Wesley Corpus

5. The nature of religion is so far from consisting in these, in forms of worship, or rites and ceremonies, that it does not properly consist in any outward actions, of what kind so ever. It is true, a man cannot have any religion who is guilty of vicious, immoral actions; or who does to others what he would not they should do to him, if he were in the same circumstance. And it is also true, that he can have no real religion who "knows to do good, and doth it not." Yet may a man both abstain from outward evil, and do good, and still have no religion. Yea, two persons may do the same outward work; suppose, feeding the hungry, or clothing the naked; and, in the meantime, one of these may be truly religious, and the other have no religion at all: For the one may act from the love of God, and the other from the love of praise. So manifest it is, that although true religion naturally leads to every good word and work, yet the real nature thereof lies deeper still, even in "the hidden man of the heart." 6. I say of the heart. For neither does religion consist Orthodoxy, or right opinions; which, although they are not properly outward things, are not in the heart, but the understanding. A man may be orthodox in every point; he may not only espouse right opinions, but zealously defend them against all opposers; he may think justly concerning the incarnation of our Lord, concerning the ever-blessed Trinity, and every other doctrine contained in the oracles of God; he may assent to all the three creeds, that called the Apostles', the Nicene, and the Athanasian; and yet it is possible he may have no religion at all, no more than a Jew, Turk, or pagan. He may be almost as orthodox as the devil, (though, indeed, not altogether; for every man errs in something; whereas we can't well conceive him to hold any erroneous opinion,) and may, all the while be as great a stranger as he to the religion of the heart.

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. By them he was convinced that we "must be born again," or outward religion will profit us nothing. He joined with them in fasting on Wednesdays and Fridays; in visiting the sick and the prisoners; and in gathering up the very fragments of time, that no moment might be lost: and he changed the course of his studies; reading chiefly such books as entered into the heart of religion, and led directly to an experimental knowledge of Jesus Christ, and Him crucified. 3. He was soon tried as with fire. Not only his reputation was lost, and some of his dearest friends forsook him; but he was exercised with inward trials, and those of the severest kind. Many nights he lay sleepless upon his bed; many days, prostrate on the ground. But after he had groaned several months under "the spirit of bondage," God was pleased to remove the heavy load, by giving him "the Spirit of adoption;" enabling him through a living faith, to lay hold on "the Son of His Love." 4. However, it was thought needful, for the recovery of his health, which was much impaired, that he should go into the country. He accordingly went to Gloucester, where God enabled him to awaken several young persons. These soon formed themselves into a little society, and were some of the first-fruits of his labor. Shortly after, he began to read, twice or thrice a week, to some poor people in the town; and every day to read to and pray with the prisoners in the county jail. 5. Being now about twenty-one years of age, he was solicited to enter into holy orders. Of this he was greatly afraid, being deeply sensible of his own insufficiency. But the Bishop himself sending for him, and telling him, "Though I had purposed to ordain none under three-and-twenty, yet I will ordain you whenever you come" and several other providential circumstances concurring he submitted, and was ordained on Trinity Sunday, 1736. The next Sunday he preached to a crowded auditory, in the church wherein he was baptized. The week following he returned to Oxford, and took his Bachelor's degree: and he was now fully employed; the care of the prisoners and the poor lying chiefly on him.

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.

On The Trinity Some days since I was desired to preach on this text. I did so yesterday morning. In the afternoon I was pressed to write down and print my sermon, if possible, before I left Cork. I have wrote it this morning; but I must beg the reader to make allowance for the disadvantages I am under; as I have not here any books to consult, nor indeed any time to consult them. Cork, May 8, 1775. "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one." 1 John 5:7. 1. Whatsoever the generality of people may think, it is certain that opinion is not religion: No, not right opinion; assent to one, or to ten thousand truths. There is a wide difference between them: Even right opinion is as distant from religion as the east is from the west. Persons may be quite right in their opinions, and yet have no religion at all; and, on the other hand, persons may be truly religious, who hold many wrong opinions. Can any one possibly doubt of this, while there are Romanists in the world For who can deny, not only that many of them formerly have been truly religious, as Thomas a Kempis, Gregory Lopez, and the Marquis de Renty; but that many of them, even at this day, are real inward Christians And yet what a heap of erroneous opinions do they hold, delivered by tradition from their fathers! Nay, who can doubt of it while there are Calvinists in the world, assertors of absolute predestination For who will dare to affirm that none of these are truly religious men Not only many of them in the last century were burning and shining lights, but many of them are now real Christians, loving God and all mankind. And yet what are all the absurd opinions of all the Romanists in the world, compared to that one, that the God of love, the wise, just, merciful Father of the spirits of all flesh, has, from all eternity, fixed an absolute, unchangeable, irresistible, decree, that part of all mankind shall be saved, do what they will; and the rest damned, do what they can!

2. Hence, we cannot but infer, that there are ten thousand mistakes which may consist with real religion; with regard to which every candid, considerate man will think and let think. But there are some truths more important than others. It seems there are some which are of deep importance. I do not term them fundamental truths; because that is an ambiguous word: And hence there have been so many warm disputes about the number of fundamentals. But surely there are some which it nearly concerns us to know, as having a close connexion with vital religion. And doubtless we may rank among these that contained in the words above cited: There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one. 3. I do not mean that it is of importance to believe this or that explication of these words. I know not that any well judging man would attempt to explain them at all. One of the best tracts which that great man, Dean Swift, ever wrote, was his Sermon upon the Trinity. Herein he shows, that all who endeavored to explain it at all, have utterly lost their way; have, above all other persons hurt the cause which they intended to promote; having only, as Job speaks, "darkened counsel by words without knowledge." It was in an evil hour that these explainers began their fruitless work I insist upon no explication at all; no, not even on the best I ever saw; I mean, that which is given us in the creed commonly ascribed to Athanasius. I am far from saying, he who does not assent to this shall without doubt perish everlastingly." For the sake of that and another clause, I, for some time, scrupled subscribing to that creed; till I considered (1.) That these sentences only relate to wilful, not involuntary, unbelievers; to those who, having all the means of knowing the truth, nevertheless obstinately reject it: (2.) that they relate only to the substance of the doctrine there delivered; not the philosophical illustrations of it.

4. I dare not insist upon any one's using the word Trinity, or Person. I use them myself without any scruple, because I know of none better: But if any man has any scruple concerning them, who shall constrain him to use them I cannot: Much less would I burn a man alive, and that with moist, green wood, for saying, Though I believe the Father is God, the Son is God, and the Holy Ghost is God; yet I scruple using the words Trinity and Persons, because I do not find those terms in the Bible." These are the words which merciful John Calvin cites as wrote by Servitus in a letter to himself. I would insist only on the direct words, unexplained, just as they lie in the text: "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost: And these three are one."

10. You believe there is such a thing as earth. Here you fix your foot upon it: You are supported by it. But do you comprehend what it is that supports the earth "O, an elephant, says a Malabarian philosopher "and a bull supports him." But what supports the bull The Indian and the Briton are equally at a loss for an answer. We know it is God that "spreadeth the north over the empty space, and hangeth the earth upon nothing. This is the fact. But how Who can account for this Perhaps angelic but not human creatures. I know what is plausibly said concerning the powers of projection and attraction. But spin as fine as we can, matter of fact sweeps away our cobweb hypothesis. Connect the force of projection and attraction how you can, they will never produce a circular motion. The moment the projected steel comes within the attraction of the magnet, it does not form a curve, but drops down. 11. You believe you have a soul. "Hold there," says the Doctor; Dr. Bl__r, in his late tract. I believe no such thing. "If you have an immaterial soul so have the brutes too." I will not quarrel with any that think they have; nay, I wish he could prove it: And surely I would rather allow them souls, than I would give up my own. In this I cordially concur in the sentiment of the honest Heathen. Si erro, libenter erro; et me redargui valde recusem. "If I err, I err willingly; and I vehemently refuse to be convinced of it." And I trust most of those who do not belie a Trinity are of the same mind. Permit me then to go on. You believe you have a soul connected with this house of clay. But can you comprehend how What are the ties that unite the heavenly flame with the earthly clod You understand just nothing of the matter. So it is; but how none can tell.

17. Especially when we consider that what God has been pleased to reveal upon his head, is far from being a point of indifference, is a truth of the last importance. It enters into the very heart of Christianity: It lies at the heart of all vital religion. Unless these Three are One, how can "all men honour the Son, even as they honour the Father" "I know not what to do," says Socinus in a letter to his friend, with my untoward followers: They will not worship Jesus Christ. I tell them it is written, `Let all the angels of God worship him.' They answer, However that be, if he is not God, we dare not worship him. For `it is written, Thou shalt worship the lord thy God, and him only shalt thou serve.'" But the thing, which I here particularly mean is this: The knowledge of the Three-One God is interwoven with all true Christian faith; with all vital religion. I do not say that every real Christian can say with the Marquis de Renty, "I bear about with me continually an experimental verity, and a plenitude of the presence of the ever-blessed Trinity."I apprehend this is not the experience of babes," but, rather, "fathers in Christ." But I know not how any one can be a Christian believer till he "hath," as St. John speaks, "the witness in himself;" till "the Spirit of God witnesses with his spirit, that he is a child of God;" that is, in effect, till God the Holy Ghost witnesses that God the Father has accepted him through the merits of God the Son: And, having this witness, he honours the Son, and the blessed Spirit, "even as he honours the Father." 18. Not that every Christian believer adverts to this; perhaps, at first, not one in twenty: But if you ask any of them a few questions, you will easily find it is implied in what he believes. Therefore, I do not see how it is possible for any to have vital religion who denies that these Three are one. And all my hope for them is, not that they will he saved during their unbelief, (unless on the footing of honest Heathens, upon the plea of invincible ignorance,) but that God, before they go hence, "will bring them to the knowledge of the truth."

So that violence shall be heard no more, neither wasting or destruction seen on the face of the earth. "The wolf shall dwell with the lamb," (the words may be literally as well as figuratively understood,) "and the leopard shall lie down with the kid: They shall not hurt or destroy," from the rising up of the sun, to the going down of the same. 18. But the most glorious of all will be the change which then will take place on the poor, sinful, miserable children of men. These had fallen in many respects, as from a greater height, so into a lower depth, than any other part of the creation. But they shall "hear a great voice out of heaven, saying, Behold, the tabernacle of God is with men: And he will dwell with them, and they shall be his people, and God himself shall be their God." (Rev. 21:3, 4.) Hence will arise an unmixed state of holiness and happiness far superior to that which Adam enjoyed in Paradise. In how beautiful a manner is this described by the Apostle: "God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: For the former things are done away!" As there will be no more death, and no more pain or sickness preparatory thereto; as there will be no more grieving for, or parting with, friends; so there will be no more sorrow or crying. Nay, but there will be a greater deliverance than all this; for there will be no more sin. And, to crown all, there will be a deep, an intimate, an uninterrupted union with God; a constant communion with the Father and his Son Jesus Christ, through the Spirit; a continual enjoyment of the Three-One God, and of all the creatures in him!

26. Thus it is that those who fear or love God should "come out from among" all that do not fear him. Thus in a plain scriptural sense, you should "be separate" from them; from all unnecessary intercourse with them. Yea, "touch not," saith the Lord, "the unclean thing" or person, any farther than necessity requires; "and I will receive you" into the family and household of God. "And I will be unto you a Father;" will embrace you with paternal affection; "and ye shall be unto me sons and daughters, saith the Lord Almighty." The promise is express to all that renounce the company of ungodly men; provided their spirit and conversation are, in other respects, also suitable to their duty. God does here absolutely engage to give them all the blessings he has prepared for his beloved children, both in time and eternity. Let all those, therefore, who have any regard for the favour and the blessing of God, First, beware how they contract any acquaintance, or form any connexion, with ungodly men; any farther than necessary business, or some other providential call, requires: And, Secondly, with all possible speed, all that the nature of the thing will admit, break off all such acquaintance already contracted, and all such connexions already formed. Let no pleasure resulting from such acquaintance, no gain found or expected from such connexions, be of any consideration, when laid in the balance against a clear, positive command of God. In such a case, "pluck out the right eye," tear away the most pleasing acquaintance, "and cast it from thee:" Give up all thought, all design of seeking it again. "Cut off the right hand," absolutely renounce the most profitable connexion, "and cast it from thee." "It is better for thee to enter into life with one eye," or one hand, "than having two, to be cast into hell-fire."

12. This premised, in order to throw what light I can upon this interesting question, I will simply relate what I have seen myself in the course of many years. Four or five and forty years ago, when I had no distinct views of what the Apostle meant by exhorting us to "leave the principles of the doctrine of Christ, and go on to perfection," two or three persons in London, whom I knew to be truly sincere, desired to give me an account of their experience. It appeared exceeding strange, being different from any that I had heard before; but exactly similar to the preceding account of entire sanctification. The next year, two or three more persons at Bristol, and two or three in Kingswood, coming to me severally, gave me exactly the same account of their experience. A few years after, I desired all those in London who made the same profession, to come to me all together at the Foundery, that I might be thoroughly satisfied. I desired that man of God, Thomas Walsh, to give us the meeting there. When we met, first one of us, and the the other, asked them the most searching questions we could devise. They answered every one without hesitation, and with the utmost simplicity, so that we were fully persuaded, they did not deceive themselves. In the years 1759, 1760, 1761, and 1762, their numbers multiplied exceedingly, not only in London and Bristol, but in various parts of Ireland as well as England. Not trusting to the testimony of others, I carefully examined most of these myself; and in London alone I found six hundred and fifty-two members of our society who were exceedingly clear in their experience, and of whose testimony I could see no reason to doubt. I believe no year has passed since that time wherein God has not wrought the same work in many others; but sometimes in one part of England or Ireland, sometimes in another; as "the wind bloweth where it listeth;" and every one of these (after the most careful inquiry, I have not found one exception either in Great Britain or Ireland) has declared that his deliverance from sin was instantaneous; that the change was wrought in a moment.

2o' For Relievers Rejoicing. 3 By our bosom -foe beset, Taken in the fowler's net, Passion's unresisting prey, Oft within the toils we lay : Sleeping on the brink of sin, Tophet gaped to take us in ; Mercy to our rescue flew, Broke the snare, and brought us through. 4 Here, as in the lion's den, Undevour'd we still remain ; Pass secure the watery flood, Hanging on the arm of God : Here we raise our voices higher, Shout in the refiner's fire ; Clap our hands amidst the flame, Glory give to Jesu's name. HYMN 239. cm. 1 1-JA1L ! Father, Son, and Holy Ghost, 1 ■■- One God, in Persons Three! Of Thee we make our joyful boast, Our songs we make of Thee. 2 Thou neither canst be felt nor seen ; Thou art a Spirit pure ; Thou from eternity hast been, And always shalt endure. 3 Present alike in every place, Thy Godhead we adore ; Beyond the bounds of time and space, Thou dwell'st for evermore. 4 In wisdom infinite thou art, Thine eye doth all things see ; And every thought of every heart Is fully known to thee. For Believers Rejoicing. 23 1 5 Whate'er thou wilt, in earth below Thou dost, in heaven above : But chiefly we rejoice to know The' almighty God of Love. 6 Thou lov'st whate'er thy hands have made ; Thy goodness we rehearse, In shining characters display'd Throughout our universe. 7 Mercy, with love, and endless grace, O'er all thy works doth reign ; But mostly thou delight 'st to bless Thy favourite creature Man. 8 Wherefore, let every creature give To thee the praise design 'd : But, chiefly, Lord, the thanks receive, The hearts of all mankind. HYMN 240. l. m. On the Attributes of God. OGOD, thou bottomless abyss, Thee to perfection who can know ? O height immense ! What words suffice Thy countless attributes to show ? Unfathomable depths thou art ; O plunge me in thy mercy's sea ! Void of true wisdom is my heart ; With love embrace and cover me ! While thee, all- infinite, I set By faith before my ravish 'd eye, My weakness bends beneath the weight ; O'erpower'd I sink, I faint, T die! -'O'Z Jfcr Believers Rejoicing. 2 Eternity thy fountain was,

To every heart of man : Thy peace, and joy, and righteousness, In all our bosoms reign. 4 The righteousness that never ends, But makes an end of sin, The joy that human thought transcends, Into our souls bring in : 5 The kingdom of establish'd peace, Which can no more remove ; The perfect power of Godliness, The' omnipotence of Love. HYMN 252. cm. 1 /OME, Father, Son, and Holy Ghost, V_y One God in Persons Three, Bring back the heavenly blessing, lost By all mankind and me. For Believers Rejoicing. 243 2 Thy favour, and thy nature too, To me, to all restore ; Forgive, and after God renew, And keep us evermore. 3 Eternal Sun of Righteousness, Display thy beams divine, And cause the glories of thy face Upon my heart to shine. 4 Light in thy light O may I see, Thy grace and mercy prove ; Revived, and cheer'd, and bless'd by thee, The God of pardoning love. 5 Lift up thy countenance serene, And let thy happy child Behold, without a cloud between, The Godhead reconciled ! 6 That all-comprising peace bestow On me, through grace forgiven ; The joys of holiness below, And then the joys of heaven ! HYMN 253. s. m. 1 XjATHER, in whom we live, ■- In whom we are, and move, The glory, power, and praise receive Of thy creating love. 2 Let all the angel-throng Give thanks to God on high ; While earth repeats the joyful song, And echoes through the sky. 44 For Believers Rejoicing. 3 Incarnate Deity, Let all the ransom' d race Render in thanks their lives to thee, For thy redeeming grace. 4 The grace to sinners show'd, Ye heavenly choirs proclaim, And cry, " Salvation to our God, Salvation to the Lamb ! " 5 Spirit of Holiness, Let all thy saints adore Thy sacred energy, and bless Thine heart-renewing power. (I Not angel- tongues can tell Thy love's ecstatic height, The glorious joy unspeakable, The beatific sight ! 7 Eternal, Triune Lord ! Let all the hosts above, Let all the sons of men, record And dwell upon thy love. 8 When heaven and earth are fled Before thy glorious face, Sing all the saints thy love hath made Thine everlasting praise ! HYMN 254. l.m. 1 riHHE day of Christ, the day of God,

Our souls resemble thee, An image of the Triune God, To all eternity. For Believers Rejoicing. .247 HYMN 257. Ts. 1 r LORY be to God on high, J God whose glory fills the sky : Peace on earth to man forgiven, Man, the well-beloved of heaven. 2 Sovereign Father, heavenly King, Thee we now presume to sing ; Glad, thine attributes confess Glorious all, and numberless. 3 Hail, by all thy works adored ! Hail, the everlasting Lord ! Thee with thankful hearts we prove God of power, and God of love. 4 Christ our Lord and God we own, Christ, the Father's only Son, Lamb of God for sinners slain, Saviour of offending man. 5 Bow thine ear, in mercy bow, Hear, the world's Atonement, Thou ! Jesus, in thy name we pray, Take, O take our sins away ! 6 Powerful Advocate with God, Justify us by thy blood ; Bow thine ear, in mercy bow, Hear, the world's Atonement, Thou ! 7 Hear, for thou, O Christ, alone Art with thy great Father one : One the Holy Ghost with thee ; One supreme, eternal Three. HYMN 258. c. m. 1 JEHOVAH, God the Father, bless, And thy own work defend ! With mercy's outstretch'd arms embrace, And keep us to the end ! i34o For Believers Rejoicing. 2 Preserve the creatures of thy love ; By providential care Conducted to the realms above, To sing thy goodness there. 3 Jehovah, God the Son, reveal The brightness of thy face ! And all thy pardon'd people fill With plenitude of grace ! 4 Shine forth with all the Deity, Which dwells in thee alone ; And lift us up, thy face to see On thy eternal throne. 5 Jehovah, God the Spirit, shine, Father and Son to show ! With bliss ineffable, divine, Our ravish d hearts o'erflow. 6 Sure earnest of that happiness, Which human hope transcends, Be thou our everlasting peace. When grace in glory ends ! HYMN 259. c. m. 1 T-JAIL ! holy, holy, holy Lord ! -. J- Whom one in Three we know ; By all thy heavenly host adored, By all thy church below. 2 One undivided Trinity With triumph we proclaim ; Thy universe is full of thee, And speaks thy glorious name. 3 Thee, Holy Father, we confess ;

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

To worship God aright : 2 To praise a Trinity adored By all the hosts above ; And one thrice-holy God and Lord Through endless ages love. 3 Triumphant host ! they never cease To laud and magnify The triune God of Holiness, Whose glory fills the sky : 4 Whose glory to this earth extends, When God himself imparts, And the whole Trinity descends Into our faithful hearts. 5 By faith the upper choir we meet ; And challenge them to sing Jehovah, on his shining seat, Our Maker and our King. 6 But God made flesh is wholly ours, And asks our nobler strain ; The Father of celestial powers, The Friend of earth-born man ! 7 Ye seraphs, nearest to the throne, With rapturous amaze On us, poor ransom'd worms, look down For heaven's superior praise. 8 The King, whose glorious face ye see, For us his crown resign'd ; That fulness of the Deity, He died for all mankind ! 02 J?or Believers Rejoicing. HYMN 263. cm. 1 TATHER, how wide thy glory shines ! - How high thy wonders rise ! Known through the earth by thousand signs, By thousands through the skies. l2 Those mighty orbs proclaim thy power ; Their motions speak thy skill ; And on the wings of every hour We read thy patience still. 3 Part of thy name divinely stands On all thy creatures writ ; They show the labour of thy hands, Or impress of thy feet. 4 But when we view thy strange design To save rebellious worms, Where vengeance and compassion join In their divinest forms ; 5 Here the whole Deity is known, Nor dares a creature guess Which of the glories brightest shone, The justice, or the grace. 6 Now the full glories of the Lamb Adorn the heavenly plains ! Bright seraphs learn Immanuers name. And try their choicest strains. 7 O ! may I bear some humble part In that immortal song ! Wonder and joy shall tune my heart And love command my tongue. For JBelievers Fighting. 20o HYMN 264. s. m, 1 f ALL-CREATING God ! S At whose supreme decree Our body rose, a breathing clod, Our souls sprang forth from thee ; 2 For this thou hast design'd, And form'd us man for this, To know and love thyself, and find In thee our endless bliss.

And with thine own abide : Holy Ghost, to make thee room, Our hearts we open wide ; Thee, and only thee request, To every asking sinner given ; Come, our life, and peace, and rest, Our all in earth and heaven. HYMN 414. 7's8f6s. 1 1VTOW, ev'n now, I yield, I yield, - With all my sins to part ; Jesus, speak my pardon seal'd, And purify my heart ; Purge the love of sin away ; I'hen I into nothing fall ; Then I see the perfect day, And Christ is all in all. oV4r Seeking for full Redemption. 2 Jesus, now our hearts inspire Witli that pure love of thine; Kindle now the heavenly fire, To brighten and refine ; Purify our faith like gold ; All the dross of sin remove ; Melt our spirits down, and mould Into thy perfect love. HYMN 415. c. m. 1 TESUS hath died that I might live, «J Might live to God alone ; In him eternal life receive, And be in spirit one. 2 Saviour, I thank thee for the grace, The gift unspeakable ! And wait with arms of faith to' embrace, And all thy love to feel. 3 My soul breaks out in strong desire The perfect bliss to prove ; My longing heart is all on fire To be dissolved in love. 4 Give me thyself ; from every boast, From every wish set free : Let all I am in thee be lost ; But give thyself to me. 5 Thy gifts, alas, cannot suffice, Unless thyself be given ; Thy presence makes my paradise, And where thou art is heaven ! HYMN 416. c. m. 1 ASK the gift of righteousness, - The sin-subduing power, Power to believe, and go in peace, And never grieve thee more. Seeking for full Redemption. oaO 2 I ask the blood-bought pardon seal'd, The liberty from sin, The grace infused, the love reveal'd, The kingdom tix'd within. 3 Thou hear'st me for salvation pray ; Thou seest my heart's desire ; Made ready in thy powerful day, Thy fulness I require. 4 My vehement soul cries out, opprest. Impatient to be freed ; Nor can I, Lord, nor will I rest, Till I am saved indeed. 5 Art thou not able to convert ?

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,

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,

And tell the wonders he hath done, Through all their land : The listening spheres attend, And swell the growing fame ; And sing, in songs which never end, The wondrous Name. 2 The God who reigns on high The great archangels sing ; And, " Holy, holy, holy," cry, " Almighty King ! Who was and is the same, And evermore shall be; •Jehovah, Father, Great I AIM, We worship Thee." 61 2 The Experience, SfC., 3 Before the Saviour's face, The ransom 'd nations bow ; O'erwhelm'd at his almighty grace, For ever new : He shows his prints of love, They kindle to a mime ! And sound through all the worlds above, The slaughter' d Lamb. 4 The whole triumphant host Give thanks to God on high ; " Hail, Father, Son, and Holy Ghost," They ever cry : Hail, Abraham's God, and mine! (I join the heavenly lays,) All might and majesty are thine, And endless praise. HYMN 672. l. m. " They that wait upon the Lord shall renew their strength : they shall run, and not be weary" 1 WAKE, our souls ! away, our fears ! - Let every trembling thought be gone ! Awake, and run the heavenly race, And put a cheerful courage on. 2 True, 'tis a strait and thorny road, And mortal spirits tire and faint ; But they forget the mighty God, That feeds the strength of every saint. 3 O mighty God, thy matchless power Is ever new, and ever young; And firm endures, while endless years Their everlasting circles run. 4 From Thee, the ever-flowing Spring, Our souls shall drink a fresh supply ; of Believers. 613 While such as trust their native strength Shall melt away, and droop, and die. 5 Swift as the eagle cuts the air, We '11 mount aloft to thine abode ; On wings of love our souls shall fly, Nor tire along the heavenly road. HYMN 6/3. s. m. Trust in Providence. COMMIT thou all thy griefs And ways into his hands, To His sure truth and tender care, Who earth and heaven commands. 42 Who points the clouds their course, Whom winds and seas obey ; He shall direct thy wandering feet, He shall prepare thy way. 3 Thou on the Lord rely, So safe shalt thou go on ;

A thousand oracles divine . 251 Author of faith, appear . . 621 Author of faith, eternal Worn 95 Author of faith, to thee I cry 1 17 Author of faith, we seek thy 428 Awake, my soul, and with the 680 Awake, our souls! away, our 612 Away, my needless fears . 615 Away with our fears, The . 223 Away with our sorrow and fear 75 Before Jehovah's awful throne 505 Before the great Three-One 61 1 Begin, my soul, some heavenly 553 Behold, how good a thing . 457 Behold, the blind their sight 563 Behold the Saviour of mankind 27 Behold the servant of the Lord 403 Behold the sure foundation . 569 Being of Beings, God of Love 507 Be it according to thy word 346 Be it my only wisdom here 307 Bid me of men beware . . 300 Bless'd are the humble souls 616 Blessed are the pure in heart 625 Blessing, honour, thanks, and 52 Blest be our everlasting Lord 239 Blest be the dear uniting love 496 Blow ye the trumpet, blow 590 Branch of Jesse's stem, arise 594 Brethren in Christ, and well 679 But above all, lay hold . . 254 But can it be, that I should . 270 Bit who sufficient is to lead 444 By faith we find the place . 66 By secret influence from above 608 Canst thou reject our dying fi82 Captain of Israel's host, and 311 Captain of our salvation, take 443 Cast on the fidelity . . . 318 Celebrate ImmanuePs name 556 Centre of our hopes thou art 478 Christ, from whom all . . IN Christ, our Head, gone up on 481 Christ, the Lord, is risen . 576 Christ, the true anointed Seer 588 Christ, whose glory fills the 494 Come, all whoe'er have set . 464 Come, all who truly bear . 509 Come, and let us sweetly join 483 Come away to the skies . . 459 Come, Desire of nations . 516 Come, Father, Son, and Holy Ghost, Honour .... 445 Come, Father, Son, and Holy Ghost, One God . . . 242 Come, Father, Son, and Holy Ghost, To 442 Come, Father, Son, ana Holy

Morning hymns, 156, 306, 324, 757 Mountain of sin, 382, 417 Mourners blessed, 1, 120, 134 Mourning for the fallen, 461, 462 Music, t lie abuse of, deprecated, 204 Mystery of Providence. 559 of rede-mption, 201 of the Trinity, 256, 259, 260 Name of Christ, dear to sinners, 37, 113,116, praying therein, 121, 298, 394 salvation, 209 to be extolled, 557 Name of God, 597 Nation, church the safety of a, 579 our privileges as a, 466 prayer for, 453-455, 463, 464 Nativity of Christ, 565. See Incarnation. New Birth. See Regeneration. New-Year's Day, 42, 46, 168, 170-172, 178, Obedience of believers, 324, 325, 327, 357, Offices of Christ, 193-195, 202, 207, 209, Old Adam, the death of the, 362 Omnipotence, 138, 139, 223, 226, 240, 244, Omnipresence, 117, 239, 287, 591 Omniscience, 239, 502, 590, 591 Opening a place of worship, 736 Pardon of sin, 11, 77, 93, 206, 245. See Forgiveness and Justification. Parents requesting aid, 467 469 Parting of Christians, 533-537, 539, 560 Paschal Lamb, 617, 633 Pastoral ministry, instituted by Christ, Patience, 333-339 Peace with God desired, 123, 124 Peace, national, 442, 447, 448 universal, 449 Penitents, praying, 109, 112, 116, 117, 132, Pentecost, 86, 456, 457, 653 Perfect love, 354, 367, 368, 370, 375, 389, Perfection, Christian, 363, 369, 370, 381, Perfections of God, 570. See Attributes. Persecution, 304, 310, 311, 439, 4S3 Perseverance, 69, 71, 483 Peter, the fall of, 101, 106 Physician, Christ a, 112, 114, 395-397 Pilgrimage of believers, 68, 71, 497, 498 Pilgrims, 686 Pleasantness of religion, 12-15, 19-21, 222, Pleasure of public worship, 738 Pleading with Christ for mercy, 144-146, Pool of Bethesda, 131, 166 Power of grace, 158, 2U3, 206 Praise offered to God, 221, 222, 224-226, for and by his works, 223, 225, 226, to the Redeemer, 595, 600, 639, 640 Prayer, 282, 294-297, 299, 301, 303, 312, for divine illumination, 87-89, 121, for faith, 85, 118, 122, 150 for perishing sinners, 82 for repentance, 81, 83, 99, 100-107, for seriousness, 55, 59

Till, throughly . 176 Time, like an ever- 44 Time to repent . 643 'lis done! my . 31 Tis done, the great 675 ' lis done ! the pre- 27 'Tis done ! thou . 396 'Tis finish'd ! all . 565 'Tis fit we should 648 Tis here thine . 683 ' lis his almighty 623 'Tis his the droop- 106 'lis love that . .619 Tis love ! 'tis love 138 'Tis mercy all, that 325 'Tis mystery all . 197 'lis there, with . 221 'lis thine a heart 128 TV accomplish his 615 To all my weak . 548 To baffle the wise 206 To damp our earth- 59 To-day attend . 535 To destroy his work 288 To each the cov- 495 To fit his soul for 436 To God, most . 667 To God the Son . 638 l'o God the Spirit's 688 To God your . . 255 To help our soul's 283 To help their grov- 106 l'o him continually 398 l'o him mine eye of 259 1 o him our request 464 l'o him that in thy 95 l'o hoary hairs . 678 To Jesu's name . 133 l'o keep your . .255 To know thy nature 242 l'o love is all my 31 To magnify thy . 200 To make them trees 106 To mourn and to 51 To mourn for thy 655 To our Redeemer 624 To please thee thus 91 l'o praise a Trinity 251 To pray and wait 58 To purest joys she 20 To real holiness . 354 l'o rescue me from 134 To save the race . 421 To save us from . 555 To save what was 11 To steer our dan- 436 To that Jerusalem 660 To the blest foun- 602 To the cross, thine 184 To the never- . 288 To the sheep of .160 To thee, benign . 152 To thee for refuge 315 To thee I lift my . 144 To thee inseparably471

I. 1. We may inquire, First, what it is to "serve the Lord," not as a Jew, but as a Christian; not only with an outward service, (though some of the Jews undoubtedly went farther than this,) but with inward, with the service of the heart, "worshipping him in spirit in truth." The First thing implied in this service is faith; believing in the name of the Son of God. We cannot perform an acceptable service to God, till we believe on Jesus Christ whom he hath sent. Here the spiritual worship of God begins. As soon as any on had the witness in himself; as soon as he can say, "The life that I now live, I live by faith in the Son of God, who loved me, and gave himself for me;" he is able truly to "serve the Lord." 2. As soon as he believes, he loves God, which is another thing implied in "serving the Lord." "We love him because he first loved us;" of which faith is the evidence. The love of a pardoning God is "shed abroad in our hearts, by the Holy Ghost which is given unto us." Indeed this love may admit of a thousand degrees: But still every one, as long as he believes, may truly declare before God, "Lord, thou knowest that I love thee." Thou knowest that `my desire is unto thee, and unto the remembrance of thy name.'" 3. And if any man truly love God, he cannot but love his brother also. Gratitude to our Creator will surely produce benevolence to our fellow-creatures. If we love Him, we cannot but love one another, as Christ loved us. We feel our souls enlarged in love toward every child of man. And toward all the children of God we put on "bowels of kindness, gentleness, longsuffering, forgiving one another," if we have a complaint against any, "even as God, for Christ's sake, hath forgiven us." 4. One thing more is implied in "serving the Lord," namely, the obeying him; the steadily walking in all his ways, the doing his will from the heart. Like those, "his servants" above, "who do his pleasure, who keep his commandments, carefully avoid whatever he has forbidden, and zealously do whatever he has enjoined; studying always to have conscience void of offense toward God and toward man.

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.

8. While you are speaking in this, or some such manner, you should be continually lifting up your heart to God, beseeching him to open the eyes of their understanding, and to pour his light upon them. He, and he alone, can make them to differ herein from the beasts that perish. He alone can apply your words to their hearts; without which all your labour will be in vain. But whenever the Holy Ghost teaches, there is no delay in learning. 9. But if you would see the fruit of your labour, you must teach them not only early and plainly, but frequently too. It would be of little or no service to so it only once or twice a week. How often do you feed their bodies Not less than three times a day. And is the soul of less value than the body Will you not then feed this as often If you find this a tiresome task, there is certainly something wrong in your own mind. You do not love them enough; or you do not love Him who is your Father and their Father. Humble yourself before him! Beg that he would give you more love; and love will make the labour light. 10. But it will not avail to teach them both early, plainly, and frequently, unless you persevere therein. Never leave off, never intermit your labour of love, till you see the fruit of it. But in order to this, you will find the absolute need of being endued with power from on high; without which, I am persuaded, none ever had, or will have, patience sufficient for the work. Otherwise, the inconceivable dullness of some children, and the giddiness or perverseness of others, would induce them to give up the irksome task, and let them follow their own imagination.

14. "But what shall I so with my girls" By no means send them to a large boarding-school. In these seminaries too the children teach one another pride, vanity, affectation, intrigue, artifice, and, in short, everything which a Christian woman ought not to learn. Suppose a girl were well inclined, yet what would she do in a crowd of children, not one of whom has any thought of saving her soul in such company especially as their whole conversation points another way, and turns upon things which one would wish she would never think of. I never yet knew a pious, sensible woman that had been bred at a large boarding-school, who did not aver, one might as well send a young maid to be bred in Drury-Lane. 15. "But where, then, shall I send my girls" If you cannot breed them up yourself, (as my mother did, who bred up seven daughters to years of maturity,) send them to some mistress that truly fears God; one whose life is a pattern to her scholars, and who has only so many that she can watch over each as one that must give account to God. Forty years ago I did not know such a mistress in England; but you may now find several; you may find such a mistress, and such a school, at Highgate, at Deptford, near Bristol, in Chester, or near Leeds.

16. We may suppose your sons have now been long enough at school, and you are thinking of some business for them. Before you determine anything on this head, see that your eye be single. Is it so Is it you view to please God herein It is well if you take him into your account! But surely, if you live or fear God yourself, this will be your first consideration, "In what business will your son be most likely to love and serve God In what employment will he have the greatest advantage for laying up treasure in heaven" I have been shocked above measure in observing how little this is attended to, even by pious parents! Even these consider only how he may get most money; not how he may get most holiness! Even these, upon this glorious motive, send him to a heathen master, and into family where there is not the very form, much less the power of religion! Upon this motive they fix him in a business which will necessarily expose him to such temptations as will leave him not a probability, if a possibility, of serving God. O savage parents! unnatural, diabolical cruelty. if you believe there is another world. "But what shall I do" Set God before your eyes, and do all things with a view to please him. Then you will find a master, of whatever profession, that loves, or at least fears, God; and you will find a family wherein is the form of religion, if not the power also. Your son may nevertheless serve the devil if he will; but it is probable he will not. And do not regard, if he get less money, provided he get more holiness. It is enough, though he have less of earthly goods, if he secure the possession of heaven.

17. There is one circumstance more wherein you will have great need of the wisdom from above. Your son or you daughter is now of age to marry, and desires your advice relative to it. Now you know what the world calls a good match, one whereby much money is gained. Undoubtedly it is so, if it be true that money always brings happiness: But I doubt it is not true; money seldom brings happiness, either in this world or the world to come. Then let no man deceive you with vain words; riches and happiness seldom dwell together. Therefore, if you are wise, you will not seek riches for your children by their marriage. See that your eye be single in this also: Aim simply at the glory of God,, and the real happiness of your children, both in time and eternity. It is a melancholy thing to see how Christian parents rejoice in selling their son or their daughter to a wealthy Heathen! And do you seriously call this a good match Thou fool, by parity of reason, thou mayest call hell a good lodging, and the devil a good master. O learn a better lesson from a better Master! "Seek ye first the kingdom of God and his righteousness," both for thyself and thy children; "and all other things shall be added unto you."

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.

13. To come to particulars. What can parents do, and mothers more especially, to whose care our children are necessarily committed in their tender years, with regard to the Atheism that is natural to all the children of men How is this fed by the generality of parents, even those that love, or at least fear, God; while, in spending hours, perhaps days, with their children, they hardly name the name of God! Meantime, they talk of a thousand other things in the world that is round about them. Will not then the things of the present world, which surround these children on every side, naturally take up their thoughts, and set God at a greater distance from them (if that be possible) than he was before Do not parents feed the atheism of their children farther, by ascribing the works of creation to nature Does not the common way of talking about nature leave God quite out of the question Do they not feed this disease, whenever they talk in the hearing of their children, of anything happening so or so Of things coming by chance Of good or ill fortune As also when they ascribe this or that event to the wisdom or power of men; or, indeed, to any other second causes, as if these governed the world Yea, do they not feed it unawares, while they are talking of their own wisdom, or goodness, or power to do this or that, without expressly mentioning, that all these are the gift of God All this tends to confirm the Atheism of their children, and to keep God out of their thoughts.

15. Thus may we counteract, and, by the grace of God assisting us, gradually cure, the natural Atheism of our children. But what can we do to cure their self-will It is equally rooted in their nature, and is, indeed, the original idolatry, which is not confined to one age or country, but is common to all the nations under heaven. And how few parents are to be found even among Christians, even among them that truly fear God, who are not guilty in this matter! Who do not continually feed and increase this grievous distemper in their children! To let them have their own will, does this most effectually. To let them take their own way, is the sure method of increasing their self-will sevenfold. But who has the resolution to do otherwise One parent in a hundred! Who can be so singular, so cruel, as not, more or less, to humour her child "And why should you not What harm can there be in this, which everybody does" The harm is, that it strengthens their will more and more, till it will neither bow to God nor man. To humour children is, as far as in us lies, to make their disease incurable. A wise parent, on the other hand, should begin to break their will the first moment it appears. In the whole art of Christian education there is nothing more important than this. The will of the parent is to a little child in the place of the will of God. Therefore studiously teach them to submit to this while they are children, that they may be ready to submit to his will when they are men. But in order to carry this point, you will need incredible firmness and resolution; for after you have once begun, you must never more give way. You must hold on still in an even course; you must never intermit your attention for one hour; otherwise you lose your labour.

First. Beware of adding fuel to the flame, of feeding the disease which you should cure. Almost all parents are guilty of doing this by praising their children to their face. If you are sensible of the folly and cruelty of this, see that you sacredly abstain from it. And, in spite of either fear or complaisance, go one step farther. Not only do not encourage, but do not suffer, others to do what you dare not do yourself. How few parents are sufficiently aware of this, or, at least, sufficiently resolute to practise it, to check everyone at the first word, that would praise them before their face! Even those who would not on any account, sit attentive to their own applause, nevertheless, do not scruple to sit attentive to the applause of their children; yea, and that to their face! O consider! Is not this the spreading a net for their feet Is it not a grievous incentive to pride, even if they are praised for what is truly praise-worthy Is it not doubly hurtful, if they are praised for things not truly praise-worthy; things of an indifferent nature, as sense, good-breeding, beauty, elegance of apparel This is liable not only to hurt their heart, but their understanding also. It has a manifest and direct tendency to infuse pride and folly together; to pervert both their taste and judgment; teaching them to value what is dung and dross in the sight of God. 18. If, on the contrary, you desire without loss of time to strike at the root of their pride, teach your children as soon as possibly you can that they are fallen spirits; that they are fallen short of that glorious image of God wherein they were at first created; that they are not now, as they were once, incorruptible pictures of the God of glory; bearing the express likeness of the wise, the good, the holy Father of spirits; but more ignorant, more foolish, and more wicked, than they can possibly conceive. Show them that in pride, passion, and revenge, they are now like the devil. And that in foolish desires and grovelling appetites they are like the beasts of the field. Watch over them diligently in this respect, that whenever occasion offers you may "pride in its earliest motions find," and check the very first appearance of it.

If you ask, "But how shall I encourage them when they do well, if I am never to commend them" I answer, I did not affirm this. I did not say, "You are never to commend them." I know many writers assert this, and writers of eminent piety. They say, to commend man is to rob God, and therefore condemn it altogether. But what say the scriptures I read there that our Lord himself frequently commended his own disciples; and the great Apostle scruples not to commend the Corinthians, Philippians, and divers others to whom he writes. We may not therefore condemn this altogether. But I say, use it exceeding sparingly. And when you use it let it be with the utmost caution, directing them at the same moment to look upon all they have as the free gift of God, and with the deepest self-abasement to say, "Not unto us! Not unto us! But unto thy name give the praise!"

2. You will easily observe, that by parents the Apostle means both fathers and mothers, as he refers us to the Fifth Commandment, which names both the one and the other. And, however human laws may vary herein, the law of God makes no difference; but lays us under the same obligation of obeying both the one and the other. 3. But before we consider how we are to obey our parents, it may be inquired, how long we are to obey them. Are children to obey only till they run alone, till they go to school, till they can read and write, or till they are as tall as their parents, or, attain to years of discretion Nay, if they obey only because they cannot help it, only because they fear to be beaten, or because otherwise they cannot procure food and raiment, what avails such obedience Those only who obey their parents when they can live without them, and when they neither hope nor fear anything from them, shall have praise from God. 4. "But is a man that is at age, or a woman that is married, under any farther obligation to obey their parents" With regard to marriage, although it is true that a man is to leave father and mother, and cleave unto his wife; and, by parity of reason, she is to leave father and mother, and cleave unto her husband; (in consequence of which there may be some particular cases wherein conjugal duty must take the place" of filial;) yet I cannot learn, either from Scripture or reason, that marriage either cancels or lessens the general obligation of filial duty. Much less does it appear that it is either cancelled or lessened by our having lived one-and-twenty years. I never understood it so in my own case. When I had lived upwards of thirty years, I looked upon myself to stand just in the same relation to my father as I did when I was ten years old. And when I was between forty and fifty, I judged myself full as much obliged to obey my mother in everything lawful, as I did when I was in my leading-strings or hanging-sleeve coat.

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.

8. But how few children do we find, even of six or eight years old, that understand anything of this! Indeed, how should they understand it, seeing they have none to teach them Are not their parents, father as well as mother, full as ignorant of the matter as themselves Whom do you find, even among religious people, that have the least conception of it Have not you seen the proof of it with your own eyes Have not you been present when a father or mother has said, "My child, do so or so" The child, without any ceremony, answered peremptorily, "I won't." And the parent quietly passes it by, without any further notice. And does he or she not see, that, by this cruel indulgence, they are training up their child, by flat rebellion against their parents, to rebellion against God Consequently they are training him up for the everlasting fire prepared for the devil and his angels! Did they duly consider this they would neither eat, nor drink, nor sleep, till they had taught him a better lesson, and made him thoroughly afraid of ever giving that diabolical answer again. 9. Let me reason this case a little farther with you parents that fear God. If you do fear God, how dare you suffer a child above a year old to say, "I will do" what you forbid, or, "I won't do" what you bid, and to go unpunished Why do not you stop him at once, that he may never dare to say so again Have you no bowels, no compassion for your child No regard for his salvation or destruction Would you suffer him to curse or swear in your presence, and take no notice of it Why, disobedience is as certain a way to damnation as cursing and swearing. Stop him, stop him at first, in the name of God. Do not "spare the rod, and spoil the child." If you have not the heart of a tiger, do not give up your child to his own will, that is, to the devil. Though it be pain to yourself, yet pluck your offspring out of the lion's teeth. Make them submit, that they may not perish. Break their will, that you may save their soul.

6. Permit me now to apply myself to you, children; particularly you that are the children of religious parents. Indeed if you have no fear of God before your eyes,"I have no concern with you at present; but if you have, if you really fear God, and have a desire to please him, you desire to understand all his commandments, the fifth in particular. Did you ever understand it yet Do you now understand what is your duty to your father and mother Do you know, at least do you consider, that by the divine appointment their will is law to you Have you ever considered the extent of that obedience to your parents which God requires "Children, obey your parents in all things." No exception, but of things unlawful. Have you practised your duty in this extent Did you ever so much as intend it 7. Deal faithfully with your own souls. Is your conscience now clear in this matter Do you do nothing which you know to be contrary to the will either of your father or mother Do you never do anything (though ever so much inclined to it) which he or she forbids Do you abstain from everything which they dislike, as far as you can in conscience On the other hand, are you careful to do whatever a parent bids Do you study and contrive how to please them, to make their lives as easy and pleasant as you can Whoever you are that add this to your general care to please God in all things, blessed art thou of the Lord! "Thy days shall be long in the land which the Lord thy God giveth thee."

8. But as for you who are little concerned about this matter, who do not make it a point of conscience to obey your parents in all things, but sometimes obey them, as it happens, and sometimes not; who frequently do what they forbid or disapprove, and neglect what they bid you do; suppose you awake out of sleep, that you begin to feel yourself a sinner, and begin to cry to God for mercy, is it any wonder that you find no answer, while you are under the guilt of unrepented sin How can you expect mercy from God till you obey your parents But suppose you have, by an uncommon miracle of mercy, tasted of the pardoning love of God, can it be expected, although you hunger and thirst after righteousness, after the perfect love of God, that you should ever attain it, ever be satisfied therewith, while you live in outward sin, in the wilful transgression of a known law of God, in disobedience to your parents Is it not rather a wonder, that he has not withdrawn his Holy Spirit from you that he still continues to strive with you, though you continually grieve his Spirit O grieve him no more! By the grace of God, obey them in all things from this moment! As soon as you come home, as soon as you set foot within the door, begin an entirely new course! Look upon your father and mother with new eyes; see them as representing your Father which is in heaven: Endeavour, study, rejoice to please, to help, to obey them in all things: Behave not barely as their child, but as their servant for Christ's sake. O how will you then love one another! In a manner unknown before. God will bless you to them, and them to you: All around will feel that God is with you of a truth. Many shall see it and praise God; and the fruit of it will remain when both you and they are lodged in Abraham's bosom.

4. How acceptable to God was an instance of obedience somewhat similar to this! You have a large and particular account of it in the thirty-fifth chapter of Jeremiah. "The word of the Lord came to Jeremiah, saying, Go unto the house of the Rechabites, and give them wine to drink. Then I took the whole house of the Rechabites;" all the heads of their families; "and set before them pots full of wine, and said unto them, Drink ye wine. But they said, We will drink no wine: for Jonadab," a great man in the reign of Jehu, "the son of Rechab," from whom we are named, being the father of our family, "commanded us, Ye shall drink no wine, neither ye nor your sons for ever. And we have obeyed the voice of Jonadab our father, in all that he charged us." We do not know any particular reason why Jonadab gave this charge to his posterity. But as it was not sinful they gave this strong instance of gratitude to their great benefactor. And how pleasing this was to the Father of their spirits we learn from the words that follow: "And Jeremiah said unto the Rechabites, Because ye have obeyed the voice of Jonadab your father, therefore thus saith the Lord of hosts, Jonadab shall not want a man to stand before my face forever." Jer. 35 5. Now it is certain Christians owe full as much gratitude and obedience to those that watch over their souls as ever the house of the Rechabites owed to Jonadab the son of Rechab. And we cannot doubt but he is as well pleased with our obedience to these as ever he was with their obedience to Jonadab. If he was so well pleased with the gratitude and obedience of this people to their temporal benefactor, have we not all reason to believe he is full as well pleased with the gratitude and obedience of Christians to those who derive far greater blessings to them than ever Jonadab conveyed to his posterity

6. It may be of use yet again to consider, In what instances is it the duty of Christians to obey and submit themselves to those that watch over their souls Now the things which they enjoin must be either enjoined of God, or forbidden by him, or indifferent. In things forbidden of God we dare not obey them; for we are to obey God rather than man. In things enjoined of God we do not properly obey them, but our common Father. Therefore, if we are to obey them at all, it must be in things indifferent. The sum is, it is the duty of every private Christian to obey his spiritual Pastor, by either doing or leaving undone anything of an indifferent nature; anything that is in no way determined in the word of God. 7. But how little is this understood in the Protestant world! at least in England and Ireland! Who is there, even among those that are supposed to be good Christians, who dreams there is such a duty as this And yet there is not a more express command either in the Old or New Testament. No words can be more clear and plain; no command more direct and positive. Therefore, certainly none who receive the Scripture as the word of God, can live in the habitual breach of this and plead innocence. Such an instance of willful, or at least careless disobedience, must grieve the Holy Spirit of God. It cannot but hinder the grace of God from having its full effect upon the heart. It is not improbable that this very disobedience may be one cause of the deadness of many souls; one reason of their not receiving those blessings which they seek with some degree of sincerity. 8. It remains only to make a short application of what has now been delivered.

11. I speak all this on supposition, (though that is a supposition not to be made,) that the Bible was silent on this head; that the Scriptures said nothing concerning dress, and left it to everyone's own discretion. But if all other texts were silent, this is enough: "Submit yourselves to them that are over you in the Lord." I bind this upon your consciences, in the sight of God. Were it only in obedience to this direction, you cannot be clear before God unless you throw aside all needless ornaments, in utter defiance of that tyrant of fools, fashion; unless you seek only to be adorned with good works, as men and women professing godliness. 12. Perhaps you will say, "This is only a little thing: it is a mere trifle." I answer, If it be, you are the more inexcusable before God and man. What! will you disobey a plain commandment of God for a mere trifle God forbid! Is it a trifle to sin against God, to set his authority at nought Is this a little thing Nay, remember, there can be no little sin, till we can find a little God! Meantime be assured of one thing: The more conscientiously you obey your spiritual guides, the more powerfully will God apply the word which they speak in his name to your heart! The more plentifully will he water what is spoken with the dew of his blessing; and the more proofs will you have, it is not only they that speak, but the Spirit of your Father who speaketh in them.

