe God has called to preach.

Those among ourselves who have been in doubt whether they ought so to beware of these false prophets as not to hear them at all are not men of a 'forward uncharitable zeal' but of a calm, loving, temperate spirit. They are perfectly easy as to their own call to preach; but they are troubled for those poor uncaged, blind guides. And they are sometimes afraid that the countenancing these is a dead weight even on those clergymen who are ready called of God. 'Why else,' say they, 'does not God bless their labors Why do they still stretch forth their hands in vain 'We know Mr. Piers, Perone, Manning, and several regular clergymen who do preach the genuine gospel, but to no effect at all. There is one exception in England Mr. Walker at Truro. We do not know one more who has converted one soul in his own parish. If it be said, 'Has not Mr. Grimshaw and Mr. Baddeley John Baddeley, Rector of Hayfield in Derbyshire, was converted in 1748 and 'preaches the pure gospel of Jesus Christ.' He was 'a sort of second Grimshaw.' He formed. Societies, and appointed laymen to assist him. Wesley visited him in April 1755; and after the Leeds Conference, Baddeley wrote him an affectionate letter about separation from the Church of England. See Journal, iv. 110-11, v. 109; Arminian Mag. 1779 p. 319; Tyerman's Wesley, ii. 195. For William Grimshaw, see letter of Nov. 2, 1748. No, not one, till they were irregular till both the one and the other formed irregular Societies and took in laymen to assist them. Can there be a stronger proof that God is pleased with irregular even more than with regular preaching 'But might not the Methodists in general serve the interests of Christ better as witnesses and examples of a living faith by returning to a closer union with the Church than by separating still farther' We have no design at present of separating father (if we have yet separated at all). Neither dare we return to a closer union, if that means either prohibiting lay preachers or ceasing to watch over each other in love, and regularly meeting for that purpose.

To Samuel Walker Date: LONDON, November 20, 1755. REVEREND AND DEAR SIR, I return you many thanks for the welcome letter from Mr. Adam The reply to the Rev. Thomas Adam is dated Oct. 31. The interval was spent in London, where he stayed until Jan 26. as well as for your own. I have answered his (which is wrote in a truly Christian spirit), and now proceed to consider yours, after having observed that two of our preachers Samuel Larwood, John Edwards, Charles Skelton, and John Witford left Wesley. See Journal, iv. 95n; and letters of July 17, 1751, and Aug. 4, 1769. are gone from us; and none of the remaining (to my knowledge) have at present any desire or design of separating from the Church. Yet I observe, 1. Those ministers who truly feared God near an hundred years ago had undoubtedly much the same objections to the Liturgy which some (who never read their Works) have now. Both his grandfathers were among the sufferers of 1662. And I myself so far allow the force of several of those objections that I should not dare to declare my assent and consent to that book in the terms prescribed. Indeed, they are so strong that I think they cannot safely be used with regard to any book but the Bible. Neither dare I confine myself wholly to forms of prayer, not even in the church. I use, indeed, all the forms; but I frequently add extemporary prayer either before or after sermon. 2. In behalf of many of the Canons I can say little; of the Spiritual Courts nothing at all. I dare not, therefore, allow the authority of the former or the jurisdiction of the latter. But I am not required to do it. So the difficulty does not lie yet. 3. 'Whether it be lawful to attend the ministrations of one whom God has not sent me to minister, seeing he expressly disclaims the call of God, which is at least as necessary as the call of man,' is really a question which (as I said before) I cannot answer to my own satisfaction. Neither can I tell -