The Reward of the Righteous "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Matt. 25:34. 1. Reason alone will convince every fair inquirer, that God "is a rewarder of them that diligently seek him." This alone teaches him to say, "Doubtless there is a reward for the righteous;" "there is a God that judgeth the earth." But how little information do we receive from unassisted reason touching the particulars contained in this general truth! As eye hath not seen, or ear heard, so neither could it naturally enter into our hearts to conceive the circumstances of that awful day wherein God will judge the world. No information of this kind could be given but from the great Judge himself. And what an amazing instance of condescension it is, that the Creator, the Governor, the Lord, the Judge of all, should deign to give us so clear and particular an account of that solemn transaction! If the learned Heathen acknowledged the sublimity of that account which Moses gives of the creation, what would he have said, if he had heard this account of the Son of Man coming in his glory Here, indeed, is no laboured pomp of words, no ornaments of language. This would not have suited either the Speaker or the occasion. But what inexpressible dignity of thought! See him "coming in the clouds of heaven; and all the angels with him!" See him "sitting on the throne of his glory, and all the nations gathered before him!" And shall he separate them, placing the good on his right hand, and the wicked on his left "Then shall the King say:" With what admirable propriety is the expression varied! "The Son of Man" comes down to judge the children of men. "The King" distributes rewards and punishments to his obedient or rebellious subjects: "Then shall the King say to them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world."

2. "Prepared for you from the foundation of the world:" But does this agree with the common supposition that God created man merely to supply the vacant thrones of the rebel angels Does it not rather seem to imply, that he would have created man, though the angels had never fallen inasmuch as he then prepared the kingdom for his human children, when he laid the foundation of the earth. 3. "Inherit the kingdom;" as being "heirs of God, and joint heirs" with his beloved Son. It is your right; seeing I have purchased eternal redemption for all them that obey me: And ye did obey me in the days of your flesh. Ye "believed in the Father, and also in me." Ye loved the Lord your God; and that love constrained you to love all mankind. Ye continued in the faith that wrought by love. Ye showed your faith by your works. "For I was hungry, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and in prison, and ye came unto me." 4. But in what sense are we to understand the words that follow "Lord, when saw we thee hungry, and gave thee meat or thirsty, and gave thee drink" They cannot be literally understood; they cannot answer in these very words; because it is not possible they should be ignorant that God had really wrought by them. Is it not then manifest, that these words are to be taken in a figurative sense And can they imply any more, than that all which they have done will appear as nothing to them; will, as it were, vanish away, in view of what God their Saviour had done and suffered for them

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:

"I. The Society will publish, in the most extensive manner possible, the proper methods of treating persons in such circumstances. "II. They will distribute a premium of two guineas among the first persons who attempt to recover anyone taken out of the water as dead. And this reward will be given, even if the attempt is unsuccessful, provided it has been pursued two hours, according to the method laid down by the Society. "III. They will distribute a premium of four guineas, where the person is restored to life. "IV. They will give one guinea to any that admits the body into his house without delay, and furnishes the necessary accommodations. "V. A number of medical gentlemen, living near the places where these disasters commonly happen, will give their assistance gratis." (II.) Such was the rise of this admirable institution. With what success it has been attended, is the point which I purpose, in the next place, very briefly to consider. And it must be allowed to be not only far greater than those who despised it had imagined, but greater than the most sanguine expectations of the gentlemen who were immediately engaged in it. In the short space, from its first establishment in May, 1774, to the end of December, eight persons, seemingly dead, were restored to life. In the year 1775, forty-seven were restored to life: Thirty-two of them, by the direct encouragement and assistance of the gentlemen of this Society; and the rest, by medical gentlemen and others, in consequence of their method of treatment being generally known. In the year 1776, forty-one persons were restored to life by the assistance of this Society. And eleven cases of those who had been restored elsewhere were communicated to them. So the number of lives preserved and restored, in two years and a half, since their first institution, amounts to one hundred and seven! Add to these those that have been since restored; and out of two hundred and eighty-four persons, who were dead, to all appearance, no less than an hundred and fifty-seven have been restored to life. Such is the success which has attended them in so short a time! Such a blessing has the gracious providence of God given to this infant undertaking!

5. So great, so comprehensive is the mercy which you have shown to the bodies of your fellow-creatures! But why should their souls be left out of the account How great are the benefits you have conferred on these also! The husband has now again an opportunity of assisting his wife in things of the greatest moment. He may now again strengthen her hands in God, and help her to run with patience the race that is set before her. He may again join with her in instructing their children, and training them up in the way wherein they should go; who may live to be a comfort to their aged parents, and useful members of the community. 6. Nay, it may be, you have snatched the poor man himself, not only from the jaws of death, but from sinking lower than the waters, from the jaws of everlasting destruction. It cannot be doubted, but some of those whose lives you have restored, although they had been before without God in the world, will remember themselves, and not only with their lips, but in their lives, show forth his praise. It is highly probable, some of these (as one out of ten lepers) "will return and give thanks to God," real, lasting thanks, by devoting themselves to his honourable service. 7. It is remarkable, that several of those whom you have brought back from the margin of the grave, were intoxicated at the very time when they dropped into the water. And at that very instant (which is frequently the case) they totally lost their senses. Here therefore was no place for, no possibility of, repentance. They had not time, they had not sense, so much as to cry out, "Lord, have mercy!" So they were sinking through the mighty waters into the pit of destruction! And these instruments of divine mercy plucked them at once out of the water, and out of the fire; by the same act, delivered them from temporal and from eternal death!

8. Nay, one poor sinner (let it never be forgotten!) was just coming down from the ship, when (overtaken by the justice and mercy of God) her foot slipped, and she fell into the river. Instantly her senses were lost, so that she could not call upon God. Yet he had not forgotten her. He sent those who delivered her from death; at least from the death of the body. And who knows but she may lay it to heart, and turn from the error of her ways Who knows, but she may be saved from the second death, and, with her deliverers, "inherit the kingdom" 9. One point more deserves to be particularly remarked. Many of those who have been restored to life (no less than eleven out of the fourteen that were saved in a few months) were in the number of those that are a reproach to our nation, wilful self murderers. As many of the desperate men who attempt this horrid crime are men who have had a liberal education, it is pity but they would consider those fine words, not of a poor narrow-souled Christian, but of a generous Heathen, nay, a Roman! Let them calmly consider that beautiful passage: Proxima deinde tenent maesti loca, qui sibi letum Insontes peperere manu, lucemque perosi Projecere animas. Quam vellent aethere in alto Nunc et pauperiem, et duros perferre labores! Fata obstant, tristique palus inamabilis unda Alligat, et novies Styx interfusa coercet. Then crowds succeed, who, prodigal of breath, Themselves anticipate the doom of death; Though free from guild, they cast their lives away, And sad and sullen hate the golden day. O with what joy the wretches now would bear Pain, toil, and woe, to breathe the vital air! In vain! By fate for ever are they bound With dire Avernus, and the lake profound; And Styx, with nine wide channels, roars around! Mr. Pitt's Virgil. Fata obstant! But in favour of many, we see God has overruled fate. They are brought back over the unnavigable river. They do behold the upper skies. They see the light of the sun. O let them see the light of Thy countenance! And let them so live their few remaining days on earth, that they may live with Thee for ever!

2. Next to cruelty, malice, and similar tempers, with the words and actions that naturally spring therefrom, nothing is more disgusting, not only to persons of sense and religion, but even to the generality of men, than pride, haughtiness of spirit, and its genuine fruit, an assuming, arrogant, overbearing behaviour. Even uncommon learning, joined with shining talents, will not make amends for this; but a man of eminent endowments, if he be eminently haughty, will be despised by many, and disliked by all. Of this the famous Master of Trinity College in Cambridge, was a remarkable instance. How few persons of his time had a stronger understanding, or deeper learning, than Dr. Bentley! And yet how few were less beloved! unless one who was little, if at all, inferior to him in sense or learning, and equally distant from humility, the author of "The Divine Legation of Moses." Whoever, therefore, desires to please his neighbour for his good, must take care of splitting upon this rock. Otherwise the same pride which impels him to seek the esteem of his neighbour, will infallibly hinder his attaining it. 3. Almost as disgustful to the generality of men as haughtiness itself, is a passionate temper and behaviour. Men of a tender disposition are afraid even to converse with persons of this spirit. And others are not fond of their acquaintance; as frequently (perhaps when they expected nothing less) meeting with shocks, which if they bear for the present, yet they do not willingly put themselves in the way of meeting with again. Hence passionate men have seldom many friends; at least, not for any length of time. Crowds, indeed, may attend them for a season, especially when it may promote their interest. But they are usually disgusted one after another, and fall off like leaves in autumn. If therefore you desire lastingly to please your neighbour for his good, by all possible means avoid violent passion.

8. But suppose this were no mercy to us; (to suppose which is indeed giving God the lie; saying, that is not good for man which he purposely ordered for his good;) still I ask, Why do not you obey God's command He says, "Do this." Why do you not You answer, "I am unworthy to do it." What! Unworthy to obey God Unworthy to do what God bids you do Unworthy to obey God's command What do you mean by this that those who are unworthy to obey God ought not to obey him Who told you so If he were even "an angel from heaven, let him be accursed." If you think God himself has told you so by St. Paul, let us hear his words. They are these: "He that eateth and drinketh unworthily, eateth and drinketh damnation to himself." Why, this is quite another thing. Here is not a word said of being unworthy to eat and drink. Indeed he does speak of eating and drinking unworthily; but that is quite a different thing; so he has told us himself. In this very chapter we are told that by eating and drinking unworthily is meant, taking the holy sacrament in such a rude and disorderly way, that one was "hungry and another drunken." But what is that to you Is there any danger of your doing so, of your eating and drinking thus unworthily However unworthy you are to communicate, there is no fear of your communicating thus. Therefore, whatever the punishment is, of doing it thus unworthily, it does not concern you. You have no more reason from this text to disobey God, than if there was no such text in the Bible. If you speak of "eating and drinking unworthily" in the sense St. Paul uses the words, you may as well say, "I dare not communicate, for fear the church should fall," as "for fear I should eat and drink unworthily."

17. Reverence for the sacrament may be of two sorts: Either such as is owing purely to the newness of the thing, such as men naturally have for anything they are not used to; or such as is owing to our faith, or to the love or fear of God. Now, the former of these is not properly a religious reverence, but purely natural. And this sort of reverence for the Lord's Supper, the constantly receiving of it must lessen. But it will not lessen the true religious reverence, but rather confirm and increase it. 18. A Fourth objection is, "I have communicated constantly so long, but I have not found the benefit I expected." This has been the case with many well-meaning persons, and therefore deserves to be particularly considered. And consider this: First, whatever God commands us to do, we are to do because he commands, whether we feel any benefit thereby or no. Now, God commands, "Do this in remembrance of me." This, therefore, we are to do because he commands, whether we find present benefit thereby or not. But undoubtedly we shall find benefit sooner or later, though perhaps insensibly. We shall be insensibly strengthened, made more fit for the service of God, and more constant in it. At least, we are kept from falling back, and preserved from many sins and temptations: And surely this should be enough to make us receive this food as often as we can; though we do not presently feel the happy effects of it, as some have done, and we ourselves may when God sees best. 19. But suppose a man has often been at the sacrament, and yet received no benefit. Was it not his own fault Either he was not rightly prepared, willing to obey all the commands and to receive all the promises of God, or he did not receive it aright, trusting in God. Only see that you are duly prepared for it, and the oftener you come to the Lord's table, the greater benefit you will find there.

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.

5. Whether the bounds of the creation do or do not extend beyond the region of the fixed stars, who can tell Only the morning-stars, who sang together when the foundations thereof were laid. But it is finite, that the bounds of it are fixed, we have no reason to doubt. We cannot doubt, but when the Son of God had finished all the work which he created and made, he said, These be thy bounds, This be thy just circumference, O world! But what is man to this 6. We may take one step, and only one step, farther still: What is the space of the whole creation, what is all finite space that is, or can be conceived, in comparison of infinite What is it but a point, a cipher, compared to that which is filled by him that is All in all Think of this, and then ask, "What is man" 7. What is man, that the great God who filleth heaven and earth, "the high and lofty One that inhabiteth eternity," should stoop so inconceivably low as to "be mindful of him" Would not reason suggest to us, that so diminutive a creature would be overlooked by him in immensity of his works Especially when we consider, II. Secondly, What is man, with regard to his duration 1. The days of man, since the last reduction of human life, which seems to have taken place in the time of Moses, (and not improbably was revealed to the man of God at the time that he made this declaration,) "are threescore years and ten." This is the general standard which God hath now appointed. "And if men be so strong," perhaps one in a hundred, "that they come to fourscore years, yet then is their strength but labour and sorrow: So soon passeth it away, and we are gone!"

4. If, then, we add to the littleness of man the inexpressible shortness of his duration, it is any wonder that a man of reflection should sometimes feel a kind of fear, lest the great, eternal, infinite Governor of the universe should disregard so diminutive a creature as man a creature so every way inconsiderable, when compared either with immensity or eternity Did not both these reflections glance through, if not dwell upon, the mind of the royal Psalmist Thus, in contemplation of the former, he breaks out into the strong words of the text: "When I consider the heavens, the work of thy fingers, the moon and the stars which thou has ordained, What is man, that thou shouldest be mindful; or the son of man, that thou shouldest regard him" He is, indeed, (to use St. Augustine's words,) aliqua portio creaturae tuae, "some portion of thy creation;" but quantula portio, "how amazingly small a portion!" How utterly beneath thy notice! It seems to be in contemplation of the latter, that he cries out in the hundred and forty-fourth Psalm, "Lord, what is man, that thou hast such respect unto him; or the son of man, that though shouldest so regard him" "Man is like a thing of naught." Why "His time passeth away like a shadow." In this, although in a very few places,) the new translation of the Psalms that bound up in our Bibles is perhaps more proper than the old, that which we have in the Common Prayer Book. It runs thus: "Lord, what is man, that thou takest knowledge of him; or the son of man, that thou makest account of him" According to the former translation, David seems to be amazed that the eternal God, considering the littleness of man, should have so much respect unto him, and should so much regard him: But in the latter, he seems to wonder, seeing the life of man "passeth away like a shadow," that God should take any knowledge of him at all, or make any account of him.

7. That no shadow of fear might remain, no possibility of doubting; to show what manner of regard the great eternal God bears to little, short-lived man, but especially to his immortal part; God gave his Son, "his only Son, to the end that whosoever believeth in him should not perish, but have everlasting life." See how God loved the world! The Son of God, that was "God of God, Light of Light, very God of very God," in glory equal with the Father, in majesty co-eternal, "emptied himself, took upon him the form of a servant; and, being found in fashion as a man, was obedient unto death, even the death of the cross." And all this he suffered not for himself, but "for us men and for our salvation." "He bore" all "our sins in his own body upon the tree," that "by his stripes we" might be "healed." After this demonstration of his love, is it possible to doubt any longer of God's tender regard for man; even though he was "dead in trespasses and sins" Even when he saw us in our sins and in our blood, he said unto us. "Live!" Let us then fear no more! Let us doubt no more! "He that spared not his own Son, but delivered him up for us all, shall he not with freely give us all things" 8. "Nay," says the philosopher, "if God so loved the world, did he not love a thousand other worlds, as well as he did this It is now allowed that there are thousands, if not millions, of worlds, besides this in which we live. And can any reasonable man believe that the Creator of all these, many of which are probably as large, yea, far larger than ours, would show such astonishingly greater regard to one than to all the rest" I answer, Suppose there were millions of worlds, yet God may see, in the abyss of his infinite wisdom, reasons that do not appear to us, why he saw good to show this mercy to ours, in preference to thousands or millions of other worlds.

12. But, you will say, "Suppose this argument fails, we may infer the same conclusion, the plurality of worlds, from the unbounded wisdom, and power, and goodness of the Creator. It was full as easy to him to create thousands or millions of worlds as one. Can any one then believe that he would exert all his power and wisdom in creating a single world What proportion is there between this speck of creation, and the Great God that filleth the heaven and earth, while "We know, the power of his almighty hand Could form another world from every sand" 13. To this boasted proof, this argumentum palmarium of the learned infidels, I answer, Do you expect to find any proportion between finite and infinite Suppose God had created a thousand more worlds than there are grains of sand in the universe; what proportion would all these together beat to the infinite Creator Still, in comparison of Him, they would be, not a thousand times, but infinitely, less than a mite compared to the universe. Have done, then, with this childish prattle about the proportion of creatures to their Creator; and leave it to the all-wise God to create what and when he pleases. For who, besides himself, "hath known the mind of the Lord or who hath been his counselor" 14. Suffice it then for us to know this plain and comfortable truth, that the almighty Creator hath shown that regard to this poor little creature of a day, which he hath not shown even to the inhabitants of heaven "who kept not their first estate." He hath given us his Son, his only Son, both to live and to die for us! O let us live unto him, that we may die unto him, and live with him ever!

7. In order to put this matter beyond all possible dispute, I have chosen to speak from these words, which give a fair occasion of observing what the dealings of God in his Church have been, even from so early a period: For it is generally allowed that Eli lived at least a thousand years before our Lord came into the world. In the verses preceding the text we read, (1 Sam. 2:12, c.,) "Now the sons of Eli were sons of Belial; they knew not the Lord." They were wicked to an uncommon degree. Their profane violence, with respect to the sacrifices, is related with all its shocking circumstances in the following verses. But (what was a greater abomination still) "they lay with the women that assembled at the door of the tabernacle of the congregation."(1 Sam. 2:22.) On both these accounts, "the sin of the young men was very great; and men abhorred the offering of the Lord." 8. May I be permitted to make a little digression, in order to correct a mistranslation in the twenty-fifth verse In our translation it runs thus: "They hearkened not unto the voice of their father, because the Lord would slay them." Ought it not rather to be rendered, "Therefore the Lord was about to slay them" 1 Sam. 2:25 As if he had said, "The Lord would not suffer their horrid and stubborn wickedness to escape unpunished; but because of that wickedness, he slew them both in one day, by the hand of the Philistines." They did not sin (as might be imagined from the common translation) because God had determined to slay them; but God therefore determined to slay them, because they had thus sinned. 9. But to return: Their sin was the more inexcusable because they could not be ignorant of that dreadful consequence thereof, that, by reason of their enormous wickedness, "men abhorred the offering of the Lord." Many of the people were so deeply offended, that if they did not wholly refrain from the public worship, yet they attended it with pain; abhorring the Priests while they honoured the sacrifice.

17. And all this being allowed, what lack they yet Can anything be laid to their charge I wish calmly and candidly to consider this point, in the fear and in the presence of God. I am far from desiring to aggravate the defects of my brethren, or to paint them in the strongest colours. Far be it from me to treat others as I have been treated myself; to return evil for evil, or railing for railing. But, to speak the naked truth, (not with anger or contempt, as too many have done,) I acknowledge that many, if not most, of those that were appointed to minister in holy things, with whom it has been my lot to converse in almost every part of England or Ireland, for forty of fifty years last past, have not been eminent either for knowledge or piety. It has been loudly affirmed, that most of those persons now in connexion with me, who believe it their duty to call sinners to repentance, having been taken immediately from low trades, tailors, shoemakers, and the like, are a set of poor, stupid, illiterate men, that scarce know their right hand from their left: Yet I cannot but say, that I would sooner cut off my right hand, than suffer one of them to speak a word in any of our chapels, if I had not reasonable proof that he had more knowledge in the Holy Scriptures, more knowledge of himself, more knowledge of God and of the things of God, than nine in ten of the Clergymen I have conversed with, either at the Universities or elsewhere.

18. In the meantime, I gladly allow that this charge does not concern the whole body of the Clergy. Undoubtedly there are many Clergymen in these kingdoms, that are not only free from outward sin, but men of eminent learning; and, what is infinitely more, deeply acquainted with God. But still I am constrained to confess, that the far greater part of those Ministers I have conversed with for above half a century, have not been holy men, not devoted to God, not deeply acquainted either with God or themselves. It could not be said that they set their "affections on things above, not on things of the earth;" or that their desire, and the business of their lives, was, to save their own souls and those that heard them. 19. I have taken this unpleasing view of a melancholy scene, of the character of those who have been appointed of God to be shepherds of souls for so many ages, in order to determine this question: "Ought the children of God to refrain from his ordinances because they that administer them are unholy men" a question with which many serious persons have been exceedingly perplexed. "Ought we not," say they, "to refrain from the ministrations of ungodly men For is it possible that we should receive any good from the hands of those that know not God Can we suppose, that the grace of God was ever conveyed to men by the servants of the devil"

What saith the Scripture Let us keep close to this, and we shall not be misled. We have seen there what manner of men most of these have been who have ministered in holy things for many ages. Two or three thousand years ago, we read, "The sons of Eli were sons of Belial; they knew not the Lord." But was this a sufficient reason for the Israelites to refrain from their administrations It is true they "abhorred the offerings of the Lord" on their account; and yet they constantly attended them. And do you suppose that Samuel, holy as he was, ever advised them to do otherwise Were not the priests, and public teachers, equally strangers to God, from this time to that of the Babylonish captivity Undoubtedly they were. But did Isaiah, or any of the Prophets, exhort them, for that cause, to forsake the ordinances of God Were they not equally ungodly from the time of the Babylonish captivity, to the coming of Christ How clearly does this appear, were there no other proof, from the Prophecies of Jeremiah and Malachi! Yet did either Malachi, or Jeremiah, or any other of the Prophets, exhort the people to separate themselves from these ungodly men 20. But, to bring the matter nearer to ourselves: Never were any Priests, or public teachers, more corrupt, more totally estranged from God, than those in the days of our blessed Lord. Were they not mere whited walls Were not those that were the best of them painted sepulchres; full of pride, lust, envy, covetousness, of all ungodliness and unrighteousness Is not this the account which our Lord himself, who knew what was in man, gives of them But did he therefore refrain from that public service which was performed by these very men, or did he direct his Apostles so to do Nay, just the contrary: In consequence of which, as he constantly attended them himself, so likewise did his disciples.

6. It may give a peculiar force to that beautiful passage to consider by whom and on what occasion the words were uttered. The persons speaking are Balak the King of Moab; and Balaam, then under divine impressions (it seems, then "not far from the kingdom of God, "although he afterwards so foully revolted): Probably Balak too, at that time, experienced something of the same influence. This occasioned his consulting with, or asking counsel of, Balaam, his proposing the question to which Balaam gives so full an answer: (Micah 6:5ff.:) "O my people," saith the Prophet in the name of God, "remember what Balak the King of Moab consulted," (it seems, in the fullness of his heart,) "and what Balaam the son of Beor answered him. Wherewith," saith he, "shall I come before the Lord, and Bow myself before the high God Shall I come before him with calves of a year old Will the Lord by pleased with thousands of rams, or with ten thousand rivers of oil Shall I give my first-born for my transgression the fruit of my body for the sin of my soul" (This the kings of Moab had actually done, on occasions of deep distress; a remarkable account of which is recorded in the third chapter of the Second Book of Kings.) To this Balaam makes that noble reply, (being, doubtless, then taught of God,) "He hath showed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, to love mercy, and to walk humbly with thy God" 7. To take a more distinct view of conscience, it appears to have a threefold office: First. It is a witness, testifying what we have done, in though, or word, or action. Secondly. It is a judge, passing sentence on what we have done, that it is good or evil. And, Thirdly, it, in some sort, executes the sentence, by occasioning a degree of complacency in him that does well, and a degree of uneasiness in him that does evil.

8. Professor Hutcheson, late of Glasgow, places conscience in a different light. In his Essay on the Passions," he observes, that we have several senses, or natural avenues of pleasure and pain, besides the five external senses. One of these he terms the public sense; whereby we are naturally pained at the misery of a fellow-creature, and pleased at his deliverance from it. And every man, says he, has a moral sense; whereby he approves of benevolence and disapproves of cruelty. Yea, he is uneasy when he himself has done a cruel action, and pleased when he has done a generous one. 9. All this is, in some sense, undoubtedly true. But it is not true, that either the public or the moral sense (both of which are included in the term conscience) is now natural to man. Whatever may have been the case at first, while man was in a state of innocence, both the one and the other is now a branch of that supernatural gift of God which we usually style, preventing grace. But the Professor does not at all agree with this. He sets God wholly out of the question. God has nothing to do with his scheme of virtue, from the beginning to the end. So that, to say the truth, his scheme of virtue is Atheism all over. This is refinement indeed! Many have excluded God out of the World: He excludes him even out of religion! 10. But do we not mistake him Do we take his meaning right That it may be plain enough, that no man may mistake him, he proposes this question: "What, if a man in doing a virtuous, that is, a generous action, in helping a fellow-creature, has an eye to God, either as commanding, of as promising to reward it Then," says he, "so far as he has an eye to God, the virtue of the action is lost. Whatever actions spring from an eye to the recompense of reward have no virtue, no moral goodness, in them." Alas! was this man called a Christian How unjustly was he slandered with that assertion! Even Dr. Taylor, though he does not allow Christ to be God, yet does not scruple to term him, "A person of consummate virtue." But the Professor cannot allow him any virtue at all!

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.

13. In order to the very existence of a good conscience, as well as to the continuance of it, the continued influence of the Spirit of God is absolutely needful. Accordingly, the Apostle John declares to the believers of all ages, "Ye have an unction from the Holy One, and ye know all things:" All things that are needful to your having a "conscience void of offence toward God and toward man." So he adds, "Ye have no need that any one should teach you," otherwise "than as that anointing teacheth you." That anointing clearly teacheth us those three things, First, the true meaning of God's word; Secondly, our actions, to remembrance; and, Thirdly, the agreement of all with the commandments of God. 14. Proceed we now to consider, in the Second place, the several sorts of conscience. A good conscience has been spoken of already. This ST. Paul expresses various ways. In one place he simply terms it, a "good conscience toward God;" in another, "a conscience void of offence toward God and toward man." But he speaks still more largely in the text: "Our rejoicing is this, the testimony of our conscience, that in simplicity," with a single eye, "and godly sincerity, we have had our conversation in the world." Meantime he observes, that this was done, "not by fleshly wisdom," commonly called prudence, (this never did, nor ever can produce such an effect,) "but by the grace of God;" which alone is sufficient to work this in any child of man. 15. Nearly allied to this (if it be not the same placed in another view, or a particular branch of it) is a tender conscience. One of a tender conscience is exact in observing any deviation from the word of God, whether in though, or word, or work; and immediately feels remorse and self-condemnation for it. And the constant cry of his soul is, O that my tender soul may fly The first abhorr'd approach of ill, Quick as the apple of an eye The slightest touch of sin to feel!

16. But sometimes this excellent quality, tenderness of conscience, is carried to an extreme. We find some who fear where no fear is; who are continually condemning themselves without cause; imagining some things to be sinful, which the Scripture nowhere condemns; and supposing other things to be their duty, which the Scripture nowhere enjoins. This is properly termed a scrupulous conscience, and is a sore evil. It is highly expedient to yield to it as little as possible; rather it is a matter of earnest prayer, that you may be delivered from this sore evil, and may recover a sound mind; to which nothing would contribute more, than the converse of a pious and judicious friend. 17. But the extreme which is opposite to this is far more dangerous. A hardened conscience is a thousand times more dangerous than a scrupulous one: That can violate a plain command of God, without any self-condemnation; either doing what he has expressly forbidden, or neglecting what he has expressly commanded; and yet without any remorse; yea, perhaps glorying in this very hardness of heart! Many instances of this deplorable stupidity we meet with at this day; and even among people that suppose themselves to have no small share of religion. A person is doing something which the Scripture clearly forbids. You ask, "How do you dare to do this" and are answered with perfect unconcern, "O, my heart does not condemn me." I reply, "So much the worse. I would to God it did! You would then be in a safer state than you are now. It is a dreadful thing to be condemned by the word of God, and yet not to be condemned by your own heart!" If we can break the least of the known commands of God, without any self-condemnation, it is plain that the god of this world hath hardened our hearts. If we do not soon recover from this, we shall be "past feeling," and our consciences (as St. Paul speaks) will be "seared as with a hot iron."

On Faith "Without faith it is impossible to please him." Heb. 11:6. 1. But what is Faith It is a divine "evidence and conviction of things not seen;" of things which are not seen now, whether they are visible or invisible in their own nature. Particularly, it is a divine evidence and conviction of God, and of the things of God. This is the most comprehensive definition of faith that ever was or can be given; as including every species of faith, from the lowest to the highest. And yet I do not remember any eminent writer that has given a full and clear account of the several sorts of it, among all the verbose and tedious treatises which have been published upon the subject. 2. Something indeed of a similar kind has been written by that great and good man, Mr. Fletcher, in his "Treatise on the various Dispensations of the Grace of God." Herein he observes, that there are four dispensations that are distinguished from each other by the degree of light which God vouchsafes to them that are under each. A small degree of light is given to those that are under the heathen dispensation. These generally believed, "that there was a God, and that he was a rewarder of them that diligently seek him." But a far more considerable degree of light was vouchsafed to the Jewish nation; inasmuch as to them "were entrusted" the grand means of light, "the oracles of God." Hence many of these had clear and exalted views of the nature and attributes of God; of their duty to God and man; yea, and of the great promise made to our first parents, and transmitted by them to their posterity, that "the Seed of the woman should bruise the serpent's head."

3. But above both the heathen and Jewish dispensation was that of John the Baptist. To him a still clearer light was given; and he himself "a burning and shining light." To him it was given to "behold the Lamb of God, that taketh away the sin of tile world." Accordingly our Lord himself affirms, that "of all which had been born of women," there had not till that time arisen "a greater than John the Baptist." But nevertheless he informs us, "He that is least in the kingdom of God," the Christian dispensation, "is greater than he." By one that is under the Christian dispensation, Mr. Fletcher means one that has received the Spirit of adoption; that has the Spirit of God witnessing "with his spirit, that he is a child of God." In order to explain this still farther, I will endeavour, by the help of God, First, To point out the several sorts of faith: And, Secondly, to draw some practical inferences. I. In the First place, I will endeavour to point out the several sorts of faith. It would be easy, either to reduce these to a smaller number, or to divide them into a greater. But it does not appear that this would answer any valuable purpose. 1. The lowest sort of faith if it be any faith at all, is that of a Materialist, a man who, like the late Lord Kames, believes there is nothing but matter in the universe. I say, if it be any faith at all: for, properly speaking, it is not. It is not "an evidence or conviction of God," for they do not believe there is any; neither is it "a conviction of things not seen," for they deny the existence of such. Or if, for decency's sake, they allow there is a God, yet they suppose even him to be material. For one of their maxims is, Jupiter est quodcunque vides. "Whatever you see, is God." Whatever you see! A visible, tangible god! Excellent divinity! Exquisite nonsense!

5. But, in general, we may surely place the faith of a Jew above that of a Heathen or Mahometan. By Jewish faith, I mean, the faith of those who lived between the giving of the law and the coming of Christ. These, that is, those that were serious and sincere among them, believed all that is written in the Old Testament. In particular, they believed that, in the fulness of time, the Messiah would appear, "to finish the transgression, to make an end of sin, and bring in everlasting righteousness." 6. It is not so easy to pass any judgment concerning the faith of our modern Jews. It is plain, "the veil is still upon their hearts" when Moses and the Prophets are read. The god of this world still hardens their hearts, and still blinds their eyes, "lest at any time the light of the glorious gospel" should break in upon them. So that we may say of this people, as the Holy Ghost said to their forefathers, "The heart of this people is waxed gross, and their ears are dull of hearing, and their eyes they have closed ; lest they should see with their eyes, and hear with their ears, and understand with their hearts, and should be converted, and I should heal them." (Acts 28:27.) Yet it is not our part to pass sentence upon them, but to leave them to their own Master. 7. I need not dwell upon the faith of John the Baptist, any more than the dispensation which he was under; because these, as Mr. Fletcher well describes them, were peculiar to himself. Setting him aside, the faith of the Roman Catholics, in general, seems to be above that of the ancient Jews. If most of these are volunteers in faith, believing more than God has revealed, it cannot be denied that they believe all which God has revealed, as necessary to salvation. In this we rejoice on their behalf: We are glad that none of those new Articles, which they added, at the Council of Trent, "to the faith once delivered to the saints, does so materially contradict any of the ancient Articles, as to render them of no effect.

8. The faith of the Protestants, in general, embraces only those truths as necessary to salvation, which are clearly revealed in the oracles of God. Whatever is plainly declared in the Old and New Testament is the object of their faith. They believe neither more nor less than what is manifestly contained in, and provable by, the Holy Scriptures. The word of God is "a lantern to their feet, and a light in all their paths." They dare not, on any pretence, go from it, to the right hand or to the left. The written word is the whole and sole rule of their faith, as well as practice. They believe whatsoever God has declared, and profess to do whatsoever he hath commanded. This is the proper faith of Protestants: By this they will abide, and no other. 9. Hitherto faith has been considered chiefly as an evidence and conviction of such or such truths. And this is the sense wherein it is taken at this day in every part of the Christian world. But, in the mean time, let it be carefully observed, (for eternity depends upon it,) that neither the faith of a Roman Catholic, nor that of a Protestant, if it contains no more than this, no more than the embracing such and such truths, will avail any more before God, than the faith of a Mahometan or a Heathen; yea, of a Deist or Materialist. For can this "faith save him" Can it save any man either from sin or from hell No more than it could cave Judas Iscariot: No more than it could save the devil and his angels; all of whom are convinced that every title of Holy Scripture is true. 10. But what is the faith which is properly saving; which brings eternal salvation to all those that keep it to the end It is such a divine conviction of God, and the things of God, as, even in its infant state, enables every one that possesses it to "fear God and work righteousness." And whosoever, in every nation, believes thus far, the Apostle declares, is "accepted of him." He actually is, at that very moment, in a state of acceptance. But he is at present only a servant of God, not properly a son. Meantime, let it be well observed, that "the wrath of God" no longer "abideth on him.'

11. Indeed, nearly fifty years ago, when the Preachers, commonly called Methodists, began to preach that grand scriptural doctrine, salvation by faith, they were not sufficiently apprized of the difference between a servant and a child of God. They did not clearly understand, that even one "who feareth God, and worketh righteousness, is accepted of him." In consequence of this, they were apt to make sad the hearts of those whom God had not made sad. For they frequently asked those who feared God, "Do you know that your sins are forgiven" And upon their answering, "No," immediately replied, "Then you are a child of time devil." No; this does not follow. It might have been said, (and it is all that can be said with propriety,) "Hitherto you are only a servant, you are not a child of God. You have already great reason to praise God that he has called you to his honourable service. Fear not. Continue crying unto him, `and you shall see greater things than these.'" 12. And, indeed, unless the servants of God halt by the way, they will receive the adoption of sons. They will receive the faith of the children of God, by his revealing his only begotten Son in their hearts. Thus, the faith of a child is, properly and directly, a divine conviction, whereby every child of God is enabled to testify, "The life that I now live, I live by faith the Son of God, who loved me, and gave himself for me." And whosoever hath this, the Spirit of God witnesseth with his spirit, that he is a child of God. So the Apostle writes to the Galatians: "Ye are the sons of God by faith. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father;" that is, giving you a childlike confidence in him, together with a kind affection toward him. This then it is, that (if St. Paul was taught of God, and wrote as he was moved by the Holy Ghost) properly constitutes the difference between a servant of God, and a child of God. "He that believeth," as a child of God, "hath the witness in himself." This the servant hath not. Yet let no man discourage him; rather, lovingly exhort him to expect it every moment.

13. It is easy to observe, that all the sort of faith which we can conceive are reducible to one or other of the preceding. But let us covet the best gifts, and follow the most excellent way. There is no reason why you should be satisfied with the faith of a Materialist, a Heathen, or a Deist; nor, indeed, with that of a servant. I do not know that God requires it at your hands. Indeed, if you have received this, you ought not to cast it away; you ought not in anywise to undervalue it but to be truly thankful for it. Yet, in the mean time, beware how you rest here: Press on till you receive the Spirit of adoption: Rest not, till that Spirit clearly witnesses with your spirit, that you are a child of God. II. I proceed, in the Second place, to draw a few inferences from the preceding observations. 1. And I would, First, infer, in how dreadful a state, if there be a God, is a Materialist one who denies not only the "Lord that bought him," but also the Lord that made him. "Without faith it is impossible to please God." But it is impossible he should have any faith at all; any conviction of any invisible world; for he believes there is no such thing; any conviction the being of a God; for a material God is no God at all. For you cannot possibly suppose the sun or skies to be God, any more than you can suppose a God of wood or stone. And, farther, whosoever believes all things to be mere matter must, of course, believe that all things are governed by dire necessity necessity that is as inexorable as the winds; as ruthless as the rocks as merciless as the waves that dash upon them, or the poor shipwrecked mariners! Who then shall help thee, thou poor desolate wretch, when thou art most in need of help Winds, and seas, and rocks, and storms! Such are the best helpers which the Materialists can hope for!

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.

4. One more, I exhort you that fear God and work righteousness, you that are servants of God, First, flee from all sin, as from the face of a serpent; being Quick as the apple of an eye, The slightest touch of sin to feel; and to work righteousness, to the utmost of the power you now have to abound in works both of piety and mercy: And, Secondly, continually to cry to God, that he would reveal his Son in your hearts, to the intent you may be no more servants but sons; having his love shed abroad in your hearts, and walking in "the glorious liberty of the, children of God." 5. I exhort you, Lastly, who already feel the Spirit of God witnessing with your spirit that you are the children of God, follow the advice of the Apostle: Walk in all the good works whereunto ye are created in Christ Jesus. And then, "leaving the principles of the doctrine of Christ, and not laying again the foundation of repentance from dead works, and of faith toward God," go on to perfection. Yea, and when ye have attained a measure of perfect love, when God has circumcised your hearts, and enabled you to love him with all your heart and with all your soul, think not of resting there. That is impossible. You cannot stand still; you must either rise or fall; rise higher or fail lower. Therefore the voice of God to the children of Israel, to the children of God, is, "Go forward!" "Forgetting the things that are behind, and reaching forward unto those that are before, press on to the mark, for the prize of your high calling of God in Christ Jesus!"

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."

5. But why will ye still bring forth wild grapes What excuse can ye make Hath God been wanting on his part Have you not been warned over and over Have ye not been fed with "the sincere milk of the word" Hath not the whole word of God been delivered to you, and without any mixture of error Were not the fundamental doctrines both of free, full, present justification delivered to you, as well as sanctification, both gradual and instantaneous Was not every branch both of inward and outward holiness clearly opened, and earnestly applied; and that by Preachers of every kind, young and old, learned and unlearned But it is well if some of you did not despise the helps which God had prepared for you. Perhaps you would hear none but Clergymen; or, at least, none but men of learning. Will you not then give God leave to choose his own messengers to send by whom he will send It is well if this bad wisdom was not one cause of your bringing forth wild grapes! 6. Was not another cause of it your despising that excellent help, union with a Christian society Have you not read, "How can one be warm alone" and, "Woe be unto him that is alone when he falleth" But you have companions enough. Perhaps more than enough; more than are helpful to your soul. But have you enough that are athirst for God, and that labour to make you so Have you companions enough that watch over your soul, as they that must give account; and that freely and faithfully warn you, if you take any false step, or are in danger of doing so I fear you have few of these companions, or else you would bring forth better fruit!

2. It has indeed been supposed, he partly retracts what he had said concerning the difficulty of rich men's being saved, by what is added in the tenth chapter of St. Mark. For after he had said, (verse 23,) "How hardly shall they that have riches enter into the kingdom of God!" when "the disciples were astonished at his words, Jesus answered again," and said unto them, "How hard is it for them that trust in riches to enter into the kingdom of God!" (Verse 24.) But observe, (1.) Our Lord did not mean hereby to retract what he had said before. So far from it, that he immediately confirms it by that awful declaration, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Observe, (2.) Both one of these sentences and the other assert the very same thing. For it is easier for a camel to go through the eye of a needle, than for those that have riches not to trust in them. 3. Perceiving their astonishment at this hard saying, "Jesus, looking upon them," (undoubtedly with an air of inexpressible tenderness, to prevent their thinking the case of the rich desperate,) "saith, With men it is impossible, but not with God: For with God all things are possible." 4. I apprehend, by a rich man here is meant, not only a man that has immense treasures, one that has heaped up gold as dust, and silver as the sand of the sea; but anyone that possesses more than the necessaries and conveniences of life. One that has food and raiment sufficient for himself and his family, and something over, is rich. By the kingdom of God, or of heaven, (exactly equivalent terms,) I believe is meant, not the kingdom of glory, (although that will, without question, follow,) but the kingdom of heaven, that is, true religion, upon earth. The meaning then of our Lord's assertion is this, that it is absolutely impossible, unless by that power to which all things are possible, that a rich man should be a Christian; to have the mind that was in Christ, and to walk as Christ walked: Such are the hinderances to holiness, as well as the temptations to sin, which surround him on every side.

I. First. Such are the hinderances to holiness which surround him on every side. To enumerate all these would require a large volume: I would only touch upon a few of them. 1. The root of all religion is faith, without which it is impossible to please God. Now, whether you take this in its general acceptation, for an "evidence of things not seen," of the invisible and the eternal world, of God and the things of God, how natural a tendency have riches to darken this evidence, to prevent your attention to God and the things of God, and to things invisible and eternal! And if you take it in another sense, for a confidence; what a tendency have riches to destroy this; to make you trust, either for happiness or defence, in them, not "in the living God!" Or if you take faith, in the proper Christian sense, as a divine confidence in a pardoning God; what a deadly, what an almost insuperable, hinderance to this faith are riches! What! Can a wealthy, and consequently an honourable, man come to God as having nothing to pay Can he lay all his greatness by, and come as a sinner, a mere sinner, the vilest of sinners; as on a level with those that feed the dogs of his flock; with that "beggar who lies at his gate full of sores" Impossible; unless by the same power that made the heavens and the earth. Yet without doing this, he cannot, in any sense, "enter into the kingdom of God." 2. What a hinderance are riches to the very first fruit of faith, namely, the love of God! "If any man love the world," says the Apostle, "the love of the Father is not in him." But how is it possible for a man not to love the world who is surrounded with all its allurements How can it be that he should then hear the still small voice which says, "My son, give me thy heart" What power, less than almighty, can send the rich man an answer to that prayer, Keep me dead to all below, Only Christ resolved to know; Firm, and disengaged, and free, Seeking all my bliss in Thee!

7. And how uncommon a thing is it to find patience in those that have large possessions! unless when there is a counterbalance of long and severe affliction, with which God is frequently pleased to visit those he loves, as an antidote to their riches. This is not uncommon: He often sends pain, and sickness, and great crosses, to them that have great possessions. By these means, "patience has its perfect work," till they are "perfect and entire, lacking nothing," II. Such are some of the hinderances to holiness which surround the rich on every side. We may now observe, on the other side, what a temptation riches are to all unholy tempers. 1. And, First, how great is the temptation to Atheism which naturally flows from riches; even to an entire forgetfulness of God, as if there was no such Being in the universe. This is at present usually termed dissipation, a pretty name, affixed by the great vulgar to an utter disregard for God, and indeed for the whole invisible world. And how is the rich man surrounded with all manner of temptations to continual dissipation! Yes, how is the art of dissipation studied among the rich and great! As Prior keenly says, Cards are dealt, and dice are brought, Happy effects of human wit, That Alma may herself forget. Say rather, that mortals may their God forget; that they may keep Him utterly out of their thoughts, who, though he sitteth on the circle of the heavens, yet is "about their bed, and about their path, and spieth out all their ways." Call this wit, if you please; but is it wisdom O no! It is far, very far from it. Thou fool! Dost thou imagine, because thou dost not see God, that God doth not see thee Laugh on; play on; sing on; dance on: But "for all these things God will bring thee to judgment!"

11. "Go to now, ye rich men! Weep and howl for the miseries that are coming upon you;" that must come upon you in a few days, unless prevented by a deep and entire change! "The canker of your gold and silver" will be "a testimony against you," and will "eat your flesh as fire!" O how pitiable is your condition! And who is able to help you You need more plain dealing than any men in the world, and you meet with less. For how few dare speak as plain to you, as they would do to one of your servants! No man living, that either hopes to gain anything by your favour, or fears to lose anything by your displeasure. O that God would give me acceptable words, and cause them to sink deep into your hearts! Many of you have known me long, well nigh from your infancy: You have frequently helped me, when I stood in need. May I not say, you loved me But now the time of our parting is at hand: My feet are just stumbling upon the dark mountains. I would leave one word with you before I go hence; and you may remember it when I am no more seen. 12. O let your heart be whole with God! Seek your happiness in him and him alone. Beware that you cleave not to the dust! "This earth is not your place." See that you use this world as not abusing it; use the world, and enjoy God. Sit as loose to all things here below, as if you were a poor beggar. Be a good steward of the manifold gifts of God; that when you are called to give an account of your stewardship, he may say, "Well done, good and faithful servant, enter thou into the joy of thy Lord!"

14. But "man, being in honour, continued not," but became lower than even the beasts that perish. He wilfully and openly rebelled against God, and cast off his allegiance to the Majesty of heaven. Hereby he instantly lost both the favour of God, and the image of God wherein lie was created. As he was then incapable of obtaining happiness by the old, God established a new covenant with man; the terms of which were no longer, "Do this and live," but, "Believe, and thou shalt be saved.' But still the end of man is one and the same; only it stands on another foundation. For the plain tenor of it is, "Believe in the Lord Jesus Christ, whom God hath given to be the propitiation for thy sins, and thou shalt be saved;" first, from the guilt of sin, having redemption through his blood; then from the power, which shall have no more dominion over thee; and then from the root of it, into the whole image of God. And being restored both to the favour and image of God, thou shalt know, love, and serve him to all eternity. So that still the end of his life, the life of every man born into the world is to know, love, and serve his great Creator.

15. And let it be observed, as thus is the end, so it is the whole and sole end, for which every man upon the face of the earth, for which every one of you, were brought into the world, and endued with a living soul. Remember! You were born for nothing else. You live for nothing else. Your life is continued to you upon earth, for no other purpose than this, that you may know, love, and serve God on earth, and enjoy him to all eternity. Consider! You were not created to please your senses, to gratify your imagination, to gain money, or the praise of men; to seek happiness in any created good, in anything under the sun. All this is "walking in a vain shadow;" it is leading a restless, miserable life, in order to a miserable eternity. On the contrary, you were created for this, and for no other purpose, by seeking and finding happiness in God on earth, to secure the glory of God in heaven. Therefore, let your heart continually say, "This one thing I do," having one thing in view, remembering why I was born, and why I am continued in life, "I press on to the mark." I aim at the one end of my being, God; even at "God in Christ reconciling the world to himself." He shall be my God for ever and ever, and my guide even unto death! Bradford, May 2, 1788.

These I term angels, and I believe part of them are holy and happy, and the other part wicked and miserable. I believe the former of these, the good angels, are continually sent of God "to minister to the heirs of salvation;" who will be "equal to angels" by and by, although they are now a little inferior to them. I believe the latter, the evil angels, called in Scripture, devils, united under one head, (termed in Scripture, Satan; emphatically, the enemy, the adversary both of God and man,) either range the upper regions; whence they are called "princes of the power of the air;" or like him, walk about the earth as "roaring lions, seeking whom they may devour." 7. But I know by faith that, above all these, is the Lord Jehovah, he that is, that was, and that is to come; that is God from everlasting, and world without end; He that filleth heaven and earth; He that is infinite in power, in wisdom, in justice, in mercy, and holiness; He that created all things, visible and invisible, by the breath of his mouth, and still "upholds" them all, preserves them in being, "by the word of his power;" and that governs all things that are in heaven above, in earth beneath, and under the earth. By faith I know "there are three that bear record in heaven, the Father, the Word, and the Holy Spirit," and that "these Three are One;" that the Word, God the Son, "was made flesh," lived, and died for our salvation, rose again, ascended into heaven, and now sitteth at the right hand of the Father. By faith I know that the Holy Spirit is the giver of all spiritual life; of righteousness, peace, and joy in the Holy Ghost; of holiness and happiness, by the restoration of that image of God wherein we are created. Of all these things, faith is the evidence, the sole evidence, to the children of men. 8. And as the information which we receive from our senses does not extend to the invisible world, so neither does it extend to (what is nearly related thereto) the eternal world. In spite of all the instruction which either the sight or any of the senses can afford, The vast, th' unbounded prospect lies before us; But clouds, alas! and darkness rest upon it.

10. Moreover, faith opens another scene in the eternal world; namely, the coming of our Lord in the clouds of heaven to "judge both the quick and the dead." It enables us to see the "great white throne coming down from heaven, and Him that sitteth thereon, from whose face the heavens and the earth flee away, and there is found no place for them." We see "the dead, small and great, stand before God." We see "the books opened, and the dead judged, according to the things that are written in the books." We see the earth and the sea giving up their dead, and hell (that is, the invisible world)"giving up the dead that were therein, and everyone judged according to his works. 11. By faith we are also shown the immediate consequences of the general judgment. We see the execution of that happy sentence pronounced upon those on the right hand, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world!" After which the holy angels tune their harps, and sing, "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, that the heirs of glory may come in!" And then shall they drink of the rivers of pleasure that are at God's right hand for evermore. We see, likewise, the execution of that dreadful sentence, pronounced upon those on the left hand, "Depart, ye cursed, into everlasting fire, prepared for the devil and his angels." And then shall the ministers of divine vengeance plunge them into "the lake of fire burning with brimstone; where they have no rest day or night, but the smoke of their torment ascendeth up for ever and ever."

12. But beside the invisible and the eternal world, which are not seen, which are discoverable only by faith, there is a whole system of things which are not seen, which cannot be discerned by any of our outward senses. I mean, the spiritual world, understanding thereby the kingdom of God in the soul of man. "Eye hath not seen, nor ear heard this; neither can it enter into the heart of man to conceive the things of" this interior kingdom, unless God revealed them by his Spirit. The Holy Spirit prepares us for his inward kingdom, by removing the veil from our heart, and enabling us to know ourselves as we are known of him; by "convincing us of sin," of our evil nature, our evil tempers, and our evil words and actions; all of which cannot but partake of the corruption of the heart from which they spring. He then convinces us of the desert of our sins; so that our mouth is stopped, and we are constrained to plead guilty before God. At the same time, we "receive the spirit of bondage unto fear;" fear of the wrath God, fear of the punishment which we have deserved; and, above all, fear of death, lest it should consign us over to eternal death. Souls that are thus convinced feel they are so fast in prison that they cannot get forth. They feel themselves at once altogether sinful, altogether guilty, and altogether helpless. But all this conviction implies a species of faith, being "an evidence of things not seen;" nor indeed possible to be seen or known, till God reveals them unto us.

13. But still let it be carefully observed, (for it is a point of no small importance,) that this faith is only the faith of a servant, and not the faith of a son. Because this is a point which many do not clearly understand, I will endeavour to make it a little plainer. The faith of a servant implies a divine evidence of the invisible and the eternal world; yea, and an evidence of the spiritual world, so far as it can exist without living experience. Whoever has attained this, the faith of a servant, "feareth God and escheweth evil;" or, as it is expressed by St. Peter, "feareth God and worketh righteousness." In consequence of which he is in a degree, as the Apostle observes, "accepted with Him." Elsewhere he is described in those words: "He that feareth God, and keepeth his commandments." Even one who has gone thus far in religion, who obeys God out of fear, is not in any wise to be despised; seeing "the fear of the Lord is the beginning of wisdom." Nevertheless he should be exhorted not to stop there; not to rest till he attains the adoption of sons; till he obeys out of love, which is the privilege of all the children of God.

14. Exhort him to press on, by all possible means, till he passes "from faith to faith;" from the faith of a servant to the faith of a son; from the spirit of bondage unto fear, to the spirit of childlike love: He will then have "Christ revealed in his heart," enabling him to testify, "The life that I now live in the flesh I live by faith in the Son of God, who loved me, and gave himself for me," the proper voice of a child of God. He will then be "born of God," inwardly changed by the mighty power of God, from "an earthly, sensual, devilish" mind, to "the mind which was in Christ Jesus." He will experience what St. Paul means by those remarkable words to the Galatians, "Ye are the sons of God by faith; and because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father." "He that believeth," as a son, (as St. John observes) "hath the witness in himself." "The Spirit itself witnesses with his spirit that he is a child of God." "The love of God is shed abroad in his heart by the Holy Ghost which is given unto him." 15. But many doubts and fears may still remain, even in a child of God, while he is weak in faith; while he is in the number of those whom St. Paul terms "babes in Christ." But when his faith is strengthened, when he receives faith's abiding impression, realizing things to come; when he has received the abiding witness of the Spirit, doubts and fears vanish away. He then enjoys the plerophory, or "full assurance, of faith;" excluding all doubt, and all "fear that hath torment." To those whom he styles young men, St. John says, "I have written unto you, young men, because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one." These, the Apostle observes in the other verse, had "the word of God abiding in them." It may not improbably mean "the pardoning word," the word which spake all their sins forgiven. In consequence of which, they have the consciousness of the divine favour, without any intermission.

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.

I. 1. Accordingly, I will endeavour, by the assistance of his Spirit, first a little to explain the omnipresence of God; to show how we are to understand this glorious truth, "God is in this, and every place. The Psalmist, you may remember, speaks strongly and beautifully upon it in the hundred and thirty-ninth Psalm; observing in the most exact order, First, "God is in this place;" and Then, "God is in every place." He observes, First, "Thou art about my bed, and about my path, and spiest out all my ways." (Ps. 139:3.) "Thou hast fashioned me behind and before, and laid thine hand upon me." (Ps. 139:5) Although the manner thereof he could not explain; how it was he could not tell. "Such knowledge," says he, "is too wonderful for me: I cannot attain unto it." (Ps. 139:6) He next observes, in the most lively and affecting manner, that God is in every place. "Whither shall I go then from thy Spirit, or whither shall I go from thy presence If I climb up into heaven, thou art there; if I go down to hell, thou art there also.'(Ps. 139:7, 8.) If I could ascend, speaking after the manner of men, to the highest part of the universe, or could I descend to the lowest point, thou art alike present both in one and the other. "If I should take the wings of the morning, and remain in the uttermost parts of the sea; even there thy hand would lead me," thy power and thy presence would be before me, "and thy right hand would hold me,' seeing thou art equally in the length and breadth, and in the height and depth of the universe. Indeed thy presence and knowledge not only reach the utmost bounds of creation; but Thine omnipresent sight, Even to the pathless realms extends Of uncreated night. In a word, there is no point of space, whether within or without the bounds of creation, where God is not.

12. It is where sense can be of no farther use, that faith comes in to our help; it is the grand desideratum; it does what none of the senses can; no, not with all the helps that art hath invented. All our instruments, however improved by the skill and labour of so many succeeding ages, do not enable us to make the least discovery of these unknown regions. They barely serve the occasions for which they were formed in the present visible world. 13. How different is the case, how vast the pre-eminence, of them that "walk by faith!" God, having "opened the eyes of their understanding," pours divine light into their soul; whereby they are enabled to "see Him that is invisible," to see God and the things of God. What their "eye had not seen, nor their ear heard neither had it entered into their heart to conceive," God from time to time reveals to them, by the "unction of the Holy One, which teacheth them of all things." Having "entered into the holiest by the blood of Jesus," by that "new and living way," and being joined unto "the general assembly and church of the first-born, and unto God the Judge of all, and Jesus the Mediator of the New Covenant," each of these can say, "I live not, but Christ liveth in me;" Gal. 2:20 I now live that life which "is hid with Christ in God;" "and when Christ, who is my life, shall appear, then I shall likewise appear with him in glory."

15. Brethren, are you of this number, who are now here before God Do you see "Him that is invisible" Have you faith, living faith, the faith of a child Can you say, "The life that I now live, I live by faith in the Son of God, who loved me, and gave himself for me" Do you "walk by faith" Observe the question. I do not ask, whether you curse, or swear, or profane the Sabbath, or live in any outward sin. I do not ask, whether you do good, more or less; or attend all the ordinances of God. But, suppose you are blameless in all these respects, I ask, in the name of God, by what standard do you judge of the value of things by the visible or the invisible world Bring the matter to an issue in a single instance. Which do you judge best, that your son should be a pious cobbler, or a profane lord Which appears to you most eligible, that your daughter should be a child of God, and walk on foot, or a child of the devil, and ride in a coach-and-six When the question is concerning marrying your daughter, if you consider her body more than her soul, take knowledge of yourself: You are in the way to hell, and not to heaven; for you walk by sight, and not by faith. I do not ask, whether you live in any outward sin or neglect; but, do you seek in the general tenor of your life, "the things that are above," or the things that are below Do you "set your affection on things above," or on "things of the earth" If on the latter, you are as surely in the way of destruction, as a thief or a common drunkard. My dear friends, let every man, every woman among you, deal honestly with yourselves. Ask your own heart, "What am I seeking day by day What am I desiring What am I pursuing earth or heaven the things that are seen, or the things that are not seen" What is your object, God or the world As the Lord liveth, if the world is your object, still all your religion is vain.

18. Observe well: This is religion, and this alone; this alone is true Christian religion; not this or that opinion, or system of opinions, be they ever so true, ever so scriptural. It is true, this is commonly called faith. But those who suppose it to be religion are given up to a strong delusion to believe a lie, and if they suppose it to be a sure passport to heaven are in the high road to hell. Observe well: Religion is not harmlessness; which a careful observer of mankind properly terms hellish harmlessness, as it sends thousands to the bottomless pit. It is not morality; excellent as that is, when it is built on a right foundation, loving faith; but when otherwise, it is of no value in the sight of God. It is not formality, the most exact observance of all the ordinances of God. This, too, unless it be built on the right foundation, is no more pleasing to God, than "the cutting off a dog's neck." No: Religion is no less than living in eternity, and walking in eternity; and hereby walking in the love of God and man, in lowliness, meekness, and resignation. This, and this alone, is that "life which is hid with Christ in God." He alone who experiences this "dwells in God, and God in him." This alone is setting the crown upon Christ's head, and doing his "will on earth as it is done in heaven." 19. It will easily be observed, that this is the very thing that men of the world call enthusiasm, a word just fit for their purpose, because no man can tell either the meaning or even the derivation of it. If it has any determinate sense, it means a species of religious madness. Hence, when you speak your experience, they immediately cry out, "Much religion hath made thee mad." And all that you experience, either of the invisible or of the eternal world, they suppose to be only the waking dreams of a heated imagination. It cannot be otherwise, when men born blind take upon them to reason concerning light and colours. They will readily pronounce those to be insane who affirm the existence of those things whereof they have no conception.

20. From all that has been said, it may be seen, with the utmost clearness, what is the nature of that fashionable thing called dissipation. He that hath ears to hear, let him hear! It is the very quintessence of Atheism; it is artificial, added to natural, ungodliness. It is the art of forgetting God, of being altogether "without God in the world;" the art of excluding him, if not out of the world he has created, yet out of the minds of all his intelligent creatures. It is a total studied inattention to the whole invisible and eternal world; more especially to death, the gate of eternity, and to the important consequences of death, heaven and hell! 21. This is the real nature of dissipation. And is it so harmless a thing as it is usually thought It is one of the choicest instruments of destroying immortal spirits that was ever forged in the magazines of hell. It has been the means of plunging myriads of souls, that might have enjoyed the glory of God, into the everlasting fire prepared for the devil and his angels. It blots out all religion at one stroke, and levels man with the beasts that perish. All ye that fear God, flee from dissipation! Dread and abhor the very name of it! Labour to have God in all your thoughts, to have eternity ever in your eye! "Look" continually, "not at the things that are seen, but at the things which are not seen." Let your hearts be fixed there, where "Christ sitteth at the right hand of God!" that whensoever he calleth you, "an entrance may be ministered unto you abundantly into his everlasting kingdom!" London, December 30, 1788

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.

10. This observation gives us a clear answer to that question in the Assembly's Catechism: "For what end did God create man" The answer is, "To glorify and enjoy him for ever." This is undoubtedly true; but is it quite clear, especially to men of ordinary capacities Do the generality of common people understand that expression, "To glorify God" No; no more than they understand Greek. And it is altogether above the capacity of children; to whom we can scare ever speak plain enough. Now, is not this the very principle that should be inculcated upon every human creature, "You are made to be happy in God," as soon as ever reason dawns Should not every parent, as soon as a child begins to talk, or to run alone, say something of this kind: "See! what is that which shines so over your head That we call the sun. See, how bright it is! Feel how it warms you! It makes the grass to spring, and everything to grow. But God made the sun. The sun could not shine, nor warm, nor do any good without him." In this plain and familiar way a wise parent might, many times in a day, say something of God; particularly insisting, "He made you; and he made you to be happy in him; and nothing else can make you happy." We cannot press this too soon. If you say, "Nay, but they cannot understand you when they are so young;" I answer, No; nor when they are fifty years old, unless God opens their understanding: And can he not do this at any age 11. Indeed, this should be pressed on every human creature, young and old, the more earnestly and diligently, because so exceeding few, even of those that are called Christians, seem to know anything about it. Many indeed think of being happy with God in heaven; but the being happy in God on earth never entered into their thoughts. The less so, because from the time they come into the world, they are surrounded with idols. Such, in turns, are all "the things that are seen," (whereas God is not seen,) which all promise an happiness independent of God. Indeed, it is true that, 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. 12. These idols, these rivals of God, are innumerable; but they may be nearly reduced to three parts. First. Objects of sense; such as gratify one or more of our outward senses. These excite the first kind of "love of the world," which St. John terms, "the desire of the flesh." Secondly. Objects of the imagination; things that gratify our fancy, by their grandeur, beauty, or novelty. All these make us fair promises of happiness, and thereby prevent our seeking it in God. This the Apostle terms, "the desire of the eyes;" whereby, chiefly, the imagination is gratified. They are, Thirdly, what St. John calls, "the pride of life." He seems to mean honour, wealth, and whatever directly tends to engender pride. 13. But suppose we were guarded against all these, are there not other idols which we have need to be apprehensive of; and idols, therefore, the more dangerous, because we suspect no danger from them For is there any danger to be feared from our friends and relations; from the mutual endearments of husbands and wives, or of parents and children Ought we not to bear a very tender affection to them Ought we not to love them only less than God Yea, and is there not a tender affection due to those whom God has made profitable to our souls Are we not commanded to "esteem them very highly in love for their work's sake" All this is unquestionably true; and this very thing makes the difficulty. Who is sufficient for this to go far enough herein, and no farther to love them enough, and not too much Can we love a wife, a child, a friend, well enough, without loving the creature more than the creator Who is able to follow the caution which St. Paul gives to the Christians at Thessalonica (1 Thess. 4:5.)

17. It is in consequence of our knowing God loves us, that we love him, and love our neighbour as ourselves. Gratitude towards our Creator cannot but produce benevolence to our fellow creatures. The love of Christ constrains us, not only to be harmless, to do no ill to our neighbour, but to be useful, to be "zealous of good works;" "as we have time, to do good unto all men;" and to be patterns to all of true, genuine morality; of justice, mercy, and truth. This is religion, and this is happiness; the happiness for which we were made. This begins when we begin to know God, by the teaching of his own Spirit. As soon as the Father of spirits reveals his Son in our hearts, and the Son reveals his Father, the love of God is shed abroad in our hearts; then, and not till then, we are happy. We are happy, first, in the consciousness of his favour, which indeed is better than life itself; next, in the constant communion with the Father, and with his Son Jesus Christ; then, in all the heavenly tempers which he hath wrought in us by his Spirit; again, in the testimony of his Spirit, that all our works please him; and, lastly, in the testimony of our own spirits, that "in simplicity and godly sincerity we have had our conversation in the world." Standing fast in this liberty from sin and sorrow, wherewith Christ hath made them free, real Christians "rejoice evermore, pray without ceasing, and in everything give thanks." And their happiness still increases as they "grow up into the measure of the stature of the fullness of Christ."

18. But how little is this religion experienced, or even thought of, in the Christian world! On the contrary, what reason have we to take up the lamentation of a dying saint, (Mr. Haliburton, of St. Andrew's in Scotland,) "O Sirs, I am afraid a kind of rational religion is more and more prevailing amongst us; a religion that has nothing of Christ belonging to it; nay, that has not only nothing of Christ, but nothing of God in it!" And indeed how generally does this prevail, not only among professed infidels, but also among those who call themselves Christians; who profess to believe the Bible to be the word of God! Thus our own countryman, Mr. Wollaston, in that elaborate work, "The Religion of Nature Delineated," presents us with a complete system of religion, without anything of God about it; without being beholden, in any degree, to either the Jewish or Christian revelation. Thus Monsieur Burlomachi, of Geneva, in his curious "Treatise on the Law of Nature," does not make any more use of the Bible than if he had never seen it. And thus the late Professor Hutcheson, of Glasgow, (a stranger writer than either of the other,) is so far from grounding virtue on either the fear or the love of God, that he quite shuts God out of the question; not scrupling to declare, in express terms, that a regard to God is inconsistent with virtue; insomuch that, if in doing a beneficent action you expect God to reward it, the virtue of the action is lost: It is then not a virtuous but a selfish action.

23. There can be no doubt but from this love to God and man a suitable conversation will follow. His "communication," that is, discourse, will "be always in grace, seasoned with salt, and meet to minister grace to the hearers." He will always "open his mouth with wisdom, and there will be in his tongue the law of kindness." Hence his affectionate words will "distil as the dew, and as the rain upon the tender herb." And men will know, it is not he only that speaks, but the Spirit of the Father that speaketh in him. His actions will spring from the same source with his words; even from the abundance of a loving heart. And while all these aim at the glory of God, and tend to this one point, whatever he does, he may truly say, End of my every action thou, In all things thee I see: Accept my hallow'd labour now, I do it as to thee! 24. He to whom this character belongs, and he alone, is a Christian. To him the one, eternal, omnipresent, all-perfect Spirit, is the "Alpha and Omega, the first and the last;" not his Creator only, but his Sustainer, his Preserver, his Governor; yea, his Father, his Savior, Sanctifier, and Comforter. This God is his God, and his All, in time and in eternity. It is the benevolence springing from this root which is pure and undefiled religion. But if it be built on any other foundation, as it is of no avail in the sight of God, so it brings no real, solid, permanent happiness to man, but leaves him still a poor, dry, indigent, and dissatisfied creature.

1. There are exceeding few texts of Holy Scripture which have been more frequently urged than this against laymen, that are neither Priests nor Deacons, and yet take upon them to preach. Many have asked, "How dare any `take this honour to himself, unless he be called of God, as was Aaron'" And a pious and sensible clergyman some years ago published a sermon on these words, wherein he endeavours to show that it is not enough to be inwardly called of God to preach, as many imagine themselves to be, unless they are outwardly called by men sent of God for that purpose, as Aaron was called of God by Moses. 2. But there is one grievous flaw in this argument, as often as it has been urged. "Called of God, as was Aaron!" But Aaron did not preach at all: He was not called to it either by God or man. Aaron was called to minister in holy things; to offer up prayers and sacrifices; to execute the office of a Priest. But he was never called to be a Preacher. 3. In ancient times the office of a Priest and that of a Preacher were known to be entirely distinct. And so everyone will be convinced that impartially traces the matter from the beginning. From Adam to Noah it is allowed by all that the first-born in every family was of course the priest in that family, by virtue of his primogeniture. But this gave him no right to be a Preacher, or (in the scriptural language) a Prophet. This office not unfrequently belonged to the youngest branch of the family. For in this respect God always asserted his right to send by whom he would send. 4. From the time of Noah to that of Moses the same observation may be made. The eldest of the family was the Priest, but any other might be the Prophet. This, the office of Priest, we find Esau inherited by virtue of his birth-right, till he profanely sold it to Jacob for a mess of pottage. And this it was which he could never recover, "though he sought it carefully with tears."

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.

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.

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.

9. O that God would enable me once more, before I go hence and am no more seen, to lift up my voice like a trumpet to those who gain and save all they can, but do not give all they can! Ye are the men, some of the chief men, who continually grieve the Holy Spirit of God, and in a great measure stop his gracious influence from descending on our assemblies. Many of your brethren, beloved of God, have not food to eat; they have not raiment to put on; they have not a place where to lay their head. And why are they thus distressed Because you impiously, unjustly, and cruelly detain from them what your Master and theirs lodges in your hands on purpose to supply their wants! See that poor member of Christ, pinched with hunger, shivering with cold, half naked! Meantime you have plenty of this world's goods, of meat, drink, and apparel. In the name of God, what are you doing Do you neither fear God, nor regard man Why do you not deal your bread to the hungry, and cover the naked with a garment Have you laid out in your own costly apparel what would have answered both these intentions Did God command you so to do Does he commend you for so doing. Did he entrust you with his (not your) goods for this end And does he now say, "Servant of God, well done" You well know he does not. This idle expense has no approbation, either from God, or your own conscience. But you say you can afford it! O be ashamed to take such miserable nonsense into your mouths! Never more litter such stupid cant; such palpable absurdity! Can any steward afford to be an arrant knave to waste his Lord's goods Can any servant afford to lay out his Master's money, any otherwise than his Master appoints him So far from it, that whoever does this ought to be excluded from a Christian society.

11. But I will not talk of giving to God, or leaving, half your fortune. You might think this to be too high a price for heaven. I will come to lower terms. Are there not a few among you that could give a hundred pounds, perhaps some that could give a thousand, and yet leave your children as much as would help them to work out their own salvation With two thousand pounds, and not much less, we could supply the present wants of all our poor, and put them in a way of supplying their own wants for the time to come. Now, suppose this could be done, are we clear before God while it is not done Is not the neglect of it one cause why so many are still sick and weak among you; and that both in soul and in body that they still grieve the Holy Spirit, by preferring the fashions of the world to the commands of God And I many times doubt whether we Preachers are not, in some measure, partakers of their sin. I am in doubt whether it is not a kind of partiality. I doubt whether it is not a great sin to keep them in our society. May it not hurt their souls, by encouraging them to persevere in walking contrary to the Bible And may it not, in some measure, intercept the salutary influences of the blessed Spirit upon the whole community

4. Perhaps in order to place this in a clearer light, and at the same time guard against dangerous errors, it may be well to instance in some of those that in the most plain and palpable manner "know Christ after the flesh." We may rank among the first of these the Socinians; those who flatly "deny the Lord that bought them;" who not only do not allow him to be the supreme God, but deny him to be any God at all. I believe the most eminent of these that has appeared in England, at least in the present century, was a man of great learning and uncommon abilities, Dr. John Taylor, for many years pastor at Norwich, afterwards President at the Academy at Warrington. Yet it cannot be denied that he treats our Lord with great civility; he gives him very good words; he terms him `a very worthy personage;" yea, "a man of consummate virtue' 5. Next to these are the Arians. But I would not be thought to place these in the same rank with the Socinians. There is a considerable difference between them. For whereas the former deny Christ to be any God at all, the latter do not; they only deny him to be the great God. They willingly allow, nay, contend, that he is a little God. But this is attended with a peculiar inconvenience. It totally destroys the unity of the Godhead. For, if there be a great God and a little God, there must be two Gods. But waiving this and keeping to the point before us: all who speak of Christ as inferior to the Father, though it be ever so little, do undoubtedly "know him after the flesh;" not as "the brightness of the Father's glory, the express image of his person; as upholding," bearing up, "all things," both in heaven and earth, "by the word of his power," the same powerful word whereby of old time he called them all into being.

9. Some will probably think that I have been over-scrupulous with regard to one particular word, which I never use myself either in verse or prose, in praying or preaching, though it is very frequently used by modern divines both of the Romish and Reformed Churches. It is the word dear. Many of these frequently say, both in preaching, in prayer, and in giving thanks, "Dear Lord," or "Dear Saviour;" and my brother used the same in many of his hymns, even as long as he lived. But may I not ask, Is not this using too much familiarity with the great Lord of heaven and earth Is there any scripture, any passage either in the Old or New Testament, which justifies this manner of speaking Does any of the inspired writers make use of it, even in the poetical Scriptures Perhaps some would answer, "Yes, the Apostle Paul uses it. He says, "God's dear Son.'" I reply, First, This does not reach the case, for the word which we render dear, is not here addressed to Christ at all, but only spoken of him. Therefore it is no precedent of, or justification of, our addressing it to him. I reply, Secondly, it is not the same word. Translated literally the sentence runs, not his dear Son, but the Son of his love, or his beloved Son. Therefore I still doubt whether any of the inspired writers ever addresses the word either to the Father or the Son. Hence I cannot but advise all lovers of the Bible, if they use the expression at all, to use it very sparingly, seeing the Scripture affords neither command nor precedent for it. And surely, "if any man speak," either in preaching or prayer, he "should speak as the oracles of God."

15. But how then can we account for this, that so many holy men, men of truly elevated affections, not excepting pious Kempis himself, have so frequently used this manner of speaking, these fondling kinds of expression; since we cannot doubt but they were truly pious men It is allowed they were; but we do not allow that their judgment was equal to their piety. And hence it was that their really good affections a little exceeded the bounds of reason, and led them into a manner of speaking, not authorized by the oracles of God. And surely these are the true standard, both of our affections and our language. But did ever any of the holy men of old speak thus, either in the Old or in the New Testament Did Daniel, the "man greatly beloved," ever thus express himself to God Or did "the disciple whom Jesus loved," and who doubtless loved his Master with the strongest affection, leave us an example of addressing him thus even when he was on the verge of glory Even then his concluding words were not fond, but solemn, "Come, Lord Jesus!" 16. The sum of all is, we are to "honour the Son even as we honour the Father." We are to pay him the same worship as we pay to the Father. We are to love him with all our heart and soul; and to consecrate all we have and are, all we think, speak, and do, to the THREE-ONE GOD, Father, Son, and Spirit, world without end! PLYMOUTH-DOCK, August 15, 1789.

2. With how many instances of this melancholy truth, that those whose eye is not single are totally ignorant of the nature of true religion, are we surrounded on every side! How many, even of good sort of people, of them whose lives are innocent, are as ignorant of themselves, of God, and of worshipping him in spirit and in truth, as either Mahometans or Heathens! And yet they are not any way defective in natural understanding: And some of them have improved their natural abilities by a liberal education, whereby they have laid in a considerable stock of deep and various learning. Yet how totally ignorant are they of God and of the things of God! How unacquainted both with the invisible and the eternal world! O why do they continue in this deplorable ignorance It is the plain effect of this, their eye is not single. They do not aim at God, he is not in all their thoughts. They do not desire or think of heaven; therefore, they sink deep as hell. 3. For this reason they are as far from real holiness as they are from valuable knowledge. It is because their eye is not single that, they are such strangers to vital religion. Let them be ever so accomplished in other respects; let them be ever so learned, ever so well versed in every branch of polite literature; yea, ever so courteous, so humane; yet if their eye is not singly fixed on God they can know nothing of scriptural religion. They do not even know what Christian holiness means; what is the entrance of it, the new birth, with all the circumstances attending it: They know no more of this, than do the beasts of the field. Do they repent and believe the Gospel How much less are they "renewed in the spirit of their minds," in the image of him that created them As they have not the least experience of this, so they have not the least conception of it. Were you to name such a thing, you might expect to hear, "Much religion hath made thee mad:" So destitute are they, whatever accomplishments they have beside, of the only religion which avails with God.

4. Are any of you that are called Methodists thus merciful to your children Seeking to marry them well (as the cant phrase is;) that is, to sell them to some purchaser that has much money, but little or no religion Is then the light that is in you also darkness Are ye, too, regarding God less than mammon Are ye also without understanding Have ye profited no more by all ye have heard Man, woman, think what you are about! Dare you also sell your child to the devil You undoubtedly do this (as far as in you lies) when you marry a son or a daughter to a child of the devil; though it be one that wallows in gold and silver. O take warning in time! Beware of the gilded bait! Death and hell are hid beneath. Prefer grace before gold and precious stones; glory in heaven, to riches on earth! If you do not, you are worse than the very Canaanites. They only made their children pass "through the fire" to Moloch. You make yours pass into the fire that never shall be quenched, and to stay in it for ever! O how great is the darkness that causes you, after you have done this, to "wipe your mouth, and say you have done no evil!"

5. Let us consider another case, not far distant from this. Suppose a young man, having finished his studies at the University, is desirous to minister in holy things, and, accordingly, enters into orders. What is his intention in this What is the end he proposes to himself If his eye be single, his one design is to save his own soul, and them that hear him; to bring as many sinners as he possibly can out of darkness into marvellous light. If, on the other hand, his eye be not single, if he aim at ease, honour, money, or preferment; the world may account him a wise man, but God says unto him, "Thou fool!" And while the light that is in him is thus darkness, "how great is that darkness!" What folly is comparable to his folly! one peculiarly dedicated to the God of heaven, to "mind earthly things!" A worldly Clergyman is a fool above all fools, a madman above all madmen! Such vile, infamous wretches as these are the real "ground of the contempt of the Clergy." Indolent Clergymen, pleasure-taking Clergymen, money-loving Clergymen, praise-loving Clergymen, preferment-seeking Clergymen, these are the wretches that cause the order in general to be contemned. These are the pests of the Christian world; the grand nuisance of mankind; a stink in the nostrils of God! Such as these were they who made St. Chrysostom to say, "Hell is paved with the souls of Christian Priests."

6. Take another case. Suppose a young woman, of an independent fortune, to be addressed at the same time by a man of wealth without religion, and a man of religion without wealth; in other words, by a rich child of the devil, and a poor child of God. What shall we say, if, other circumstances being equal, she prefer the rich man to the good man It is plain, her eye is not single; therefore her foolish heart is darkened; and how great is that darkness which makes her judge gold and silver a greater recommendation than holiness! which makes a child of the devil, with money, appear more amiable to her than a child of God without it! What words can sufficiently express the inexcusable folly of such a choice What a laughing-stock (unless she severely repent) will she be to all the devils in hell, when her wealthy companion has dragged her down to his own place of torment! 7. Are there any of you that are present before God who are concerned in any of these matters Give me leave with "great plainness of speech," to apply to your consciences "in the sight of God." You, whom God hath entrusted with sons or daughters, is your eye single in choosing partners for them What qualifications do you seek in your sons and daughters in law religion or riches Which is your first consideration Are you not of the old Heathen's mind, Quaerenda pecunia primum, Virtus post nummos Seek money first: Let virtue then be sought. Bring the matter to a point. Which will you prefer a rich Heathen, or a pious Christian a child of the devil, with an estate; or the child of God, without it a lord or gentleman, with the devil in his heart; (he does not hide it, his speech bewrayeth him;) or a tradesman, who, you have reason to believe, has Christ dwelling in his heart O how great is that darkness which makes you prefer a child of the devil to a child of God! Which causes you to prefer the poor trash of worldly wealth, which flies as a shadow, to the riches of eternal glory!

2. "And he said, This will I do;" without asking God's leave, or thinking about Him any more than if there were no God in heaven or on earth; "I will pull down my barns, and build greater; and there will I bestow all my goods and all my fruits." My fruits! They are as much thine as the clouds that fly over thy head! As much as the winds that blow around thee; which, doubtless, thou canst hold in thy fists! "And I will say to my soul, Soul, thou hast much goods laid up for many years!" "Soul, thou hast much goods!" Are then corn, and wine, and oil, the goods of an immortal spirit "Laid up for many years!" Who told thee so Believe him not; he was a liar from the beginning. He could not prolong thy life, if he would. (God alone is the giver of life and death.) And he would not, if he could; but would immediately drag thee to his own sad abode. "Soul, take thy ease; eat, drink, and be merry!" How replete with folly and madness is every part of this wonderful soliloquy! "Eat and drink" Will thy spirit then eat and drink Yea, but not of earthly food. Thou wilt soon eat livid flame, and drink of the lake of fire burning with brimstone. But wilt thou then drink and be merry "Nay, there will be no mirth in those horrid shades; those caverns will resound with no music, "but weeping, and wailing, and gnashing of teeth!" 3. But while he was applauding his own wisdom, "God said unto him, Thou fool! This night shall thy soul be required of thee. And then whose shall those things be which thou hast prepared"

15. What an admirable foundation for thus associating the ideas of time and eternity, of the visible and invisible world, is laid in the very nature of religion! For, what is religion, I mean scriptural religion for all other is the vainest of all dreams. What is the very root of this religion It is Immanuel, God with us! God in man! Heaven connected with earth! The unspeakable union of mortal with immortal. For "truly our fellowship" (may all Christians say) "is with the Father and with his Son, Jesus Christ. God hath given unto us eternal life; and this life is in his Son." What follows "He that hath the Son hath life: And he that hath not the Son of God hath not life." 16. But how shall we retain a constant sense of this I have often thought, in my waking hours, "Now, when I fall asleep, and see such and such things, I will remember it was but a dream." Yet I could not, while the dream lasted; and probably none else can. But it is otherwise with the dream of life; which we do remember to be such, even while it lasts. And if we do forget it, (as we are indeed apt to do,) a friend may remind us of it. It is much to be wished that such a friend were always near; one that would frequently sound in our ear, "Awake, thou that sleepest, and arise from the dead!" Soon you will awake into real life. You will stand, a naked spirit, in the world of spirits, before the face of the great God! See that you now hold fast that "eternal life, which he hath given you in his Son!" 17. How admirably does this life of God branch out into the whole of religion, I mean scriptural religion! As soon as God reveals his Son in the heart of a sinner, he is enabled to say, "The life that I now live, I live by faith in the Son of God, who loved me, and gave himself for me." He then "rejoices in hope of the glory of God," even with joy unspeakable. And in consequence both of this faith and hope, the love of God is shed abroad in his heart; which, filling the soul with love to all mankind, "is the fulfilling of the law."

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! Meantime, how will they advance in holiness; in the whole image of God, wherein they were created; in the love of God and man; gratitude to their Creator, and benevolence to all their fellow-creatures! Yet it does not follow, (what some earnestly maintain,) that this general benevolence will at all interfere with that peculiar affection which God himself implants for our relations, friends, and benefactors. O no! had you stood by his bed-side, when that dying saint was crying out, "I have a father and a mother gone to heaven;" (to paradise, the receptacle of happy spirits;) "I have ten brothers and sisters gone to heaven; and now I am going to them that am the eleventh! Blessed be God that I was born!" would you have replied, "What, if you are going to them They will be no more to you than any other persons; for you will not know them." Not know them! Nay, does not all that is in you recoil at that thought Indeed, sceptics may ask, "How do disembodied spirits know each other" I answer plainly, I cannot tell: But I am certain that they do. This is as plainly proved from one passage of Scripture as it could be from a thousand. Did not Abraham and Lazarus know each other in hades, even afar off even though they were fixed on different sides of the "great gulf" Can we doubt, then, whether the souls that are together in paradise shall know one another The Scripture, therefore, clearly decides this question. And so does the very reason of the thing; for we know, every holy temper which we carry with us into paradise will remain in us for ever. But such is gratitude to our benefactors. This, therefore, will remain for ever.

So little could even the most improved reason discover concerning the invisible and eternal world! The greater cause have we to praise the Father of Lights, who hath opened the eyes of our understanding, to discern those things which could not be seen by eyes of flesh and blood; that He who of old time shined out of darkness, hath shined in our hearts, and enlightened us with the light of the glory of God, in the face of Jesus Christ, "the author and finisher of our faith;" "by whom he made the worlds;" by whom he now sustains whatever he hath made; for, Till nature shall her Judge survey, The King Messiah reigns. These things we have believed upon the testimony of God, the Creator of all things, visible and invisible; by this testimony we already know the things that now exist, though not yet seen, as well as those that will exist in their season, until this visible world will pass away, and the Son of Man shall come in his glory. 18. Upon the whole, what thanks ought we to render to God, who has vouchsafed this "evidence of things unseen" to the poor inhabitants of earth, who otherwise must have remained in utter darkness concerning them! How invaluable a gift is even this imperfect light, to the benighted sons of men! What a relief is it to the defects of our senses, and consequently, of our understanding; which can give us no information of anything, but what is first presented by the senses! But hereby a new set of senses (so to speak) is opened in our souls; and by this means, The things unknown to feeble sense, Unseen by reason's glimmering ray, With strong, commanding evidence, Their heavenly origin display. Faith lends its realizing light: The clouds disperse, the shadowns fly; The Invisible appears in sight, And GOD is seen by mortal eyes! London, January 17, 1791

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,

4. Is it not wisdom for him that is now standing, continually to cry to God, "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" Thou alone, O God, "knowest the hearts of all the children of men:" O show thou me what spirit I am of, and let me not deceive my own soul! Let me not "think of myself more highly than I ought to think." But let me always "think soberly, according as thou hast given me the measure of faith!" Halifax, April 21, 1790

The Heavenly Treasure In Earthen Vessels "We have this treasure in earthen vessels." 2 Cor. 4:7. 1. How long was man a mere riddle to himself! For how many ages were the wisest of men utterly unable to reveal the mystery, to reconcile the strange inconsistencies, in him, the wonderful mixture of good and evil, of greatness and littleness, of nobleness and baseness barrenness The more deeply they considered these things the more they were entangled. The more pains they took, in order to clear up the subject, the more they were bewildered in vain, uncertain conjectures. 2. But what all the wisdom of man was unable to do, was in due time done by the wisdom of God. When it pleased God to give an account of the origin of things, and of man in particular, all the darkness vanished away, and the clear light shone. "God said, Let us make man in our own image." It was done. In the image of God man was made. Hence we are enabled to give a clear, satisfactory account of the greatness, the excellency, the dignity of man. But "man, being in honour" did not continue therein, but rebelled 20 against his sovereign Lord. Hereby he totally lost, not only the favour, but likewise the image of God. And "in Adam all died." For fallen "Adam begat a son in his own likeness." And hence we are taught to give a clear, intelligible account of the littleness and baseness of man. He is sunk even below the beasts that perish. Human nature now is not only sensual but devilish. There is in every man born into the world, (what is not in any part of the brute creation; no beast is fallen so low,) a "carnal mind, which is enmity," direct enmity, "against God."

3. But it is not these of whom the Apostle is here speaking; neither is this the treasure which is the subject of his discourse. The persons concerning whom he is here speaking are those that are born of God; those that, "being justified by faith," have now redemption in the blood of Jesus, even the forgiveness of sins; those who enjoy that peace of God which passeth all understanding; whose soul doth magnify the Lord, and rejoice in him with joy unspeakable; and who feel the "love of God shed abroad in their hearts by the Holy Ghost, which is given unto them." This, then, is the treasure which they have received; a faith of the operation of God; a peace which sets them above the fear of death, and enables them in everything to be content; an hope full of immortality, whereby they already "taste of the powers of the world to come;" the love of God shed abroad in their hearts with love to every child of man, and a renewal in the whole image of God, in all righteousness and true holiness. This is properly and directly the treasure concerning which the Apostle is here speaking.

On Living Without God "Without God in the world." Eph. 2:12. 1. Perhaps these words might be more properly translated, Atheists in the world. This seems to be a little stronger expression than "without God in the world," which sounds nearly negative, and does not necessarily imply any more than the having no fellowship or intercourse with God. On the contrary, the word Atheist is commonly understood to mean something positive, the not only disclaiming any intercourse with him, but denying his very being. 2. The case of these unhappy men may be much illustrated by a late incident, the truth of which cannot reasonably be doubted, there having been so large a number of eye-witnesses. An ancient oak being cut down, and split through the midst, out of the very heart of the tree crept a large toad, and walked away with all the speed he could. Now how long, may we probably imagine, had this creature continued there It is not unlikely it might have remained in its nest above a hundred years. It is not improbable it was nearly, if not altogether, coeval with the oak; having been some way or other enclosed therein at the time that it was planted. It is not therefore unreasonable to suppose that it had lived that strange kind of life at least a century. We say, it had lived; But what manner of life! How desirable! How enviable! As Cowley says: O life, most precious and most dear! O life, that Epicures would long to share! Let us spend a few thoughts upon so uncommon a case, and make some improvement of it. 3. This poor animal had organs of sense; yet it had not any sensation. It had eyes, yet no ray of light ever entered its black abode. From the very first instant of its existence there, it was shut up in impenetrable darkness. It was shut up from the sun, moon and stars, and from the beautiful face of nature; indeed, from the whole visible world, as much as if it had no being.

6. How exact a parallel may be drawn between this creature (hardly to be called an animal) and a man that is "without God in the world!" Such as are a vast majority of even those that are called Christians! I do not mean that they are Atheists, in the common sense of the word. I do not believe that these are so numerous as many have imagined. Making all the inquiry and observation I could for upwards of fifty years, I could not find twenty who seriously disbelieved the being of a God; nay, I have found only two of these (to the best of my judgment) in the British Islands: Both of these then lived in London, and had been of this persuasion many years. But several years before they were called to appear before God, both John S - and John B - were fully convinced that there is a God; and, what is more remarkable, they were first convinced that he is a terrible, and then that he is a merciful God. I mention these two accounts to show not only that there are real literal Atheists in the world; but also, that even then, if they will condescend to ask it, they may find "grace to help in time of need." 7. But I do not mean such as these when I speak of those who are Atheists or "without God in the world;" but of such as are only practical Atheists; as have not God in all their thoughts; such as have not acquainted themselves with him, neither have any fellowship with him; such as have no more intercourse with God, or the invisible world, than this animal had with the visible. I will endeavour to draw the parallel between these. And may God apply it to their hearts!

15. Perhaps there may be some well-meaning persons who carry this farther still; who aver, that whatever change is wrought in men, whether in their hearts or lives, yet if they have not clear views of those capital doctrines, the fall of man, justification by faith, and of the atonement made by the death of Christ, and of his righteousness transferred to them, they can have no benefit from his death. I dare in no wise affirm this. Indeed I do not believe it. I believe the merciful God regards the lives and tempers of men more than their ideas. I believe he respects the goodness of the heart rather than the clearness of the head; and that if the heart of a man be filled (by the grace of God, and the power of his Spirit) with the humble, gentle, patient love of God and man, God will not cast him into everlasting fire prepared for the devil and his angels because his ideas are not clear, or because his conceptions are confused. Without holiness, I own, "no man shall see the Lord;" but I dare not add, "or clear ideas." 16. But to return to the text. Let me entreat all of you who are still "without God in the world," to consider with all your humanity, benevolence, virtue, you are still Inclusi tenebris, et carcere caeco: Inclosed in darkness and infernal shade. My dear friends! you do not see God. You do not see the Sun of righteousness. You have no fellowship with the Father, or with his Son, Jesus Christ. You never heard the voice that raiseth the dead. Ye know not the voice of your Shepherd. Ye have not received the Holy Ghost. Ye have no spiritual senses. You have your old, natural ideas, passions, joys, and fears; you are not new creatures. O cry to God, that he may rend the veil which is still upon your hearts; and which gives you occasion to complain, O dark, dark, dark, I still must say, Amidst the blaze of gospel-day!

3. And beware of forming a hasty judgment concerning the fortune of others. There may be secrets in the situation of a person, which few but God are acquainted with. Some years since, I told a gentleman, "Sir, I am afraid you are covetous." He asked me, "What is the reason of your fear" I answered, "A year ago, when I made a collection for the expense of repairing the Foundery, you subscribed five guineas. At the subscription made this year you subscribed only half a guinea." He made no reply; but after a time asked, "Pray, Sir, answer me a question: Why do you live upon potatoes" (I did so between three and four years.) I replied, "It has much conduced to my health." He answered, "I believe it has. But did you not do it likewise to save money" I said, "I did; for what I save from my own meat, will feed another that else would have none." "But, Sir", said he, "if this be your motive you may save much more. I know a man that goes to the market at the beginning of every week: There he buys a pennyworth of parsnips, which he boils in a large quantity of water. The parsnips serve him for food, and the water for drink, the ensuing week So his meat and drink together cost him only a penny a week." This he constantly did, though he had then two hundred pounds a year, to pay the debts which he had contracted before he knew God! And this was he, whom I had set down for a covetous man!

6. It is possible for a man to cheat himself by this ingenious device. And he may cheat other men; for as long "as thou doest good unto thyself, men will speak well of thee." "A right good man," says the Londoner, "he is worth a plum" (a hundred thousand pounds). But, alas! he cannot deceive God; and he cannot deceive the devil. Ah, no! The curse of God is upon thee already, and on all that thou hast. And to-morrow, when the devil seizes thy soul, will he not say, "What do all thy riches profit thee" Will they purchase a pillow for thy head, in the lake of fire burning with brimstone Or will they procure thee a cup of "water to cool thy tongue," while thou art tormented in that flame" O follow the wise direction here given! that God may not say unto thee, "Thou fool!" 7. This shift, therefore, will not avail. It will not be any protection, either against the wrath of God, or the malice and power of the devil. Thou art convicted already of "setting thy heart" upon thy riches, if thou layest all thou hast above the conveniences of life, on adding money to money, house to house, or field to field, without giving at least a tenth of thine income (the Jewish proportion) to the poor. By whatsoever means thy riches increase, whether with or without labour; whether by trade, legacies, or any other way; unless thy charities increase in the same proportion; unless thou givest a full tenth of thy substance, of thy fixed and occasional income; thou dost undoubtedly set thy heart upon thy gold, and it will "eat thy flesh as fire!"

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.

13. Ye angels of God, ye servants of his, that continually do his pleasure! our common Lord hath entrusted you also with talents far more precious than gold and silver, that you may minister in your various offices to the heirs of salvation. Do not you employ every mite of what you have received, to the end for which it was given you And hath he not directed us to do his will on earth, as it is done by you in heaven Brethren, what are we doing! Let us awake! Let us arise! Let us imitate those flaming ministers! Let us employ our whole soul, body and substance, according to the will of our Lord! Let us render unto God the things that are God's; even all we are, and all we have! 14. Most of those who when riches increase set their hearts upon them, do it indirectly in some of the preceding instances. But there are others who do this more directly; being, properly, "lovers of money;" who love it for its own sake; not only for the sake of what it procures. But this vice is very rarely found in children or young persons; but only, or chiefly, in the old, in those that have the least need of money, and the least time to enjoy it. Might not this induce one to think, that in many cases it is a penal evil; that it is a sin-punishing evil; that when a man has, for many years, hid his precious talent in the earth, God delivers him up to Satan, to punish by the inordinate love of it Then it is that he is more and more tormented by that auri sacra fames, "that execrable hunger after gold" which can never be satisfied. No: It is most true, as the very Heathen observes, Crescit amor nummi, quantum ipsa pecunia crescit, "As money, so the love of money, grows; it increases in the same proportion." As in a dropsy, the more you drink, the more you thirst; till that unquenchable thirst plunge you into the fire which ever shall be quenched!

17. Permit me to come a little closer still. Perhaps I may not trouble you any more on this head. I am pained for you that are "rich in this world." Do you give all you can You who receive five hundred pounds a year, and spend only two hundred, do you give three hundred back to God If not, you certainly rob God of that three hundred. You that receive two hundred, and spend but one, do you give God the other hundred If not, you rob him of just so much. "Nay, may I not do what I will with my own" Here lies the ground of your mistake. It is not your own. It cannot be, unless you are Lord of heaven and earth. "However, I must provide for my children." Certainly. But how By making them rich Then you will probably make them Heathens, as some of you have done already. "What shall I do, then" Lord, speak to their hearts! else the Preacher speaks in vain. Leave them enough to live on, not in idleness and luxury, but by honest industry. And if you have not children, upon what scriptural or rational principle can you leave a groat behind you more than will bury you I pray consider, what are you the better for what you leave behind you What does it signify, whether you leave behind you ten thousand pounds, or ten thousand shoes and boots O leave nothing behind you! Send all you have before you into a better world! Lend it, lend it all unto the Lord, and it shall be paid you again! Is there any danger that his truth should fail It is fixed as the pillars of heaven. Haste, haste, my brethren, haste! lest you be called away before you settled what you have on this security! When this is done, you may boldly say, "Now I have nothing to do but to die! Father, into thy hands I commend my spirit! Come, Lord Jesus! Come quickly!" Bristol, September 21, 1790.

3. How much more are they troubled at the injuries wicked men are continually offering to God! This was the circumstance which made the contradiction of sinners so severe a trial to our Lord himself: "He that despiseth me, despiseth Him that sent me." And how are these despisers now multiplied upon earth! Who fear not the Son, neither the Father. How are we surrounded with those who blaspheme the Lord and his Anointed; either reviling the whole of his glorious gospel, or making him a liar as to some of the blessed truths which he hath graciously revealed therein! How many of those who profess to believe the whole, yet, in effect preach another gospel; so disguising the most essential doctrines thereof by their new interpretations, as to retain the words only, but nothing of "the faith once delivered to the saints!" How many who have not yet made shipwreck of the faith are strangers to the fruits of it! It hath not purified their hearts; it hath not overcome the world; they are yet "in the gall of bitterness, and in the bond of iniquity." They are still "lovers of themselves," "lovers of the world," "lovers of pleasure," and not "lovers of God." Lovers of God No. He "is not in all their thoughts!" They delight not in Him, they do not thirst after Him; they do not rejoice in doing his will, neither make their boast of his praise! O faith, working by love, whither art thou fled Surely the Son of man did once plant thee upon earth. Where then art thou now Among the wealthy No. "The deceitfulness of riches" there "chokes the word, and it becometh unfruitful." Among the poor No. "The cares of the world" are there, so that it bringeth forth no fruit to perfection. However, there is nothing to prevent its growth among those who have neither poverty nor riches:" Yes; "the desire of other things." And experience shows, by a thousand melancholy examples, that the allowed desire of anything, great or small, otherwise than as a means to the one thing needful, will by degrees banish the care of that out of the soul, and unfit it for every good word or work.

National Sins And Miseries Preached at St. Matthew's, Bethnal-Green on Sunday, November 12, 1775 for the benefit of the widows and orphans of the soldiers who lately fell, near Boston, in New-England. "Lo, I have sinned, and I have done wickedly: But these sheep, what have they done" 2 Sam. 24:17. 1. The chapter begins, "And again the anger of the Lord was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah." "Again;" it had been kindled against them but a few years before; in consequence of which "there had been a famine in the land three years, year after year," (2 Sam. 21:1,) till David inquired of the Lord, and was taught the way of appeasing it. We are not informed, in what particular manner Israel had now offended God; by what particular cause his anger was kindled, but barely with the effect. "He moved David against them to say, Go, number Israel and Judah." "He," not God! Beware how you impute this to the fountain of love and holiness! It was not God, but Satan, who thus moved David. So the parallel Scripture expressly declares: "And Satan stood up against Israel, and provoked David to number Israel." (1 Chron. 21:1.) Satan stood before God, to accuse David and Israel, and to beg God's permission to tempt David. Standing is properly the accuser's posture before the tribunals of men; and therefore the Scripture, which uses to speak of the things of God after the manner of men, represents Satan as appearing in this posture before the tribunal of God. "And David said to Joab, and to the rulers of the people, Go, number Israel, from Beersheba even to Dan; and bring the number of them to me, that I may know it." (2 Sam. 23:2.)

1. In the year 1736 it pleased God to begin a work of grace in the newly planted colony of Georgia, then the southernmost of our settlements on the continent of America. To those English who had settled there the year before, were then added a body of Moravians, so called; and a larger body who had been expelled from Germany by the Archbishop of Salzburg. These were men truly fearing God and working righteousness. At the same time there began an awakening among the English, both at Savannah and Frederica; many inquiring what they must do to be saved, and "bringing forth fruits meet for repentance." 2. In the same year there broke out a wonderful work of God in several parts of New-England. It began in Northampton, and in a little time appeared in the adjoining towns. A particular and beautiful account of this was published by Mr. Edwards, Minister of Northampton. Many sinners were deeply convinced of sin, and many truly converted to God. I suppose there had been no instance in America of so swift and deep a work of grace, for an hundred years before; nay, nor perhaps since the English settled there. 3. The following year, the work of God spread by degrees from New-England towards the south. At the same time it advanced by slow degrees, from Georgia towards the north. In a few souls it deepened likewise; and some of them witnessed a good confession, both in life and in death. 4. In the year 1738 Mr. Whitefield came over to Georgia, with a design to assist me in preaching, either to the English or the Indians. But as I was embarked for England before he arrived, he preached to the English altogether, first in Georgia, to which his chief service was due, then in South and North Carolina, and afterwards in the intermediate provinces, till he came to New-England. And all men owned that God was with him, wheresoever he went; giving a general call to high and low, rich and poor, to "repent, and believe the gospel." Many were not disobedient to the heavenly calling: They did repent and believe the gospel. And by his ministry a line of communication was formed, quite from Georgia to New-England.

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.

On Laying The Foundation Of The New Chapel, Near The City-Road, London. "According to this time it shall be said, What hath God wrought!" Num. 23:23. 1. We need not now inquire, in what sense this was applicable to the children of Israel. It may be of more use to consider in what sense the words are applicable to ourselves; how far the people of England have reason to say, "According to this time, what hath God wrought!" 2. A great man, indeed, who I trust is now in a better world, Dr. Gibson, late Lord Bishop of London, in one of his Charges to his Clergy, flatly denies that God has wrought any "extraordinary work" in our nation; nay, affirms, that to imagine any such thing is no better than downright enthusiasm. It is so, if his Lordship's supposition is true, if God has not wrought any extraordinary work; but if he really has, then we may believe and assert it, without incurring any such imputation. 3. Yet a still greater man of a neighbouring nation, a burning and a shining light, equally eminent in piety and in learning, partly confirmed the Bishop's supposition; for Bengelius, being asked why he placed the grand revival of religion so late as the year 1836, replied, "I acknowledge all the prophecies would incline me to place it a century sooner; but an insurmountable difficulty lies in the way: I cannot reconcile this to matter of fact; for I do not know of any remarkable work of God which has been wrought upon earth between the years 1730 and 1740." This is really surprising. It is strange that sensible men should know so little of what is done at so small a distance. How could so great a man be ignorant of what was transacted no farther off than England especially considering the accounts then published in Germany, some of which were tolerably impartial; nay, considering the particular account which I had sent, as early as the year 1742, to one well known through all the empire, Pastor (afterwards Superintendent) Steinmetz.

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.

I. 1. I am, First, briefly to inquire who is the person that is here spoken of, "the upright and perfect man." In speaking on this head, I shall not endeavour to describe the character of an upright Jew, such as David himself was, or any of those holy men that lived under the Mosaic dispensation: It more nearly imports us to consider such an upright man as are those that live under the Christian dispensation; such as have lived and died since "life and immortality" have been "brought to light by the gospel." 2. In this sense, he is a perfect and upright man who believes in the name of the Son of God; he is one in whom it has pleased the Father to reveal the Son of his love, and who, consequently, is able to declare, "The life that I now live, I live by faith in the Son of God; who loved me, and gave himself for me." He is one that finds "the Spirit of God witnessing with his spirit, that he is a child of God," and unto whom Jesus Christ is made of God "wisdom, and righteousness, and sanctification, and redemption." 3. This faith will undoubtedly work by love. Accordingly, every Christian believer has "the love of God shed abroad in his heart, by the Holy Ghost which is given unto him." And, loving God, he loves his brother also; his good-will extends to every child of man. By this, as well as by the fruits of love, lowliness, meekness, and resignation, he shows that there is the same "mind in him which was in Christ Jesus." 4. As to his outward behaviour, the upright Christian believer is blameless and unreprovable. He is holy, as Christ that has called him is holy, in all manner of conversation; ever labouring to "have a conscience void of offence toward God and toward man." He not only avoids all outward sin, but "abstains from all appearance of evil." He steadily walks in all the public and private ordinances of the Lord blameless. He is zealous of good works; as he hath time, doing good, in every kind and degree, to all men. And in the whole course of his life he pursues one invariable rule, "whether he eats or drinks, or whatever he does, to do all to the glory of God.

4. About the year 1753, (being now of a sufficient age,) he was ordained Deacon and Priest, and soon after presented to the little living of Madeley, in Shropshire. This, he had frequently said, was the only living which he ever desired to have. He was ordained at Whitehall, and the same day, being informed that I had no one to assist me at West-street chapel, he came away as soon as ever the ordination was over, and assisted me in the administration of the Lord's Supper. And he was now doubly diligent in preaching, not only in the chapels of West-street and Spitalfields, but wherever the providence of God opened a door to proclaim the everlasting gospel. This he did frequently in French, (as well as in English,) of which all judges allowed him to be a complete master. 5. Hence he removed into the Vicarage-house at Madeley. Here he was fully employed among his parishioners, both in the town and in Madeley-Wood, a mile or two from it, a place much resembling Kingswood, almost wholly inhabited by poor colliers coal miners, and their numerous families. These forlorn ones (little wiser than the beasts that perish) he took great pains to reform and instruct. And they are now as judicious and as well-behaved a people as most of their station in the three kingdoms.

"He was born at Nyon, in the Canton of Berne, in Switzerland. In his infancy he discovered a lively genius, and great tenderness of heart. One day, having offended his father, who threatened to correct him, he kept himself at a distance in the garden, till, seeing his father approach, and fearing his anger would be renewed by the sight of him he ran away; but he was presently struck with a deep remorse, thinking, `What! Do I run away from my father What a wicked wretch! It may be, I may live to grow up and have a son that will run away from me!" And it was some years before the impression of sorrow, then made upon him, wore off. "When he was about seven years old, he was reproved by his nurse-maid saying, `You are a naughty boy, and the devil takes all such.' After he was in bed, he began to reflect on her words: His heart smote him, and he said, `I am a naughty boy; and perhaps God will let the devil fetch me away." He got up on the bed and for a considerable time wrestled with God in prayer; till he felt such a sense of the love of God as made him quite easy." Part of the next paragraph I omit, being nearly the same with what I inserted before. "When he entered Mr. Hill's family, he did not know Christ in his heart. One Sunday evening, as he was writing some music, the servant came in to make up the fire, and, looking at him said, `Sir, I am very sorry to see you so employed on the Lord's day.' He immediately put away his music, and from that hour, became a strict observer of that holy day.

"Not long after, he met with a person who asked him to go with her and hear the Methodists. He readily consented. The more he heard, the more uneasy he grew; and, doubling his diligence, he hoped by doing much to render himself acceptable to God; till one day hearing Mr. Green, he was convinced he did not know what true faith was. This occasioned many reflections in his mind. `Is it possible,' said he, `that I, who have made divinity my study, and have received the premium of piety (so called) from the University for my writings on divine subjects, that I should still be so ignorant as not to know what faith is' But the more he examined, the more he was convinced: Then sin revived, and hope died away. He now sought by the most rigorous austerities, to conquer an evil nature, and bring heaven-born peace into his soul. But the more he struggled, the more he was convinced that all his fallen soul was sin; and that nothing but a revelation of the love of Jesus could make him a Christian. For this he groaned with unwearied assiduity; till one day, after much wrestling with God, lying prostrate on his face before the throne, he felt the application of the blood of Jesus. Now his bonds were broken, and his free soul began to breathe a pure air. Sin was beneath his feet, and he could triumph in the Lord, the God of his salvation. "From this time he walked valiantly in the ways of God; and, thinking he had not leisure enough in the day,he made it a constant rule to sit up two nights in a week for reading, prayer, and meditation; in order to sink deeper" into that communion with God which was become his soul's delight. Meantime he took only vegetable food; and for above six months, lived wholly on bread, with milk-and-water.

"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.

"With respect to his communion with God, it is much to be lamented that we have no account of it from his own pen. But thus far I can say, it was his constant care to keep an uninterrupted sense of the divine presence. In order to this he was slow of speech, and had the exactest government of his words. To this he was so inwardly attentive, as sometimes to appear stupid to those who knew him not; though few conversed in a more lively manner when he judged it would be for the glory of God. It was his continual endeavour to draw up his own and every other spirit to an immediate intercourse with God; and all his intercourse with me was so mingled with prayer and praise, that every employment and every meal, was, as it were, perfumed therewith. He often said, `It is a very little thing so to hang upon God by faith as to feel no departure from him. But I want to be filled with the fullness of his Spirit.' `I feel," said he, `sometimes such gleams of light, as it were wafts of heavenly air, as seem ready to take my soul with them to glory.' A little before his last illness, when the fever began to rage among us, he preached a sermon on the duty of visiting the sick, wherein he said: `What do you fear Are you afraid of catching the distemper and dying! O, fear it no more! What an honour to die in your Master's work! If permitted to me, I should account it a singular favour.' In his former illness he wrote thus: `I calmly wait, in unshaken resignation, for the full salvation of God; ready to venture on his faithful love, and on the sure mercies of David. His time is best, and is my time. Death has lost its sting; and, I bless God, I know not what hurry of spirits is, or unbelieving fears.' "For his last months, he scarce ever lay down or rose up without these words in his mouth: I nothing have, I nothing am; My treasure's in the bleeding Lamb, Both now and evermore.

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.

"Now all these reflections returned upon my heart with the weight of a millstone. I cried to the Lord, and those words were deeply impressed on my spirit, "Where I am, there shall my servants be, that they may behold my glory.' This promise was full of comfort to my soul. I saw that in Christ's immediate presence was our home, and that we should find our re-union in being deeply centred in him. I received it as a fresh marriage for eternity. As such I trust for ever to hold it. All that day, whenever I thought of that expression, `to behold my glory,' it seemed to wipe away every tear, and was as the ring whereby we were joined anew. "Awaking some time after he said: `Polly, I have been thinking it was Israel's fault that they asked for signs. We will not do so; but abandoning our whole selves into the hands of God, we will lie patiently before him, assured that he will do all things well.' "`My dear love,' said I, `if ever I have done or said anything to grieve thee, how will the remembrance wound my heart, shouldst thou be taken from me!' "He entreated and charged me, with inexpressible tenderness, not to allow the thought; declaring his thankfulness for our union, in a variety of words written on my heart as with the adamantine pen of friendship, deeply dipped in blood. "On Wednesday, after groaning all day under the weight of the power of God, he told me he had received such a manifestation of the full meaning of those words, `God is love,' as he could never be able to tell. `It fills me,' said he, `every moment. O Polly, my dear Polly, God is love! Shout, shout aloud! I want a gust of praise to go to the ends of the earth! But it seems as if I could not speak much longer. Let us fix on a sign between ourselves;' (tapping me twice with his fingers;) ` now I mean, God is love; and we will draw each other into God. Observe! By this we will draw each other into God!"

"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,

"And here I break off my mournful story: But on my bleeding heart the fair picture of his heavenly excellence will be for ever drawn. When I call to mind his ardent zeal, his laborious endeavours to seek and save the lost, his diligence in the employment of his time, his Christ-like condescension toward me, and his uninterrupted converse with heaven, I may well be allowed to add, my loss is beyond the power of words to paint. I have gone through deep waters; but all my afflictions were nothing compared to this. Well: I want no pleasant prospect, but upwards; nor anything whereon to fix my hope, but immortality. "On the 17th, 18th his dear remains were deposited in Madeley churchyard, amid the tears and lamentations of thousands. The service was performed by the Rev. Mr. Hatton, Rector of Waters-Upton, whom God enabled to speak in a pathetic manner to his weeping flock. In the conclusion, at my request, he read the following paper: "As it was the desire of my beloved husband to be buried in this plain manner, so, out of tenderness he begged that I might not be present: And in all things I would obey him. "Permit me then, by the mouth of a friend, to bear my open testimony, to the glory of God, that I who have known him in the most perfect manner, am constrained to declare, that I never knew anyone walk so closely in the ways of God as he did. The Lord gave him a conscience tender as the apple of an eye. He literally preferred the interest of everyone to his own.

"A few days before his departure, he was filled with love in an uncommon manner; saying to me, `I have had such a discovery of the depth of that word, God is love, I cannot tell thee half. O shout his praise!' The same he testified, as long as he had a voice, and continued to testify to the end, by a most lamb-like patience, in which he smiled over death, and set his last seal to the glorious truths he had so long preached among you. "Three years, nine months, and two days, I have possessed my heavenly- minded husband; but now the sun of my earthly joy is set for ever, and my soul filled with an anguish which only finds its consolation in a total resignation to the will of God. When I was asking the Lord, if he pleased, to spare him to me a little longer, the following promise was impressed on my mind with great power: (In the accomplishment of which I look for our re-union:) `Where I am, there shall my servants be, that they may behold my glory.' Lord, hasten the hour.

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.

1. With grief of heart I speak it, and not with joy, that scarcely is the form of godliness seen among us. We are all indeed called to be saints, and the very name of Christians means no less. But who has so much as the appearance Take any one you meet; take a second, a third, a fourth, or the twentieth. Not one of them has even the appearance of a saint, any more than of an angel. Observe his look, his air, his gesture! Does it breathe nothing but God Does it bespeak a temple of the Holy Ghost Observe his conversation; not an hour only, but day by day. Can you gather from any outward sign, that God dwelleth in his heart that this is an everlasting spirit, who is going to God Would you imagine that the blood of Christ was shed for that soul, and had purchased everlasting salvation for it; and that God was now waiting till that salvation should be wrought out with fear and trembling 2. Should it be said, "Why, what signifies the form of godliness" we readily answer, Nothing, if it be alone. But the absence of the form signifies much. It infallibly proves the absence of the power. For though the form may be without the power, yet the power cannot be without the form. Outward religion may be where inward is not; but if there is none without, there can be none within.

10. It will be objected, perhaps, that "these are but little things." Nay, but perjury is not a little thing; nor, consequently, the wilful breach of any rule which we have solemnly sworn to observe. Surely those who speak thus have forgotten those words: "Thou shalt pledge thy faith to observe all the statutes of this University. So help thee God, and the holy Inspired Gospels of Christ!" (P. 229.) 11. But is this oath sufficiently considered by those who take it; or any of those prescribed by public authority Is not this solemn act of religion, the calling God to record on our souls, commonly treated as a slight thing in particular by those who swear by the living God, that "neither entreaties nor reward, neither hatred nor friendship, neither hope nor fear, induce them to give a testimony to any unworthy person" (P. 88;) and by those who swear, "I know this person to be meet and fit in morals and knowledge for that high degree to which he is presented" (P. 114.) 12. Yet one thing more. We have all testified before God, "that all and every the Articles of our Church, as also the Book of Common Prayer, and the ordaining of Bishops, Priests, and Deacons, are agreeable to the word of God." And, in so doing, we have likewise testified, "that both the First and the Second Book of Homilies doth contain godly and wholesome doctrine." But upon what evidence have many of us declared this Have we not affirmed the thing we know not. If so, however true they may happen to be, we are found false witnesses before God. Have the greater part of us ever used any means to know whether these things are so or not Have we ever, for one hour, seriously considered the Articles to which we have subscribed If not, how shamefully do we elude the design of the very compilers, who compiled them "to remove difference of opinion, and to establish unanimity in the true religion!"

13. Have we half of us read over the Book of Common Prayer, and of ordaining Bishops, Priests, and Deacons If not, what is it we have so solemnly confirmed In plain terms, we cannot tell. And as to the two Books of Homilies, it is well if a tenth part of those who have subscribed to them, I will not say, had considered them before they did this, but if they have even read them over to this day! Alas, my brethren! How shall we reconcile these things even to common honesty, to plain heathen morality So far are those who do them, nay, and perhaps defend them too, from having even the form of Christian godliness! 14. But, waving all these things, where is the power Who are the living witnesses of this Who among us (let God witness with our hearts) experimentally knows the force of inward holiness Who feels in himself the workings of the Spirit of Christ, drawing up his mind to high and heavenly things Who can witness, " The thoughts of my heart God hath cleansed by the inspiration of his Holy Spirit" Who knoweth that "peace of God which passeth all understanding" Who is he that "rejoiceth with joy unspeakable and full of glory" Whose "affections are set on things above, not on things of the earth" Whose "life is hid with Christ in God" Who can say, "I am crucified with Christ; yet I live; yet not I, but Christ liveth in me; and the life that I now live in the body, I live by the faith of the Son of God, who loved me, and gave himself for me" In whose heart is the "love of God shed abroad, by the Holy Ghost which is given unto him"

On Corrupting The Word Of God "We are not as many, who corrupt the word of God: But as of sincerity, but as of God, in the sight of God speak we in Christ." 2 Cor. 2:17. 1. Many have observed, that nothing conduces more to a Preacher's success with those that hear him, than a general good opinion of his sincerity. Nothing gives him a greater force of persuasion than this; nothing creates either a greater attention in the hearers or a greater disposition to improve. When they really believe he has no end in speaking, but what he fairly carries in view, and that he is willing that they should see all the steps he takes for the attainment of that end, it must give them a strong presumption, both that what he seeks is good, and the method in which he seeks it. 2. But how to possess them with this belief is the question. How shall we bring them to take notice of our sincerity, if they do not advert to it of themselves One good way, however common, is, frankly and openly to profess it. There is something in these professions, when they come from the heart, strongly insinuating into the hearts of others. The persons of any generosity that hear them find themselves almost forced to believe them; and even those who believe them not are obliged in prudence, not to let their incredulity appear, since it is a known rule, the honester any man is, the less apt is he to suspect another. The consequence whereof is plain: Whoever without proof, is suspicious of his neighbour's sincerity, gives a probable proof that he judges of his heart from the falseness of his own. 3. Would not any man be tempted to suspect his integrity, who, without proof, suspected the want of it in another, that had fairly and openly professed the principles on which he acted Surely none, but who himself corrupted the word of God, or wished that it were corrupted, could lightly suspect either St. Paul of doing it, or any that after him should use his generous declaration: "We are not as many, who corrupt the word of God: But as of sincerity, but as of God, in the sight of God speak we in Christ."

3. A Third sort of those who corrupt the Word of God, though in a lower degree than either of the former, are those who do so, not by adding to it, but taking from it; who take either of the spirit or substance of it away, while they study to prophesy only smooth things, and therefore palliate and colour what they preach, to reconcile it to the taste of the hearers. And that they may do this the better, they commonly let those parts go that will admit of no colouring. They wash their hands of those stubborn texts that will not bend to their purpose, or that too plainly touch on the reigning vices of the place where they are. These they exchange for those more soft and tractable ones, that are not so apt to give offence. Not one word must be said of the tribulation and anguish denounced against sinners in general; much less of the unquenchable fire, which, if God be true, awaits several of those particular offences that have fallen within their own notice. These tender parts are not to be touched without danger by them who study to recommend themselves to men; or, if they are, it must be with the utmost caution, and a nice evasion in reserve. But they safely may thunder against those who are out of their reach, and against those sins which they suppose none that hear them are guilty of. No one takes it to heart, to hear those practices laid open which he is not concerned in himself. But when the stroke comes home, when it reaches his own case, then is he, if not convinced, displeased, or angry, and out of patience.

Let this especially, fortify us against the fear of death: It is now disarmed, and can do us no hurt. It divides us, indeed, from this body awhile; but it is only that we may receive it again more glorious. As God, therefore, said once to Jacob, "Fear not to go down into Egypt, for I will go down with thee, and will surely bring thee up again;" so may I say to all who are born of God, "Fear not to go down into the grave; lay down your heads in the dust; for God will certainly bring you up again, and that in a much more glorious manner." Only "be ye steadfast and unmovable, always abounding in the work of the Lord;" and then let death prevail over, and pull down, this house of clay; since God hath undertaken to rear it up again, infinitely more beautiful, strong, and useful.

I. I am, First, to inquire, in what sense the Spirit of God may be said to be grieved with the sins of men. There is not anything of what we properly call passion in God. But there is something of an infinitely higher kind: Some motions of his will, which are more strong and vigorous than can be conceived by men; and although they have not the nature of human passions, yet will answer the ends of them. By grief, therefore, we are to understand, a disposition in God's will, flowing at once from his boundless love to the persons of men, and his infinite abhorrence of their sins. And in this restrained sense it is here applied to the Spirit of God in the words of the Apostle. And the reasons for which it is peculiarly applied to him are, First, because he is more immediately present with us; Second, because our sins are so many contempts of this highest expression of his love, and disappoint the Holy Spirit in his last remedy; and, Third, because, by this ungrateful dealing, we provoke him to withdraw from us. 1. We are said to grieve the Holy Spirit by our sins, because of his immediate presence with us. They are more directly committed under his eye, and are, therefore, more highly offensive to him. He is pleased to look upon professing Christians as more peculiarly separated to his honour; nay, we are so closely united to him, that we are said to be "one spirit with him;" and, therefore, every sin which we now commit, besides its own proper guilt, carries in it a fresh and infinitely high provocation. "Know ye not your own selves," saith St. Paul, "that your bodies are the temples of the Holy Ghost" And how are they so, but by his inhabitation and intimate presence with our souls When, therefore, we set up the idols of earthly inclinations in our hearts, (which are properly his altar,) and bow down ourselves to serve those vicious passions which we ought to sacrifice to his will, this must needs be, in the highest degree, offensive and grievous to him. "For what concord is there between" the Holy Spirit "and Belial or what agreement hath the temple of God with idols"

It was such ingratitude as this in the Jews, after numberless experiences of his extraordinary mercies towards them, that made infinite love, at last, turn in bitterness to reward them according to their doings; as we find the account given by the Prophets, in the most affecting and lively manner. And surely, considering the much greater obligations he hath laid on us, who enjoy the highest privileges, we may be sure that our sinful and untoward behaviour will, at last, be as great as the mercies we have abused. There is no doubt but God observes all the sons of men, and his wrath abides on every worker of iniquity. But it is the unfaithful professor who has known his pardoning love, that grieves his Holy Spirit; which implies a peculiar baseness in our sins. A man may be provoked, indeed, by the wrongs of his enemy; but he is properly grieved by the offences of his friend. And, therefore, besides our other obligations, our very near relation to God, as being his friends and children, would, if we had a spark of gratitude in our souls, be a powerful restraint upon us, in preserving us from evil. 3. But if arguments of this kind are not strong enough to keep us from grieving our best Friend, the Holy Spirit of God, let us consider, that, by this ungrateful conduct, we shall provoke him to withdraw from us. The truth of this, almost all who have ever tasted of the good gifts of the Holy Spirit must have experienced. It is to be hoped that we have had, some time or other, so lively a sense of his holy influence upon us, as that when we have been so unhappy as to offend him, we could easily perceive the change in our souls, in that darkness, distress, and despondency which more especially follow the commission of wilful and presumptuous sins. At those seasons, the blessed Spirit retired and concealed his presence from us, we were justly left to a sense of our own wretchedness and misery, till we humbled ourselves before the Lord, and by deep repentance and active faith obtained a return of divine mercy and peace.

There are many persons who, in the main of their lives, are regular in their conversation, and observe the means of improvement, and attend upon the holy sacrament with exactness; who yet, in the intervals of their duties, give too great liberty to their thoughts, affections, and discourse: They seem to adjourn the great business of salvation to the next hour of devotion. If these professors lose so much in their spiritual estate for want of adjusting and balancing their accounts, what then must we think of those who scarce ever bestow a serious thought upon their eternal welfare Surely there is not any temper of mind less a friend to the spirit of religion, than a thoughtless and inconsiderate one, that, by a natural succession of strong and vain affections shuts out everything useful from their souls, till, at length, they are overtaken by a fatal lethargy; they lose sight of all danger, and become insensible of divine convictions; and, in consequence, quite disappoint all the blessed means of restoration. If, therefore, we measure the Holy Spirit's concern at the sins of men by the degrees of his disappointment, we may conclude, that there is no state of mind that grieves him more, unless that of actual wickedness. Presumptuous sins are, indeed, in the highest manner offensive to the Holy Spirit of God. They are instances of open enmity against him, and have all the guilt of open rebellion. The wilful sinner is not ignorant or surprised, but knowingly fights against God's express commandment, and the lively, full, and present conviction of his own mind and conscience; so that this is the very standard of iniquity. And all other kinds of sins are more or less heinous, as they are nearer or farther off from sins of this dreadful nature; inasmuch as these imply the greatest opposition to God's will, contempt of his mercy, and defiance of his justice. This, if any thing can, doubtless, must so grieve him as to make him wholly withdraw his gracious presence. III. I come now to show the force of the Apostle's argument against grieving the Holy Spirit, Because we "are sealed to the day of redemption."

By "the day of redemption" may be meant, either the time of our leaving these bodies at death, or, of our taking them again at the general resurrection. Though here it probably means the latter; in which sense the Apostle uses the word in another place: "Waiting for the adoption, to wit, the redemption of our bodies." And to this day of redemption we are sealed by the Holy Spirit these three ways: 1. By receiving his real stamp upon our souls; by being made the partakers of the divine nature. 2. By receiving him as a mark of God's property; as a sign that we belong to Christ. And, 3. As an earnest and assurance to our own spirits, that we have a title to eternal happiness. And, First, we are sealed by the Holy Spirit of God, by our receiving his real stamp upon our souls; being made the partakers of the divine nature, and "meet for the inheritance of the saints in light." This is, indeed, the design of his dwelling in us, to heal our disordered souls, and to restore that image of his upon our nature, which is so defaced by our original and actual corruptions. And until our spirits are, in some measure, thus renewed, we can have no communion with him. For "if we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth." But by the renewal of our minds in the image of Him that created us, we are still more capable of his influences; and by means of a daily intercourse with him, we are more and more transformed into his likeness, till we are satisfied with it. This likeness to God, this conformity of our will and affections to his will, is, properly speaking, holiness; and to produce this in us, is the proper end and design of all the influences of the Holy Spirit. By means of his presence with us, we receive from him a great fulness of holy virtues; we take such features of resemblance in our spirits as correspond to his original perfections. And thus we are sealed by him, in the first sense, by way of preparation for our day of redemption.

And since we are so, and our new nature thus grows up under the same power of his hands, what do we, when we grieve him by our sins, but undo and destroy his work We frustrate his designs by breaking down the fences which he had been trying to raise against the overflowings of corruption; so that, at last, we entirely defeat all his gracious measures for our salvation. 2. We are sealed by the Holy Spirit unto the day of redemption, as a sign of God's property in us, and as a mark that we belong to Christ. And this is, by his appointment, the condition and security of that future happiness, into which he will admit none but those who have received the Spirit of his Son into their hearts. But in whomsoever he finds this mark and character, when he shall come to judge the world, these will he take to himself, and will not suffer the destroyer to hurt them. To this very purpose the Prophet Malachi, speaking of those who feared God, says, "They shall be mine, saith the Lord, in the day when I make up my jewels;" that is to say, when I set my seal and mark upon them; "and I will spare them, as a man spareth his own son that serveth him." Now, if the Holy Spirit be the sign, the seal, and the security of our salvation, then, by grieving him by our sins, we break up this seal with our own hands, we cancel our firmest security, and, as much as in us lies, reverse our own title to eternal life.

Besides this, the Holy Spirit within us is the security of our salvation; he is likewise an earnest of it, and assures our spirits that we have a title to eternal happiness. "The Spirit of God beareth witness with our spirits that we are the children of God." And in order that this inward testimony may be lively and permanent, it is absolutely necessary to attend carefully to the secret operation of the Holy Spirit within us; who, by infusing his holy consolations into our souls, by enlivening our drooping spirits, and giving us a quick relish of his promises, raises bright and joyous sensations in us, and gives a man, beforehand, a taste of the bliss to which he is going. In this sense, God is said, by the Apostle to the Corinthians, to have "sealed us, and to have given the earnest of his Spirit in our hearts;" and that earnest, not only by way of confirmation of our title to happiness, but as an actual part of that reward at present, the fulness of which we expect hereafter.

Every private affliction is doubtless the voice of God, whereby he calls upon that person to flee to him for succour. But if any extraordinary affliction occurs, especially when many persons are concerned in it, we may not only say that in this God speaks to us, but that the God of glory thundereth. This voice of the Lord is in power! This voice of the Lord is full of majesty! This demands the deepest attention of all to whom it comes. This loudly claims the most serious consideration, not only of those to whom it is peculiarly sent, but of all those that are round about them. This, like a voice from heaven, commands that all people should be afraid, should tremble at the presence of God! that everyone should feel and show that religious fear, that sacred awe, of the majesty of God, which is both the beginning and perfection of wisdom; that fear which should make them haste to do whatsoever the Lord their God commands them, and careful not to turn aside from it to the right hand or the left. It is needless to use many words to prove this, after what has been proved already. For if there be no evil in any place which the Lord hath not done, and if he doth not willingly send evil on any place, but only to warn them to avoid greater evils; then it is plain, that, wherever any evil is, it is the trumpet of God blown in that place, to the end that the people may be so afraid as not to continue in anything that displeaseth him. Then it is plain, that, in every such merciful evil, God speaks to this effect: "O that there were such an heart in this people, that they would fear me, and keep my commandments always; that it might be well with them, and their children after them!" Thirdly, What signs we have manifested of this wise and grateful fear, I am now to consider more at large. First. Let us consider how God hath blown his trumpet in this place; and, Secondly, whether we have been duly afraid.

In the day following that on which the voice of God had so dreadfully commanded us to exchange our mirth for sadness, the diversion which that had broken off was as eagerly begun anew. Crowds of people flocked out of that very town where the destruction had been wrought the day before, and rushed by the place of desolation to the place of entertainment! Here you might see the ground covered with heaps of ruins, mingled with yet unquenched fire; a little way off, as thickly covered with horses and men, pressing on to see another new sight. On this side were the mourners bewailing the loss of their goods, and the necessities of their families; on the other, the feasters delighting themselves with the sport they had gained. Surely, such a mixture of mirth and sadness, of feasting and mourning, of laughing and weeping, hath not been seen from the day in which our forefathers first came up into this land, until yesterday. Such is the fear we have shown of the wrath of God! Thus have we been afraid after he had blown his trumpet among us! These are the signs we have given of our resolution to avoid whatever is displeasing in his sight! Hereby we have proved how we design to avoid that diversion in particular, which he hath given us so terrible a reason to believe is far from being pleasing to him! Not that this is the only reason we have to believe so. Besides this last melancholy argument against it, we have so many others, as any serious Christian would find it a hard task to answer. But I have only time to mention slightly a few of the consequences that were never yet separated from it. Before I mention these, it is not necessary for me to say whether the diversion is sinful in itself, simply considered, or not. If anyone can find a race which has none of these consequences, let him go to it in the name of God. Only, till he finds one which does not give occasion to these or the like villanies, let him who nameth the name of Christ have a care of any way encouraging them.

Till this be done, let no one say, "What hurt is there in a horse-race" But if any should still ask that question, we can answer yet more particularly, Are you a young person who desires to go to it Then it is likely you go either to see or to be seen; to admire other fine sights, or to be admired yourself. The hurt of this is, it nourishes that friendship which is enmity with God. It strengthens those affections which are already too strong, the desire of the eye, and the pride of life. All such diversions as these are the noblest instruments the devil has to fill the mind with earthly, sensual, devilish passions; to make you of a light and trifling spirit; in a word, to make you a lover of pleasure more than a lover of God. Are you, who desire to go to it, advanced in years, and, therefore, less subject to such temptations Take heed that your hearts deceive you not. But be it as you suppose, hath it not done you hurt enough, if it has hindered any of you from partaking of the blessed sacrament if by preventing either that serious examination or that private devotion which you wisely use before you come to it, has occasioned your neglecting to come to this holy table; and so not only disobeying a plain command of God, but likewise losing all those inestimable advantages which are there reached out to them who obey him Are you a rich man that desire to go Then you have probably given something towards it. That is, you have thrown away that seed which might have borne fruit to eternity! You have thrown away a part of that talent, which had you rightly improved, you might have been an everlasting gainer by it! You have utterly lost what God himself, had you lent it to him, would richly have repaid you. For you have given to those who neither need, nor perhaps thank you for it; which if you had bestowed upon your helpless brethren, your blessed Redeemer would have esteemed it as done unto himself, and would have treated you accordingly at the great day. Are you a poor man, who have gone or given anything to this diversion Then it has done you most hurt of all.

But when man would not be guided by the Holy Spirit, it left him. When be would be wise in his own way, and in his own strength, and did not depend in simplicity upon his heavenly Father, the seed of a superior life was recalled from him. For he was no longer fit to be formed into a heavenly condition, when he had so unworthy a longing for, or rather dependence upon, an earthly fruit, which he knew God would not bless to him; no longer fit to receive supernatural succours, when he could not be content with his happy state towards God, without an over-curious examination into it. Then he found himself forsaken of God, and left to the poverty, weakness, and misery of his own proper nature. He was now a mere animal, like unto other creatures made of flesh and blood, but only possessed of a larger understanding; by means of which he should either be led into greater absurdities than they could be guilty of, or else be made sensible of his lost happiness, and put into the right course for regaining it; that is, if he continued a careless apostate, he should love and admire the goods of this world, the adequate happiness only of animals; and, to recommend them and dissemble their defects, add all the ornament to them that his superior wit could invent. Or else (which is indeed more above brutes, but no nearer the perfection of man as a partaker of God, than the other) he should frame a new world to himself in theory; sometimes by warm imaginations, and sometimes by cool reasonings, endeavour to aggrandize his condition and defend his practice, or at least divert himself from feeling his own meanness and disorder.

If, on the other hand, he should be willing to find out the miseries of his fall, his understanding might furnish him with reasons for constant mourning, for despising and denying himself; might point out the sad effects of turning away from God and losing his Spirit, in the shame and anguish of a nature at variance with itself; thirsting after immortality, and yet subject to death; approving righteousness, and yet taking pleasure in things inconsistent with it; feeling an immense want of something to perfect and satisfy all it faculties, and yet neither able to know what that mighty thing is, otherwise than from its present defects, nor how to attain it, otherwise than by going contrary to its present inclinations. Well might Adam now find himself naked; nothing less than God was departed from him. Till then he had experienced nothing but the goodness and sweetness of God; a heavenly life spread itself through his whole frame, as if he were not made of dust; his mind was filled with angelic wisdom; a direction from above took him by the hand; he walked and thought uprightly, and seemed not to be a child or novice in divine things. But now he had other things to experience; something in his soul that he did not find, nor need to fear, while he was carried on straight forward by the gentle gale of divine grace; something in his body that he could not see nor complain of; while that body was covered with glory. He feels there a self-displeasure, turbulence, and confusion; such as is common to other spirits who have lost God: He sees here causes of present shame and a future dissolution; and a strong engagement to that grovelling life which is common to animals that never enjoyed the divine nature.

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.

In the beginning, the heavenly Word, being a Spirit that issued from the Father, and the Word of his power, made man an image of immortality, according to the likeness of the Father; but he who had been made in the image of God, afterwards became mortal, when the more powerful Spirit was separated from him. To remedy this, the Word became Man, that man by receiving the adoption might become a son of God once more; that the light of the Father might rest upon the flesh of our Lord, and come bright from thence unto us; and so man, being encompassed with the light of the Godhead, might be carried into immortality. When he was incarnate and became man, he recapitulated in himself all generations of mankind, making himself the centre of our salvation, that what we lost in Adam, even the image and likeness of God, we might receive in Christ Jesus. By the Holy Ghost coming upon Mary, and the power of the highest overshadowing her, the incarnation or Christ was wrought, and a new birth, whereby man should be born of God, was shown; that as by our first birth we did inherit death, so by this birth we might inherit life. This is no other than what St. Paul teaches us: "The first man, Adam, was made a living soul, but the Second Adam was made a quickening spirit." All that the first man possessed of himself, all that he has transmitted to us, is "a living soul;" a nature endued with an animal life, and receptive of a spiritual. But the Second Adam is, and was made to us, "a quickening spirit;" by a strength from him as our Creator, we were at first raised above ourselves; by a strength from him as our Redeemer, we shall again live unto God.

In him is laid up for us that supplement to our nature, which we shall find the need of sooner or later; and that it cannot be countervailed by any assistance from the creatures, or any improvement of our own faculties: For we were made to be happy only in God; and all our labours and hopes, while we do not thirst after our deified state, to partake as truly of God as we do of flesh and blood, to be glorified in his nature, as we have been dishonoured in our own, are the labours and hopes of those who utterly mistake themselves. The divine wisdom knew what was our proper consolation, though we did not. What does more obviously present itself in the Saviour of the world, than an union of man with God an union attended with all the propriety of behaviour that we are called to, as candidates of the Spirit; such as walking with God in singleness of heart, perfect self-renunciation, and a life of sufferings, an union which submitted to the necessary stages of our progress; where the divine life was hid, for the most part, in the secret of the soul till death; in the state of separation, comforted the soul, but did not raise it above the intermediate region of Paradise; at the resurrection, clothed the body with heavenly qualities, and the powers of immortality; and at last raised it to the immediate presence and right hand of the Father. Christ is not only God above us; which may keep us in awe, but cannot save; but he is Immanuel, God with us, and in us. As he is the Son of God, God must be where he is; and as he is the Son of man, he will be with mankind; the consequence of this is, that in the future age " the tabernacle of God will be with men," and he will show them his glory; and, at present, he will dwell in their hearts by faith in his Son. I hope it sufficiently appears, that "the Lord is that Spirit. Considering what we are, and what we have been, nothing less than the receiving that Spirit again would be redemption to us; and considering who that heavenly person was that was sent to be our Redeemer, we can expect nothing less from him.

III. I proceed now to the Third thing proposed, viz., to inquire into the nature and operations of the Holy Spirit, as bestowed upon Christians. And here I shall pass by the particular extraordinary gifts vouchsafed to the first ages for the edification of the Church and only consider what the Holy Spirit is to every believer, for his personal sanctification and salvation. It is not granted to every one to raise the dead, and heal the sick. What is most necessary is, to be sure, as to ourselves, that we are "passed from death unto life;" to keep our bodies pure and undefiled, and let them reap that health which flows from a magnanimous patience, and the serene joys of devotion. The Holy Spirit has enabled men to speak with tongues, and to prophesy; but the light that most necessarily attends it is a light to discern the fallacies of flesh and blood, to reject the irreligious maxims of the world, and to practice those degrees of trust in God and love to men, whose foundation is not so much in the present appearances of things, as in some that are yet to come. The object which this light brings us most immediately to know is ourselves; and by virtue of this, one that is born of God, and has a lively hope may indeed see far into the ways of Providence, and farther yet into the holy Scriptures; for the holy Scriptures, excepting some accidental and less necessary parts, are only a history of that new man which he himself is; and Providence is only a wise disposal of events for the awakening of particular persons, and ripening the world in general for the coming of Christ's kingdom. But I think the true notion of the Spirit is, that it is some portion of, as well as preparation for, a life in God, which we are to enjoy hereafter. The gift of the Holy Spirit looks full to the resurrection; for then is the life of God completed in us.

Then, after man has passed through all the penalties of sin, the drudgery and vanity of human life, the painful reflections of an awakened mind, the infirmities and dissolution of the body, and all the sufferings and mortifications a just God shall lay in his way; when, by this means, he is come to know God and himself, he may safely be entrusted with true life, with the freedom and ornaments of a child of God; for he will no more arrogate anything to himself. Then shall the Holy Spirit be fully bestowed, when the flesh shall no longer resist it, but be itself changed into an angelical condition, being clothed upon with the incorruption of the Holy Spirit; when the body which, by being born with the soul, and living through it, could only be called an animal one, shall now become spiritual, whilst by the Spirit it rises into eternity. Everything in Christianity is some kind of anticipation of something that is to be at the end of the world. If the Apostles were to preach by their Master's command, "that the kingdom of God drew nigh;" the meaning was, that from henceforth all men should fix their eyes on that happy time, foretold by the Prophets, when the Messiah should come and restore all things; that by renouncing their worldly conversation, and submitting to the gospel institution, they should fit themselves for, hasten, that blessing. "Now are we the sons of God," as St. John tells us; and yet what he imparts to us at present will hardly justify that title, without taking in that fulness of his image which shall then be displayed in us, when we shall be "the children of God, by being the children of the resurrection."

The state of love, being attended with "joy unspeakableand full of glory," with rest from the passions and vanities of man, with the integrity of an unchangeable judgment, and an undivided will, is, in a great measure, its own reward; yet not so as to supersede the desire of another world. For though such a man, having a free and insatiable love of that which is good, may seldom have need formally to propose to himself the hopes of retribution, in order to overcome his unwillingness to his duty; yet surely he must long for that which is best of all; and feel a plain attraction towards that country in which he has his place and station already assigned him; and join in the earnest expectation of all creatures, which wait for the manifestation of the sons of God. For now we obtain but some part of his Spirit, to model and fit us for incorruption, that we may, by degrees, be accustomed to receive and carry God within us; and, therefore, the Apostle calls it, "the earnest of the Spirit;' that is, a part of that honour which is promised us by the Lord. If, therefore, the earnest, abiding in us, makes us spiritual even now, and that which is mortal is, as it were, swallowed up of immortality; how shall it be when, rising again, we shall see him face to face when all our members shall break to forth into songs of triumph, and glorify Him who hath raised them from the dead, and granted them everlasting life For if this earnest or pledge, embracing man into itself, makes him now cry, "Abba, Father;" what shall the whole grace of the Spirit do, when, being given at length to believers, it shall make us like unto God, and perfect us through the will of the Father And thus I have done what was at first proposed: I have considered the nature of our fall in Adam; the person of Jesus Christ; and the operations of the Holy Spirit in Christians.

The only inference I will draw from what has been said, and principally from the account of man's fall, shall be, the reasonableness of those precepts of self-denial, daily suffering, and renouncing the world, which are so peculiar to Christianity, and which are the only foundation whereon the other virtues, recommended in the New Testament, can be practised or attained, in the sense there intended. This inference is so natural, that I could not help anticipating it in some measure all the while. One would think it should be no hard matter to persuade a creature to abhor the badges of his misery; to dislike a condition or mansion which only banishment and disgrace have assigned him; to trample on the grandeur, refuse the comforts, and suspect the wisdom of a life whose nature it is to separate him from his God. Your Saviour bids you "hate your own life." If you ask the reason, enter into your heart, see whether it be holy, and full of God; or whether, on the other hand, many things that are contrary to him are wrought there, and it is become a plantation of the enemy. Or, if this is too nice an inquiry, look upon your body. Do you find there the brightness of an angel, all the vigour of immortality If not, be sure your soul is in the same degree of poverty, nakedness, and absence from God. It is true, your soul may sooner he re-admitted to some rays of the light of God's countenance, than your body can; but if you would take any step at all towards it, to dislike your present self must be the first.

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. It may be, while I continue on the cross, I shall, like my Saviour, put off "principalities and powers;" recover myself more and more from the subjection I am indeed in (which he only seemed to be) to those wicked rulers, and to "triumph over them in it." At least, it shall appear, in the day when God shall visit, that my heart, though grown unworthy of his residence, was too big to be comforted by any of his creatures; and was kept for him, as a place originally sacred, though for the present unclean. But supposing that our state does require of us to "die daily," to sacrifice all that this present life can boast of, or is delighted with, before we give up life itself; supposing also, that in the hour we do somewhat of this kind, we receive light and strength from God, to grow superior to our infirmities, and are carried smoothly towards him in the joy of the Holy Ghost; yet how can a man have such frequent opportunities of suffering Indeed, martyrdoms do not happen in every age, and some days of our lives may pass without reproaches from men; we may be in health, and not want food to eat and raiment to put on; (though health itself, and nutrition itself, oblige us to the pain of a constant correction of them;) yet still, the love of God and heavenly hope will not want something to oppress them in this world.

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."

8. After long inquiring, but inquiring in vain, for a -school free from these palpable blemishes, at last a thought came into my mind, of setting up a school myself. The first point was, to find a proper situation; not too far from a great town; which I saw would be highly inconvenient for a large family: nor yet too near, and much less in it; which would have been attended with greater evils. After mature consideration, I chose a spot in the middle of Kingswood, three miles from Bristol. It was quite private, remote from all high roads, on the side of a small hill sloping to the west, sheltered from the east and north, and affording room for large gardens. I built the house capable of containing fifty children, besides Masters and servants; reserving one room, and a little study, for my own use. 9. I then set myself to procure Masters. And in this respect I had such an advantage as few besides have, in being acquainted with every part of the nation: and yet I found it no easy thing to procure such as I desired; for I was not satisfied that they had learning sufficient for their several departments, unless they had likewise the fear of God, producing an unblamable conversation. I saw none would answer my intention, but men who were truly devoted to God; who sought nothing on earth, neither pleasure, nor ease, nor profit, nor the praise of men; but simply to glorify God, with their bodies and spirits, in the best manner they were capable of.

10. I next considered how to procure proper scholars; not any that came to hand, but, if possible, such as had some thoughts of God, and some desire of saving their souls; and such whose parents desired they should not be almost, but altogether, Christians. This was proposed to them before their children came; and, to prevent future misunderstandings, they were desired attentively to read, and seriously to consider, the rules of the school; being assured they would be punctually observed, without any favour or affection. One of these rules was, that "no child shall be admitted after he is twelve years old." The ground of this rule was, a child could not well before that age be rooted either in bad habits or ill principles. But, notwithstanding the strictness of the rules, I had soon as many scholars as I desired; nay, considerably more; for I was afraid of having too many at once, knowing how difficult it was to govern a large number; children being so apt, when many of them are together, to hinder and corrupt one another. 11. Having procured proper Masters, and a sufficient number of children, most of whom were as well inclined as could be expected, our first point was, to answer the design of Christian education, by forming their minds, through the help of God, to wisdom and holiness, by instilling the principles of true religion, speculative and practical, and training them up in the ancient way, that they might be rational, scriptural Christians. This design was expressly mentioned in the "Short Account of the School in Kingswood, near Bristol : "- " It is our particular desire, that all who are educated here may be brought up in the fear of God, and at the utmost distance, as from vice in general, so in particular from softness and effeminacy. The children therefore of tender parents, so called, have no business here; for the rules will not be broken in favour of any

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.

4, Perhaps my employments of another kind may not allow me to give any farther answer to them who " say all manner of evil of me falsely,'' and seem to "think that they do God service." Suffice it, that botl. they and I shall shortly "give an accunt to Him that is ready to judge the quick and the dead." See ee Oxon, October 18, 1730, Sir, The occasion of my giving you this trouble is of a very extraordinary nature. On Sunday last I was informed (as no doubt you will be ere long) that my brother and I had killed your son: that the rigorous fasting which he had imposed upon himself, by our advice, had increased his illness and hastened his death. Now though, considering it in itself, "it is a very small thing with me to be judged by man's judgment ;" yet as the being thought guilty of so mischievous an imprudence might make me the less able to do the work I came into the world for, I am obliged to clear myself of it, by observing to you, as I have done to others, that your son left off fasting about a year and a half since ; and tnat it is not yet half a year since I began to practise it. I must not let this opportunity slip of doing my part toward giving you a juster notion of some other particulars, relating both to him and myself, which have been industriously misrepresented to you. In March last he received a letter from you, which, not being able to read, he desired me to read to him; several of the expressions whereof I perfectly remember, and shall do, till I too am called hence. I then determined, that if God was pleased to take away your son before me, I would justify him and myself, which I now do with all plainness and simplicity, as both my character and cause required.

In one practice for which you blamed your son, I am only concerned as a friend, not as a partner. That, therefore, I shall consider first. _ Your own account of it was in effect this : " He frequently went into poor people's houses, in the villages about Holt, called their children together, and instructed them in their duty to God, their neighbour, and themselves. He likewise explained to them the necessity of private as well as public prayer, and provided them with such forms as were best suited to their several capacities: and being well apprized how much the success of his endeavours depended on their good will toward him, to win upon their affections, he sometimes distributed among them a little of that money which he had saved from gaming, and the other fashionable expenses of the place." This is the first charge against him; upon which all that I shall observe is, that 1 will refer it to your own judgment, whether it be fitter to have a place in the catalogue of his faults, or of those virtues for which he is now "numbered among the sons of God." If all the persons concerned in 'that ridiculous society, whose follies yor1 have so often heard repeated," could but give such a proot of their deserving the glorious title which was once bestowed upon them, they would be contented that their "lives" too should be "counted madness, and their end" thought to be "without honour." But the truth is their title to holiness stands upon much less stable founda- The Holy Club. tions ; as you will easily perceive when you know the ground of this wonderful outcry, which it seems England is not wide enough to contain.

In November, 1729, at which time I came to reside at Oxford, your son, my brother, myself, and one more, agreed to spend three or four _ evenings in a week tcgether. Our design was to read over the classics, which we had before read in private, on common nights, and on Sunday some book in divinity. In the summer following, Mr. M. told me he had called at the gaol, to see a man who was condemned for killing his wife ; and that, from the talk he had with one of the debtors, he verily believed it would do much good, if any one would be at the pains of now and then speaking with them. 'This he so frequently repeated, that on the 24th of August, 1730, my brother and I walked with him to the castle. We were so well satisfied with our conversation there, that we agreed to go thither once or twice a week ; which we had not done long, before he desired me to go with him to see a poor woman in the town, who was sick. In this employment too, when we came to reflect upon it, we believed it would be worth while to spend an hour or two in a week ; provided the minister of the parish, in which any such person was, were not against it. But that we might not depend wholly on our own judgments, I wrote an account to my father of our whole design; withal begging that he, who had lived seventy years in the world, and seen as much of it as most private men have ever done, would advise us whether we had yet gone too far, and whether we should now stand still, or go forward.

'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.

Soon after, a gentleman of Merton college, who was one of our little company, which now consisted of five persons, acquainted us that he had been much rallied the day before for being a member of The Holy Club; and that it was become a common topic of mirth at his college, where they had found out several of our customs, to which we were ourselves utter strangers. Upon this I consulted my father again, in whose answer were these words : "© December 1. "' This day I received both yours, and this evening, in the course of our reading, I thought I found an answer that would be more proper than any myself could dictate; though since it will not be easily translated, I send it in the original. IWoAAy mor xavxnoig UmEp UpLwye TETANPWMO TH TapaxAnTsl, vMEpTEpITCEVoLON TH yopa: 2 Cor. vii, 4. What would you be? Would you be angels? I question whether a mortal can arrive to a greater degree of perfection, than steadily to do good, and for that very reason patiently and meekly to suffer evil. For my part, on the present view of your actions and designs, my daily prayers are, that God would keep you humble; and then I am sure that if you continue 'to suffer for righteousness' sake,' though it be but in a lower degree, 'the Spirit of glory and of God' shall, in some good measure, 'rest upon you.' Be never weary of well-doing: never lock back ; for you know the prize and the crown are before you: though Great is my glorying of you I am filled with comfort, I am exceeding joyful. 8 d INTRODUCTORY LETTER. can scarce think so meanly of you, as that you would be discouragea with 'the crackling of thorns under a pot.' Be not high-minded, but fear. Preserve an equal temper of mind under whatever treatment you meet with from a not very just or well-natured world. Bear no more sai than is necessary, but steer steady. The less you value yourselves for these unfashionable duties, (as there is no such thing as works of supererogation,) the more all good and wise men will value you, if they see your actions are of a-piece ; or, which is infinitely more He by whom actions and intentions are weighed, will both accept, esteem, and reward you."

day following ; as he has done five Sundays in six ever since. This much delighted our gay opponents, who increased their number 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 promised 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 senicrs 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. 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 : "Goon Sir, A pretty while after the date, yours came to my hand.

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.

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 favourable 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, and for the invaluable advantages your scn has (under God) bestowed on, Sir, Your ever obliged and most obedient servant We fools counted his life madness. Ir aught beneath them happy souls attend Let Morgan hear the triumph of a friend, And hear well pleased. Let libertines so gay With careless indolence despise the lay ; Let critic wits, and fools for laughter born, Their verdict pass with supercilious scorn ; Let jovial crowds, by wine their senses drown'd, Stammer out censure in their frantic round ; Let yawning sluggards faint dislike display, Who, while they trust to-morrow, lose to-day ; Let such as these the sacred strains condemn ; For 'tis true glory to be hiss'd by them.

Who now regrets his early youth would spend The life so nobly that so soon should end? Who blames the stripling for performing more Than Doctors grave, and Prelates of threescore ? Who now esteems his fervour indiscreet, His prayers too frequent, or his alms too great? Who thinks, where blest he reigns beyond the sky His crown too radiant, or his throne too high? Who but the Fiend, who once his course withstood, And whisper'd, " Stay till fifty to be good " Sure, if believed to' obtain his hellish aim, Adjourning to the time that never came. Journal I. 2 Tvrspay, October 14, 1735. Mr. Benjamin Inghart of Queen's - College, Oxford, Mr. Charles Delamotte, son of a mer¢sant in Lon- . don, who had offered himself some days before, my bro.her Charles Wesley, and myself, took boat for Gravesend, in order to embark for Georgia. Our end in leaving our native country was not to avoid want, (God having given us plenty of temporal blessings,) nor to gain the dung or dross of riches or honour ; but singly this, to save our souls ; to live wholly to the glory of God. In the afternoon we found the Simmonds off Gravesend, and immediately went on board. Wednesday and Thursday we spent with one or two of our friends, partly on board and partly on shore, in exhorting one another " to shake off every weight, and to run with patience the race set before us." I began to learn German, in order to converse with the Germans, six and twenty of whom we had on board. On Sunday, the weather being fair and calm, we had the Morning Service, on quarterdeck. I now first preached extempore, and then administered the Lord's Supper to six or seven communicants. A little flock. May God increase it! Delieving the denying ourselves, even in the smallest mstances, might, by the blessing of God, be helpful to us, we wholly left off the use of flesh and wine, and confined ourselves to vegetable food, chiefly rice and biscuit. In the afternoon, David Nitschman, Bishop of the Germans, and two others, began to learn English. O may we be, not only of one tongue, but of one mind and of one heart!

Thur. Jan. 15, 1736. Complaint being made to Mr. Oglethorpe, of the unequal distribution of the water among the passengers, he appointed new officers to take charge of it. At this the old ones and their friends were highly exasperated against us, to whom they imputed the change. But " the fierceness of man shall turn to thy praise." Many people were very impatient at the contrary wind. At seven in the evening they were quieted by astorm. It rose higher and higher till nine. About nine the sea broke over us from stem to stern; burst through the windows of the state cabin, where three o1 four of us were, and covered us all over, though a bureau sheltered me from the main shock. About eleven I lay down in the great cabin, and in a short time fell asleep, though very uncertain whether I should wake alive, and much ashamed of my unwillingness to die. O how pure in heart must he be, who would rejoice to appear before God at a moment's warning! 'Toward morning, " He rebuked the winds and the sea, and there was a great calm." We returned God thanks for our daliversnes! of which a few appeared duly sensible. But the rest (among whom were most of the sailors) denied we had been in any danger. I could not have believed that so little good would have been done by the terror they were in before. But it cannot be that they should long obey God from fear, who are deaf to the motives of love. Iin the evening another storm began. In the morning it increased, so that they were forced to let the ship drive. I could not but say to myself, " How is it that thou hast no faith?" being still unwilling to die. About one in the afternoon, almost as soon as I had stepped out of the great cabin door, the sea did not break as usual, bu- Jan. 1736. REV. J. WESLEY'S JOURNAL. 17? came with a full smooth tide over the side of the ship. I was vaulted over with water in a moment, and so stunned, that I scarce expected to lift up my head again, till the sea should give up her dead. But thanks be to God, I received no hurt at all. About midnight the storm ceased.

At noon our third storm began. At four it was more violent than before. Now, indeed, we could say, " The waves of the sea were mighty, and raged horribly. They rose up to the heavens above, and" clave " down to hell beneath." The winds roared round about us, and (what I never heard before) whistled as distinctly as if it had been a human voice. The ship not only rocked to and fro with the utmost violence, but shook and jarred with so unequal, grating a motion, that one could not but with great difficulty keep one's hold of any thing, nor stand a moment without it. Every ten minutes came a shock against the stern or side of the ship, which one would think should dash the planks in pieces. At this time a child, privately baptized before, was brought to be received into the church. It put me in mind of Jeremiah's buying the field, when the Chaldeans were on the point of destroying Jerusalem, and seemed a pledge of the mercy God designed to show us, even in the land of the living. We spent two or three hours after prayers, in conversing suitably to ' the occasion, confirming one another in a calm submission to the wise, holy, gracious will of God. And now a storm did not appear so terrible as before. Blessed be the God of all consolation !

At seven I went to the Germans. I had long before observed the great seriousness of their behaviour. Of their humility they had given a continual proof, by performing those servile offices for the other passengers, which none of the English would undertake ; for which they desired, and would receive no pay, saying, "lt was good for their proud hearts," and 'their loving Saviour had done more for them." And every day had given them occasion of showing a meekness, which no injury could move. If they were pushed, struck, or thrown down, they rose again and went away ; but no complaint was found in their mouth. There was now an opportunity of trying whether they were delivered from the spirit of fear, as well as from that of pride, anger, and revenge. n the midst of the psalm wherewith their service began, the sea broke over, split the mainsail in pieces, covered the ship, and peured in between the decks, as if the great deep had already swallowed us up. A terrible screaming began among the English. The Germans calmly sung on. I asked one of them afterward, ' Was you not afraid ?" He answered, "I thank God, no." I asked, " But were not your women and children afraid?" He replied mildly, " No; our women and children are not afraid to die." From them I went to their crying, trembling neighbours, and pointed out to them the difference in the hour of trial, between him that feareth God, and him that feareth him not. . At twelve the wind fell. This was the most glorious day which I have hitherto seen. We enjoyed the calm. I can conceive no difference, comparable to that between a smooth and a rough sea, except that which is between a mind calmed by the love of God, and one torn up by the storms of earthly passions. 18 REV. J. WESLEY'S JOURNAL. Feb. 1736.

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."

They met to consult concerning the affairs of their Church: Mr. Spangenberg being shortly to go to Pennsylvania, and Bishop Nitschman to return to Germany. After several hours spent in conference and prayer, they proceeded to the election and ordination of a Bishop. The great simplicity, as well as solemnity, of the whole, almost made me forget the seventeen hundred years between, and imagine myself in one of those assemblies where form and state were not ; but Paul the tent maker, or Peter the fisherman presided ; yet with the demonstration of the Spirit and of power. March, 1736. REV. J. WESLEY'S JOURNAL 21 Hearing Mr. Oglethorpe did not come any more to Savannah, before he went to Frederica, I was obliged to go down to the ship again, (Mr. Spangenberg following me thither,) and receive his orders and instructions on several heads. From him we went to public prayers ; after which we were refreshed by several letters from England. Upon which I could not but observe, how careful our Lord 1s, to repay whatever we give up on his account. When I left England, I was chiefly afraid of two things : one, that I should never again have so many faithful friends as I left there ; the other, that the spark of love which began to kindle in their hearts would cool and die away. But who knoweth the mercy and power of God? From ten friends I am awhile secluded, and he hath opened me a door into a whole Church. And as to the very persons I left behind, his Spirit has gone forth so much the more, teaching them not to trust in man, but " in Uim that raised the dead, and calleth the things that are not, as though they were." About four, having taken leave of Mr. Spangenberg, who was the next morning to set out for Pennsylvania, I returned to Savannah. Sat. March 6. I had a long conversation with John Reinier, the son of a gentleman, who, being driven out of France, on account of his religion, settled at Vivay, in Switzerland, and practised physic there. His father died while he was a child. Some years after, he told his

I began visiting my parishioners in order, from house to house ; for which I set apart (the time when they cannot work, because of the heat, viz.) from twelve till three in the afternoon. We were surprised in the evening by my brother, just come from Frederica. After some conversation, we consulted how the poor people there might be taken care of during his absence : and it was at last agreed that Mr. Ingham and should take our turns in assisting them; and the first was allotted me. Accordingly, on Tuesday 18, I walked to Thunderbolt ; whence the next afternoon we set out in a small boat. In the evening we touched at Skidoway, and had a small, but attentive, congregation to join with us in Evening Prayer. About four in the afternoon we entered upon Doboy Sound. The wind, which was right a-head, was so high when we were in the middle of it, and the sea so rough, being driven in at the inlet, that the boat was on the point of sinking every moment. But it pleased God to bring us safe to the other side in half an hour, and to Frederica the next morning. We had public prayers at nine, at which nineteen persons were present; and (I think) nine communicants. I read the Commendatory Prayer by Mr. Germain, who lay at the point of death. He had lost his speech and his senses. His eyes were set, neither had he any discernible motion but the heaving of his breast. While we stood round him, he stretched out his arms, rubbed his head, recovered his sight, speech, and understanding ; and immediately sending for the bailiffs, settled the affairs of his family; and ther lay down and died. At the first service on Sunday, May 30, were only five ; at the second twenty-five. The next day I made Mr. Lassel's will; who, notwithstanding his great weakness, was quite revived when any mention was made of death or of eternity. Tues. June 1. After praying with him, I was surprised to find one of the most controverted questions in divinity, disinterested love, decided at once by a poor old man, without education or learning, or any instructer but the Spirit of God. I asked him what he thought of Paradise -

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

So many as intend to be partakers of the holy communion, shall signify their names to the curate, at least some time the day before.' This you did not do. «And if any of these have done any wrong to his neighbours, by word or deed, so that the congregation be thereby offended, the curate shall advertise him, that in any wise he presume not to come to the Lord's table, until he hath openly declared himself to have truly repented.' "Tf you offer yourself at the Lord's table on Sunday, I will advertise you, (as I have done more than once,) wherein you have done wrong. And when you have openly declared yourself to have truly repented, I will administer to you the mysteries of God. " August 11, 1787. Joun WESLEY." Mr. Delamotte carrying this, Mr. Causton said, among many other warm sayings, ''I am the person that am injured. The affront is offered to me; and I will espouse the cause of my niece. J am ill used; and will have satisfaction, if it be to be had in the world." Which way this satisfaction was to be had, I did not yet conceive. But on Friday and Saturday it began to appear : Mr. Causton declared ' to many persons, that " Mr. Wesley had repelled Sophy from the holy communion, purely out of revenge; because he had made proposals of marriage to her, which she rejected, and married Mr. Williamson." I could not but observe the gracious providence of God, in the course of the Lessons all this week. On Monday evening God spake to us in these words : Call to remembrance the former days, in which ye endured a great fight of afflictions: partly whilst you were made a gazing stock, both by reproaches and afflictions, and partly whilst ye became companions of them that were so used. Cast not away, therefore, your confidence, which hath great recompense of reward ; for ye have need of patience, that after ye have done the will of God, ye might receive the promise," Heb. x, 32-36.

The Evening lesson on Tuesday was the eleventh of the Hebrews ; in reading which I was more particularly encouraged by his example, who "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: esteeming the reproach of Christ greater riches than the treasures of Egypt." The Lesson on Wednesday began with these werds: " Wherefore seeing we are compassed about with so great a cloud of witnesses, let us lay aside every weight, and run with patience the race that is set befere us: looking unto Jesus, the author and finisher of our faith , who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God," Heb. xii, 1, 2. In the Thursday lesson were these comfortable words: "I will never leave thee nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me," Heb. xiii, 5, 6. 42 REV. J. WESLEY'S JOURNAL. Aug. 1737. The words of St. James, read on Friday, were, Blessed is the man that endureth temptation :" and those on Saturday, " My brethren, have not the faith of our Lord Jesus Christ, with respect of persons," James ii, 1. I was only Seth lest those who were weak, should "be turned out of the way ;" at least so far as to forsake the public "assembling of themselves together." But I feared where no fear was. God took care of this also. So that on Sunday, the 14th, more were present at the Morning prayers than had been for some months before. Many of them observed those words in the First lesson, "Set Naboth on high among the people; and set two men, sons of Belial, before him, to bear witness against him." Mrs. Williamson swore to and signed an affidavit, insinuating much more than it asserted ; but asserting, that Mr. Wesley had many times proposed marriage to her ; all which proposals she had rejected. Of this I desired a copy; Mr. Causton replied, " Sir, you may have one from any of the newspapers in America."

" As to the eighth bill we are in doubt, as not well knowing the meaning of the word ' Ordinary.' But for the ninth and tenth, we think Mr. Wesley is sufficiently justified by the canons of the Church, which forbid 'any person to be admitted godfather or godmother to any child, before the said person has received the holy communion ;' whereas William Aglionby and Jacob Matthews had never certified Mr. Wesley that they had received it." . This was signed by twelve of the grand jurors, of whom three were constables, and six more tithingmen; who, consequently, would have made a majority, had the jury consisted, as it regularly should have done, of only fifteen members, viz. the four constables and eleven tithingmen. Fri. Sept. 30. Having ended the Homilies, I began reading Dr. Rogers's eight sermons to the congregation: hoping they might be a timely antidote against the poison of infidelity, which was now with great industry propagated among us. October 7. I consulted my friends, whether God did not call me to return to England? The reason for which I left it had now no force ; there being no possibility, as yet, of instructing the Indians; neither had I, as yet, found or heard of any Indians on the continent of America, who had the least desire of being instructed. And as to Savannah, having never engaged myself, either by word or letter, to stay there a day longer than I should judge convenient, nor ever taken charge of the people any otherwise than as in my passage to the Heathens, I looked upon myself to be fully discharged therefrom, by the vacating of that design. Besides, there was a probability of doing more service to that unhappy people, in England, than I could do in Georgia, by representing, without fear or favour to the Trustees, the real state the colony was in. After deeply considering these things, they were unanimous, " That I ought to go; but not yet." So TI laid the thoughts of it aside for the present: being persuaded, that when the time was come, God would " make the way plain before my face."

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.

17. Five miles southwest of Savannah, on a small rise, stands the vulage of Highgate. It has pine land on three sides, and a swamp on the fourth. Twelve families were placed here in 1733 ; nine whereof remain there. A mile eastward of this is Hampstead, settled with twelve families also, a little before Highgate; five of which are still remaining. 18. Six miles southeast of Savannah is Thunderbolt. Three families are settled here, near a small, ruinous fort. Four miles south of this is the island of Skidoway : on the northeast point whereof ten families were placed in 1734; (a small fort was built here likewise ;) but nine of them are either dead, or removed to other places. A small creek divides Skidoway from Tybee Island, on the southeast part of which, fronting the inlet, the lighthouse is built. Ten families were settled here in 1734; but they are part dead, and part removed, so that the island is now again without any fixed inhabitant. 19. T'welve miles southward from Savannah (by land) is Mr. Houstoun's plantation: and forty or fifty miles from him, up Ogeechy river, that where Mr. Sterling for some time lived. Fort Argyle stands twenty Dec. 1737. REV. J. WESLEY'S JOURNAL. 49 miles from this, on a high bluff, by the river Ogeechy. It is a small, square, wooden fort, musket-proof. Ten freeholders were settled near it; but eight of them are gone, and the land they had cleared lying waste, will, in a few years, be as it was before. 20. The southernmost settlement in Georgia is Fort St. Andrew. It stands fifty miles south of F'rederica, on the southwest side of Cumberland Island, upon a high neck of land, which commands the river both ways. The walls are of woud, filled up with earth, round which are a ditch and palisade. _ 21. It is hard to pick out any consistent account of the Georgian Indians, from the contradictory relations of their traders. The following is extracted, partly from those wherein all, or the generality of them, agree ; partly from the relations of such as have been occasionally amongst them, and have no interest in making them better or worse than they are. pene

We were four inall; one of whom intended to go to England with me ; the other two to settle in Carolina. About eleven we came into a large swamp, where we wandered about till near two. We then found another blaze, and pursued it, till it divided into two: one of these we followed through an almost impassable thicket, a mile beyond which it ended. We made through the thicket again, and traced the other blaze till that ended too. It now grew toward sunset; so we sat down, faint and weary, having had no food all day, except a gingerhread cake, which I had taken in my pocket. A third of this we had divided among us at noon; another third we took now; the rest we reserved for the morning ; but we had met with no water all the day. Thrusting a stick into the ground, and finding the end of it moist, two of our company fell a digging with their hands, and, at about three feet depth, found water. We thanked God, drank, and were refreshed. The night was sharp ; however, there was no complaining among us ; but after having commended ourselves to God, we lay down close together, and (I at least) slept till near six in the morning. Sun, 4. God renewing our strength, we arose neither faint nor weary, and resolved to make one trial more, to find out a path to Port Royal. We steered due east; but finding neither path nor blaze, and the woods growing thicker and thicker, we judged it would be our best course to return, if we could, by the way we came. The day before, in the thickest part of the woods, I had broke many young trees, I knew not why, as we walked along: these we found a great help in several places, where no path was to be seen; and between one and two God brought us safe to Benjamin Arieu's house, the old man we left the day before.

- But am I, therefore, the nearer being a Christian? Not if Jesus Christ be the model of Christianity. I doubt, indeed, I am much nearer that mystery of Satan, which some writers affect to call by that name. So near, that I had probably sunk wholly into it, had not the great mercy of God just now thrown me upon reading St. Cyprian's works. O my soul, come not thou into their secret!" Stand thou in the good old paths. We had a thorough storm, which obliged us to shut all close; the sea breaking over the ship continually. I was at first afraid; but cried to God and was strengthened. Before ten, I lay down: I bless God, without fear. About midnight we were awaked by a confused noise of seas and wind and men's voices, the like to which I had never heard before. The sound of the sea breaking over and against the sides of the ship, I could compare to nothing but large cannon, or American thunder. The rebounding, starting, quivering motion of the ship much resembled what is said of earthquakes. The captain was upon deck in an instant. But his men could not hear what he said. It blew a proper hurricane; which beginning at southwest, then went west, northwest, north, and, in a quarter of an hour, round by the east to the southwest point again. At the same time the sea running (as they term it) mountain high, and that from many different points at once, the ship would not obey the helm; nor indeed could the steersman, through the violent rain, see the compass. So he was 'forced to let her run before the wind, and in half an hour the.stress of the storm was over. About noon the next day it ceased. But first I had resolved, God being my helper, not only to preach it to all, but to apply the word ot God to every single soul in the ship; and if but one, yea, if not one of them will hear, I know " my labour is not in vain."

I no sooner executed this resolution, than my spirit revived ; so that from this day I had no more of that fearfulness and heaviness, which before almost continually weighed me down. Iam sensible one who thinks the being 2n orco, as they phrase it, an indispensable preparative for being a Christian, would say, I had better have continued in that state ; and that this unseasonable relief was a curse, not a blessing. Nay, but who art thou, O man, who, in favour of a wretched hypothesis, thus blasphemest the good gift of God? Hath not He himself said, "This also is the gift of God, if a man have power to rejoice in his labour??? Yea, God setteth his own seal to his weak endeavours while he thus " answereth him in the joy of his heart." Jan. 1738. REV. J. WESLEY'S JOURNAL. 55 We spoke with two ships, outward bound, from whom we had the welcome news, of our wanting but one hundred and sixty leagues of the Land's end. My mind was now full of thought; part of which I writ down as follows : T went to America, to convert the Indians ; but.O! who shall convert me ? who, what is he that will deliver me from this evil heart of unbelief? Ihave a fair summer religion. I can talk well; nay, and believe myself, while no danger is near: but let death look me in the face, and my spirit is troubled. Nor can I say, 'To die is gain!' _I have a sin of fear, that when I 've spun My last thread, I shall perish on the shore!

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.

I saw my mother once more. The next day I prepared for my journey to my brother at Tiverton. But on Thursday morning, March 2d, a message that my brother Charles was dying at Oxford, obliged me to set out for that place immediately. Calling at an odd house in the afternoon, I found several persons there who seemed wellwishers to religion, to whom I spake plainly ; as I did in the evening, both to the servants and strangers at my inn. With regard to my own behaviour, I now renewed and wrote down my former resolutions : 1. To use absolute openness and unreserve, with all I should converse with. 2. To labour after continual seriousness, not willingly indulging myself in any the least levity of behaviour, or in laughter, no, not for a moment. 3. To speak no word which does not tend to the glory of God; in particular, not to talk of worldly things. Others may, nay must. But what is that to thee? And 4. To take no pleasure which does not tend to the glory of God ; thanking God every moment for all I do take, and therefore rejecting every sort and degree of it, which I feel I cannot so thank him in and for. I found my brother at Oxford, recovering from his pleurisy ; and with him Peter Bohler; by whom (in the hand of the great God) I was, on Sunday, the 5th, clearly convinced of unbelief, of the want of that faith whereby alone we are saved. (With the full Christian salvation. ) Immediately it struck into my mind, " Leave off preaching. How can you preach to others, wno have not faith yourself?"? I asked Bohler, whether he thought I should leave it off or not. He answered, " By no means." I«zked, " But what can I preach?" He said, " Preach faith till you have it; and then, because you have it, you will preach faith."

In the evening we came to Stafford. The mistress of the house joined with us in family prayer. The next morning, one of the servants appeared deeply affected, as did the ostler before we went. Soon after breakfast, stepping into the stable, I spake a few words to those who were there. A stranger who heard me said, " Sir, I wish I was to travel with you." And when I went into the house, followed me, and began abruptly, "Sir, I believe you are a good man, and I come to tell youa little of my life." The tears stood in his eyes all the time he spoke ; and we hoped not a word which was said to him was lost. At Newcastle, whither we came about ten, some to whom we spoke at our inn were very attentive ; but a gay young woman waited on us, quite unconcerned : however, we spoke on. When we went away, she fixed her eyes, and neither moved nor said one word, but appeared as much astonished as if she had seen one risen from the dead. Coming to Holms chapel about three, we were surprised at being shown into a room, where a cloth and plates were laid. Soon after two men came in to dinner. Mr. Kinchin told them, if they pleased, that gentleman would ask a blessing forthem. They stared, and, as it were, consented ; but sat still while I did it, one of them with his hat on. We began to speak on turning to God, and went on, though they appeared itterly regardless. After a while their countenances changed, and one of them stole off his hat, and laying it down behind him, said, all we said was true; but he had been a grievous sinner, and not considered it as he ought; but he was resolved, with God's help, now to turn to him in earnest. We exhorted him and his companion, who now likewise drank in every word, to cry mightily to God, that he would " send them help from his holy place."

An hour after, we were overtook by an elderly gentleman, who said he was going to enter his son at Oxford. We asked, " At what college?" He said he did not know: having no acquaintance there on whose recommendation he could depend. After some conversation, he expressed a deep sense of the good providence of God; and told us, he knew God had cast us in his way, in answer to his prayer. In the evening we reached Oxford, rejoicing in our having received so many fresh instances of that great truth, "In all thy ways acknowledge Him, and He shall direct thy paths." I met Peter Bohler again, who now amazed me more and more, by the account he gave of the fruits of living faith, the hoiiness and happiness which he affirmed to attend it. The next morning I began the Greek Testament again, resolving to abide by ." the law and the testimony ;" and being confident, that God would hereby show me, whether this doctrine was of God. J preached at Whitam, on " the new creature," and went m the evening to a society in Oxford, where, (as my manne then was April, 1738. REV. J. WESLEY'S JOURNAL. 65 at all societies,) after using a collect or two and the Lord's Prayer, I expounded a chapter in the New Testament, and concluded with three or four more collects and a psalm. Mr. Kinchin went with me to the Castle, where, after reading prayers, and preaching on, " It is appointed unto men once to die," we prayed with the condemned man, first in several forms of prayer, and then in such words as were given us in that hour. He kneeled down in much heaviness and confusion, having " no rest in" his " bones, by reason of" his "sins." After a space he rose up, and eagerly said, "' 1 am now ready to die. I know Christ has taken away my sins ; oad there is no more condemnation for me." The same composed cheerfulness he showed, when he was carried to execution: and in his last moments he was the same, enjoying a perfect pee in cove fidence that he was "accepted in the Beloved."

Sat. April 1. Being at Mr. Fox's society, my heart was so full that I could not confine myself to the forms ef prayer which we were accustomed to usé there. Neither do I purpose to be confined to them any more ; but to pray indifferently, with a form or without, as I may find suitable to particular occasions. Being Easter day, I preached in our college chapel, on, «The hour cometh, and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." I preached in the afternoon, first at the Castle, and then at Carfax, on the same words. I see the promise ; but it is afar off. Believing it would be better for me to wait for the accomplishment of it in silence and retirement, on Monday, 3, I complied with Mr. Kinchin's desire, and went to him at Dummer, in Hampshire. But I was not suffered to stay here long; being earnestly pressed to come up to London, if it were only for a few days. Thither, therefore, I returned, on Tuesday, 18th.

I met Peter Bohler once more. had now no objection to what ke said of the nature of faith; namely, that it is (to use the words of our Church) "a sure trust and confidence which a man hath in God, that through the merits of Christ his sins are forgiven, and he reconciled to the favour of God." Neither could I deny either the happiness or holiness which he described, as fruits of this living faith. "The Spirit itself beareth witness with our spirit that we are the children of God:" and, " He that believeth hath the witness in himself,' fully convinced me of the former: as, '¢ Whatsoever is born of God, doth not commit sin ;"? and, " Whosoever believeth is born of God," did of the latter. But I could not comprehend what he spoke of an instantaneous work. I could not understand how this faith should be given ina moment: how a man could af once be thus turned from darkness to light, from sin and misery to righteousness and joy in the Holy Ghost. I searched the Scriptures again, touching this very thing, particularly the Acts of the Apostles. But, to my utter astonishment, found scarce any instances there of other than mstantaneous conversions ; scarce any so slow as ihat of St. Paul, who was three days in the pangs of the new birth. I had but one retreat left ; namely, " Thus, I grant God wrought in the first ages of Christianity ; but the times are changed. What reason have I to believe, he works in the same manner now 2" 66 REV. J. WESLEY'S JOURNAL. May, 1738 But on Sunday, 23, I was beat out of this retreat too, by the concurring evidence of several living witnesses ; who testified, God had thus wrought in themselves ; giving them in a moment, such a faith in the blood of his Son, as translated them out of darkness into light, out of sin and fear into holiness and happiness. Here ended my disputing I could now only cry out, ' Lord, help thou my unbelief!"

I asked P. Bohler again, whether I ought not to refrain from teaching others. He said, " No; do not hide in the earth the talent God hath given you." Accordingly, on Tuesday, 25, I spoke clearly and fully at Blendon to Mr. Delamotte's family, of the nature and fruits ot faith. Mr. Broughton and my brother were there. Mr. Broughton's great objection was, he could never think that I had not faith, who had done and suffered such things. My brother was very angry, and told me, I did not know what mischief I had done by talking thus. And, indeed, it did please God then to kindle a fire, which I trust shall never be extinguished. On Wednesday, 26, the day fixed for my return to Oxford, I once more waited on the Trustees for Georgia: but being straitened for time, was obliged to leave the papers for them, which I had designed to give into their own hands. One of these was the instrument whereby they had appointed me minister of Savannah; which, haying no more place in those parts, I thought it not right to keep any longer. . Bohler walked with me a few miles, and exhorted me not to stop short of the grace of God. At Gerard's Cross I plainly declared to those whom God gave into my hands, the faith as it is in Jesus: as did next day to a young man I overtook on the road, and in the evening to our friends at Oxford. A strange doctrine, which some, who did not care to contradict, yet knew not what to make of; but one or two, who were thoroughly bruised by sin, willingly heard, and received it gladly. In the day or two following, I was much confirmed in the "truth that is after godliness," by hearing the experiences of Mr. Hutchins, of Pembroke College, and Mrs. Fox: two living witnesses that God can (at least, if he does not always) give that faith whereof cometh salvation in a moment, as lightning falling from heaven. Mon. May 1. The return of my brother's illness obliged me again to hasten to London. In the evening I found him at James Hutton's, better as to his health than I expected; but strongly averse from what he called " the new faith."

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."

I preached at St. John's, Wapping, at three, and at St. Bennett's, Paul's Wharf, in the evening. At these churches, likewise, I am to preach no more. At St. Antholin's I preached on the Thursday following. Monday, Tuesday, and Wednesday, I had continual sorrow and heaviness in my heart: something of which I described, in the broken manner I was able, in the following letter to a friend : "O why is it, that so great, so wise, so holy a God will use such an instrument as me! Lord, 'let the dead bury their dead!' But wilt thou send the dead to raise the dead? Yea. thou sendest whom thou wil 70 REV. J. WESLEY'S JOURNAL. May, 1738. send, and showest mercy by whom thou wilt show mercy! Amen! Be it then according to thy will! If thou speak the word, Judas shall cast out devils. '"'T feel what you say, (though not enough,) for 1 am under the same condemnation. I see that the whole law of God js holy, just and good. I know every thought, every temper of my soul, ought to bear God's image and superscription. But how am I fallen from the glory of God! I feel that 'I am sold under sin." I know, that I too deserve nothing but wrath, being full of all abominations: and having no good thing in me, to atone for them, or to remove the wrath of God. All my works, my righteousness, my prayers, need an atonement for themselves. So that my mouth is stopped. I have nothing to plead. God is holy, I am unholy. God is a consuming fire: I am altogether a sinner, meet to be consumed. / "Yet I hear a voice (and is it not the voice of God?) saying, ' Believe and thou shalt be saved. He that believeth, is passed from death unto life. God so loved the world that he gave his only-begotten Son, that whosoever believeth in him, should not perish, but have everlasting life.'

'¢ Oh let no one deceive us by vain words, as if we had already attained this faith! (that is, the proper Christian faith.) Byits fruits we snall know. Do we already feel ' peace with God,' and 'joy in the Holy Ghost ?" Does 'his Spirit bear witness with our spirit, that we are the children of God? Alas, with mine, he does not. Nor, I fear, with yours.. O thou Saviour of men, save us from trusting in any thing but thee! Draw us after thee! Let us be emptied of ourselves, and then fill us with all peace and joy in believing ; and let nothing separate us from thy love, in time or in eternity." What occurred on Wednesday, 24, I think best to relate at large, after premising what may make it the better understcod. Let him that cannot receive it, ask of the Father of lights, that he would give more light to him and me. 1. I believe, till I was about ten years old I had not sinned ¢ way that '"' washing of the Holy Ghost" which was given me in baptism; having been strictly educated and carefully taught, that I could only be saved '"' by universal obedience, by keeping all the commandments of God ;" in the meaning of which I was diligently instructed. And those instructions, so far as they respected outward duties and sins, I gladly received, and often thought of. But all that was said to me of inward obedience, or holiness, I neither understood nor remembered. So that I was indeed as ignorant of the true meaning of the Law, as I was of the Gospel of Christ. 2. The next six or seven years were spent at school ; where, outward restraints being removed, I was much more negligent than before even of outward duties, and almost continually guilty of outwerd sins, which I knew to be such, though they were not scandalous in the eye of the world. However, I still read the Scriptures, and said my prayers, morning and evening. And what I now hoped to be saved by, was, 1. Not being so bad as other people. 2. Having still a kindness for religion. And 3. Reading the Bible, going to church, and saying my rayers. : 3. Being removed to the University for five years,I still said my prayers

be nothing, unless as it was directed toward inward holiness. Accordingly this, the image of God, was what I aimed at in all, by doing his Wi, not my own. Yet when, after continuing some years in this course, I apprehended myself to be near death, I could not find that all this gave me any comfort, or any assurance of acceptance with God. At this I was then not a little surprised; not imagining I had been all this time building on the sand, nor considering that " other foundation can no man lay, than that which is laid" by God, " even Christ Jesus." 7. Soon after, a contemplative man convinced me still more than J was convinced before, that outward works are nothing, being alone ; and in several conversations instructed me, how to pursue inward holiness, or a union of the soul with God. But even of his instructions (though I then recéived them as the words of God) I cannot but now observe, 1. That he spoke so incautiously against trusting in outward works, that he discouraged me from doing them at all. 2. That he recommended (as it were, to supply what was wanting in them) mental prayer, and the like exercises, as the most effectual means of purifying the soul, and uniting it with God. Now these were, in truth, as much my own works as visiting the sick or clothing the naked ; and the union with God thus pursued, was as really my own righteousness, as any I had before pursued under another name. 8. In this refined way of trusting to my own works and my own righteousness, (so zealously inculcated by the mystic writers,) I dragged on heavily, finding no comfort or help therein, till the time of my leaving England. On shipboard, however, I was again active in outward works ; where it pleased God of his free mercy to give me twenty-six of the Moravian brethren for companions, who endeavoured to show me "a more excellent way." But I understood it not at first. I was too learned and too wise. So that it seemed foolishness unto me. And I continued preaching, and following after, and trusting in, that righteousness whereby no flesh can be justified.

This day I preached in the morning at St. George's, Bloomsbury, on, " This is the victory that overcometh the world, even our faith;" and in the afternoon at the chapel in Long Acre, on God's justifying the ungodly ; the last time (I understand) I am to preach at either. " Not as I will, but as thou wilt." I1 set out for Dummer with Mr. Wolf, one of the first fruits of Peter Bohler's ministry in England. I was much strengthened by the grace of God in him : yet was his state so far above mine, that I was often tempted to doubt whether we had one faith. But, without much reasoning about it, I held here: "Though his be strong and mine weak, yet that God hath given some degree of faith even to me, I know by its fruits. For I have constant peace; not one uneasy thought. And I have freedom from sin ; not one unholy desire." Yet on Wednesday did I grieve the Spirit of God, not only by not watching unto prayer, but likewise by speaking with sharpness instead of tender love, of one that was not sound in the faith. Immediately God hid his face, and I was troubled ; and in this heaviness I continued till the next morning, June 1: when it pleased God, while I was exhorting another, to give comfort to my soul, and (after I had spent some' time in prayer) to direct me to those gracious words, " Having therefore boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart in full assurance of faith. Let us hold fast the profession of our faith without wavering ; (for He is faithful 7 t ba 76 REV. J. WESLEY'S JOURNAL. yune, 1738. that promised ;) and let us consider one another to provoke unto love and to good works." Sat. June 3. I was so strongly assaulted by one of my old enemies, that I had scarce strength to open my lips, or even to look up is for help. But after I had prayed, faintly, as I could, the temptation vanished away.

Wed. '7. I determined, if God should permit, to retire for a short time into Germany. I had fully proposed, before I left Georgia, so to do, if it should please God to bring me back to Europe. And I now clearly saw the time was come. My weak mind could not bear to be thus sawn asunder. And I hoped the conversing with those holy men 'who were themselves living witnesses of the full power of faith, and yet able to bear with those that are weak, would be a means, under God, of so establishing my soul, that I might go on from faith to faith, and "from strength to strength." I went to Salisbury to take leave of my mother. The next day I left Sarum, and on Saturday came to Stanton Harcourt. Having preached faith in Christ there on Sunday, 11, I went on to Oxford ; and thence on Monday to London, where I found Mr. Ingham just setting out. We went on board the next day, Tuesday, 13, and fell down to Gravesend that night. About four in the afternoon on Wednesday, we lost sight of England. We reached the Mease at eight on Thursday morning, and in an hour and a half landed at Rotterdam. We were eight in all; five English and three Germans. Dr. Koker, a physician of Rotterdam, was so kind, when we set forward in the afternoon, as to walk an hour with us on our way. I never before saw any such road as this. For many miles together, it is raised for some yards June, 1738. REV. J. WESLEY'S JOURNAL. 17

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 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 !?

The Count carried me with him to the Count of Solmes, where I observed with pleasure the German frugality. Three of the young Countesses, (though grown up) were dressed in linen; the Count and his son in plain cloth. At dinner, the next day, a glass of wine and a glass of water were set by every one, and if either were emptied, a second. They all conversed freely and unaffectedly. At ten at night we took coach again, and in the morning reached Marienborn. I lodged with one of the brethren at Exckershausen, an English mile from Marienborn, where I usually spent the day, chicfly in conversing with those who could speak either Latin o: English ; not being able, for want of more practice, to speak German readily. And here I continually met with what I sought for, viz. living proofs of the power of faith : persons saved from inward as well as outward sin, by " the love of God shed abroad in their hearts ;" and from all doubt and fear, by the abiding witness of " the Holy Ghost given unto them." The Count preached in the old castle at Runneberg, (about ihree English miles from Marienborn,) where is also a small company of those who seek the Lord Jesus in sincerity. Wednesday, 12, was one of the conferences for strangers; where one of Frankfort proposing the question, Can a man be justified and not know it? the Count spoke largely and scripturally upon it, to this effect : 1. Justification is the forgiveness of sins. 2. The moment a man flies to Christ he is justified ; 3. And has peace with God; but not always joy: 4. Nor perhaps may he know he is justified, till long after. 5. For the assurance of it is distinct from justification itself. 6. But others may know he is justified by his power over sin, by his seriousness, his love of the brethren, and his " hunger and thirst after rignteousness," which alone prove the spiritual life to be begur 7. To be justified is the same thing as to be born of God. (Not so.) 8. When a man is awekened, he is begotten of God, and his fear 80 REV. J. WESLEY'S JOURNAL. July, 1738 and sorrow, and sense of the wrath of God, are the pangs of the new birth.

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.

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.

was carried from the chapel, the children walking first; next the orphan father, (so they call him who has the chief care of the Orphan house,) with the minister of Bertholdsdorf; then four children bearing the corpse ; and after them, Martin Dober and the father of the child. Then followed the men; and last of all, the women and girls. They all sung as they went. Being come into the square where the male children are buried, the men stood on two sides of it, the boys on the third, and the women and girls on the fourth. There they sung again: after which the minister used (I think read) a short prayer, and concluded with that blessing, " Unto God's gracious mercy and protection I commit you." Seeing the father (a plain man, a tailor by trade) looking at the grave, I asked, '"' How do you find yourself?" He said, "Praised be the Lord, never better. He has taken the soul of my child to himself. I have seen, according to my desire, his body committed to holy ground. And I know that when it is raised again, both he and I shall be ever with the Lord." Several evenings this weck I was with one or other of the private bands. On Wednesday and Thursday I had an opportunity of talking with Michael Linner, the eldest of the Church, and largely with Christian David, who, under God, was the first planter of it.

not "fail." Yet they had not, in the full sense, " new hearts ;" neither had they received " the gift of the Holy Ghost." The fourth sermon which he preached, concerning the ground of faith, made such an impression upon me, that when I went home, I could not but write down the substance of it, which was 2s follows : "The word of reconciliation which the Apostles preached, as the foundation of all they taught, was, that we are reconciled to God, not by our own works, nor by our own righteousness, but wholly and solely by the _ blood of Christ. 3 But you will say, 'Must I not grieve and mourn for my sins? Must I not humble myself before God? Is not this just and right? And must I not first do this, before I can expect God to be reconciled to me?' I answer, It is just and right. You must be humbled before God. You must have a broken and contrite heart. But then observe, this is not - your own work. Do you grieve that you area sinner? This is the work of the Holy Ghost. Are you contrite? Are you humbled before God? Do you indeed mourn, and is your heart broken within you? All this worketh the self-same Spirit.

'Here is a mystery. Here the wise men of the world are lost, are taken in their own craftiness. This the learned of the world cannot comprehend. It is foolishness unto them: sin is the only thing which divides men from God. Sin (let him that heareth understand) is the only thing which unites them to God; that is, the only thing which moves the Lamb of God to have compassion upon, and, by his blood, to give them access to the Father. 86 REV. J. WESLEY'S JOURNAL. Aug. 1738. "This is the ' word of reconciliation' which we preach. This is the foundation which never can be moved. By faith we are built upon this foundation; and this faith also is the gift of God. It is his free gift, which he now and ever giveth to every one that is willing to receive it. And when they have received this gift of God, then their hearts will melt for sorrow that they have uffended him. But this gift of God lives in the heart, notinthe head. The faith of the head, learned from men or books is nothing worth. It brings neither remission of sins, nor peace with God. Labour then to believe with your whole heart. So shall you have redemption through the blood of Christ." So shall you be cleansed from all sin. So shall ye go on from strength to strength, being renewed day by day in righteousness and all true holiness." Was the Intercession day, when many strangers were present, some of whom came twenty or thirty miles. I would gladly have spent my life here ; but my Master calling me to labour in another part of his vineyard, on Monday, 14, I was constrained to take my leave ot this happy place; Martin Déber, and a few others of the brethren, walking with us about an hour. O when shall ruis eS cover the earth, as the ' waters cover the sea ?"'

To hear in what manner God " out of darkness commanded this light to shine," must be agreeable to all those in every nation, who can testify from their own experience, " The gracious Lord hath so done his marvellous acts, that they ought to be had in remembrance." I shall therefore here subjoin the substance of several conversations, which I had at Hernhuth, chiefly on this subject. And may many be incited hereby to give praise " unto Him that sitteth upon the throne, and unto the Lamb for ever and ever !" It was on August 10, (old style,) that I had an opportunity of spending some hours with Curist1an Davin. He is a carpenter by trade, more than middle aged, though I believe not fifty yet. Most of his words I understood well; if at any time I did not, one of the brethren who went with me, explained them in Latin. The substance of what he spoke, I immediately after wrote down; which was as follows : " When I was young, I was much troubled at hearing some affirm that the Pope was Antichrist. JI read the Lutheran books writ against the 'Papists, and the Popish books writ against the Lutherans. I easily saw that the Papists were in the wrong; but not that the Lutherans were in the right. I could not understand what they meant by being justified by faith, by faith alone, by faith without works. Neither did I like their talking so much of Christ. Then I began to think, How can Christ be the Son of God? But the more I reasoned with myself upon it, the more confused I was, till at last I loathed the very name of Christ. I could not bear to mention it. J hated the sound of it; and would never willingly have either read or heard it. In this temper I left Moravia, and wandered through many countries, seeking rest, but finding none. "In these wanderings I fellamong some Jews. Their objections against the New Testament threw me into fresh doubts. At last I set myself to read over the Old Testament, and see if the prophecies therein contained were fulfilled. Iwas soon convinced they were. And thus much I gained, a fixed belief that Jesus was the Christ.

" After my return from my third journey, Count Zinzendorf sent to Gorlitz, the minister of Bertholdsdorf being dead, for Mr. Rothe, who. was in a gentieman's family there, to be minister of that place. Mr. Rothe told him of me; and he writ to me to come to him; and when I came, said, ' Let as many as will of your friends come hither ; I wil! give them land to build on, and Christ will give them the rest.' I went immediately into Moravia, and told them God had now found out a place for us. Ten of them followed me then; ten more the next year; one more in my following journey. The Papists were now alarmed, set a price upon my head, and levelled the house I had lodged in even with the ground. I made, however, eleven journeys thither in all, and conducted as many as desired it to this place; the way to which was now so well known, that many more came of themselves. Se ee ee 88 REV. J. WESLEY S JOURNAL. Aug. 1738. " Kighteen years ago we built the first house. We chose to be near the great road rather than at Bertholdsdorf, (for the Count gave us our choice,) hoping we might thereby find opportunities of instructing some that travelled by us. In two years we were increased to a hundred and fifty; when I contracted an intimate acquaintance with a Calvinist, who after some time brought me over to his opinion touching election and reprobation : and by me were most of our brethren likewise brought over to the same opinions. About this time we were in great straits, wherewith many were much dejected. I endeavoured to comfort them with the sense of God's love toward them. But they answered, ' Nay, it may be he hath no love toward us; it may be we are not of the election: but God hated us from eternity, and, therefore, he has suffered all these things to come uponus.' .

"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.

"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.

"In this state I was when I came to Hernhuth, about fourteen years - ago. And every day for a full year, from morning to night, I groaned under this unbelief. Yet I prayed continually, unbelieving as I was; particularly one Sunday, when being in the church of Bertholdsdorf, and quite weary of hearing so much of Him whose very being I did not believe, I vehemently said, 'O God, if thou be a God, thou must manifest thyself, or I cannot believe it.' In walking home I thought of an expression of Pastor Rothe's, ' Only suppose these things are so: suppose there be a God.' I said to myself, ' Well, I will, I do suppose it.' Immediately I felt astrange sweetness in my soul, which increased every moment till the next morning: and from that time, if all the men upon earth, and all the devils in hell, had joined in denying it, I could not have doubted the being of God, no, not for one moment. This first sweetness lasted for six weeks, without any intermission. "T then fell into doubts of another kind. I believed in God; but not in Christ. I opened my heart to Martin Doéber, who used many arguments with me, but in vain. For above four years I found no rest, by reason of this unbelief; till one day, as I was sitting in my house, despairing of any relief, those words shot into me, 'God was in Christ, reconciling the world to himself.' I thought, 'Then God and Christ are one.' Immediately my heart was filled with joy ; and much more at the remembrance of these words which I now felt I did believe : 'The Word was with God, and the Word was God. And the Word was made flesh, and dwel among us.'

toph. Demuth, Arvid Gradin, (now at Constantinople,) and several others of the most experienced brethren. I believe no preface is needful to the account they gave of God's dealings with their souls; which, I doubt not, will stir up many, through his grace, to " glorify their Father which is in heaven." "J was born," said Zacuarias Nevusser, "on the borders of Moravia ; and was first awakened by my cousin Wensel, who soon after carried me to hear Mr. Steinmetz, a Lutheran minister, about thirty English miles off. Iwas utterly astonished. The next week I went again: :after which, going to him in private, I opened my heart, and told him all my doubts; those especially concerning Popery. He offered to receive me into communion with him, which I gladly accepted of; and in a short time after, I received the Lord's Supper from his hands. While I was receiving, I felt Christ had died for me. I knew I was reconciled to God. And all the day I was overwhelmed with joy; having those words continually on my mind, ' This day is salvation come to my house: I also am a son of Abraham.' This joy I had continually for a year and a half, and my heart was full of love to Christ. " After this I had thoughts of leaving Moravia. I was convinced it would be better for my soul. Yet I would not do it, because I got more money here than I could elsewhere. When I reflected on this, I said to myself, 'This is mere covetousness. But if I am covetous, I am not a child of God.' Hence I fell into deep perplexity, nor could I find any way to escape out of it. In this slavery and misery I was for five years ; at the end of which I fell sick. In my sickness my heart was set at liberty, and peace returned to my soul. I now prayed earnestly to God ' to restore my health, that I might leave Moravia. He did restore it, and

I immediately removed to Hernhuth. After I had been here a quarter of a year, the Count preached one day, upon the nature of sanctification. I found I had not experienced what he described, and was greatly terrified. I went to my cousin Wensel, who advised me to read over the third, fourth, and fifth chapters of the Epistle to the Romans. I did so. I had read them a hundred times before, yet now they appeared quite new, and gave me such a sight of God's justifying the ungodly, as I never had before. On Sunday I went to church at Bertholdsdorf; and whiie we were singing those words, Wir glauben auch in Jesum Christ, ' We believe also in Jesus Christ, I clearly saw him as my Saviour. 1 wanted immediately to be alone, and to pour out my heart before him. My soul was filled with thankfulness; and with a still, soft, quiet joy, such as it is impossible to express. I had full assurance that 'my Beloved' was ' mine, and I' was ' his ;' which has never ceased to this day. I see by a clear light what is pleasing to him, and I do it continually in love. I receive daily from him peace and joy ; and I have nothing to do but to praise him." The most material part of Davin ScuNneIpER's account was this : Both my father and mother feared God, and carefully instructed me n the Holy Scriptures. I was, from a child, earnestly desirous to follow their instructions, and more so after my father's death. Yet as I grew up, many sins got the dominion over me; of which God began to give me a sense, by the preaching of Pastor Steinmetz; who, speaking one day of drunkenness, to which I was then addicted, I was so grieved and ashamed, that for several days I could not bear to look any one in the face. It pleased God afterward to give me, though not all at once, a sense of my other both outward and inward sins. And before the time of my coming out of Moravia, I knew that my sins were forgiven. Yet I cannot fix or any particular time when I knew this first. For I did not clearly know if ut once: God having always done every thing in my soul by degrees.

year after I was much pressed in spirit to return and visit my brethren in Moravia. I didso. Wehad the New Testament, our Moravian Hymns, and two or three Lutheran books. We read, and sung, and prayed together, and were much strengthened. One day as we were together at my house, one knocked at the door. I opened it, and it was a Jesuit. He said, 'My dear Demuth, I know you are a good man, and one that instructs and exhorts your friends. I must see what books you have.' And going into the inner room, he found the Testament, and the rest together. He took them all away; nor did we dare to hinder him. The next' day we were summoned before the consistory, and, after a long A ee Eee Aug. 1738. REV. J. WESLEY'S JOURNAL. 97 examination, ordered to appear in the church before the congregation on the following Sunday. There they read a long Confession of Faith, and afterward bid us say, 'In the name of the Father, and of the Son, and of the Holy Ghost.' We did so, though not knowing what they meant. They then told us, we had abjured the Lutheran errors, and called the blessed Trinity to witness, that we assented to that Confession of Faith. My heart sunk within me when heard it. I went home, but could find no rest. I thought I had now denied my Saviour, and could expect no more mercy from him. I could not bear to stay in Moravia any longer, but immediately returned into Silesia. There I continued six years; but there too I was perpetually terrified with the thoughts of what I had done. I often inquired after my brethren whom I had left in Moravia. Some of them I heard were thrown into prison, and others escaped to a little village in Lusatia called Hernhuth. I wished I could go to that place myself; and at last meeting with one who had the same desire, we agreed to go together. But our design being discovered, he was apprehended and thrown into prison. Expecting the same treatment, I earnestly prayed, that God would show me a token for good. Immediately my soul was filled with joy, and I was ready to go to prison or to death.

"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.

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.

3. What I design in the following extract is, openly to declare to all mankind, what it is that the Methodists (so called) have done, and are doing now: or rather, what it is that God hath done, and is still doing in our land. For it is not the work of man which hath lately appeared. All who calmly observe it must say, " This is the Lord's doing, and it is marvellous in our eyes." 4. Such a work this hath been in many respects, as neither we nor our fathers had known. Not a few whose sins were of the most flagrant kind, drunkards, swearers, thieves, whoremongers, adulterers, have been brought "from darkness unto light, and from the power of Satan unto God." Many of these were rooted in their wickedness, having long gloried in their shame, perhaps for a course of many years, yea, even to hoary hairs. Many had not so much as a notional faith, being Jews, Arians, Deists, or Atheists. Nor has God only made bare his arm in these last days, in behalf of open publicans and sinners; but many " of the Pharisees" also " have believed on him," of the "righteous that needed no repentance ;" and, having received "the sentence of death in themselves," have then heard the voice that raiseth the dead: have been made partakers of an inward, vital religion; even "righteousness, and peace, and joy in the Holy Ghost." 5. The manner wherein God hath wrought this work in many souls is as strange as the work itself. It has generally, if not always, been wrought in one moment, " As the lightning shining from heaven," so was "the coming of the Son of Man," either to bring peace or a sword; either to wound or to heal; either to convince of sin, or to give remission of sins in his blood. And the other circumstances attending it have been equally remote from what human wisdom would have expected. So true is that word, "My thoughts are not your thoughts, neither are your ways my ways."

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.

The ship lingering still, I had time to exhort several English, whom we met with at our inn, to pursue inward religion ; the renewal of their souls in righteousness and true holiness. In the morning a daughter of affliction came to see me, who teaches a school at Rotterdam. She had been for some time under deep convictions; but could find none to instruct or comfort her. After much conversation, we joined in prayer, and her spirit a little revived. Between nine and ten we went on board. In the afternoon I read prayers, and preached in the great cabin. The wind being contrary, we did not get out of the river till _ Wednesday ; nor to London till Saturday night. I began again to declare in my own country the glad tidings of salvation, preaching three times, and afterward expounding the Holy Scripture to a large company in the Minories. On Monday I rejoiced to meet with our little society, which now consisted of thirtytwo persons. The next day I went to the condemned felons, in Newgate, and offered them free salvation. In the evening I went to a society in Bear-yard, and preached repentance and remission of sins. Journal l. 8 110 REV. J. WESLEY'S JOURNAL. Oct. 1738. The next evening I spoke the truth in love at a society in Aldersgatestreet: some contradicted at first, but not long; so that nothing but love appeared at our parting. I went to a society in Gutterlane; but I could not declare the mighty works of God there; as I did afterward at the Savoy in all simplicity. And the word did not return empty. Finding abundance of people greatly exasperated by gross misrepresentations of the words I had spoken, I went to as many of them in private as my time would permit. God gave me much love toward them all. Some were convinced they had been mistaken. And who knoweth but God will soon return to the rest, and leave a blessing behind him ?

Sun. Oct. 1. I preached both morning and afternoon at St. George's m the East. On the following days I endeavoured to explain the way of salvation to many who had misunderstood what had been preached concerning it. Fit. 6. I preached at St. Antholin's once more. In the afternoon I went to the Rev. Mr. Bedford, to tell him between me oe Oct. 1738. REV. J. WESLEY'S JOURNAL. 11 and him alone of the injury he had done both to God and his brother, by preaching and printing that very weak sermon on assurance, which was an ignoratio elenchi from beginning to end; seeing the assurance we preach is of quite another kind from that he writes against. We speak of an assurance of our present pardon; not, as he does, of our final perseverance. : In the evening I began expounding at a little society in Wapping. On Sunday, 8, I preached at the Savoy chapel, (I suppose the last time,) on the parable (or history rather) of the Pharisee and Publican praying in the temple. On Monday, 9, I set out for Oxford. In walking I read the truly surprising narrative of the conversions lately wrought in and about the town of Northampton, in New-England. Surely "this is the Lord's doing, and it is marvellous in our eyes." An extract from this I wrote to a friend, concerning the state of those who are " weak in faith." His answer, which I received at Bristol, on Saturday, 14, threw me into great perplexity, till, after crying to God, I took up a Bible, which opened on these words: " And Jabez called on the God of Israel, saying, Oh, that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and thou wouldest keep me from evil, that it may not grieve me! And God granted him that which he requested," 1 Chron. iv, 10. This, however, with a sentence in the Evening lesson, put me upon considering my own state more deeply. And what then occurred to me was as follows :

"Examine yourselves whether ye be in the faith.' Now the surest test whereby we can examine ourselves, whether we be indeed in the faith, is that given by St. Paul: "If any man be in Christ, he is a new creature: old things are passed away ; behold, all things are become new." First: His Judgments are new: His judgment of himself, of happiness, of holiness. He judges himself to be altogether fallen short of the glorious ' image of God. To have no good thing abiding in him; but all that is corrupt and abominable: in a word; to be wholly earthly, sensual, and devilish ; a motley mixture of beast and devil. Thus, by the grace of God in Christ, I judge of myself. Therefore Iam, in this respect, a new creature. Again: His judgment concerning happiness is new. He would as soon expect to dig it out of the earth, as to find it in riches, honour, pleasure, (so -alled,) or indeed in the enjoyment of any creature: he knows there can be no happiness on earth, but in the enjoyment of God, and in the foretaste of those "rivers of pleasure which flow at his right hand for evermore." Thus, by the grace of God in Christ, I judge of happiness. Therefore I am, in this respect, a new creature. Yet again: 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. He sees it is the life of God in the soul; the image of God fresh stamped on the heart; an entire renewal of the mind in every temper and thought, after the likeness of him that created it. Thus, by the grace of God in Christ, I judge of holiness. Therefore Iam, in this respect, a new creature.

Secondly: His Designs are new. It is the design of his life, not to heap up treasures upon earth, not to gain the praise of men, not to indulge the desires of the flesh, the desire of the eye, or the pride of life; but to regain the image of God; to have the life of God again planted in his soul ; and to be " renewed after his likeness, in righteousness and true holiness." This, by the grace of God in Christ, is the design of my life. Therefore I am, in this respect, a new creature. : ay ee Van BMA rss REV. J. WESLEY'S JOURNAL. Oct. 1738, Thirdly : His Desires are new; and, indeed, the whole train of his pas sions and inclinations. They are no longer fixed on earthly things. They are now set on the things of heaven. His love, and joy, and hope, his sorrow, and fear, have all respect to things above. They all point heavenward. Where his treasure is, there is his heart also. I dare not say I am a new creature in this respect. For other desires often arise in my heart; but they do not reign. I put them all under my feet, "through Christ which strengtheneth me." Therefore I believe he is creating me anew in this also; and that he has begun, though not finished, his work. Fourthty: His Conversation isnew. It is always "seasoned with salt," and fit to "' minister grace to the hearers." So is mine, by the grace of God in Christ. Therefore in this respect, I am a new creature.

Fifthly: His Actions arenew. The tenor of his life singly points at the glory of God. All his substance and time are devoted thereto. Whether he eats or drinks, or whatever he does, it either springs from, or leads to, the love of God and man. Such, by the grace of God in Christ, is the tenor of my life. Therefore, in this respect, I am a new creature. But St. Paul tells us elsewhere, that "the fruit of the Spirit is love, peace, joy, long-suffering, gentleness, meekness, temperance." Now although, by the grace of God in Christ, I find a measure of some of these in myself; namely, of peace, long-suffering, gentleness, meekness, temperance; yet others I find not. I cannot find in myself the love of God, or of Christ. Hence my deadness and wanderings in public prayer: hence it is, that even in the holy communion I have frequently no more than a cold attention. Again: have not that joy in the Holy Ghost; no settled, lasting joy. Nor have I such a peace as excludes the possibility either of fear or doubt. When holy men have told me I had no faith, I have often doubted whether I had or no. Andthose doubts have made me very uneasy, till I was relieved by prayer and the Holy Scriptures. Yet, upon the whole, although I have not yet that joy in the Holy Ghost, nor the full assurance of faith, much less am I, in the full sense of the words, "in Christ a new creature." I nevertheless trust that Ihave a measure of faith, and am "accepted in the Beloved:" I trust, "the hand-writing that was against me is blotted out;" and that I am "reconciled to God" through his Son. .

I preached twice at the Castle, and afterward expounded at three societies. Wednesday evening I came to London again ; and on Friday met a society (of soldiers chiefly) at Westminster. On Sunday, 22,1 preached at Bloomsbury, in the morning, and at Shadwell in the afternoon. Wednesday, 25, I preached at Basingshaw church; on Friday morning, at St. Antholin's; on Sunday, at Islington and at London-Wall. In the evening, being troubled at what some said of " the kingdom of God within us," and doubtful of my own state, I called upon God, and received this answer from his word: " He himself also waited for the kingdom of God." " But should not I wait in silence and retirement?" was the thought that immediately struck into my mind. I opened my Testament again, on those words, " Seest thcu not, how faith wrought together with his works? And by works was faith made perfect." Fri. Noy. 3. I preached at St. Antholin's: Sunday, 5, in the morning, at St. Botolph's, Bishopsgate ; in the afternoon, at Islington ; and in the evening, to such a congregation as I never saw before, at St. Clement's, in the Strand. As this was the first time of my preaching here, I suppose it is to be the last. On Wednesday, my brother and I went, at their earnest desire, to do the last good office to the Nov. 1738. REV. J. WESLEY'S JOURNAL. 113

114 REV, J. WESLEY'S JOURNAL. Dec. 1738. I was troubled. I begged of God an answer of peace; and opened on those words, "' As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God." I was asking, in the evening, that God would fulfil all his promises in my soul, when I opened my Testament on those words, "' My hour is not yet come." Sun. Dec. 3. I began reading prayers at Bocardo, (the city prison,) which had been long discontinued. In the afternoon, J received a letter, earnestly desiring me to publish my account of Georgia; and another, as earnestly dissuading me from it, " because it would bring much trouble upon me." I consulted God in his word, and received two answers; the first, Ezek. xxxiii, 2-6: The other, " Thou therefore endure hardship, as a good soldier of Jesus Christ." I began reading prayers, and preaching, in Gloucestergreen workhouse ; and on Thursday, in that belonging to St. Thomas': parish. On both days I preached at the Castle. At St. 'Thomas's was a young woman, raving mad, screaming and tormenting herself continually. I had a strong desire to speak to her. The moment I began, she was still. The tears ran down her cheeks all the time I was telling her, "Jesus of Nazareth is able and willing to deliver you." O where is faith upon earth? Why are these poor wretches left under the open bondage of Satan? Jesus, Master! Give thou medicine to heal their sickness; and deliver those who are row also vexed with unclean spirits! About this time, being desirous to know how the work of God went on among our brethren at London, I wrote to many of them concerning the state of their souls. One or two of their answers I have subjoined.

'My MOST DEAR AND HONOURED FATHER IN Curist, In the twentieth year of my age, 1737, God was pleased to open my eyes, and to let me see that I did not live as became a child of God. I found my sins were great, (though I was what they call a sober person,) and that God kept an account of them all. However, I thought if I repented, and led a good life, God would accept me. AndsoI went on for about halfa year, and had sometimes great joy. But last winter, I began to find, that whatever I did, was nothing; and the enemy of souls laid so many things to my charge, that sometimes I despaired of heaven. I continued in great doubts and fears till April 9, when I went out of town. Here, for a time, f was greatly transported in seeing the glorious works of God: but in about three weeks I was violently assaulted again. God then offered a Saviour to me; but my self righteousness kept me from laying hold on him. On Whitsunday I went to receive the blessed sacrament; but with a heart as hard as a stone. Heavy laden I was indeed, when God was pleased to let me see a crucified Saviour. I saw there was a fountain opened in his side for me to wash in and be clean. But alas! JI was afraid to venture, fearing I should be too presumptuous. And I know I at that time refused the atonement which I might then have had. Yet I received great comfort. But in about nine days' time, my joy went out, as a lamp does for want of oil, and I fell into my old state. Yet I was not without hope; for ever after that time I could not despair of salvation: I had so clear a sight of the fountain opened in the side of our Lord. But still when J thought of death, or the day of judgment, it was a great terror to me. And yet I was afraid to venture to lay all my sins upon Christ.

"July 5. She went. That night I went into the garden, and considering what she had told me, I saw Him by faith, whose eyes are as a flame of fire; him who justifieth the ungodly. I told him, I was ungodly, and it was for me that he died. His blood did I plead with great faith, to blot out the hand-writing that was against me. I told my Saviour, that he had promised to give rest to all that were heavy laden. 'This promise I claimed, and I saw him by faith, stand condemned before God in my stead. I saw the fountain opened in his side. I found, as I hungered, he fed me: as my soul thirsted, he gave me out of that fountain to drink. And so strong was my faith, that if I had had all the sins of the world laid upon me, I krew and was sure one drop of his blood was sufficient to atone for all. Well, I clave unto him, and he did wash me in his blood. He hath presented me to his Father and my Father, to his God and my God, a pure, spotless virgin, as,if I had never committed any sin. It is on Jesus I stand, the Saviour of sinners. It is he that hath loved me and given himself for me. I cleave unto him as my surety, and he is bound to pay God the debt. While I stand on this rock, I am sure the gates of hell cannot prevail against me. It is by faith that I am justified, and have peace with God through him. His blood has made reconcilia tion to God for me. It is by faith I have received the atonement. It is by faith that I have the Son of God, and the Spirit of Christ, dwelling in me: and what then shall separate me from the love of God which is in Christ Jesus my Lord? 116 REV. J. WESLEY'S JOURNAL. Dec. 1738

" July 6. In the morning, being by myself, I found the work of the Spirit was very powerful upon me: (although you know God does not deal with every soul in the same way:) as my mother bore me with great pain, so did I feel great pain in my soul in being born of God. Indeed I thought the pains of death were upon me, and that my soul was then taking leave of the body. I thought I was going to him whom I saw with strong faith standing ready to receive me. In this violent agony I continued about four hours; and then I began to feel the ' Spirit of God bearing witness with my spirit, that I was born of God.' Because I was a child of God, he 'sent forth the Spirit of his Son into me, crying, Abba, Father.' For that is the ery of every new-born soul. O mighty, powerful, happy change! I who had nothing but devils ready to drag me to hell, now found I had angels to guard me to my reconciled Father; and my Judge, who just before stood ready to condemn me, was now become my righteousness. But I cannot express what God hath done for my soul. No; this is to be my everlasting employment when I have put off this frail, sinful body, when I join with that great multitude which no man can number, in singing praises to the Lamb that loved us, and gave himself for us! O how powerful are the workings of the Almighty in anew-born soul! The love of God was shed abroad in my heart, and a flame kindled there, so that my body was almost torn asunder. I loved. The Spirit cried strong in my heart. I trembled: I sung: I joined my voice with those ' that excel in strength. My soul was got up into the holy mount. I had no thoughts of coming down again into the body. I who not long before had called to 'the rocks to fall on me, and the mountains to cover me,' could now call for nothing else but, ' Come, Lord Jesus, come quickly.' Then I could cry out with great boldness, There, O God, is my surety! There, O death, is thy plague! There, O grave, is thy destruction!

There, O grave, is thy destruction! There, O serpent, is the Seed that shall for ever bruise thy head. O, I thought my head was a fountain of water. . I was dissolved in love. ' My Beloved is mine, and am his.' He has all charms. He has ravished my heart. He is my comforter, my frien, my all. He is nowin his garden, feeding among the lilies. O, 'I am sick of love.' He is altogether lovely, ' the chiefest among ten thousand.' " I administered the Lord's Supper at the Castle. At one I expounded at Mr. Fox's, as usual. The great power of God was with us; and one who had been in despair several years, received a witness that she was a child of God. Hearing Mr. Whitefield was arrived from Georgia, I hastened to London; and on Twesday, 12, God gave us once more to take sweet counsel together. I preached at St. Antholin's. Sut. 16. One who had examined himself by the reflections wrote October 14, made the following observations on the state of his own soul : "J. 1. judge thus of myself. ButI feelit not. Therefore, there is in me still the old heart of stone. 2. I judge thus of happiness: but I still hanker after creature happiness. My soul is almost continuaily yunning out after one creature or another, and imagining ' How happy bea) ve van. 1739. REV. J WESLEY'S JOURNAL. 117 should I be in such or such a condition.' I have more pleasure in eating and drinking, and in the company of those I love, than I have in God. I have a relish for earthly happiness. I have not a relish for heavenly. 'I savour pgvow, the things of men, not the things of God.' Therefore, there is in me still the carnal heart, the Qgovnua gupxoc. But the eyes of my understanding are not yet fully opened. "TI. 'This is the design of my life.' » But a thousand little designs are daily stealing into my soul. This is my ultimate design ; but intermediate designs are continually creeping in upon me; designs (though often disguised) of pleasing myself, of doing my own will; designs wherein I do not eye God, at least, not him singly. Therefore my eye is not yet single; at least not always so.

"My friends affirm I am mad, because I said I was not a Christian a year ago. I affirm, I am not a Christian now. Indeed, what I might have been I know not, had I been faithful to the grace then given, when expecting nothing less, I received such a sense of the forgiveness of my sins, as till thenI never knew. But that Iam not a Christian at this day, I as assuredly know, as that Jesus is the Christ. For a Christian is one who has the fruits of the Spirit of Christ, which (to mention no more) are love, peace, joy. But these Ihave not. I have not any love of God. I do not love either the Father or the Son. Do you ask, how doI know whether I love God, I answer by another question, ' How do you know, whether you love me?? Why, as you know, whether you are hot or cold. You feel' this moment, that you do or do notlove me. And I feel this moment, I do not love God; which therefore I know, because I feel it. There is no word more proper, more clear, or more strong. " And I know it also by St. John's plain rule, 'If any man love the lls REV. Js WESLEY'S JOURNAL. Jan. 1739. world, the love of the Father is not in him. For I love the world. I desire the things of the world, some or other of them, and have done all my life. I have always placed some part of my happiness in some or other of the things that are seen. Particularly in meat and drink, and in the company of those I loved. For many years I have been, yea, and still am, hankering after a happiness, in loving, and 'being loved by one or another. And in these I have 'from time to time taken more pleasure than in God. Again, joy in the Holy Ghost I have not. I have now and then some starts of joy in God: but it is not that joy. For it is not abiding. Neither is it greater than I have had on some worldly occasions. So that I can in no wise be said to ' rejoice evermore ;' much less to ' rejoice with joy unspeakable and full of glory.'

I went, (having been long importuned thereto,) about five in the evening, with four or five of my friends, to a house where was one of those commonly called French prophets. After a time, she came in. She seemed about four or five and twenty, of an agreeable speech and behaviour. She asked, why we came. I said, " To try the spirits, whether they be of God." Presently after shc leaned back in her chair, and seemed to have strong workings in her breast, with deep sighings intermixed. Her head and hands, and, by turns, every part of her body seemed also to be in a kind of convulsive motion. This continued about ten minutes, till, at six, she began to speak, though the workings, sighings, and contortions of her body were so intermixed with her words, that she seldom spoke half a sentence together,) with a clear, strong voice, " Father, thy will, thy will be done. 'Thus saith the Lord, If of any of you that is a father, his child ask break, will he give him a stone? If he ask a fish, will he give him a scorpion? Ask bread of me, my children, and I will give you bread, I will not, will not give you a scorpion. By this judge of what ye shall now hear." She spoke much (all as in the person of God, and mostly in Scripture words) of the fulfilling of the prophecies, the coming of Christ now at hand, and the spreading of the Gospel over all the earth. Then she exhorted us not to be in haste in judging her spirit, to be or not to be of God; but to wait upon God, and he would teach us, if we conferred not with flesh and blood. She added, with many enforcements, that we must watch and pray, and take up our cross, and be still before God. Two or three of our company were much affected, and believed she spoke by the Spirit of God. But this was in no wise clear to me. The motion might be either hysterical or artificial. And the same words, any person of a good understanding and well versed in the Scriptures might have spoken. But I let the matter alone; knowing this, that " if it be not of God, it will come to nought."

Sun. Feb. 4. I preached at St. Giles's, on, "¢ Whosoever believeth on me, out of his belly shall flow rivers of living water." How was the power of God present with us! I am content to preach here no more. A note was given me at Wapping, in nearly these words : - ' Srr, Your prayers are desired for a child that is lunatic, and sore vexed day and night, that our Lord would be pleased to heal him, as he did those in the days of his flesh, and that he would give his parents faith and patience till his time is come." I received the following note : "' Srr, I return you hearty thanks for your prayers on Friday for my tortured son. He grows worse and worse; I hope, the nearer deliverance: I beg your prayers still to our Redeemer, who will cure him, or give us patience to bear the rod, hoping it is dipped in the blood of the Lamb. " Sir, he 's taken with grievous weeping, his heart beating as if it would beat through his ribs, he swells ready to burst, sweats great drops, runs about beating and tearing himself. He bites and pinches me, so that I 120 REV. J. WESLEY'S JOURNAL. March, 1739. carry his marks always on me. He lays his hands on the fire, and sticks pins in his flesh. Thus he has been these five years. He is in his eleventh _ year, a wonder of affliction: I hope, of mer Pe also; and that I shall yet praise him who is my Redeemer and my Go " A few of us prayed with him; and from that time (as his parents since informed us) he had more rest (although not a full deliverance) than he had had for two years before. I was desired to preach at Sir George Wheler's chapel, in Spitalfields, morning and afternoon. I did so in the morning, but was not suffered to conclude my subject (as I had designed) in the afternoon ; a good remembrance, that I should, if possible, declare, at every time, the whole counsel of God. I preached in the morning to a numerous congregation, at St. Katherine's, near the Tower; at Islington in the afternoon. Many here were, as usual, deeply offended. But the counsel of the Lord it shall stand.

I called upon her and a few of her neighbours, who were met together in the evening, among whom I found a gentleman of the same spirit she had been of, earnestly labouring to pervert the truth of the gospel. To prevent his going on, as the less evil of the two, I entered directly into the controversy, touching both the cause and the fruits of justification. In the midst of the dispute, one who sat at a small distance, felt, as it were, the piercing of a sword, and before she could be brought to another house, whither I was going, could not avoid crying out aloud, even in the street. But no sooner had we made our request known to God, than he sent her help from his holy place. At my return from hence, I found Mr. Kinchin, just come from Dummer, who earnestly desired me, instead of setting out for London the next morning, (as I designed,) to go to Dummer, and supply his church on Sunday. On Friday morning I set out, according to his desire, and in the evening came to Reading, where I found a young man (Mr. Cennick) who had in some measure "known the powers of the world to lee SaaS Se _ March, 1739. REV. J. WESLEY'S JOURNAL. 121 come." I spent the evening with him, and a few of his serious friends; and it pleased God much to strengthen and comfort them. In the afternoon I came to Dummer; and on Sunday morning had a large and attentive congregation. I was desired to expound in the evening at Basingstoke. The next day I returned to Reading, and thence on Tuesday to Oxford, where I found many more and more rejoicing in God their Saviour. Wednesday, 14, I had an opportunity of preaching once again to the poor prisoners in the Castle. Thursday, 15, I set out early in the morning, and in the afternoon came to London.

My journey was proposed to our society in Fetter-lane. ' But my brother Charles would scarce bear the mention of it; till appealing to the Oracles of God, he received those words as spoken to himself, and answered not again : " Son of man, behold I take from thee the desire of thine eyes with a stroke: yet shalt thou not mourn or weep, neither shall thy tears run down." Our other brethren, however, continuing the dispute, without any probability of their coming to one conclusion, we at length all agreed to decide it by lot. And by this it was determined I should go. Several afterward desiring we might open the Bible, concerning the issue of this, we did so on the several portions of Scripture, which I shall set down without any reflection upon them: + Now there was long war between the house of Saul and the house of David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker," 2 Sam. iii, 1. 'When wicked men have slain a righteous person in his own house upon his bed: shall I not aow require his blood at your hands, and take you away from the earth!" 2 Sam. iv, 11. 'And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem," 2 Chron. xxviii, 27. Perhaps it may be a satisfaction to some, if before I enter upon this new period of my life, I give the reasons why I preferred for so many years a university life before any other. Then especially, when I was earnestly pressed by my father to accept of a cure of souls. I have here, therefore, subjoined the letter I wrote several years ago on hat occasion : 122 REV. J. WESLEY'S JOURNAL. Maren, 1739

"1. The authority of a parent and the call of Providence are things of so sacred a nature, that a question in which these are any way concerned deserves the most serious consideration. I am, therefore, greatly obliged to you for the pains you have taken to set our question in a clear light; which I now intend to consider more at large, with the utmost attention of which Iam capable. And I shall the more cheerfully do it, as being assured of you joining with me in imploring His guidance, who will not suffer those that trust in him to seek death in the error of their life. "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, which I ought to prefer, a college life, or that of 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. Whereas, so long as it is fixed on the glory of God, without any other consideration, I have no more doubt of the way wherein I should go, than of the shining of the mid-day sun. "4, Now that life tends most to the glory of God, wherein we most promote holiness in ourselves and others; I say, in ourselves and others; as being fully persuaded that these can never be put asunder. And if not, then whatever state is best on either of these accounts, is so on the other likewise. Ifit be in the whole best, for others, so it is for ourselves: if it be. best for ourselves, it is so for them.

April 1. In the evening (Mr. Whitefield being gone) I begun expounding our Lord's sermon on the mount, (one pretty remarkable precedent of field preaching, though I suppose there were churches at that time also,) to a little society which was accustomed to meet once or twice a week in Nicholas-street. JMon. 2. At four in the after- nN) a ee April, 1739.) REV. J. WESLEY'S JOURNAL. 127 noon, I submitted to be more vile, and proclaimed in the highways the glad tidings of salvation, speaking from a little eminence in a ground adjoining to the city, to about three thousand people. The Scripture on which I spoke was this, (is it possible any one should be ignorant, that it is fulfilled in every true minister of Christ?) " The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor. He hath sent me to heal the broken hearted ; to preach deliverance to the captives, and recovery of sight to the blind: to set at liberty them that are bruised, to proclaim the acceptable year of the Lord." At seven I began expounding the Acts of the Apostles, to a society meeting in Baldwin-street ; and the next day the Gospel of St. John in the chapel at Newgate; where I also daily read the morning service of the Church. At Baptist Mills, (a sort of a suburb or village about half a mile from Bristol,) I offered the grace of God to about fifteen hundred persons from these words, 'I will heal their backsliding, I will love them freely." In the evening three women agreed to meet together weekly, with the same intention as those at London, viz. "To confess their faults one to another, and pray one for another, that they may be healed." At eight, four young men agreed to meet, in pursuance of the same design. How dare any man deny this to be (as to the substance of it) a means of grace, ordained by God? Unless he will affirm (with Luther in the fury of his Solifidianism) that St. James's Epistle is an epistle of straw.

At five in the evening I began at a society in Castlestreet, expounding the Epistle to the Romans ; and the next evening at « society in Gloucester-lane, the first Epistle of St. John. On Saturday evening, at Weaver's Hall, also, I begun expounding the Epistle to the Romans; and declared that Gospel to all, which is the " power of God unto salvation, to every one that believeth." At seven in the morning I preached to about a thousand persons at Bristol, and afterward to about fifteen hundred on the top of Hannam Mount in Kingswood. I called to them in the words of the evangelical prophet, "'Ho! every one that thirsteth, come ye to the waters ; come and buy wine and milk, without money, and without price." About five thousand were in the afternoon at Rose Green; (on the other side of Kingswood ;) among whom I stood and cried, in the name of the Lord, 'If any man thirst, let him come unto me and drink. He that belieyeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water." I was desired to go to Bath; where I offered to about a thousand souls, the free grace of God to " heal their backsliding ;" and in the morning to (I believe) more than two thousand. I preaclied to about the same number at Baptist Mills in the afternoon, on, "Christ, made of God unto us, wisdom, and righteousness, and sanctification, and redemption." I preached at the poor house ; three or four hundred were within, and more than twice that number without : to whom I explained those comfortable words, " When they had nothing to pay, he frankly forgave them both." I explained at seven to five or six thousand persons, the story of the Pharisee and the Pup.can. About three thousand were present at Hannam Mount. Pe Yee oe 128 REV. J. WESLEY'S JOURNAL. April, 1739

I preached at Newgate after dinner to a crowded congregation. Be tween five and six we went to Rose Green: it rained hard at Bristol, but not a drop fell upon us, while I declared to about five thousand, "Christ, our wisdom, and righteousness, and sanctification, and redemption." I concluded the day by showing at the society in Baldwinstreet, that "his blood cleanseth us from all sin." At five in the afternoon I was at a little society in the Back-lane. The room in which we were was propped beneath, but the weight of people made the floor give way; so that in the beginning of the expounding the post which propped it fell down with a great noise. But the floor sunk no further; so that after a little surprise at first, they quietly attended to the things that were spoken. Thence I went to Baldwin-street, and expounded, as it came in course, the fourth chapter of the Acts. We then called upon God to confirm his word. Immediately one that stood by (to our no small surprise) cried out aloud, with the utmost vehemence, even as in the agonies of death. But we continued in prayer, till "a new song was put in her mouth, a thanksgiving unto our God." Soon after, two other persons (well known in this place, as labouring to live in all good conscience toward all men) were seized with strong pain, and constrained to " roar for the disquietness of their heart." But it was not long before they likewise burst forth into praise to God their Saviour. The last who called upon God as out of the belly of hell, was I E , a stranger in Bristol. And in a short space he also was over- " whelmed with joy and love, knowing that God had healed his backslidings. So many living witnesses hath God given that his hand is still "stretched out to heal," and that "signs and wonders are even now wrought by his holy child Jesus."

In the evening L aS , (late a Quaker, but baptized the day before,) R a M , and a few others, were admitted into the society. But R -a M was scarcely able, either to speak or look up. 'The sorrows of death compassed" her " about, the pains of hell got hold upon" her. We poured out our complaints before God, and showed him of her trouble. And he soon showed, 'he is a God "that heareth prayer." She felt in herself, that " being justified freely, she had peace with God, through Jesus Christ." She "rejoiced in hope of the glory of God," and the love of God was shed abroad in her heart." Being Good Friday, E th R iy ih 1 W. s, and one or two others, first knew they had redemption in the blood of Christ, the remission of their sins. At Weaver's Hall a young man was suddenly seized with a violent trembling all over, and in a few minutes, the sorrows of his heart being enlarged, sunk down to the ground. But we ceased not calling upon God, till he raised him up full of " peace, and joy in the Holy Ghost." On Easter Day, it being a thorough rain, I could only preach at Newgate at eight in the morning, and two in the afternoon ; in a house near Hannam Mount at eleven; and in one near Rose Green at five. At the society in the evening, many were cut to the heart, and many comforted. On a repeated invitation, I went to Pensford, about five miles from Bristol. I sent to the minister to ask leave to preach in Bed A heal i cl cae April, 1739. REV. J. WESLEY 8 JOURNAL. 129 the church; but having waited some time and received no answer, I called on many of the people who were gathered together in an open place, "If any man thirst, let him come unto me and drink." At four in the afternoon there were above three thousand, in a convenient place _ near Bristol; to whom I declared, "' 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." I preached at Bath to about a thousand on Tuesday

morning, and at four in the afternoon to the poor colliers, at a place about the middle of Kingswood, called Two-Mile-Hill. In the evening at Baldwin-street, a young man, after a sharp (though short) _ agony, both of body and mind, found his soul filled with peace, know- ing in whom he had believed. ; To above two thousand at Baptist Mills, I explained that glorious scripture, (describing the state of every true believer in Christ, every one who by faith is born of God,) " Ye have not received the spirit of bondage again unto fear, but ye have received the spirit or adoption, whereby we cry, Abba, Father." While I was preaching at Newgate, on these words, " He that believetk hath everlasting life,' I was insensibly led, without any previous design, to declare strongly and explicitly, that God willeth "all men to be" thus "saved ;" and to pray, that, "if this were not the truth of God, he would not suffer the blind to go out of the way; but, if it were, he would bear witness to his word." Immediately one, and another, and another, sunk to the earth: they dropped on every side as thunderstruck. One of them cried aloud. We besought God in her behalf, and he turned her heaviness into joy. A second being in the same agony, we called upon God for her also ; and he spoke peace unto her soul. In the evening I was again pressed in spirit to declare, that "' Christ gave himself a ransom for all." And almost before we called upon him to set to his seal, he answered. One was so wounded by the sword of the Spirit, that you would have imagined she could not live a moment. But immediately his abundant kindness was showed, and she loudly sung of his righteousness. Frv. 26. All Newgate rang with the cries of those whom the word of God cut to the heart. Two of whom were in a moment filled with joy, to the astonishment of those that beheld them. I declared the free grace of God to about four thousand people, from those words, " He that spared not his own Son, but deli- - vered him up for us all, how shall he not with him also freely give us

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.

Tues. May 1. Many were offended again, and, indeed, much more than before. For at Baldwin-street my voice could scarce be heard amidst the groanings of some, and the cries of others calling aloud to Him that is "mighty to save." I desired all that were sincere of heart, to beseech with me the Prince exalted for us, that he would " proclaim deliverance to the captives." And he soon showed that he heard our voice. Many of those who had been long in darkness, saw the dawn of a great light ; and ten persons, I afterward found, then began to say in faith, " My Lord and my God." A Quaker who stood by, was not a little displeased at the dissimulation of those creatures, and was biting his lips and knitting his brows, when he dropped down.as thunderstruck. The agony he was in was even terrible to behold. We besought God not to lay folly to his charge. And he soon lifted up his head and cried aloud, ' Now I know thou art a prophet of the Lord." At Newgate another mourner was comforted. I was desired to step thence to a neighbouring house, to see a letter wrote against me, as a "deceiver of the people," by teaching that God 'willeth all men to be saved." One who long had asserted the contrary was there, when a young woman came in (who could say before, "I know that my Redeemer liveth") all in tears, and in deep anguish of spirit. She said, she had been reasoning with herself, how these things could be, till she was perplexed more and more; and she now found the Spirit of God was departed from her. We began to pray, and she cried out, "He is come! He is come! I again rejoice in God my Saviour." Just as we rose from giving thanks, another person reeled four or five steps, and then dropped down. We prayed with her, and left her strongly convinced of sin, and earnestly groaning for deliverance.

Thence I went to Baptist Mills, and declared Him whom God "hath exalted to be a Prince and a Saviour, to give repentance unto Israel and remission of sins." Returning to J -n H , 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." The women of our society met at seven. During our prayer, one of them fell into a violent agony; but soon after began to cry out, with confidence, "My Lord and my God!" Saturday 5, I preached at the desire of an unknown correspondent, on those excellent words, (if well understood as recommending faith, resignation, patience, meekness,) Be still, and know that I am God." I preached in the morning to five or six thousand people, on, " Except ye be converted, and become as little children, ye cannot enter into the kingdom of heaven." (The same words on which I preached the next day; and, on Wednesduy, at Baptist Mills.) On Hannam Mount I preached to about three thousand, on, " The Scripture hath concluded all under sin;" at two, at Clifton church, on Christ our " wisdom, righteousness, sanctification, and redemption ;" and, about five, at Rose Green, on the "promise by faith of Jesus Christ," which is "given to them that believe." I was preparing to set out for Pensford, having now had leave to preach in the church, when I received the following note : " Srr, Our minister, having been informed you are beside yourself, does not care you should preach in any of his churches." I went, however; and on Priest Down, about half a mile from Pensford, preached Christ our " wisdom, righteousness, sanctification, and redemption." 1 went to Bath, but was not suffered to be in the meadow where I was before ; which occasioned the offer of a much more convenient place; where I preached Christ to about a thousand souls. We took possession of a piece of ground, near St. James's church-yard, in the Horse Fair, where it was designed to build a room, large enough to contain both the societies of Nicholas and Baldwinstreet, and such of their acquaintance as might desire to be present with them, at such times as the Scripture was expounded. And on

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

_ scripture was, "It is the glorious God that maketh the thunder. The voice of the Lord is mighty in operation; the voice of the Lord is a glorious voice." In the evening he spoke to three whose souls were all storm and tempest, and immediately there was a great calm. During this whole time, I was almost continually asked, either by those who purposely came to Bristol to inquire concerning this strange work, or by my old or new correspondents, ' How can these things be?" And innumerable cautions were given me, (generally grounded on gross misrepresentations of things,) not to regard visions or dreams, or to fancy people had remission of sins because of their cries, or tears, or bare outward professions. 'To one who had many times wrote to me on this head, the sum of my answer was as follows : 134 REV. J. WESLEY'S JOURNAL. Ma; 1739 "The question between us turns chiefly, if not wholly, on matter of fact. You deny that God does now work these effects: at least, that he works them in this manner. I affirm both; because I have heard these things with my own ears, and have seen them with my eyes. I have seen, (as far as a thing of this kind can be seen,) very many persons changed in a moment from the spirit of fear, horror, despair, to the spirit of love, joy, and peace; and from sinful desire, till then reigning over them, to a pure desire of doing the will of God. These are matters of fact, whereof I have been, and almost daily am, an eye or ear witness What I have to say touching visions or dreams, is this: I know several persons in whom this great change was wrought in a dream, or during a strong representation to the eye of their mind, of Christ either on the cross, or in glory. This is the fact; let any judge of it as they please. And that such a change was then wrought, appears, (not from their shedding tears only, or falling into fits, or crying out: these are not the fruits, as you seem to suppose, whereby I judge, but) from the whole tenor of their life, till then, many ways wicked; from that time, holy, just, and good.

"1 will show you him that was a lion till then, and is now a lamb; him that was a drunkard, and is now exemplarily sober; the whoremonger that was, who now abhors the very ' garment spotted by the flesh.' These are my living arguments for what I assert, viz. 'That God does now, as aforetime, give remission of sins, and the gift of the Holy Ghost, even to us and to our children; yea, and that always suddenly, as far as I have known, and often in dreams or in the visions of God.' If it be not so, I am found a false witness before God. For these things I do, and by his grace will, testify." Perhaps it might be because of the hardness of our hearts, unready to receive any thing unless we see it with our eyes and hear it with our ears, that God, in tender condescension to our weakness, suffered so many outward signs of the very time when he wrought this inward change to be continually seen and heard among us.' But although they saw "signs and wonders," (for so I must term them,) yet many would not believe. They could not indeed deny the facts; but they could explain them away. Some said, '"'These were purely natural effects ; the people fainted away only because of the heat and closeness of the rooms." And others were " sure it was all a cheat: they might help it if they would. Else why were these things only in their private societies: why were they not done in the face of the sun?" To-day, Monday, 21, our Lord answered for himself. For while I was enforcing these words, " Be still and know that I am God," he began to make bare his arm, not in a close room, neither in private, but in the open air, and before more than two thousand witnesses. One, and another, and another'was struck to the earth ; exceedingly trembling at the presence of his power. Others cried, with a loud and bitter cry, " What must we do to be saved?" And in less than an hour, seven persons, wholly unknown to me till that time, were rejoicing, and singing, and with all their might giving thanks to the God of their salvation.

I preached to about a thousand at Bath. There were several fine gay things among them, to whom especially I called, « Awake, thou that sleepest, and arise from the dead; and Christ shall give thee light." One came to us in deep despair ; but, after an hour spent in prayer, went away in peace. The next day, having observed in many a zeal which did not suit with the sweetness and gentleness of love, I preached, at Rose Green, on those words, (to the largest congregation I ever had there; I believe upwards of ten thousand souls,) "Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them." At the society in the evening, eleven were deeply convinced of sin, and soon after comforted. I began preaching at Weaver's Hall, at eleven in the forenoon; where two persons were enabled to cry out in faith, " My Lord and my God ;" as were seven, during the sermon in the afternoon, before several thousand witnesses ; and ten in the evening at Baldwinstreet; of whom two were children. Twes. 29. I was unknowingly engaged in conversation with a famous Infidel, a confirmer of the unfaithful in these parts. He appeared a little surprised, and said, he would pray to God to show him the true way of worshipping him. On Ascension day in the morning, some of us went to King's Weston Hill, four or five miles from Bristol. Two gentlemen going by, sent up to us in sport many persons from the neighbouring villages ; to whom, therefore, I took occasion to explain those words, " Thou art ascended up on high, thou hast led captivity captive : thou hast received gifts for men; yea, for the rebellious also, that the Lord God might dwell among them." Sun. June 3. In the morning, to about six thousand persons, in concluding the thirteenth chapter of the First Epistle to the Corinthians, I described a truly charitable man. At Hannam Mount I enforced een 136 REV. J. WESLEY'S JOURNAL. June, 739.

these words: "that every mouth may be stopped, and all the world become guilty before God :" and again in the afternoon, at Rose Green. to I believe eight or nine thousand. In the evening, not being permitted to meet in Baldwin-street, we met in the shel! of our new society room. 'The scripture which came in course to be explained, was, " Marvel not if the world hate you." We sung Arm of the Lord, awake, awake! Thine own immortal strength put on! "And God, even our own God," gave us his blessing. _ Many came to me and earnestly advised me not to preach abroad in the afternoon, because there was a combination of several persons, who threatened terrible things. This report being spread abroad, brought many thither of the better sort of people ; (so called ;) . and added, I believe, more than a thousand to the ordinary congregation. The scripture to which, not my choice, but the providence of God, directed me, was, " Fear not thou, for I am with thee: be not dismayed, for I am thy God. I will strengthen thee; yea, I will help. thee ; yea, I will uphold thee with the right hand of my righteousness." The power of God came with his word: so that none scoffed, or interrupted, or opened his mouth.

I received a pressing letter from London, (as I had several others before,) to come thither as soon as possible; our brethren in Fetter-lane being in great confusion for want of my presence and advice. I therefore preached in the afternoon, on these words: " take 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." After sermon I commended them to the grace of God, in whom they had believed. Surely God hath yet a work to do in this place. I have not found such love, no, not in England; nor so child-like, artless, teachable a temper, as he hath given to this people. Yet during this whole time, I had many thoughts concerning the unusual manner of my ministering among them. But after frequently laying it before the Lord, and calmly weighing whatever objections I heard against it, I could not but adhere to what I had some time since wrote to a friend, who had freely spoken his sentiments concerning it. An extract of that letter I here subjoin ; that the matter may be placed in a clear light. " Dear Sir, The best return I can make for the kind freedom you use, is to use the same to you. O may the God whom we serve sanctify it to us both, and teach us the whole truth as it is in Jesus!

by this 'new and living way," many of those that heard began to call upon God with strong cries and tears. Some sunk down, and there remained no strength in them; others exceedingly trembled and quaked: some were torn with a kind of convulsive motion in every part of their bodies, and that so violently, that often four or five persons could not hold one of them. I have seen many hysterical and many epileptic fits; but none of them were like these, in many respects. I immediately prayed, that God would not suffer those who were weak to be offended. But one woman was offended greatly ; being sure they might help it if they would ; no one should persuade her to the contrary ; and was got three or four yards, when she also dropped down, in as violent an agony as the rest. Twenty-six of those who had been thus affected (most of whom during the prayers which were made for them, were in a moment filled with peace and joy) promised to call upon me the next day. But only eighteen came; by talking closely with whom, I found reason to believe that some of them had gone home to their house justified. The rest seemed to be waiting patiently for it. We met at Fetter-lane, to humble ourselves before God, and own he had justly withdrawn his Spirit from us, for our manifold unfaithfulness. We acknowledged our having grieved him by our divisions; 'one saying, I am of Paul; another, I am of Apollos :" by our leaning again to our own works, and trusting in them, instead of Christ ; by our resting in those little beginnings of sanctification, which it had pleased him to work in our souls; and, above all, by blaspheming his work among us, imputing it either to nature, to the force of imagination and animal spirits, or even to the delusion of the devil. In that hour, we found God with us as at the first. Some fell prostrate upon the ground. Others burst out, as with one consent, into loud praise and thanksgiving.' And many openly testified, there had been no such day as this since January the first preceding.

I spoke severally with those who had been so troubled the night before. Some of them I found were only convinced of sin; others had indeed found rest to their souls. This evening another was seized with strong pangs: but ina short time her soul was delivered. As I was riding to Rose Green, in a smooth, plain part of the road, my horse suddenly pitched upon his head, and rolled over and over. I received no other hurt than a little bruise on one side; which for the present I felt not, but preached without pain to six or seven thousand people on that important direction, '' Whether ye eat or drink, or whatever you do, do all to the glory of God." In the evening a girl of thirteen or fourteen, and four or five other persons, some of whom had felt the power of God before, were deeply convinced of sin; and with sighs and groans which could not be uttered called upon God for deliverance. About ten in the morning, J. eC r, as she was sitting at work, was suddenly seized with grievous terrors of mind, Journal I. 10. 142 REV. J. WESLEY'S JOURNAL. June, 1739. attended with strong trembling. Thus she continued all the afternoon; but 'at the society in the evening God turned her heaviness into joyFive or six others were also cut to the heart this day; and soon after found Him whose hands made whole: as did one likewise, who had been mourning many months, without any to comfort her. I preached near the house we had a few days before began to build for a school, in the middle of Kingswood, under a little sycamore tree, during a violent storm of rain, on those words, " As the rain cometh down from heaven, and returneth not thither, but watereth the earth and maketh it bring forth and bud: so shall my word be that goeth out of my mouth: it shall not return unto me void. But it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it." Three persons terribly felt the wrath of God abiding on them at the society this evening. But upon prayer made in their behalf, he was pleased soon to lift up the light of his countenance upon them.

" As to the outward manner you speak of, wherein most of them were affected who were cut to the heart by the sword of the Spirit, no wonder . that this was at first surprising to you, since they are indeed so very rare that have been thus pricked and wounded. Yet some of the instances you give seem to be exemplified in the outward manner wherein Paul and the jailer were at first affected: as also Peter's hearers, Acts ii. The last instance you gave, of some struggling as in the agonies of death, and in such a manner as that four or five strong men can hardly restrain a weak woman from hurting herself or others: this is to me somewhat more inexplicable; if it do not resemble the child spoke of Mark, ix, 26, and Luke ix, 42; of whom it is said, that 'while he was yet a coming, the devil threw him down and tare him.' Or what influence sudden and sharp awakenings may have upon the body I pretend not to explain. Je 4 .1739. REV. J. WESLEY'S JOURNAL. 143 PiI make no question Satan, so far as he gets power, may exert himself on such occasions, partly to hinder the good work in the persons who are thus touched with the sharp arrows of conviction, and partly to disparage the work of God, as if it tended to lead people to distraction. - However, the merciful issue of these conflicts in the conversion of the persons thus affected, is the main thing. "'When they are brought by the saving arm of God to receive Christ Jesus, to have joy and peace in believing, and then to walk in him, and give evidence that the work is a saving work at Jength, whether more quickly or gradually accomplished, there is great matter of praise.

Soon after the society, I went to Mrs. T 's, whose nearest relations were earnestly dissuading her from being " righteous overmuch ;" and by the old motive, " Why shouldest thou destroy thyself?" She answered all they advanced with meekness and love, and continued steadfast and immovable. Endure hardship still, thou good soldier of Christ ! Persecuted, but not forsaken: torn with inward, and encompessed with outward, temptations; but yielding to none. O may patience have its perfect work! I preached at Bath to the most attentive and serious audience have ever seen there. On Wednesday I preached at Newgate on those words, ' Because of the Pharisees, they durst not con 144 REV. J. WESLEY'S JOURNAL. July, 173 fess him. For they loved the praise of men more than the praise of God." A message was delivered to me when I had done, from the sheriffs, that I must preach there no more. I pressed a serious Quaker to tell me why he did not come to hear me as formerly. He said, because he found we were not led by the Spirit; for we fixed times of preaching beforehand ; whereas we ought to do nothing unless we were sensibly moved thereto by the Holy Ghost. I asked, whether we ought not to do what God in Scripture commands, when we have opportunity : whether the providence of God thus concurring with his word, were not a sufficient reason for our doing it, although we were not at that moment sensibly moved thereto by the Holy Ghost. He answered, it was not a sufficient reason. This was to regard " the letter that killeth." God grant, that I may so regard it all the days of my life! In the afternoon I was with Mr. Whitefield, just come from London, with whom I went to Baptist Mills, where he preached con- ' cerning " 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. Sat. '7. I had an opportunity to talk with him of those outward signs which had so often accompanied the inward work of God. I found his objections were chiefly grounded on gross misrepresentations of matter of fact. But the next day he had an

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

vert the right ways of the Lord? Ye who tell the mourners in Zion, Much religion hath made you mad! Ye who send them whom God hath wounded to the devil for cure; to company, idle books, or diversions! Thus shall they perish in their iniquity ; but their blood shall Ged require at your hands. We had an attentive congregation at Gloucester in the evening. In the morning, Mr. Whitefield being gone forward, I preached to about five thousand there, on " Christ our wisdom, righteousness, sanctification, and redemption." It rained violently at five in the evening ; notwithstanding which, two or three thousand people stayed, to whom I expounded that glorious vision of Ezekiel, of the resurrection of the dry bones. On Monday, 16. After preaching to two or three thousand, on, "What must I do to be saved?" I returned to Bristol, and preached to about three thousand, on those words of Job, "" There the wicked cease from troubling; there the weary are at rest." I rode to Bradford, five miles from Bath, whither I had been long invited to come. I waited on the minister, and desired leave to preach in his church. He said, it was not usual to preach on the week days; but if I could come thither on a Sunday, he should be glad of my assistance. Thence I went to a gentleman in the town, who had been present when I preached at Bath, and, with the strongest marks of sincerity and affection, wished me good luck in the name of the Lord. But it was past. I found him now quite cold. He began disputing on several heads ; and at last told me plainly, one of our own college had informed him they always took me to be a little crack-brained at Oxford.

However, some persons who were not of his mind, having pitched on a convenient place, (catled Bear Field, or Bury Field,) on the top of the hill under which the town lies; I there offered Christ to about a thousand people, for ' wisdom, righteousness, sanctification, and redemption." Thence I returned to Bath, and preached on, '" What must I do to be saved?" to a larger audience than ever before. I was wondering the "god of this world" was so still; when, at my return from the place of preaching, poor R d Merchant told me, he could not let me preach any more in his ground. I asked him, why: he said, the people hurt his trees, and stole things out of his ground. "« And besides," added he, "I have already, by letting thee be there, merited the displeasure of my neighbours." O fear of man! Who is above thee, but they who indeed " worship God in spirit and in truth ?"" Not even those who have one foot in the grave! Not even those who dwell in rooms of cedar; and who have heaped up gold as the dust, aud silver as the sand of the sea. I began expounding, a second time, our Lord's Sermon on the Mount. In the morning, Sunday, 22, as I was explaining, «' Blessed are the poor in spint," to about three thousand people, we had a fair opportunity of showing all men, what manner of spirit we were of: for in the middle of the sermon, the press-gang came, and seized on one of the hearers ; (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 pressgang suffered in the land?) a the rest standing still, and none opening his mouth or lifting up his hand to resist them. 146 REV. J. WESLEY'S JOURNAL. July, 1739

To guard young converts from fancying that they had "already attained, or were already perfect,'"' I preached on those words, "So is the kingdom of God, as when a man casteth seed into the ground, and riseth day and night, and the seed buddeth forth and springeth up, he knoweth not how; first the blade, then the ear, then the full corn in the ear." On several evenings this week, and particularly on Friday, many were deeply convinced ; but none were delivered from that painful conviction, 'The children came to the birth, but there was not strength to bring forth." I fear we have grieved the Spirit of the jealous God, by questioning his work; and that, therefore, he is withdrawn from us for a season. But he will return and " abundantly pardon." Two more were in strong pain, both their souls and bodies being well nigh torn asunder. But though we cried unto God, there was no answer; neither did he as yet deliver them at all. One of these had been remarkably zealous against those that cried out and made a noise ; being sure that any of them might help it if they would. And the same opinion she was in still, till the moment she was struck through, as with a sword, and fell trembling to the ground. She then cried aloud, though not articulately, her words being swallowed up. In this pain she continued twelve or fourteen hours, and then her soul was set at liberty. But her master (for she was a servant till that time at a gentleman's in town) forbid her returning to him, saying, he would have none in his house who had received the Holy Ghost.

"5. Perhaps you say, you can prove this of Mr. Whitefield. What then? This is nothing to me. I am not accountable for his words. The journal you quote I never saw till it was in print. But, indeed, you wrong him as muchas me: First, where you represent him as judging the notions of the Quakers in general (concerning being led by the Spirit) to be right and good; whereas he speaks only of those particular men with whom he was then conversing. And again, where you say, he supposes a person believing in Christ to be without any saving knowledge of him. He supposes no such thing. To believe in Christ was the very thing he supposed wanting; as understanding that term believing to imply, not only an assent to the Articles of our Crecd, but also 'a true trust and confidence of the mercy of God through our Lord Jesus Christ.' " 6. Now this it is certain a man may want, although he can truly say, 'Tam chaste; Iam sober; Iam just in my dealings; I help my neighbour, and use the ordinances of God.' And however such a man may have behaved in these respects, he is not to think well of his own state till he experiences something within himself, which he has not yet experienced, but which he may be beforehand assured he shall, if the promises of God are true. That something is a living faith; 'a sure trust and confidence in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favour of God.' And from this will spring many other things, which till then he experienced not; as, the love of God shed abroad in his heart, the peace of God which passeth all understanding, and joy in the Holy Ghost; joy, though not unfelt, yet 'unspeakable, and full of glory.'

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.

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 afterward called on Mrs. E r, with whom was one lately come from Bristol, in deep anguish of spirit. We cried to God, and he soon declared his salvation, so that both their mouths were filled with his praise. Thence I went to a poor woman, who had been long in despair. I was glad to meet with Mrs. R there ; the person mentioned in Mr. Whitefield's Journal, who, after three years' madness (sa called,) was so deeply convinced of sin at Beech-lane, and soon after rejoiced in God her Saviour. I was sent for by one who began to feel herself a sinner. But a fine lady unexpectedly coming in, there was scarce room for me to speak. The fourth person in the company was a poor unbred girl ; who beginning to tell what God had done for her soul, the others looked one at another, as in amaze, but did not open their mouths. I then exhorted them, not to cease from crying to God, till they too could say, as she did, "' My Beloved is mine, and I am his: I am as sure of il, as that Iam alive. For his Spirit bears witness with my spirit, that I am a child of God." I declared to about ten thousand, in Moorfields, what they must do to be saved. My mother went with us, about five, to Ken nington, where were supposed to be twenty thousand people. I again sisted on that foundation of all our hope, " Believe in the Lord Jesus, and thou shalt be saved." From Kennington I went to a society at Lambeth. The house being filled, the rest stood in the garden. The deep attention they showed, gave me a good hope, that they will not all be forgetful hearers. Thence I went to our society at Fetter-lane, and exhorted them to love one another. The want of love was a general complaint. We laid it open before our Lord. We soon found he had sent us an answer of peace. Evil surmisings vanished away. The flame kindled again as at the first, and our hearts were knit together.

"Thirdly, They speak of good works as a condition of justification, necessarily previous to it. I believe no good work can be previous to justification, nor, consequently, a condition of it; but that we are justified © (being till that hour ungodly, and, therefore, incapable of doing any good work) by faith alone, faith without works, faith (though producing all, yet) including no good work. "Fourthly, They speak of sanctification (or holiness) as if it were an outward thing, 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 neighbour. 'JT believe it to be an inward thing, namely, the life of God in the soul of man; a participation of the Divine nature; the mind that was in Christ; or, the renewal of our heart, after the image of him that created us. " Lastly, They speak of the new birth as an outward thing, as if it were no more than baptism; or, at most, a change from outward wickedness to outward goodness; from a vicious to (what is called) a virtuous life. I believe it to be an inward thing; a change from inward wickedness to inward goodness; an entire change of our inmost nature from the image of the devil (wherein we are born) to the image of God; a change from the love of the creature to the love of the Creator; from earthly and sensual, to heavenly and holy affections ; in a word, a change from the tempers of the spirits of darkness, te those of the angels of God in heaven. "There is, therefore, a wide, essential, fundamental, irreconcilable difference between us; so that if they speak the truth as it is in Jesus, I am found a false witness before God. But if I teach the way of God in truth, they are blind leaders of the blind."

Mrs. C , being in deep heaviness, had desired me to meet her this afternoon. She had long earnestly desired to receive the holy communion, having an unaccountably strong persuasion, that God would manifest himself to her therein, and give rest to her soul. But her heaviness being now greatly increased, Mr. D e gave her that fatal advice, not to communicate till she had living faith. This still added to her perplexity. _Yet at length she resolved to obey God rather than man. And "he was made known unto" her "in breaking of bread." In that moment she felt her load removed, she knew she was accepted in the Beloved; and all the time I was expounding at Mr. B 's, was full of that peace which cannot be uttered. Another of Dr. Monro's patients came to desire my advice. I found no reason to believe she had been any otherwise mad than every one is, who is deeply convinced of sin. And I cannot doubt, but if she will trust in the living God, he will give " medicine to heal her sickness." I declared to about ten thousand, in Moorfields, with great enlargement of spirit, " The kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost." At Kennington I enforced to about twenty thousand, that great truth, '"' One thing is needful." Thence I went to Lambeth, and showed (to the amazement, it seemed, of many who were present) how "he that is born of God doth not commit sin." I preached once more at Plaistow, and took my leave of the people of that place. In my return, a person galloping swiftly, rode full against me, and overthrew both man and horse ; but without any hurt to either. Glory be to Him who saves both man and beast! After dining with one of our brethren who was married this day, I went, as usual, to the society at St. James's, weary and weak in body. But God strengthened me for his own work; as he did, at six, at Mr. B 's; and, at eight, in Winchester Yard, where it was believed were present eleven or twelve hundred persons; to whom I declared, if "they had nothing to pay," God would frankly forgive them all."

'77. I went in the afternoon to a society at Deptford, and thence, at six, came to Turner's Hall; which holds (by computation) two thousand persons. The press both within and without was very great. In the beginning of the expounding, there being a large vault beneath, the main beam which supported the floor broke. The floor immediately sunk, which occasioned much noise and confusion among the people. But, two or three days before, a man had filled the vault with hogsheads of tobacco. So that the floor, after sinking a foot or two, rested upon them, and I went on without interruption. 156 REV. J. WESLEY'S JOURNAL. Oct. 1739. I met with a fresh proof, that "' whatsoever ye ask, believing, ye shall receive." A middle-aged woman desired me to return thanks for her to God, who, as many witnesses then present testified, was a day or two before really distracted, and as such tied down in her bed. But upon prayer made for her, she was instantly relieved, and restored to a sound mind. Mon. Oct. 1. I rode to Oxford ; and found a few who had not yet forsaken the assembling themselves together: to whom I explained that " holiness without which no man shall see the Lord." I went to many, who once heard the word with joy; but "' when the sun arose, the seed withered away." Yet some still desired to follow their Lord. But the world stood fawning or threatening between them. In the evening, I showed them the tender mercies of God, and his readiness still to receive them. The tears ran down many of their cheeks. O thou lover of souls, seek and save that which is lost !

About eight, I reached Hampton Common, nine or ten miles from Gloucester. There were, it was computed, five or six thousand persons. I exhorted them all to come unto God, as having 'nothing to pay." I could gladly have stayed longer with this loving people; but I was now straitened for time. After sermon I therefore hastened away, and in the evening came to Bristol. My brother and I rode to Bradford. Finding there had been a general ' misrepresentation of his last sermon, as if he had asserted reprobation therein, whereby many were greatly offended; he was constrained to explain himself on that head, and to show, in plain and strong words, that God "willeth all men to be saved." Some were equally offended at this ; but whether men will hear, or whether they will forbear, we may not "shun to declare" unto them, "all the counsel of God." At our return in the evening, not being permitted to meet at Weaver's Hall, we met in a large room, on Temple Backs; where, having gone through the sermon on the mount, and the epistles of St. John, I began that of St. James; that those who had already learned the true nature of inward holiness, might be more fully instructed in outward holiness, without which also we cannot see the Lord. Finding many to be in heaviness, whom I had left full of peace and joy, I exhorted them at Baptist Mills, to "look unto Jesus, the author and finisher of our faith." We poured out our complaint before him in the evening, and found that he was again with us of a truth. One came to us soon after I was gone home, who was still in grievous darkness. _ But we commended her cause to God, and he immediately restored the light of his countenance. We wee comforted by the coming in of one who was a notorious drunkard Journal I. 11, 158 REV. J. WESLEY'S JOURNAL. Oct. 1739

and common swearer. But he is washed, and old things are passed away. 'Such power bolongeth unto God." In the evening our Lord rose on many who were wounded, " with healing in his wings :" and others who till then were careless and at ease, felt the two-edged sword that cometh out of his mouth. One of these showed the agony of her soul by crying aloud to God for help, to the great offence of many, who eagerly " rebuked her that she should hold her peace." She continued in great torment all night, finding no rest either of soul o1 body. But while a few were praying for her in the morning, God delivered her out of her distress. We had fresh occasion to observe the darkness which was fallen on many who lately rejoiced in God. But he did not long hide his face from them. On Wednesday the spirit of many revived: on Thursday evening many more found Him in whom they had believed, to be "a present help in time of trouble." And never do I remember the power of God to have been more eminently present than this morning: when a cloud of witnesses declared his "breaking the gates of brass, and smiting the bars of iron in sunder." Yet I could not but be under some concern, with regard to one or two persons, who were tormented in an unaccountable manner ; and seemed to be indeed lunatic, as well as " sore vexed." But while I was musing, what would be the issue of these things, the answer I received from the word of God, was, "Glory to God in the highest, and on earth peace, good will toward men."

Soon after I was sent for to one of those who was so strangely torn by the devil, that I almost wondered her relations did not say, " Much religion hath made thee mad." We prayed God to bruise Satan under her feet. Immediately we had the petition we asked of him. She cried out vehemently, "' He is gone, he is gone !" and was filled with the spirit of love, and of a sound mind. I have seen her many times since, strong in the Lord. When I asked abruptly, " What do you desire now?" She answered, " Heaven." I asked, ' What is in your heart?" She replied, " God." I asked, ' But how is your heart when any thing provokes you"? She said, " By the grace of God, I am not provoked at any thing. ll the things of this world pass by me as shadows." "Ye have seen the end of the Lord." Is he not "very pitiful and of tender mercy ?" We had a refreshing meeting at one with many of our society; who fail not to observe, as health permits, the weekly fast of our Church, and will do so, by God's help, as long as they call themselves members of it: and would to God, all who contend for the rights and ceremonies of the Church, (perhaps with more zeal than meekness of wisdom,) would first show their own regard for her discipline, in this more important branch of it! At four I preached near the Fish Ponds, (at the desire of one who had long laboured under the apprehension of it,) on the blasphemy against the Holy Ghost; that is, according to the plain scriptural account, the openly and maliciously asserting, that the miracles of Christ were wrought by the power of the devil. I was with one who, being in deep anguish of spirit, had been the day before to ask a clergyman's advice. He told her, her head was out of order, and she must go and take physic. In the oe Oct. 1739. REV. J. WESLEY'S JOURNAL. 159

the Devauden on Monday, a poor woman, who lived six miles off, came thither in great heaviness. She was deeply convinced of sin, and weary cf it; but found no way to escape from it. She walked from thence to Abergavenny on Tuesday, and on Wednesday from Abergavenny to Usk. Thence, in the afternoon, she came to Pont-yPool; where between twelve and one in the morning, after a sharp contest in her soul, our Lord got unto himself the victory; and the love of God was shed abroad in her heart, knowing that her sins were forgiven her. She went on her way rejoicing to Cardiff; whither I came in the afternoon. And about five (the minister not being willing I should preach in the church on a week day) I preached in the Shire Hall, (a large convenient place,) on, '" Believe, and thou shalt be saved." Several were there who laboured much to make a disturbance. But our Lord suffered them not. At seven I explained to a much more numerous audience, the blessedness of mourning, and poverty of spirit. Deep attention sat on the faces of the hearers ; many of whom, I trust, have " believed our report." I preached in the morning at Newport, on, " What must 1 do to be saved ?"' to the most insensible, ill-behaved people I have ever seen in Wales. One ancient man, during a great part of the sermon, cursed and swore almost incessantly ; and, toward the conclusion, took up a great stone, which he many times attempted to throw. But that he could not do. Such the champions, such the arms against field-preaching ! At four I preached at the Shire Hall of Cardiff again, where many gentry, I found, were present. Such freedom of speech I have seldom had, as was given me in explaining those words, " The kingdom of 'God is net meat and drink ; but nghteousness, and peace, and joy in the Holy Ghost." At six almost the whole town (I was informed) came together, to whom I explained the six last beatitudes ; but my heart was so enlarged, I knew not how to give over, so that we continued three hours. O may the seed they have received, have its fruit unto holiness, and in the end, everlasting life !

Come just now. Take me away." We interrupted her by calling again upon God: on which she sunk down as before: and another young woman began to roar out as loud as she had done. My brother now came in, it being about nine o'clock. We continued in prayer till past eleven ; when God in a moment spoke peace into the soul, first of the first tormented, and then of the other. And they both joined in singing praise to Him, who had stilled the enemy and the avenger." I preached at Baptist Mills on those words of St. Paul, speaking in the person of one " under the Law," (that is, still " carnal, and sold under sin," though groaning for deliverance,) " I know that in me dwelleth no good thing." A pocr woman told me afterward, "I does hope as my husband wont hinder me any more. For I minded ne did shiver every bone of him, and the tears rar down his cheeks like the rain." I warned our little society in the evening, to beware of 162 REY. J. WESLEY'S JOURNAL. ' Oct. 1739. levity, slackness in good works, and despising little things ; which had caused many to fall again into bondage. I was sent for to one in Bristol, who was taken ill the evening before. (This fact too I will simply relate, so far as I was an ear or eye witness of it.) She lay on the ground furiously gnashing her teeth, and after a while roared aloud. It was not easy for three er four persons to hold her, especially when the name of Jesus was named. We prayed ; the violence of her symptoms ceased, though without a complete deliverance.

Returning in the evening, I called at Mrs. J. 's, in Kingswood. S -y J s and L -y C r were there. It was scarce a quarter of an hour, before L y C r fell into a strange agony ; and presently after, S y J s. The violent convulsions all over their bodies were such as words cannot describe. Their cries and groans weze too horrid to be borne; till one of them, in a tone not to be expressed, said, "' Where is your faith now? Come, go to prayers. I will pray with you. 'Our Father, which art in heaven.'" We took the advice, from whomsoever it came, and poured out our souls before God, till L y C r's agonies so increased, that it seemed she was in the pangs of death. But in a moment God spoke: she knew his voice ; and both her body and soul were healed. We continued in prayer till near one, when S J 's voice was also changed, and she began strongly to call upon God. This she did for the greatest part of the night. In the morning we renewed our prayers, while she was crying continually, "I burn! I burn! O what shall I do? I have a fire within me. I cannot bear it. Lord Jesus! Help!" Amen, Lord Jesus! when thy time is come. I strongly enforced on those who imagine they believe and do not, " As the body without the spirit is dead, so faith without works is dead also." The power of God was in an unusual manner present at the meeting of the bands in the evening. Six or seven were deeply convinced of their unfaithfulness to God; and two filled again with his love. But poor Mary W remained as one without hope. Her soul refused comfort. She could neither pray herself, nor bear to hear us. At last she cried out, "' Give me the book, and I will sing." She began giving out line by line, (but with such an accent as art could never reach,)

Why do these cares my soul divide, If thou indeed hast set me free ? Why am I thus, if God hath died, If God hath died to purchase me ? Around me clouds of darkness roll ; In deepest night I still walk on: Heavily moves my damned soul Here we were obliged to interrupt her: we again betook ourselves to prayer, and her heart was eased, though not set at liberty. Thur. Noy. 1. I set out, and the next evening came to Reading, where a little company of us met in the evening, at which the zealous mob was so enraged, they were ready to tear the house down. Therefore I hope God has a work to do in this places In thy time let it be fulfilled! About this time I received a letter from the author of those reflections which I mentioned July 31. An extract of which I have subjoined : " ReverenpD Sir, As I wrote the Rules and Considerations, (in No. 25 of 'Country Common Sense,") with an eye to Mr. Whitefield, yourself, and your opposers, from a sincere desire to do some service to Christianity, according to the imperfect notions I had at that time of the real ete I st oe Pad ae 164 REV. J. WESLEY 8 JOURNAL. Nov. 1739. merits of the cause: I, at the same time, resolved to take any opportunity that should offer for my better information.

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. 3. Ihave delayed thus long, because I loved you, and was therefore, unwilling to prieve you in any thing; anc likewise because I was afraid of creating another obstacle to that union which (if I know my own heart in any degree) I desire above all things under heaven. But I dare no longer delay, lest my silence should be a snare to any others of the children of God ; and lest you yourselves should be more confirmed in what I cannot reconcile to the Law and the Testimony. This would strengthen the bar which I long to remove; and were that once taken out of the way, I should rejoice to be a door keeper in the house of God, a hewer of wood or drawer of water, among you. Surely I would follow you to the ends of the earth, or remain with you in the uttermost parts of the sea. So called by themselves, though improperly, 4, What unites my heart to you is, the excellency (in many respects) of the ductrine taught among you: your laying the true foundation, "God was in Christ reconciling the world unto himself ;" your declaring the free grace of God the cause, and faith the condition, of justification ; your bearing witness to those great fruits of faith, "' righteousness, and peace, and joy in the Holy Ghost ;" and that sure mark thereof, "He that is born of God doth not commit sin."

Till Saturday, the 10th, I think I did not meet with one woman of the society who had not been upon the point of casting away her contidence in God. I then indeed found one, who, when many (according ¥ SP Se ee oe ee 168 REV. J. WESLEY'S JOURNAL. Nov. 1739 to their custom) laboured to persuade her she had no faith, replied, with a spirit they were not able to resist, " I know that the life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me: and he has never left me one moment, since the hour he was. made known to me in the breaking of bread." What is to be inferred. from this undeniable matter of fact, one that had not faith received it in the Lord's Supper? Why, 1. That there are means of grace, that is, outward ordinances, whereby the inward grace of God is ordinarily conveyed to man ; whereby the faith that brings salvation is conveyed to them who before had it not. 2. That one of these means is the Lord's Supper. And, 3. That he who has not this faith ought to wait for it, in the use both of this, and of the other means which God hath ordained. I showed how we are to examine ourselves, whether we be in the faith; and afterward recommended to all, though especially to them that believed, true stillness, that is, a patient waiting upon God, by lowliness, meekness, and resignation, in all the ways of his holy . Law, and the works of his commandments. All this week I endea voured also by private conversation to " comfort the feeble-minded," and to bring back " the lame" which had been " turned out of the way," if haply it might be healed.

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.

texts, so that they shall mean just nothing ; so that they shall express far less of inward religion than the writings of Plato or Hierocles. And whoever " guards" them thus (but God forbid I should do it) will undoubtedly avoid all danger of either driving people into this despair, or leading them into this enthusiasm. '7. I writ Mr. D. (according to his request) a short account of what had been done in Kingswood, and of our present undertaking there. The account was as follows : '"Few persons have lived long in the west of England, who have not heard of the colliers of Kingswood; a people famous, from the beginning hitherto, for neither fearing God nor regarding man: so ignorant of the things of God, that they seemed but one remove from the beasts that perish ; and therefore utterly without desire of instruction, as well as without the means of it. 'Many last winter used tauntingly to say of Mr. Whitefield, 'If he will convert Heathens, why does not he go to the colliers of Kingswood?' In spring he did so. And as there were thousands who resorted to no place of public worship, he went after them into their own wilderness, ' to seek and save that which was lost.' When he was called away, others went into 'the highways and hedges to compel them to come in.' And, by the grace of God, their labour was not in vain. The scene is already changed. Kingswood does not now, as a year ago, resound with cursing _ and blasphemy. It is no more filled with drunkenness and uncleanness, and the idle diversions that naturally lead thereto. It is no longer full of wars and fightings, of clamour and bitterness, of wrath and envyings. Peace and love are there. Greatijnumbers of the peopie are mild, gentle, and easy to be intreated. They 'do not cry, neither strive,' and hardly is their ' voice heard in the streets; or indeed in their own wood; unless when they are at their usual evening diversion, singing praise unto God their Saviour.

"That their children too might know the things which make for their peace, it was some time since proposed to build a house in Kingswood ; and after many foreseen and unforeseen difficulties, in June last the found- » ation was laid. The ground made choice of was in the middle of the wood, between the London and Bath roads, not far from that called Two Mile-Hill, about three measured miles from Bristol. "Here a large room was begun for the school, having four small rooms at either end for the schoolmasters (and, perhaps, if it should please God, some poor children) to lodge in. Two persons are ready to teach, so soon as the house is fit to receive them, the shell of which is nearly finished ; so that it is hoped the whole will be completed in spring, or early in the summer. "Tt is true, although the masters require no pay, yet this undertaking is attended with great expense. But let Him that 'feedeth the young ravens' see to that. He hath the hearts of all men in his hand. If he put it into your heart, or into that of any of your friends, to assist in bringing this his work to perfection, in this world look for no recompense ; but it shall be remembered in that day, when our Lord shall say, : Inasmuch as ye did it unto the least of these my brethren, ye did it unto me.'" We left Tiverton, and the next day reached Bristol. On Friday many of us joined in prayer, for one that was grievously tormented. She raged more and more for about two hours, and then our Lord gave her rest. Five were in the same agony in the evening. I ordered them to be removed to the door, that their cries might neither j _ Dec. 1739. REV. J. WESLEY'S JOURNAL. 171 : drown my voice, nor interrupt the attention of the congregation. But after sermon, they were brought into the room again, where a few of us continued in prayer to God (being determined not to go till we had an answer of peace) till nine the next morning. Before that time, three of them sang praise to God: and the others were eased, though no set at liberty.

and devouring one another. I pray God, ye be not consumed one of another. After spending part of the night at Fetter-lane, I went to a smaller company, where also we exhorted one another with hymns and spiritual songs, and poured out our hearts to God in prayer. Toward morning one of them was overwhelmed with joy and love, and could not help showing it by strong cries and tears. At this another was much displeased, saying, it was only nature, imagination, and animal spirits. O thou jealous God, lay not this sin to her charge! And let us not be wise above what is written. One came to me, by whom I used to profit much. But her conversation was now too high for me: it was far above, out of my sight. My soul is sick of this sublime divinity. Let me think and speak as a little child! Let my religion be plain, artless, simple! Meekness, temperance, patience, faith, and love, be these my highest gifts : and let the highest words wherein I teach them, be those I learn from the book of God! I had a long and particular conversation with Mr. Molther himself. I weighed all his words with the utmost care, desired him to explain what I did not understand ; asked him again and again, " Do I not mistake what you say? Is this your meaning, or is it not?" So that I think, if God has given me any measure of understanding, I could not mistake him much. As soon as I came home, I besought God to assist me, and not suffer " the blind to go out of the way." I then wrote down what I conceived to be the difference between us, in the following words :

I preached at Kendalshire, six miles from Bristol, on «' Whosoever is born of God doth not commit sin." Sunday, 20, my heart was enlarged at Kingswood, in declaring, "' Ye are saved through faith." And the woman who had been so torn of the devil last week, was now made partaker of this salvation; being above measure filled with the love of God, and with all peace and joy in believing. I preached at Hannam, four miles from Bristol. In the evening made a collection in our congregation for the relief of the poor, withoui eee a eee tree Ren ee : ae 176 REV. J. WESLEY'S JOURNAL. Jan. 1740. Lawfords's Gate ; who having no work, (because of the severe frost, ) and no assistance from the parish wherein they lived, were reduced to the last extremity. I made another collection on Thursday; and a third on Sunday ; by which we were enabled to feed a hundred, sometimes a hundred and fifty, a day, of those whom we found to need it most. I preached at Bridge Gate, six miles from Bristol: Thurs day, 24, at Westerleigh, eight miles from thence. In the evening, at the new room, I expounded Exodus xiv. And we found that God's arm is not shortened, and rejoiced before him with reverence. I was a little surprised, in going out of the room, at one who catched hold of me, and said abruptly, "I must speak with you and will. I have sinned against light and against love. I have sinned beyond forgiveness. I have been cursing you in my heart, and blaspheming God ever since I came here. 1 am damned; I know it; I feel it; I am in hell; I have hell in my heart." I desired two or three, who had confidence in God, to join in crying to him on her behalf. Immediately that horrid dread was taken away, and she began to see some dawnings of hope.

I had now determined, if it should please God, to spend some time in Bristol. But quite contrary to my expectation, I was called away, in a manner I could not resist. A young man, who had no thoughts of religion, had come to Bristoi, a few months before. One of his acquaintance brought him to me; he approved of what he heard, and fc 1 while behaved well; but soon after, his seriousness wore off; he ee hl eS ee Feb. 1740. REV. J. WESLEY'S JOURNAL. 177, returned to London, and fell in with his old acquaintance: by some of these he was induced to commit a robbery on the highway ; for which he was apprehended, tried, and condemned. He had now a strong desire to speak with me ; and some of his words (ina letter to his friend) were, "I adjure him, by the living God, that he come and see me before I go hence." Fri. Feb. 1. I set out, and on Sunday, 3, declared the grace of God at Newbury, from those words of the prophet, " I will heal their backsliding, I will love them freely."? And though the church was full of (chiefly) genteel, well-dressed people, they behaved as if they knew God was there. I came to Reading, and met with a few still hungering and thirsting after righteousness. A few more I found at Windsor in the evening. The next afternoon I reached London. I went to the poor young man who lay under sentence of death. Of a truth God has begun a good work in his soul. O may it-be brought to perfection! I think it was the next time I was there, that the ordinary of Newgate came to me, and with much vehemence told me, he was sorry I should turn Dissenter from the Church of England. I told him, if it was so, I did not know it: at which he seemed a little surprised ; and offered at something by way of proof, but which needed not a reply. 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." According to this account, the Church _ of England is that body of faithful people, (or holy believers,) in Eng-

unhappily I ccasented with Mr. Ramsey, and I believe between us we might take more than thirty pounds out of the money collected for building the school in Kingswood. 1 acknowledge the justice of God in overtaking me for my sacrilege, in taking that money which was devoted to God. But he, I trust, has forgiven me this and all my sins, washing them away in the blood of the Lamb. " Feb. 12, 1739-40. Gwittam Snowne." T knew not in the morning whether to rejoice or grieve, when they informed me he was reprieved for six weeks; and afterward, that he was ordered for transportation. But known unto God are all his works! I explained at Deptford the nature of Christian faith and salvation. Many seemed to receive the word with joy. Others complained, " Thou biingest strange things to our ears ;" though some of them had not patience to hear what this new doctrine was. I had a long conference with those whom I esteem very highly in love. But I could not yet understand them on one point, Christian openness and plainness of speech. They pleaded for such a reservedness and closeness of conversation as I could in no wise reconcile with St. Paul's direction, "By manifestation of the truth" to commend " ourselves to every man's conscience in the sight of God." Yet I scarce knew what to think, considering they had the practice of their whole Church on their side : till I opened my Testament on these 'words, ' What is that to thee? Follow thou me." Complaint was made again, (as indeed had been done efore, and that not once or twice only,) that many of our brethren, not content with leaving off the ordinances of God themselves, were 'continually troubling those that did not, and disputing with them, whether they would or no. The same complaint was made the next night also, at the meeting of the society. I then plainly set before them the things they had done, expostulated the case with them, and earnestly besought them not to trouble or perplex the minds of their brethren any more ; but at least to excuse those who still waited for God in the ways of his own appointment.

Sat. March 1. Many that were in heaviness being met together, we cried to God to comfort their souls. One of these soon found that God heareth the prayer. She had before been under the physician's hands; her relations taking it for granted she was " beside herself." But the Great Physician alone knew how to heal her sickness. I rode by Windsor to Reading, where I had left two or three full ot peace and love. But I now found some from London had been here, grievously troubling these souls also; labouring to persuade them, 1. That they had no faith at all, because they sometimes felt doubt or fear. And, 2. That they ought to be still; not to go to church, not to communicate, not to search the Scriptures : " Because," say they, 'you cannot do any of these things without trusting in them." After confirming their souls we left Reading, and on Wednesday, 5, came to Bristol. It was easy to observe here, in how different a manner God works now, from what he did last spring. He then poured along like 8 rapid flood, overwhelming all before him. Whereas now, He deigns his influence to infuse, Secret, refreshing as the silent dews. wins ci i a ar March, 1740. j REV. J. WESLEY'S JOURNAL. 179 - Convictions sink deeper and deeper. Love and joy are more calm, even, and steady. And God, in many, is laying the axe to the root of the tree, who can have no rest in their spirits till they are fully renewed in the image of God, in righteousness and true holiness.

My brother and I went to Mr. Molther again, and spent two hours in conversation with him. He now also explicitly affirmed, 1. That there are no degrees in faith ; that none has any faith who has ever any doubt or fear; and that none is justified till he has a clean heart, with the perpetual indwelling of Christ, and of the Holy Ghost : and 2. That every one who has not-this, ought, till he has , to be still: that is, as he explained it, not to use the ordinances, or means of grace, so called. He also expressly asserted, 1. That to those who have a clean heart, the ordinances are nut matter of duty. They are not commanded to use them: they are free: they may use them, or they may not. 2. That those who have not a clean heart, ought not to use them; (particularly not to communicate ;) because God neither commands nor designs they should; (commanding them to none, designing them only for believers;) and because they are not means of grace ; there being no such thing as means of grace, but Christ only. Ten or twelve persons spoke to me this day also, and many more the day following, who had been greatly troubled by this new gospel, and thrown into the utmost heaviness; and, indeed, wherever 1 went, I found more and more proofs of the grievous confusion it had occasioned; many coming to me day hv day, who were once full of peace and love; but were now again plunged into doubts and fears, ' and driven even to their wit's end. I was now utterly at a loss what course to take ; finding no rest for the sole of my foot. These " vain janglings" pursued me wherever I went, and were always sounding in my ears. Wednesday, 30, I went to my friend, (that was!) Mr. St , at Islington. But he also immediately entered upon tue subject, telling me, now he was fully assured, that no one has any degree of faith till he is perfect as God is perfect. I asked, " Have you then no degree of faith?" He said, No; for I have not a clean heart." I turned and asked his servant, " Esther, have you a clean heart?" She said,

Most of our brethren and sisters were now fully convinced, that those who were under this strange temptation could not help it. Only E th B and Anne H. n were of another mind ; being still sure, any one might help laughing if she would. This they declared to many on Thursday; but on Friday, 23, God suffered Satan to teach them better. Both of them were suddenly seized in the same manner as the rest, and laughed whether they would or no, almost without ceasing. Thus they continued for two days, a spectacle to all; and were then, upon prayer made for them, delivered in a moment. S a Ha. g, after she had calmly rejoiced several days, in the midst of violent pain, found at once a return of ease, and health, and strength ; and arose and went to her common business. Sun. June 1. I explained " the rest which remaineth for the people of God," in the morning at Kingswood school, and in the evening at Rose Green, to six or seven thousand people. I afterward exhorted our society, (the time being come that I was to leave them for a season,) to " pray always," that they might not faint in their minds, though they were " wrestling not against flesh and blood, but against principalities, and powers, and spiritual wickedness in high places." I left Bristol, and rode by Avon and Malmsbury (where I preached in the evening) to Oxford. Two or three even here had not yet been persuaded to cast away their confidence : one of whom was still full of her first love, which she had received at the Lord's table. I came to London; where, finding a general temptation prevail, of leaving off good works, in order to an increase of faith, I began on Friday, 6. to expound the Epistle of St. James, the great ee ee FOS oe tN es _ antidote against this poison. I then went to Mr. S June, 1740. REV. J. WESLEY'S JOURNAL. 185

"J, That the ordinances here spoken of by St. Paul are evidently Jewish ordinances; such as, 'Touch not, taste not, handle not;? and those mentioned a few verses before, concerning meats and drinks, and new moons, and sabbaths. 2. That, consequently, this has no reference to the ordinances of Christ; such as, prayer, communicating, and searching the Scriptures. 3. That Christ himself spake, that 'men' ought 'always to pray ;) and commands, 'not to forsake the assembling ourselves together; to search the Scriptures, and to eat bread and drink wine, in remembrance of him. 4. That the commands of Christ oblige all who are called by his name, whether (in strictness) believers or unbelievers ; seeing ' whosoever breaketh the least of these commandments, shall be called least in the kingdom of heaven.' " In the evening I preached on, "Cast not away your confidence, which hath great recompense of reward." "Ye who have known and felt your sins forgiven, cast not away your confidence, 1. Though your joy should die away, your love wax cold, and your peace itself be roughly assaulted: Though, 2. You should find doubt or fear, or strong and uninterrupted temptation; yea, though, 3. You should find a bodv of sin still in you, and thrusting sore at you that you might fall. " The first case may be only a fulfilling of your Lord's words, ' Yet a little whic and ve shall notsee me.' But he ' will come unto you again, and your hearts shall rejoice, and your joy no man taketh from vou.' Pt gee eee 188 REY. J. WESLEY'S JOURNAL. June, 1740 " Your being in strong temptation, yea, though it snould rise so high as to throw you iato an agony, or to make you fear that God had forgotten you, is no more a proof that you are not a' believer, than our Lord's agony, and his crying, 'My God, my God, why hast thou forsaken me ?' was a proof that he was not the Son of God.

"Your finding sin remaining in you still, is no proof that you are not a veliever. Sin does remain in one that is justified, though it has not dominion over him. For he has not a clean heart at first, neither are 'all things' as yet 'become new.' But fear not, though you have an evi! heart. Yet a little while, and you shall be endued with power from or high, whereby you may 'purify yourselves, even as He is pure;' and be 'holy, as He which hath called you is holy.' " _ F rom those words, " All Scripture is given by inspiration of God," I took occasion to speak of the ordinances of God, as they are means of grace. " Although this expression of our Church, 'means of grace,' be not found in Scripture; yet, if the sense of it undeniably is, to cavil at the term is a mere strife of words. '" But the sense of it is undeniably found in Scripture. For God hath in Scripture ordained prayer, reading or hearing, and the receiving the Lord's Supper, as the ordinary means of conveying his grace to man. And first, prayer. For thus saith the Lord, ' Ask, and it shall be giver. you. If any of you lack wisdom let him ask of God.' Here God plainly ordains prayer, as the means of receiving whatsoever grace we want, particularly that wisdom from above, which is the chief fruit of the grace of God. "Here, likewise, God commands all to pray, who desire to receive any grace from him. Here is no restriction as to believers or unbelievers; but, least of all, as to unbelievers: for such, doubtless, were most of those to whom he said, ' Ask, and it shall be given you.' " We know, indeed, that the prayer of an unbeliever is full of sin. Yet let him remember that which is written of one who could not then believe, for he had not so much as heard the Gospel, ' Cornelius, thy prayers and thine alms are come up for a memorial before God.' "

Sat, 28. 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 any thing, 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 ap pointment. I preached in the morning at Moorfields, and in the evening at Kennington, on Titus ili, 8, and endeavoured at both places to explain and enforce the Apostle's direction, that those "who have believed, be careful to maintain good works." The works I particularly mentioned were, praying, communicating, searching the Scriptures ; feeding the hungry, clothing tae naked, assisting the stranger, and visiting or relieving those that are sick or in prison. Several of our brethren, of Fetter-lane, being met in the evening, Mr. Simpson told them I had been preaching up the works of the Law; ' which," added Mr. V , "we believers are no more bound to obey, than the subjects of the king of England are bound to obey the laws of the king of France."

Mr. Chapman, just come from Germany, gave me a letter from one of our (once) brethren there ; wherein, after denying the gift of God, which he received in England, he advised my brother and me, no longer to take upon us to teach and instruct poor souls; but to deliver them up to the care of the Moravians, who alone were able to instruct them. ' You," said he, "only instruct them in such errors, that they will be damned at last ;"' and added, " St. Peter justly describes you, who 'have eyes full of adultery, and cannot cease from sin ;' and take upon you to guide unstable souls, and lead them in the way of damnation." Our little company met at the Foundery, instead of Fetter-lane. About twenty-five of our brethren God hath given us already, all of whom think and speak the same thing; seven or eight and forty likewise, of the fifty women that were in band, desired to cast in their lot with us. Fri. Aug. 1. I described that "rest" which "remaineth for the people of God." Sunday, 3. At St. Luke's, our parish church, was such a sight as, I believe, was never seen there before: several hundred communicants, from whose very faces one might judge, that they indeed sought him that was crucified. I dined with one, who told me, in all simplicity, " Sir, I thought last week, there could be no such rest as you described; none in this world, wherein we should be so free as not to desire ease in pain. But God has taught me better. For on Friday and Saturday, when I was in the strongest pain, I never once had one moment's desire of ease; but only, that the will of God might be done."

In the evening many were gathered together at Long-lane, on purpose to make a disturbance ; having procured a woman to begin, well known in those parts, as neither fearing God nor regarding man. The instant she broke out, I turned full upon her, and declared the love our Lord had for her soul. We then prayed that he would confirm the word of his grace. She was struck to the heart ; and shame covered ner face. From her I turned to the rest, who melted away like water, and were as men that had no strength. But surely some of them shall find who is their rock and their strong salvation." Instead of the letters I had lately received, I read a few of those formerly received from our poor brethren who have since then denied the work of God, and vilely cast away their shield. O who shall stand when the jealous God shall visit for these things? From Gal. vi, 3, I earnestly warned all who had tasted the grace of God, 1. Not to think they were justified, before they had a clear assurance that God had forgiven their sins ; bringing in a calm peace, the love of God, and dominion over all sin. 2. Not to think themselves any thing after they had this; but to press forward for the prize of their high calling, even a clean heart, throughly renewed after the image of God, in righteousness and true holiness. 192 REV. J. WESLEY'S JOURNAL. Aug. 1740

Forty or fifty of those who were seeking salvation desired leave to spend the night together, at the society room, in prayer and giving thanks. Before ten I left them, and lay down. But I could have no quiet rest, being quite uneasy in my sleep, as I found others were too, that were asleep in other parts of the house. Between two ond three in the morning I was waked, and desired to come down stairs. T immediately heard such a confused noise, as if a number of men were all putting to the.sword. It increased when I came into the room, and began to pray. One whom I particularly observed to be roaring aloud for pain was J W. , who had been always, till then, very sure that none cried out but hypocrites :" so had Mrs. S ms also. But she too now cried to God with a loud and bitter cry. It was not long before God heard from his holy place. He spake, and all our souls were comforted. He bruised Satan under our feet; and sorrow and sighing fled away. I called on one, who, being at Long-lane, on Monday, the 4th instant, was exceeding angry at those that " pretended to be in fits," particularly at one who dropped down just by her. She was just going 'to kick her out of the way," when she dropped down herself, and continued in violent agonies for an hour. Being afraid, when she came to herself, that her mother would judge of her as she herself had done of others, she resolved to hide it from her. But the moment she came into the house, she dropped down in as violent an agony as before. I left her weary and heavy laden, under a deep sense of the just judgment of God.

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.

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?

I began declaring that " Gospel of Christ" which "is the power of God unto salvation," in the midst of the publicans and sinners, at Short's Gardens, Drury-lane. I spent an hour with Mr. St O what miSavorocyia, " persuasiveness of speech,'" is here! Surely, all the deceivableness of unrighteousness. Who can escape, except God be with him? I was informed of an awful providence. A poor wretch, who was here last week, cursing and blaspheming, and labouring with all his might to hinder the word of God, had afterward boasted to many, that he would come again on Sunday, and no man should stop his mouth then. But on Friday God laid his hand upon him, and on Sunday he was buried. Yet on Sunday, the 26th, while I was enforcing that great question with an eye to the spiritual resurrection, "Why should it be thought a thing incredible with you, that God should raise the dead?" the many-headed beast begaa to roar again. I again proclaimed deliverance to the captives ; and their deep attention showed that the word sent to them, did not return empty. The surprising news of poor Mr. S d's death was confirmed. Surely God will maintain his own cause. Righteous art thou, O Lord! Sat. Nov. 1. While I was preaching at Long-lane, the storm was - Nov. 1740. REV. J. WESLEY S JOURNAL. 197 so exceeding high, that the house we were in shook continually : but so much the more did many rejoice in Him whom the winds and the seas obey ; finding they were ready to obey his call, if he should then require their souls of them. We distributed, as every one had need, among the numerous poor of our society, the clothes of several kinds, which many who could spare them had brought for that purpose. I had the comfort of finding all our brethren that are in band, of one heart and of one mind. Early in the morning I set out, and the next evening came to Bristol.

I found my brother (to supply whose absence I came) had been in Wales for some days. The next morning I inquired particularly into the state of the little flock. In the afternoon we met together to pour out our souls before God, and beseech him to bring back into the way those who had erred from his commandments. I spent the rest of the week in speaking with as many as I could, either comforting the feebleminded, or confirming the wavering, or endeavouring to find and save that which was lost. After communicating at St. James's, our parish church, with a numerous congregation, I visited several of the sick. Most of them were ill of the spotted fever ; which, they informed me, had been extremely mortal; few persons recovering from it. But God had said, "Hitherto shalt thou come." I believe there was not one with whom we were, but recovered. Monday, Tuesday, and Wednesday, I visited many more, partly of those that were sick or weak, partly of "the lame" that had been "turned out of the way;" having a confidence in God, that he would yet return unto every one of these, and leave a blessing behind him. My brother returned from Wales. So, early on Friday, 21, I left Bristol, and on Saturday, in the afternoon, came safe to London. After several methods proposed for employing those who were out of business, we determined to make a trial of one which several of our brethren recommended to us. Our aim was, with as little expense as possible, to keep them at once from want and from idleness ; in order to which, we took twelve of the poorest, and a teacher, into the society room, where they were employed for four months, till spring came on, in carding and spinning of cotton: and the design answered: they were employed and maintained with very little more than the produce of their own labour.

I went to Kingswood, intending, if it should please God, to spend some time there, if haply I might be an instrument in his hand, of repairing the breaches which had been made ; that we might again, with one heart and one mouth, glorify the Father of our Lord Jesus Christ. I began expounding, both in the morning and evening, our Lord's sermon upon the mount. In the day time I laboured to heal the jealousies and misunderstandings which had arisen, warning every man, and exhorting every man, " See that ye fall not out by the way." In the afternoon I preached on, " Let patience have her perfect work." The next evening Mr. Cennick came back from a little journey into Wiltshire. I was greatly surprised when I went to receive him, as usual, with open arms, to observe him quite cold; so that a stranger would have judged he had scarce ever seen me before. However. for the present, said nothing, but did him honour before the people. I pressed him to explain his behaviour. He told me many stories which he had heard of me: yet it seemed to me something was still behind: so I desired we might meet again in the morning. A few of us had a long conference together. Mr. C now told me plainly, he could not agree with me, because I did not preach the truth, in particular with regard to election. We then entered a little into the controversy ; but without effect. In the morning I enforced those words, " Beloved, if God so loved us, we ought to love one another." Three of our sisters I saw in the afternoon, all supposed to be near death, and calmly rejoicing in hope of speedily going to Him whom their souls loved. At the lovefeast, which we had in the evening at Bristol, seventy or eighty of our brethren and sisters from Kingswood were present, notwithstanding the heavy snow. We all walked back together, through the most violent storm of sleet and snow which I ever remember ; the snow also lying above knee-deep in many places. But our hearts were warmed, so that we went on, rejoicing and praising God for the consolation.

I was sent for by one who had been a zealous opposer of "this way." But the Lover of souls now opened her eyes, and cut her off from trusting in the multitude of her good works: so that, find ing no other hope left, she fled, poor and naked, to the blood of the covenant, and, a few days after, gladly gave up her soul into the hands of her faithful Redeemer. At six, the-body of Alice Philips being brought into the room, I explained, " To-day shalt thou be with me in paradise." This was she whom her master turned away the last year for receiving the Holy Ghost. And she had then scarce where to lay her head. But she hath now a house of God, eternal in the heavens. Many from Bristol came over to us, and our love was greatly confirmed toward each other. At half an hour after eigh, the house was filled from end to end, where we concluded the year, wrestling with God in prayer, and praising him for the wonderful work which he had already wrought upon earth. January 1, 1741. I explained, "If any man be in Christ, he is a new creature." But many of our brethren, I found, had no ears to hear ; having disputed away both their faith and love. 'n the evening, 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." The bodies of Anne Cole and Elizabeth Davis were buried. I preached before the burial, on, '" Blessed are the dead which die in the Lord: even so saith the Spirit; for they rest from their labours, and their works do follow them." Some time after Elizabeth Davis was speechless, being desired to hold up her hand, if she knew she was going to God, she looked up, and immediately held up both her hands. On Wednesday, I had asked Anne Cole, whether she chose to live or die. She said, "I do not choose either: I choose nothing. I am in my Saviour's hands; and I have no will but his. Yet I know, he will restore me soon." - And so he did, in a few hours, to the paradise of God.

expelled themselves. About forty were by this means separated from us; I trust only fora season. I met the Kingswood bands again, and heard all who desired it at large: after which, I read the following paper : "By many witnesses it appears, that several members of the Band Society in Kingswood have made it their common practice to scoff at the preaching of Mr. John and Charles Wesley: That they have censured and spoken evil of them behind their backs, at the very time they professed love and esteem to their faces: That they have studiously endeavoured to prejudice other members of that society against them; and, in order thereto, have belied and slandered them in divers instances. There- fore, not for their opinions, nor for any of them, (whether they be right or wrong,) but for the causes above mentioned, viz. for their scoffing at the word and ministers of God, for their tale-bearing, backbiting, and evil-speaking, for their dissembling, lying, and slandering: "JT, John Wesley, by the consent and approbation of the Band Society in Kingswood, do declare the persons above mentioned to be no longer members thereof. Neither will they be so accounted, until they shall openly confess their fault, and thereby do what in them lies, to remove the scandal they have given." At this they seemed a little shocked at first; but Mr. C pdt: B . and A. A , soon recovered, and said, they had heard both my brother and me many times preach Popery. However, they would join with us if we would; but that they would not own they had done any thing amiss. I desired them to consider of it yet again, and give us their answer the next evening. The next evening, March 1, they gave the same answer as before. However, I could not tell how to part; but exhorted them to wait yet a.little longer, and wrestle with God, that they might know his will concerning them.

"This had been just and honest, and not more than we have deserved at your hands. I say we; for God is my witness, how condescendingly loving I have been toward you. Yet did you so forget yourself, as both openly and privately to contradict my doctrine; while, in the mean time, T was as a deaf man that heard not, neither answered a word, either in private or public. Ah,my brother! Iam distressed for you. I would, but you will not receive my saying. 'Therefore I can only commit you to Him who hath commanded us to forgive one another, even as God, for Christ's sake, hath forgiven us." I preached twice at Kingswood, and twice at Bristol, on those words of a troubled soul, " O that I had wings like a dove; for then would I flee away, and be at rest." One of the notes I received to-day was as follows: ' A person whom God has visited with a fever, and has wonderfully preserved seven days in a hay mow, without any sustenance but now and then a little water out of a ditch, desires to return God thanks. The person is present, and ready to declare what God has done both for his body and soul. For the three first days of his illness, he felt nothing but the terrors of the Lord greatly fearing lest he should drop into hell; till after long and earnest prayer, he felt himself given up to the will of God, and equally content to live or die. Journal J. 14 a 206 REV. J. WESLEY'S JOURNAL. April, 1741 Then he fell into a refreshing slumber, and awaked full of peace and the love of God." '

I mentioned this to Peter Bohler. But he told me, " The:e is no such state on earth. Sin will and must always remain in the soul. The old man will remain till death. The old nature is like an old tooth: you may break off one bit, and another, and another ; but you can never get it all away: the stump of it will stay as long as you live; und sometimes will ache too." At the pressing instanee of my brother, I left London, and the next evening met him at. Bristol. I was a little surprised when I came into the room, just after he had ended his sermon. Some wept aloud; some clapped their hands , some shouted: and the rest sang praise; with whom (having svon recovered themselves) the whole congregation joined. So I trust, Ae hae June, 1741. REV. J. WESLEY'S JOURNAL. 21, it ever God were pleased that we should suffer for the truth's sake, alt other sounds would soon be swallowed up in the voice of praise and thanksgiving. I spent most of the morning in speaking with the new members of the society. In the afternoon I saw the sick; but not one - in fear, neither repining against God. In the evening I published the great decree of God, eternal, unchangeable, (so miserably misunderstood and misrepresented by vain men that would be wise,) " He that believeth shall be saved; he that believeth not shall be damned." At a meeting of the stewards of the society, (who receive and expend what is contributed weekly,) it was found needful to retrench the expenses; the contributions not answering thereto. And it was accordingly agreed to discharge two of the schoolmasters at Bristol; the present fund being barely sufficient to keep two masters and a mistress here, and one master and a mistress at Kingswood.

Having settled all the business on which I came, I set out early, and on Tuesday called at Windsor. I found here also a few, who have peace with God, and are full of love both to him, and to one another. In the evening I preached at the Foundery, on, ' Stand still, and see the salvation of the Lord." I spent an hour with poor Mr. M e. His usual frown was vanished away. His look was clear, open and composed. He listened to the word of reconciliation with all possible marks of deep attention, though he was too weak to speak. Before I went, we commended him to the grace of God, in confidence that our prayer was heard: to whom, at two in the morning, he resigned his spirit, without any sigh or groan. Tues. June 2. I spoke plainly to Mr. Piers, who told me he had been much shaken by the still brethren. But the snare is broken: I left him rejoicing in hope, and praising God for the consolation. I exhorted a crowded congregation, not to "receive the grace of God in vain." The same exhortation I enforced on the society : (about nine hundred persons:) and by their fruits it doth appear that they begin to love one another, " not in word" only, " but in deed and in truth." Hearing that a deaf and dumb man near Marienborn, had procured a remarkable letter to be wrote into England, J asked James Hutton, if he knew of that letter; and what the purport of it was. He answered, yes; he had read the letter; but had quite forgot what it was about. I then asked Mr. V , who replied, the letter was short, but he did net remember the purport of it.

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!

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."

Thur. July 2. I met Mr. Gambold again; who honestly told me, he was ashamed of my company ; and therefore must be excused from going to the society with me. This is plain dealing at least! I had much talk with Mr. V. . who allowed, 1. That there are many 'not one only) commands of God, both to believers and unbelievers ; and, 2. That the Lord's Supper, the Scripture, and both public and private prayer, are God's ordinary means of conveying grace to man. But what will this private confession avail, so long as the quite contrary is still declared in those " Sixteen Discourses," published to all the world, and never yet either corrected or retracted ? Looking for a book in our college library, I took down, by mistake, the Works of Episcopius ; which opening on an account of the Synod of Dort, I believed it might be useful to read it through. But what a scene is here disclosed! I wonder not at the heavy curse of God, which so soon after fell on our Church and nation. What a pit it is, that the holy Synod of Trent, and that of Dort, did not sit at the same time ; nearly allied as they were, not only as to the purity of doctrine, which each of them established, but also as to the spuit wherewith they acted ; if the latter did not exceed ! Being in the Bodleian library, I light on Mr. Calvin's account of the case of Michael Servetus ; several of whose letters he occasionally inserts ; wherein Servetus often declares in terms, " I believe the Father is God, the Son is God, and the Holy Ghost is God." Mr. Calvin, however, paints him such a monster as never was, an Arian, a blasphemer, and what not: besides strewing over him his flowers of "dog, devil, swine," and so on; which are the usual appellations he gives to his opponents. But still he utterly denies his being the cause of Servetus's death. "No," says he, "I only advised our magistrates, as having a right to restrain heretics by the sword, to seize upon and try that arch-heretic. But after he was condemned, I said not ane word about his execution !"

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.

A clergyman having sent me word, that if I would preach in the evening on the text he named, he would come to hear me, I preached on that text, Matt. vii, 15. And strongly enforced the caution of our Lord, to " beware of false prophets ;" that is, all preachers who do not speak as the oracles of God. I explained, at Chelsea, the nature and necessity of the new birth. One (who, I afterward heard, was a dissenting teacher) asked me when I had done, " Quid est tibti nomen?" And on my not answering, turned in triumph to his companions, and said, "« Ay, I told you he did not understand Latin !" I was informed of a remarkable conversation, at which one of our sisters was present a day or two before ; wherein a gentleman was assuring his friends, that he himself was in Charles' Square, when a person told Mr. Wesley to his face, that he, Mr. Wesley, had paid twenty pounds already, on being convicted for selling Geneva; and that he now kept two Popish priests in his house. This gave occasior. to another to mention what he had himself heard, at an eminent dis Sept. 1741. REV. J. WESLEY'S JOURNAL. 219 senting teacher's, viz. that it was beyond dispute, Mr. Wesley had large remittances from Spain, in order to make a party among the peor; and that as soon as the Spaniards landed, he was to join them with twenty thousand men. I began my course of preaching on the Common Prayer. Tuesday, September 1. I read over Mr. Whitefield's account of God's dealings with his soul. Great part of this I know to be true. O "let not mercy and truth forsake thee! Bind them about thy neck! Write them upon the table of thy heart!" James Hutton having sent me word, that Count Zinzendorf would meet me at three in the afternoon, I went at that time to Gray's Inn Walks. The most matenial part of our conversation (which I dare not conceal) was as follows: To spare the dead I do not translate : Z. Cur Religionem tuam mutasti? W. Nescio me Religionem meam mutasse. Cur id sentis? Quis hoc tibi retulit? Z. Plané tu. Id ex epistolA tua ad nos video. Ibi, Religione, quam apud nos professus es, relicta, novam profiteris.

The letter referred to by the Count was written August 8, preceding. It was as follows, excepting two or three paragraphs, which I have omitted as less material : John Wesley, a Presbyter of the Church of God in England, to the Church of God at Hernhuth in Upper Lusatia. 1. It may seem strange, that such a 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." Yet, whatsoever I am, or W, How so? I do not understand you. Z. Yea, you say there that true Christians are not miserable sinners. This is most false. 'The best of men are most miserable sinners, even unto death. If any say otherwise, they are either wholly impostors, or diabolically led astray. Our brethren, teachers of better things, you have opposed: and have refused peace to them desir- W. Ido not yét understand what you mean. ; Z. When you wrote to me from Georgia, I loved you very much. I perceived that you were then simple in heart. You wrote again: I saw that you were still simple in heart, but disordered in your ideas, You came among us: your ideas were then still more disordered and confused. You returned to England. Some time after, I heard that our brethren were contending with you. I sent Spangenberg to effect a reconciliation between you. He wrote to me, that the Brethren had injured you. I wrote back, that they should not only not presist, but even ask your pardon. Spangenberg wrote again, that they had asked it: but that you, boasting of these things, were unwilling to be at peace. Now, "being come, I hear the same. _ W. The matter by no means turns on that point. Your Brethren (it is so far true) did treat me ill. Afterward, they asked my pardon. I answered, that that was superfluous; that I had never been angry with them: but was afraid, 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 only question between them and me. Z. Speak more plainly.

13. In conformity to the Mystics, you likewise greatly check joy in the Holy Ghost, by such cautions against sensible comforts, as have no tittle of Scripture to support them. Hence also your brethren here damp the zeal of babes in Christ, talking much of false zeal, forbidding them to declare what God hath done for their souls, even when their hearts burn within them to declare it, and comparing those to uncorked bottles, who simply and artlessly speak of the ability which God giveth. 14. Hence, Lastly, it is, that you undervalue good works, (especially works of outward mercy,) never publicly insisting on the necessity of them, nor declaring their weight and excellency. Hence, when some of your brethren have spoken of them, they put them on a wrong foot; viz. "If you find yourself moved, if your heart is free to it, then reprove, exhort, relieve." By this means, you wholly avoid the taking up your cross, in order to do good; and also substitute an uncertain, precarious inward motion, in the place of the plain written word. Nay, one of your members has said of good works in general, (whether works of piety or of charity,) " A believer is no more obliged to do these works of the Law, than a subject of the king of England is obliged to obey the laws of the king of France." 15. My brethren, whether ye will hear, or whether ye will forbear, I have now delivered my own soul. And this I have chosen to do in an artless manner, that if any thing should come heme to your hearts, the effect might evidently flow, not from the wisdom of man, but from the power of God. August 8, 1740.

It may easily be seen that my objections, then, were nearly the same as now. Yet I cannot say my affection 'was lessened at all, till after September, 1739, when certain men among us began to trouble their brethren, and subvert their souls. However, I cleared the Moravians still, and laid the whole blame on our English brethren. But from November the Ist, I could not but see (unwilling as I was to see them) more and more things which I could in no wise reconcile with the gospel of Christ. And these I have set down with all simplicity, as they occurred in order of time: believing myself indispensably obliged so to do, both in duty to God and man. Yet do I this, because I love them not? God knoweth ; yea, and in part I esteem them still: because I Sept. 1741. REV. J. WESLEY'S JOURNAL. 227 verily believe, they have a sincere desire to serve God; because many of them have tasted of his love, and some retain it in simplicity ; because they love one another; because they have so much of the truth of the Gospel, and so far abstain from outward sin ; and, lastly, because their discipline is, in most respects, so truly excellent. '"¢ But why then are you bitter against them?" I do not know that I am. Let the impartial reader judge. And if any bitter word has escaped my notice, I here utterly retract it. " But do not you rail at them?" T hope not. God forbid that I should rail at a Turk, infidel, or heretic. To one who advanced the most dangerous error, I durst say no more than, "The Lord rebuke thee." But I would point out what those errors were ; and, I trust, in the spirit of meekness.

I was greatly comforted by one whom God had lifted up from the gates of death, and who was continually telling, with tears of joy, what God had done for his soul. I met about two hundred persons, with whom severally I had talked the week before, at the French chapel, in Hermitage-street, Wapping, where they gladly joined in the service of the Church, and particularly in the Lord's Supper, at which Mr. Hall assisted. It was more than two years after this, that he began so vehemently to declaim against my brother and me, as "bigots to the Church, and those carnal ordinances," as he loved to term them. fri. 18. I buried the only child of a tender parent, who, having soon finished her course, after a short sickness, went to Him her soul loved, in the fifteenth year of her age. I preached in Charles' Square, Hoxton, on these solemn words, " This is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent." I trust God blessed his word. The scoffers stood abashed, and opened not their mouth. I set out, and the next evening met my brother at Bristol, with Mr. Jones, of Fonmon Castle, in Wales; now convinced of the truth as it is in 230 REV. J. WESLEY'S JOURNAL. Oct. 1741, Jesus, and labouring with his might to redeem the time he had lost, t make his calling sure, and to lay hold on eternal life. In the evening we went to Kingswood. The house was filled from end to end. And we continued in ministering the word of God, and in prayer and praise, till the morning.

I expounded at Kingswood, (morning and afternoon,) at Bristol, and at Baptist Mills, the message of God to the Church of Ephesus, particularly that way of recovering our first love, which God hath prescribed, and not man: "Remember from whence thou art fallen, and repent, and do the first works." I was pressed to visit Nicholas Palmer, one who had separated from us, and behaved with great bitterness, till God laid his hand upon him. He had sent for me several times, saying, he could not die in peace till he had seen me. I found him in great weakness of body and heaviness of spirit. We wrestled with God on his behalf; and our labour was not in vain: his soul was comforted ; and a few hours after, he quietly fell asleep. Thur. Oct. 1. We set out for Wales; but missing our passage over the Severn in the morning, it was sunset before we could get to Newport. We inquired there if we could hire a guide to Cardiff; but there was none to be had. A lad coming in quickly after, who was going (he said) to Lanissan, a little village two miles to the right of Cardiff, we resolved to go thither. At seven we set out; it rained pretty fast, and there being neither moon nor stars, we could neither see any road, nor one another, nor our own horses' heads; but the promise of God did not fail; he gave his angels charge over us; and soon after ten we came safe to Mr. Williams's house at Lanissan.

We rode to Fonmon Castle. We found Mr. Jones's daughter ill of the small pox: but he could cheerfully leave her and all the rest in the hands of Him in whom he now believed. In the evening I preached at Cardiff, in the Shire Hall, a large and convenient place, on, " God hath given unto us eternal life, and this life is in his Son." There having been a feast in the town that day, I believed it needful to add a few words upon intemperance: and while I was saying, " As for you, drunkards, you have no part in this life ; you abide in death; you choose death and hell ;" a man cried out vehemently, "I am one; and thither I am going." But I trust God at that hour began to show him and others "a more excellent way." About noon we came to Pont-y-Pool. A clergyman stopped me in the first street; a few more found me out soon after, whose love I did not find to be cooled at all by the bitter adversaries who had been among them. 'True pains had been taken to set them against my brother and me, by men who "know not what manner of spirit" they "are of." But instead of disputing, we betook ourselves to prayer ; and all our hearts were knit together as at the first. In the afternoon we came to Abergavenny. Those who are bitter of spirit have been here also; yet Mrs. James (now Mrs. Whitefield) received us gladly, as she had done aforetime. But we could not procure even two or three to join with us in the evening beside those of her own household. I had an unexpected opportunity of receiving the holy communion. In the afternoon we had a plain, useful sermon, on the Pharisee and the Publican praying in the temple ; which I explained at large i i Oct. 1741. REV. J. WESLEY'S JOURNAL. 231

in the evening, to the best dressed congregation I have ever yet seen in Wales. Two persons came to me afterward, who were, it seemed, convinced of sin, and groaning for deliverance. I preached in the morning at Pont-y-Pool, to a small but deeply attentive congregation. Mr. Price conducted us from thence to his house at Watford. After resting here an hour, we hastened on, and came to Fonmon, where I explained and enforced those words, " What must I do to be saved?" Many seemed quite amazed, while I showed them the nature of salvation, and the Gospel way of attaining it. I read prayers and preached in Porth Kerry church. My text was, " By grace are ye saved through faith." In the evening, at Cardiff, I expounded Zechariah iv, '7: ' Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain." The next morning we set out, and in the evening praised God with our brethren in Bristol. I dined with C T , greatly praising God for having done his own wise and holy will, in taking away "the desire of his eyes." In the evening I preached on, " Looking unto Jesus ;" and many were filled with consolation. Ft. 9. The same spirit helped our infirmities at the hour of intercession; and again, at Kingswood, in the evening. I was just laid down, when one came and told me, Howel Harris desired to speak with me at Bristol, being just come from London, and having appointed to set out for Wales at three in the morning. I went, and found him with Mr. Humphreys and Mr. S : They immediately fell upon their favourite subject ; on which when we had disputed two hours, and were just where we were at first, I begged we might exchange controversy for prayer. We did so, and then parted in much love, about two in the morning.

misings presently vanished away, and our hearts were ) it together in love. We rode together to Machan, (five miles beyond Newport, which we reached about twelve o'clock. In an hour after H. Harris. came, and many of his friends from distant parts. We had no dispute. of any kind; but the spirit of peace and love was in the midst of us. At three we went to church. There was a vast congregation, though at only a few hours' warning. After prayers, I preached on those words. in the Second lesson, " The life which I now live I live by the faith of the Son of God, who loved me, and gave himself for me." Mr. Rowlands then preached in Welsh, on Matthew xxviii, 5: " Fear not ye; for ye seek Jesus, which was crucified." We rode afterward to St. Bride's in the Moors; where Mr. Row- lands preached again. Here we were met by Mr. Humphreys and Thomas Bissicks, of Kingswood. About eleven a few of us retired, in order to provoke one another to love, and to good works. But T. Bis- sicks immediately introduced the dispute, and others seconded him. This H. Harris and Mr. Rowlands strongly withstood; but finding it profited nothing, Mr. Rowlands soon withdrew. H. Harris kept them at bay till about one o'clock in the morning: I then left them and Capt. T. together. About three they left off just where they began.

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.

' 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-

. everlasting strength." I was showing, what cause we had to trust in the Captain of our salvation, when one in the midst of the room cried out, " Who was your captain, the other day, when you hanged yourself? I know the man who saw you when you was cut down." 'This wise story, it seems, had been diligently spread abroad, and cordially believed by many in Bristol. I desired they would make room for the man to come nearer. But the moment he saw the way open, he ran away with all possible speed, not so much as once looking behind him. God humbled us in the evening by the loss of more than thirty of our little company, who I was obliged to exclude, as no longer adorning the Gospel of Christ. I believed it best, openly to declare both their names and the reasons why they were excluded. We then all cried unto God, that this might be for their edification, and not for destruction. I went to Bath. I had often reasoned with myself concerning this place, " Hath God left himself without witness?" Did he Dec. 1741. REV. J. WESLEY'S JOURNAL. 237 never raise up such as might be shining lights, even in the midst of this sinful generation? Doubtless he has ; but they are either gone "to the desert," or hid under the bushel of prudence. Some of the most serious persons I have known at Bath are either solitary Christians, scarce known to each other, unless by name ; or prudent Christians, as careful not to give offence, as if that were the unpardonable sin: and as zealous, to "keep their religion to themselves," as they should be, to "let it shine before men." I returned to Bristol the next day. In the evening one desired to speak with me. I perceived him to be in the utmost confusion, so that for a while he could not speak. At length he said, "T am he that interrupted you at the new room, on Monday ; I have had no rest since, day or night, nor could have till I had spoken to you. I hope you will forgive me, and that it will be a warning to me all the days of my life."

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.

The morning congregation was increased to above thrice the usual number, while I explained, "' Grace be unto you, and peace, from God the Father, and from our Lord Jesus Christ." At Longlane likewise, in the evening, I had a crowded audience, to whom I spoke from those words, " O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding out." '7. After diligent inquiry made, cemoved all those from the congregation of the faithful, whose behaviour Journal I. -16 yee dai Bip 238 REV. J. WESLEY'S JOURNAL. Jan. 1742. or spirit was not agreeable to the Gospel of Christ : openly declaring the objections I had to each, that others might fear, and cry to God for them. By the unusual overflowing of peace and love to all, which I felt, 1 was inclined to believe some trial was at hand. At three in the afternoon my fever came;:but, finding it was not violent, I would not break my word, and therefore went at four and committed to the earth the remains of one who had died in the Lord a few days before ; neither could I refrain from exhorting the almost innumerable multitude of people, who were gathered together round her grave, to cry to God, that they might die the death of the righteous, and their last end be like hers. I then designed to lie down; but Sir John G coming, and sending to speak with me, I went to him, and from him into the pulpit, knowing God could renew my strength. I preached, according to her request who is now with God, on those words with which her soul had been so refreshed a little before she went hence, after a long night of doubts and fears: " Thy sun shall no more go down, neither shall thy moon withdraw itself. For the Lord shall be thine everlasting light, and the days of thy mourning shall be ended." At the society which followed, many cried after God with a loud and bitter cry. About ten I left them, and committed myself into his hands, . to do with me what seemed him good.

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.

violently thrust many persons to and fro, struck others, and brake down part of the house. At length they began throwing large stones upon the house, which forcing their way wherever they came, fell down, together with the tiles, among the people, so that they were in danger of their lives. I then told them, " You must not go on thus; I am ordered by the magistrate, who is, in this respect, to us the minister of God, to inform him of those who break the laws of God and the king: and I must do it, if you persist herein; otherwise I am a partaker of your sin." When I ceased speaking they were more outrageous than before. Upon this I said, " Let three or four calm men take hold of the foremost, and charge a constable with him, that the law may take its course." They did so, and brought him into the house. cursing and blaspheming in a dreadful manner. I desired five or six to go with him to justice Copeland, to whom they nakedly related the fact. The justice immediately bound him over to the next sessions at Guildford. I observed when the man was brought into the house, that many of his companions were loudly crying out, " Richard Smith, Richard Smith!" who, as it afterward appeared was one of their stoutest champions. But Richard Smith answered not; he was fallen into the hands of one higher than they. God had struck him to the heart; as also a woman, who was speaking words not fit to be repeated, and throwing whatever came to hand, whom he overtook in the very act. She came into the house with Richard Smith, fell upon her knees before us all, and strongly exhorted him never to turn back, never to forget the mercy which God had shown to his soul. From this time we had never any considerable interruption or disturbance at Long-lane ; although we withdrew our prosecution, upon the offender's submission and promise of better behaviour.

I explained at Chelsea, the faith which worketh by love. I was very weak when I went into the room ; but the more " the beasts of the people" increased in madness and rage, the more was strengthvned, both in body and soul; so that I believe few in the house, which was exceeding full, lost one sentence of what I spoke. Indeed they could not see me, nor one another at a few yards' distance, by reason of the exceeding thick smoke, which was occasioned by the wild-fire and things of that kind, continually thrown into the room. But they who could praise God in the midst of the fires, were not to be affrighted by a little smoke. '77. I buried the body of Saran Wuiskin, a young woman late of Cambridge; a short account of whom follows, in the words of one that was with her, during her last struggle for eternity : - "The first time she went, intending to hear Mr. Wesley, was January 3; but he was then ill. She went again, Tuesday, 5, and was not dis- a o Jan. 1742. REV. J. WESLEY'S JOURNAL. 241 appointed. From that time she seemed quite taken up with the things above, and could willingly have been always hearing, or praying, or sing ing hymns. Wednesday, 13, she was sent for into the country ; at which news she cried violently, being afraid to go lest she should again be conformable to the world. With tears in her eyes, she asked me, ' What shall I do? I am in a great strait.' And being advised to commit her cause to God, and pray that his will might be done, not her own, she said she would defer her journey three days, to wait upon God, that he might show his will concerning her. The next day she was taken ill of a fever ; but being something better on Friday, she sent and took a place in the Cambridge coach, for the Tuesday following. Her sister asked her if she thought it was the will of God she should go. She answered, 'I leave it to the Lord; and am sure he will find a way to prevent it, if it is 'not for my good.' Sunday, 17, she was ill again, and desired me to write

a note, that she might be prayed for. I asked what I should write. She answered, ' You know what I want; a lively faith.' Being better on Monday, 18, she got up to prepare for her journey; though still de siring God to put a stop to it, if it was not according to his will. As soon as she rose from prayer she fainted away. When she came to herself. she said, 'Where is that scripture of Balaam journeying, and the angel of the Lord standing in the way? I can bring this home to myself. I was just going this morning; and see, God has taken away all my strength.' "From this hour, she was almost continually praying to God, that he would reveal himself to her soul. On Tuesday, 19, being in tears, I asked what was the matter. She answered, 'The devil is very busy with me.' On asking, 'Who condemns you? she pointed to her heart, and said, 'This; and God is greater than my heart.' On Thursday, after Mr. Richards had prayed with her, she was much cheerfuller, and she could not doubt but God would fulfil the desire which he had given her. ' One of her sisters coming out of the country to see her, she said, 'If I had come to you, evil would have befallen me; but I am snatched out of the hands of the devil. Though God has not yet revealed himself to me, yet I believe, were I to die this night, before to-morrow I should be in heaven.' Her sister saying, 'I hope God will restore you to health ;? she replied, ' Let him do what seemeth him good.' " She said, 'I saw my mother, and brother, and sister, in my sleep; and they all received a blessing in a moment.' I asked if she thought she should die; and whether she believed the Lord would receive her soul. Looking very earnestly, she said, 'I have not seen the Lord yet; but I believe I shall see him and live: although these are bold words for a sinner to say. Are they not?'

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.

thing. He answered, 'Nothing but Christ; and I am as sure of him as if I had him already.' He often said, ' O mother, if all the world believed in Christ, what a happy world would it be! And they may; for Christ died for every soul of man: I was the worst of sinners, and he died fcr me. O thou that callest the worst of sinners, call me! O, it is a free gift! I am sure I have done nothing to deserve it." On Wednesday he said to his mother, 'I amin very great trouble for my father; he has always taken an honest care of his family, but he does not know God; if he dies in the state he is in now, he cannot be saved. I have prayed for him. and will pray for him.' (His father died not long after.) 'If God should give him the true faith, and then take him to himself, do not you fear, do not you be troubled: God has promised to be a "palate to the fatherless, and a husband to the widow. I will pray for him and you in heaven; and I hope we shall sing hallelujah in heaven together.' "To his eldest sister he said, 'Do not puff yourself up with pride. When you receive your wages, which is not much, lay it out in plain necessaries. And if you are inclined to be merry, do not sing songs; that 1s the devil's diversion; there are many lies and ill things in those idle songs: do you sing psalms and hymns. Remember your Creator in the days of your youth. When you are at work, you may lift up your heart to God; and be sure never to rise or go to bed without asking his blessing. He added, 'I shall die; but do not cry forme. Why should you cry for me? Consider what a joyful thing it is, to have a brother go to heaven. I am nota man; Iam but a boy. But is it not in the Bible, 'Out of the mouths of babes and sucklings thou hast ordained strength?' I know where I am going: I would not be without this knowiedge for a thousand worlds; for though I am not in heaven yet, I am as sure of it as if I was.' ;

be under my care. After much discourse, they all agreed, there could be no better way to come to a sure, thorough knowledge of each person, than to divide them into classes, like those at Bristol, under the inspection of those in whom IJ could most confide. This was the origin of our classes at London, for which I can never sufficiently praise God; the unspeakable usefulness of the institution having ever since been more and more manifest. My brother set out for Oxford. In the evening I called upon Ann Calcut. She had been speechless for some time ; but almost as soon as we began to pray, (rod restored her speech: she then witnessed a good confession indeed. I expected to see her no more. But from that hour the fever left her ; and in a few days she arose and walked, glorifying God. Sun. April 4. About two in the afternoon, being the time my brother was preaching at Oxford, before the university, I desired a few persons to meet with me, and join in prayer. We continued herein much longer than we at first designed, and believed we had the petition we asked of God. We had the first watch-night in London. We commonly choose for this solemn service the Friday night nearest the full moon, either before or after, that those of the congregation who live at a distance, may have light to their several homes. The service begins at half an hour past eight, and continues till a little after midnight. We have often found a peculiar blessing at these seasons. There is generally a deep awe upon.the congregation, perhaps in some measure owing to the silence of the night, particularly in singing the hymn, with which we commonly conclude, Hearken to the solemn voice, The awful midnight ery! Waiting souls, rejoice, rejoice, And feel the Bridegroom nigh.

April 16. (Being Good Friday.) I was desired to call on one that was ill at Islington. I found there several of my old acquaintance who loved me once as the apple of their eye. By staying with them but a little, I was clearly convinced, that was I to stay but one week among them, (unless the providence of God plainly called me so to do,) I should be as still as poor Mr. St I felt their words, as it were, thrilling through my veins. So soft! so pleasing to nature! It seemed our religion was but a heavy, coarse thing; nothing so delicate, so refined as theirs. I wonder any person of taste (that has not faith) can stand before them ! In the afternoon, one who had tasted the love of God, but nad turned again to folly, was deeply convinced, and torn, as it were, in pieces, by guilt, and remorse, and fear; and even after the sermon was ended, she continued in the same agony, it seemed, both of body and sou.. Many of us were then met together in another part of the house ; but her cries were so piercing, though at a distance, that I could not pray, nor hardly speak, being quite chilled every time I heard them. I asked, whether it were best to bring her in, or send her out of the house. It being the general voice, she was brought in, and we cried to God, to heal her backsliding. We soon found we were asking according to his will. He not only bade her "depart in peace," but filled many others, till then heavy of heart, with peace and joy in believing. "a 9 EIR, Se aaa? 248 REV. J. WESLEY'S JOURNAL. _ May, 1742.

I was informed that one Mr. Hall had been there, about a year before, and had preached several times ; but I could not learn that there was the least fruit of his labour ; nor could I find any that desired to hear him again, nor any that appeared to care for such matters. At seven I walked down to Sandgate, the poorest and most contemptible part of the town; and, standing at the end of the street with John Taylor, began to sing the hundredth Psalm. Three or four people came out tu see what was the matter; who soon increased to four or five hundred. I suppose there might be twelve or fifteen hundred, before I had done preaching ; to whom I applied those solemn words, 'He was wounded for our transgressions, he was bruised for our iniquities : the chastisement of our peace was upon him; and by his stripes we are healed." Observing the people, when I had done, to stand gaping and staring upon me, with the most profound astonishment, I told them, " If you desire to know who I am, my name is John Wesley. At five in the evening, with God's help, I design to preach here again."

Being conscious of my igt:orance, I earnestly besought God to enlighten my understanding. I seriously considered what I read, and endeavoured to weigh it in the balance of the sanctuary. And what can I say concerning the part I read? I can and must say thus much, (and that with as full evidence as I can say, that two and two make four,) it is most sublime nonsense ; inimitable bombast ; fustian not to be paralleled! All of a piece with his inspired interpretation of the word Tetragrammaton; on which (mistaking it for the unutterable name itself, whereas it means only a word consisting of four letters) he comments with such exquisite gravity and solemnity, telling you the meaning of every syllable of it. I rode for Epworth. Before we came thither, I made an end of Madam Guyon's " Short Method of Prayer," and " Les Torrents Spirituelles."" Ah, my brethren! I can answer your riddle, now I have ploughed with your heifer. The very words I have so often heard some of you use, are not your own, no more than they are God's. They are only retailed from this poor Quietist ; and that with the utmost faithfulness. O that ye knew how much God is wiser than man! Then would you drop Quietists and Mystics together, and at all hazards keep to the plain, practical, written word of God. It being many years since I had been in Epworth before, I went to an inn, in the middle of the town, not knowing whether there were any left in it now who would not be ashamed of my acquaintance. But an old servant of my father's, with two or three poor women, presently found me out. I asked her, ¢ Do you know any in Epworth who are in earnest to be saved?" She answered, "I am, by the grace of God; and I know I am saved through faith." I asked, "' Have you then the peace of God? Do you know that he has forgiven your sins?" She replied, "I thank God, I know it well. And many here can.say the same thing."

Mon. '7. I preached at Burnham, a mile from Epworth, on 'The Son of Man hath power on earth to forgive sins." At eight in the evening I stood again on my father's tomb, (as I did every evening this week,) and cried aloud to the earnestly attentive congregation, ' By grace are ye saved through faith." I walked to Hibbaldstow (about twelve miles from Epworth) to see my brother and sister. The minister of Ouston (two miles from Epworth) having sent me word, I was welcome to preach in his church, I called there in my return; but his mind being changed, I went to another place in the town, and there explained, "Thou shalt call his name Jesus; for he shall save his people from their sins." At eight I largely enforced at Epworth the great truth, (so little understood in what is called a Christian country,) ¢ Unto him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted to him for righteousness." I went thence ito the place where the little society met, which was sufficiently thronged 'both within and without. Here I found some from Hainton, (a town twenty miles off,) who informed us, that God had begun a work there 'also, and constrained several to cry out in the bitterness of their soul, "« What must I do to be saved ?"

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

morning, Wednesday, 16, on the spirit of fear and the Spirit of adoption. It was now first I felt that God was here also; though not so much as at Barley Hall, (five miles from Sheffield,) where I preached in the afternoon. Many were here melted down, and filled with love toward Him whom " God hath exalted to be a Prince and a Saviour." I talked with one here, who, for about six months, (from the hour that she knew the pardoning love of God,) has been all peace and love. She rejoices evermore, and prays without ceasing. God gives her whatever petitions she asks of him, and enables her in every thing to give thanks. She has the witness in herself, that whatsoever she does, it is all done to.the glory of God. Her heart never wanders from him; no, not for a moment; but is continually before the throne. Yet whether she was sanctified throughout or not, I had not light to determine.

About three in the afternoon I went to my mother, and found her change was near. I sat down on the bedside. She was in her last conflict; unable to speak, but I believe quite sensible. Her look was calm and serene, and her eyes fixed upward, while we commended her soul to God. From three to four, the silver cord was loosing, and the wheel breaking at the cistern; and then, without any struggle, or sigh, or groan, the soul was set at liberty. We stood round the bed, and fulfilled her last request, uttered a little before she lost her speech: " Children, as soon as I am released, sing a psalm of praise to God." Sun. August 1. Almost an innumerable company of people being gathered together, about five in the afternoon, I committed to the earth the body of my mother, to sleep with her fathers. The portion of Scripture from which I afterward spoke was, 'I saw a great white throne, and him that sat on it, from whose face the eartn and the heaven fled away; and there was found no place for them. AndI saw the dead, small and great, stand before God; and the books were opened: and the dead were judged out of those things which were written in the books, according to their works." It was one of the most solemn assemblies I ever saw, or expect to see on this side eternity. We set a Aug. 1742. REV. J. WESLEY'S JOURNAL. 261 up a plain stone at the head of her grave, inscribed with the following words : In sure and steadfast hope to rise, And claim her mansion in the skies, A Christian here her flesh laid down, The cross exchanging for a crown. True daughter of affliction, she, Inured to pain and misery, Mourn'd a long night of griefs and fears, A legal night of seventy years. The Father then revealed his Son, Him in the broken bread made known. She knew and felt her sins forgiven, And found the earnest of her heaven. Meet for the fellowship above, She heard the call, "' Arise, my love !"" "T come," her dying looks replied, And lamb-like, as her Lord, she died.

1 cannot but further observe, that even she (as well as her father, and grandfather, her husband, and her three sons) had been, in her measure and degree, a preacher of righteousness. This I learned from a letter, wrote long since to my father ; part of which I have here subjoined : " February 6, 1711 12. «____ As Tam a woman, sol am also mistress of a large family. And though the superior charge of the souls contained in it, lies upon you; yet, in your absence, I cannot but look upon every soul you leave under my care, as a talent committed to me under a trust, by the great Lord of all the families, both of heaven and earth. And if I am unfaithful to him or you, in neglecting to improve these talents, how shall I answer unto him, when he shall command me to render an account of my stewardship? As these, and other such like thoughts, made me at first take a more than ordinary care of the souls of my children and servants, so. knowing our religion requires a strict observation of the Lord's day, and not thinking that we fully answered the end of the institution by going to church, unless we filled up the intermediate spaces of time by other acts of piety and devotion, I thought it my duty to spend some part of the day, in reading to and instructing my family: and such time I esteemed spent in a way more acceptable to God, than if I had retired to my own private devotions. This was the beginniug of my present practice. Other people's coming and joining with us was merely accidental. Our lad told his parents: they first desired to be admitted; then others that heard of it, begged leave also: so our company increased to about thirty; and it seldom exceeded forty last winter.

T cannot conceive, why any should reflect upon you, because your wife endeavours to draw people to church, and to restrain them from profaning the Lord's day, by reading to them, and other persuasions. For my part, I value no censure upon this account. I have long since shook hands with the world. And I heartily wish, I had never given them more reason to speak against me. As to its looking particular, I grant it does. And so does almost any thing that is serious, or that may any way advance the glory of God, or the salvation of souls. As for your proposal, of letting some other person read: alas! you do not consider what apeople these are. I do not think one man among them could read a sermon, without spelling a good part of it. Nor has any of our family a voice strong enough, to be heard by such a number of people. "But there is one thing about which I am much dissatisfied; that is, their being present at family prayers. J do not speak of any concern I am under, barely because so many are present; for those who have the honour of speaking to the Great and Holy God, need not be ashamed to speak before the whole world: but because of my sex. I doubt if it is proper for me to present the prayers of the people to God. Last Sunday I would fain have dismissed them before prayers; but they begged so earnestly to stay, I durst not deny them. "To THe Rev. Mr. WESLEY, "In St. Margaret's Church- Yard, Westminster." For the benefit of those who are entrusted, as she was, with the care of a numerous family, I cannot but add one letter more, which I received from her many years ago : July 24, 1732. "Dear Son, According to your desire, I have collected the principal rules I observed in educating my family; which I now send you as they occurred to my mind, and you may (if you think they can be of use to any) dispose of them in what order you please.

" The children were always put into a regular method of living, in such things as they were capable of, from their birth; as in dressing, undress ing, changing their linen, c. The first quarter commonly passes in sleep. After that, they were, if possible, laid into their cradles awake, and rocked to sleep ; and so they were kept rocking till it was time for chem to awake. This was done to bring them to a regular course of sleeping; which at first was three hours.in the morning, and three in the afternoon: afterward two hours, till they needed none at all. When turned a year old, (and some before,) they were taught to fear the rod, and to cry softly; by which means they escaped abundance of correction a Aug. 1742. REV. J. WESLEY'S JOURNAL. ; 263 they might otherwise have had; and that most odious noise of the crying of children was rarely heard in the house; but the family usually lived in as much quietness, as if there had not been a child among them. "As soon as they were grown pretty strong, they were confined to three meals a day. At dinner their little table and chairs were set by ours, where they could be overlooked ; and they were suffered to eat and drink (small beer) as much as they would; but not to call for any thing. If they wanted aught, they used to whisper to the maid which attended them, who came and spake to me; and as soon as they could handle a «nife and fork, they were set to our table. They were never suffered to choose their meat, but always made to eat such things as were provided for the family. Mornings they had always spoon meat; sometimes at nights. But whatever they had, they were never permitted to eat, at those meals, of more than one thing; and of that sparingly enough. Drinking or eating between meals was never allowed, unless in case of sickness; which seldom happened. Nor were they suffered to go, into the kitchen to ask any thing of the servants, when they were at meat; if it was known they did, they were certainly beat, and the servants severely reprimanded.

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.'

"T believe myself indispensably obliged, openly to declare before God and the worid, that the motives whereby I was induced to sign that paper were, partly a sinful fear of man; partly an improper deference to the judgment of those whom I accounted wiser than myself; and, lastly, a resolution that ifmy own judgment should at any time be better informed, I would then openly retiact, in the presence of God and man, whatever I should be convinced I had said or done amiss. Accordingly, having now had (besides a strong conviction immediately consequent thereon) many opportunities of informing my judgment better, and being fully convinced of my fault, I do hereby declare my sincere repentance, for my wicked compliance with those oppressive men, who, without any colour of law, divine or human, imposed such a condition of receiving a testimonial upon me. . "JT do further declare, that I know no principles of the Methodists (so called) which are contrary to the word of God; nor any practices of them but what are agreeable both to Scripture and to the laws of the Church of England: that I believe, in particular, their preaching the Gospel in the fields, (being first forbid so to do in churches, although 'a dispensation of the Gospel is committed to them, and wo is unto them if they preach not the Gospel,') or in private houses, or in any part of His dominion who filleth heaven and earth, can never be proved to be contrary to any written law either of God or man: that Iam not apprized of their preaching any where in an irregular, disorderly manner; neither of their pretending to any extraordinary inspiration, or extraordinary feelings of the Holy Spirit; but to those ordinary ones only, which, if aman have not, he is ' without hope and without God in the world.'

affirm they were) working in an unusual manner, no way essential either to justification or sanctification ; but that all the rest I must believe to be the mere empty dreams of a heated imagination. 1 observed that the leaven of stillness is not yet purged out from among us. One of our brethren saying, he was uneasy because he had wilfully neglected the Lord's Supper, another replied. then his faith was weak; else his peace could not be shaken by such Sept. 1742. REY. J. WESLEY'S JOURNAL. 269 little things. Yea, but I think such little things as these will shake the peace of any true believer, viz. a wilful breach of any commandment ' of God. If it does not shake us, we are asleep in the devil's arms. I buried the body of Lucy Godshall, one of the first women bands at Fetter-lane. After pressing toward the mark for more thar two years, since she had known the pardoning love of God, she was for some time weary and faint in her mind, till I put her out of the bands. God blessed this greatly to her soul, so that in a short time she was admitted again. Soon after, being at home, she felt the love of God, in an unusual manner, poured into her heart. She fell down upon her knees, and delivered up her soul and body into the hands of God: in the instant the use of all her limbs was taken away, and she was in a burning fever. For three days she mightily praised God, and rejoiced in him all the day long. She then cried out, " Now Satan hath desired to have me, that he may sift me as wheat." Immediately darkness and heaviness fell upon her, which continued till Saturday, the 4th instant. On Sunday the light shone again upon her heart. About ten in the evening, one said to her, "Jesus is ready to receive your soul:" she said, Amen! Amen!" closed her eyes and died.

I was desired to preach in an open place, commonly called the Great Gardens, lying between Whitechapel and Coverlet Fields, where I found a vast multitude gathered together. Taking knowledge that a great part of them were little acquainted with the things of God, I called upon them in the words of our Lord, " Repent ye; and believe the Gospel." Many of the beasts of the people laboured much to disturb those who were of a better mind. They endeavoured to drive in a herd of cows among them; but the brutes were wiser than their masters. They then threw whole showers of stones, one of which struck me just between the eyes ; but I felt no pain at all ; and, when I had wiped away the blood, went on testifying with a loud voice, that God hath given to them that believe, " not the spirit of fear, but of power, and of love, and of a sound mind." And by the spirit which now appeared through the whole congregation, I plainly saw what a blessing it is when it is given us, even in the lowest degree, to suffer for his narae's sake. -I preached, about nine, at Windsor; and the next evening came to Bristol. I spent the remainder of this, and the following week, in examining those of the society; speaking severally to each, that I might more perfectly know the state of their souls to Godward. In the evening, almost as soon as I began to pray in the society, a voice of lamentation and bitter mourning was heard, from the whole congregation; but in a while, loud thanksgivings were mixed therewith, which in a short space spread over all; so that nothing was to be heard on every side, but "' Praise to God and the Lamb for ever and ever!" I had notes from nineteen persons, desiring to return God thanks. Some of them follow : John Merriman, a blind man, desires to return thanks to Almighty God, for the discovery of his love to him, an old sinner." 'One desires to return God thanks, for giving her a token of his love, in removing all prejudices, and giving her love to all mankind." "Edith W. desires to return thanks for great and unspeakable mercies, which the Lord Journal I. 18

270 REV. J. WESLEY'S JOURNAL. Sept. 1742. was pleased to reveal to her heart; even telling me, 'I am he that blotteth out thy transgressions, and thy sins I willremember no more.' And I desire that the praise of the Lord may be ever in my heart." "Ann Simmonds desires to return hearty thanks to God for the great morcies she received last night; for she has a full assurance of her redemption in the blood of Christ." " Mary K desires to return thanks to God for giving her a fresh sense of her forgiveness." 'Mary F desires to return thanks for that the Lord hath made her triumph over sin, earth, and hell." ' Mary W n desires to return thanks to Almighty God for a fresh sense of forgiveness." 'Sir, I desire to return humble thanks to Almighty God for the comfortable assurance of his pardoning love. "KE. C Bi

Many others took an opportunity of speaking to me, and declaring what God had done for their souls. But one came to me, Mrs. Sp , who was still torn in pieces with sorrow, and doubts, and fears. Her chief fear, she said, was, that we are all Papists. I asked her, how she came to fear this, after she had heard us preach for near three years, and been more than a twelvemonth in the society. She said, " Why, it is not long since I met with a gentleman who told me, he was a Roman Catholic. And when I asked him, if Mr. Wesley was a Papist, he would not say yes or no; but only, ' Mr. W. is a very good man; and you do well to hear him.' Besides, it is but two or three nights since, as I was Just setting out to come to the room, Miss Gr met me, and said, ' My dear friend, you sha'nt go; indeed you sha'nt; you don't know what youdo. Iassure you, Mr. W. is a Papist, and soamI; he converted me. You know how I used to pray to saints and to the virgin Mary; it was Mr. W. taught me when I was in the bands. And I saw him rock the cradle on Christmas eve: you knowI scorn to tell a lie.' Well, but, said I, how comes it that none of the rest who are in the bands, have found this out as well as you? '0,' replied she, ' they are not let into the secret yet ; perhaps, if you was in the bands, you might not hear a word of it for a year or more. OQ, you can't imagine the depth of the design!' The maid at her back then fell a crying, and said, Indeed, madam, Miss Gr. talks so fine! Do, madam, mind what she says." So between one and the other, poor Mrs. Sp - was utterly confounded.

I began preaching about five o'clock, (a thing never heard of before in these parts,) on, "I came not to call the righteous, but sinners to repentance." And the victorious sweetness of the grace of God was present with his word. At ten we went to Ali Saints, where were such a number of communicants as I have scarce seen but at Bristol or London. At four I preached in the square of the Keelman's hospital, on, " By grace are ye saved, through faith." It rained and hailed hard, both before and after ; but there were only some scattered drop while I preached, which frighted away a few careless hearers. I met the society at six, and exhorted all who had "set their hand to the plough," not to "look back." I began at five expounding the Acts of the Apostles. In the afternoon (and every afternoon this week) I spoke severally with the members of the society. On Tuesday evening I began the Epistle to the Romans. After sermon the society met. I reproved some among them who walked disorderly ; and earnestly hesought them all to beware, lest, by reason of their sins, the way of truth should be evil spoken of. I could not but observe the different manner wherein God is pleased to work in different places. The grace of God flows here with a wider stream than it did at first either at Bristol or Kingswood. But it does not sink so deep as it did there. Few are throughly convinced of sin, and scarce any can witness, that the Lamb of God has taken away their sins. I found the first witness of this good confession. Margaret H (O how fallen since then!) told me, that the night before, her sight (an odd circumstance) and her strength were taken away at once. At the same time the love of God so overflowed her soul, that she could not speak or move. James R also gave me an account Dec. 1742. REV. J. WESLEY'S JOURNAL. _ 273 to-day, that in going home the day before, he lost his sight in a moment, and was forced to catch hold of some rails for fear of falling. He continues under strong conviction, longing for the salvation of God.

After preaching in the room at five, I began preaching about eight at the hospital: it rained all the time ; but that did not disturb me or the congregation, while I explained, " Thou shalt call his name Jesus; for he shall save his people from their sins." There seemed in the evening to be a deeper work in many souls than I had observed before. Many trembled exceedingly ; six or seven (both men and women) dropped down as dead; some cried unto God out of the deep; others would have cried, but their voice was lost: and some have found that the Lord is " gracious and merciful, forgiving iniquity, and transgression, and sin." In the evening God was pleased to wound many more who were quiet and at ease. And I could not but observe, that here the very best people, so called, were as deeply convinced as open sinners. Several of these were now constrained to roar aloud for the disquietness of their hearts ; and these generally not young, (as in most other places,) but either middle-aged, or well stricken in years. I never saw a work of God, in any other place, so evenly and gradually carried on. It con- ' tinually rises step by step. Not so much seems to be done at any one time, as hath frequently been at Bristol or London; but something at every time. It is the same with particular souls. I saw none in that triumph of faith, which has been so common in other places. But the believers go on calm and steady. Let God do as seemeth him good.

Between twelve and one, I preached in a convenient ground at Whickham, two or three miles from Newcastle. I spoke strong rough words ; but I did not perceive that any regarded what was spoken. The people indeed were exceeding quiet, and the cold kept them from falling asleep ; till (before two) I left them, very well satisfied with the preacher, and with themselves. I preached, both at five in in the room, and at eight in the hospital, on, " Him hath God exalted to be a Prince and a Saviour, to give repentance and remission of sins." We then walked over to Tanfield Leigh ; about seven miles from Newcastle. Here a large company of people were gathered together from all the country round about : to whom I expounded the former part of the fifth chapter to the Romans. But so dead, senseless, unaffected a congregation, have I scarce seen, except at Whickham. Whether the Gospel or Law, or English or Greek, seemed all one to them! Yet the seed sown even here was not quite lost; for on Thursday morning, between four and five, John Brown, then of Tanfield Leigh, was waked out of sleep by the voice that raiseth the dead; and ever since he has been full of love, and peace, and joy in the Holy Ghost. At four I preached in the Hospital Square, to the largest congregation I had seen since we left London, on, " Jesus Christ," our " wisdom, rightcousness, sanctification, and redemption." Wed. December 1. We had several places offered, on which to build a room for the society; but none was such as we wanted. And perhaps there was a providence in our not finding any as yet; for, by this means, I was kept. at Newcastle whether I would orno. was both surprised and grieved at a genuine instance of enthusiasm. 274 REV. J. WESLEY'S JOURNAL. Dec. 1742

J. B , of Tanfield Leigh, who had received a sense of the love of God a few days before, came riding through the town, hallooing and shouting, and driving all the people before him; telling them, God had told him he should be a king, and should tread all his enemies under his feet. I sent him home immediately to his work, and advised him to cry day and night to God, that he might be lowly in heart; lest Satan should again get an advantage over him. To-day a gentleman called and offered me a piece of ground. On Monday an article was drawn, wherein he agreed to put me into possession on Thursday, upon payment of thirty pounds. Tues. '7. I was so ill in the morning, that I was obliged to send Mr. Williams to the Room. He afterward went to Mr. Stephenson, a merchant in the town, who had a passage through the ground we intended to buy. I was willing to purchase it. Mr. Stephenson told him, " Su, I do not want money ; but if Mr. Wesley wants ground, he may have a piece of my garden, adjoining to the place you mention. I am ata word. For forty pounds he shall have sixteen yards in breadth, and thirty in length." Mr. Stephenson and I signed an article, and I took possession of the ground. But I could not fairly go back from my agreement with Mr. Riddel: so I entered on his ground at the same time. The whole is about forty yards in length ; in the middle of which we determined to build the house, leaving room for a small court-yard before, and a little garden behind, the building.

God, and prayed that he would prosper the work of our hands upon us. Three or four times in the evening, I was forced to break off preaching, that we might pray and give thanks to God. When I came home, they told me the physician said, he did not expect Mr. Meyrick would live till the morning. I went to him, but his pulse was gone. He had been speechless and senseless for some time. A few of us immediately joined in prayer : (I relate the naked fact :) before we had done his sense and his speech returned. Now, he that will account for this by natural causes, has my free leave: but I choose to say, This is the power of God. It being computed that such a house as was proposed could not be finished under seven hundred pounds, many were positive it would never be finished at all; others, that I should not live to see it _ covered. I was of another mind; nothing doubting but, as it was begun for God's sake, he would provide what was needful for the finishing it. The physician told me he could do no more; Mr. Meyrick could not live over the night. I went up, and found them all'crying about him ; his legs being cold, and (as it seemed) dead already. We all kneeled down, and called upon God with strong cries and tears. He opened his eyes, and called for me; and, from that hour, he continued to recover his strength, till he was restored to perfect health. I wait to hear who will either disprove this fact, or philosophically account for it.

From those words, "Sing we merrily unto God, our strength ; make a cheerful noise unto the God of Jacob ;" I took occasion to show the usual way of keeping these days holy, in honour of the birth of our Lord; namely, by an extraordinary degree of gluttony and drunkenness ; by Heathen, and worse than Heathen diversions ; (with their constant attendants, passion and strife, cursing, swearing, and blasphemy ;) and by dancing and card playing, equally conducive to the glory of God. I then described the right way of keeping a day holy to the Lord: by extraordinary prayer, public and private; by thanksgiving ; by 'hearing, reading, and meditating on his word ; and by talking of all his wondrous works. I rode to Horsley. The house being too small, 1 was obliged again to preach in the open air; but so furious a storm have I seldom known. 'The wind drove upon us like a torrent; coming by turns from east, west, north, and south; the straw and thatch flew round our heads ; so that one would have imagined it could not be long before the house must follow: but scarce any one stirred, much less went away, till I dismissed them with the peace of God. I preached in an open place at Swalwell, two or three miles from Newcastle. The wind was high, and extremely sharp; but I saw none go away till 1 went. Yet I observed none that seemed to be much convinced ; only stunned, as if cut in the head. After preaching (as usual) in the Square, I took horse for Tanfield. More than once I was only not blown off my horse. However, at three I reached the Leigh, and explained to a multitude of people the salvation which is through faith, Afterward I met the society in a large upper room, which rocked to and fro with the violence of the storm. But all was calm within; and we rejoiced together in hope of a kingdom which cannot be moved. 276 REV. J. WESLEY'S JOURNAL. Jan. 1743.

At eleven I preached my farewell sermon in the Hospital Square. I never saw such a congregation there before ; nor did I ever speak so searchingly. I could not conclude till one; and then both men, women, and children, hung upon me, so that I knew not which way to disengage myself. After some time, I got to the gate, and took horse ; but even then "a muckle woman" (as one called her, in great anger,) kept her hold, and ran by the horse's side, through thick and thin, down to Sandgate. Jonathan Reeves rode with me. We reached Darlington that night, and Boroughbridge the next day. What encouragement have we to speak for God! At our inn we met an ancient man, who seemed by his conversation, never to have thought whether he had any soul or no. Before we set out, I spoke a few words concerning his cursing and idle conversation. 'The man appeared quite broken in pieces: the tears started into his eyes; and he acknowledged (with abundance of thanks to me) his own guilt, and the goodness of God. Sat. January 1, 1743. Between Doncaster and Epworth, I overtook one who immediately accosted me with so many and so impertinent questions, that I was quite amazed. In the midst of some of them, concerning my travels and my journey, I interrupted him, and asked, « Are you aware that we are on a longer journey; that we are travelling toward eternity?" He replied instantly, "O, I find you! I find you! I know where you are! Is not your name Wesley?' 'Tis pity! 'Tis great pity! Why could not your father's religion serve you ? Why must you have a new religion?" I was going to reply; but he cut me short by crying out in triumph, "I am a Christian! I ama Christian! I am a Churchman! I am a Churchman! I am none of your Culamites;" as plain as he could speak; for he was so drunk, he could but just keep his seat. Having then clearly won the day, or, as his phrase was, '"'put them all down," he began kicking his horse on both sides, and rode off as fast as he could. In the evening I reached Epworth. Sunday, 2. At five, I preached on, " So is every one that is born of the Spirit." About eight I preached

_ Jan. 1743. REV. J. WESLEY'S JOURNAL. 277 from my father's tomb, on Heb. viii, 11. Many from the neighbouring towns asked, if it would not be well, as it was sacrament Sunday, for them to receive it. I told them, " by all means: but it would be more respectful first to ask Mr. Romley, the curate's leave." One did so, in the name of the rest; to whom he said, " Pray tell Mr. Wesley, I shall not give him the sacrament; for he is not fit." How wise a God is our God! There could not have been so fit a place under heaven, where this should befall me first, as my father's house, the place of my nativity, and the very place where, '' according to the straitest sect of our religion," I had so long "lived a Pharisee!" It was also fit, in the highest degree, that he who repelled me from that very table, where I had myself so often distributed the bread of life, should be one who owed his all in this world to the tender love which my father had shown to his, as well as personally to himself.

explained "the Spirit of adoption, whereby we cry, Abba, Father." And it was high time; for I soon found the spirit of delusion was gone abroad here also; and some began to boast, that Christ had " made them free," who were still the "servants of sin." In the evening 1 preached on that bold assertion of St. John, (indeed of all who have the true Spirit of adoption,) " We know that we are of God, and the whole world lieth in wickedness." I rode forward for Newcastle. We inquired at Poplington, a little town three miles beyond York, and hearing there was no other town near, thought it best to call there. 'A Bible lying in the window, my fellow traveller asked the woman of the house, if she read that book. She said, "Sir, I can't read; the worse is my luck. But that great girl is a rare scholar; and yet she cares not if she ever looks in a book ; she minds nought but play." I began soon after to speak to our landlord, while the old woman drew closer and closer to me. The girl spun on; but all on a sudden she stopped her wheel, burst out into tears, and, with all that were in the house, so devoured our words, that we scarce knew how to go away. In the evening we came to Boroughbridge, and Saturday, 19, to Newcastle. I went on in expounding the Acts of the Apostles, and St. Paul's Epistle to the Romans. In the following week I diligently inquired, who they were that did not walk according to the Gospel. In consequence of which I was obliged to put away above fifty persons. There remained above eight hundred in the society. I visited those that were sick. One of these had kept her room for many months, so that she had never heard the voice or seen the face of any _preacher of this way : but God had taught her in the school of afiliction. She gave a plain and distinct account of the manner wherein she received a sense of her acceptance with God, more than a year before ; and of a fuller manifestation of his love, of which she never after doubted for a moment.

I found, 4. That their minds had been as variously affected as their bodies. Of this some could give scarce any account at all, which also I impute to that wise spirit, purposely stunning and confounding as many as he could, that they might not be able to bewray his devices. Others gave a very clear and particular account, from the beginning to the end. The word of God pierced their souls, and convinced them of inward as well as outward sin. They saw and felt the wrath of God abiding on them, and were afraid of his judgments. And here the accuser came with great power, telling-them, there was no hope, they were lost for ever. The pains of body then seized them in a moment, and extorted those loud and bitter cries. As to the latter, I observed, the number of those who had left the ociety, since December 30, was seventy-six : fourteen of these (chiefly 282 REV. J. WESLEY'S JOURNAL. March, 1743. dissenters) said they left it, because otherwise their ministers would not give them the sacrament. Nine more, because their husbands or wives were not willing they should stay in it. Twelve, because their parents were not willing. Five, because their master and mistress. would not let them come. Seven, because their acquaintance persuaded them to leave it. Five, because people said such bad things of the society. Nine, because they would not be laughed at. Three. because they would not lose the poor's allowance. Three more, because'they could not spare time to come. Two, because it was too far off. One, because she was afraid of falling into fits. One, because people were so rude in the street. 'Two, because Thomas Naisbit was in the society. One, because he would not turn his back on his baptism. One, because We were mere Church of England men. And, one, because it was time enough to serve God yet. The number of those who were expelled the society was sixty-four : two for cursing and swearing. Two for habitual Sabbath breaking. Seventeen for drunkenness. Two for retailing spirituous liquors. Three for quarrelling and brawling. One for beating his wife. Three for habitual, wilful lying. Four for railing and evil speaking. One for idleness and laziness. And, nine-and-twenty for lightness and carelessness.

man thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water." T'ues. 24. I rode to Cirencester, and preached on a green place, at a little distance from the town, on, " The kingdom of God is not meat and drink ; but righteousness, and peace, and joy in the Holy Ghost." Wednesday, 25. I preached to a little company at Oxford. Thursday, 26. I had a large congregation at Wycomb; from whence I hastened to London, and concluded the day by exforcing those awful words at the Foundery, "The Lord hath proclaimed unto the end of the world: say ye to the daughter of Zion, Behold, thy salvation cometh! Behold, his reward is with him, and his work before him." : (Being Trinity Sunday.) I began officiating at the chapel in West-street, near the Seven Dials, of which (by a strange chain of providences) we have a lease for several years. I preached on the Gospel for the day, part of the third chapter of St. John; and afterward administered the Lord's Supper to some hundreds of communicants. I -was a little afraid at first, that my strength would not suffice for the business of the day, when a service of five hours (for it lasted from ten to three) was added to my usual employment. But God looked to that: so I must think ; and they that will call it enthusiasm may. I preached at the Great Gardens, at five, to an immense congregation, on, " Ye must be born again." Then the leaders met; (who filled all the time that I was not speaking in public ;) and after them, the bands. At ten at night I was less weary than at six inthe morning. The following week I spent in visiting the society. On Sunday, June 5, the service of the chapel lasted till near four in the afternoon; so that'I found it needful, for the time to come, to divide the communicants into three parts, that we might not have above six hundred at once.

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.

My subject, in the evening, was, " As ye have received Jesus Christ the Lord, so walk ye in him." O what a season was this! I scarce remember such an hour since the first stone of the house was laid. I set out for Cormmwall. In the evening I preached at the Cross in Taunton, on, "The kingdom of God is not meat and drink ; but righteousness, and peace, and joy in the Holy Ghost." A poor man had posted himself behind, in order to make some distubance: but the time was not come; the zealous wretches who "deny the Lord that bought them," had not yet stirred up the people. Many cried out, Throw down that rascal there: knock him down: beat out his brains :" so that I was obliged to intreat for him more than once, or he would have been but roughly handled. '77. I reached Exeter in the afternoon; but as no one knew of my coming, I did not preach that night, only to one poor sinner at the inn; who, after listening to our conversation for a while, looked earnestly at us; and asked, whether it was possible f.r one who had in some measure known "the power of the world to come," and was "fallen away," (which she said was her case,) to be "renewed again to repentance." We besought God in her behalf, and left her sorrowing ; and yet not without hope. I preached at seven to a handful of people. The sermon we heard at church was quite innocent of meaning ; what that in the afternoon was, I know not; for I could not hear a single sentence.

To try if he can pull the churches down. In the evening I explained " the promise of the Father." After preaching, many began to be turbulent; but John Nelson went into the midst of them, spoke a little to the loudest, who answered not again, but went quietly away. Thur. September 1. We had a day of peace. I preached at Morva, about eight miles west cf St. Ives, on the North sea. My text was, " The land of Zabulon, and the land of Nephthalim, by the way of the sea ; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up." I observed an earnest, stupid attention, in the hearers, many of whom appeared to have good desires; but I did not find one who was convinced of sin, much less who knew the pardoning love of God. I rode to the Three-cornered-Down, (so called,) nine or ten miles east of St. Ives, where we found two or three hundred tinners, who had been some time waiting for us. They all appeared quite pleased and unconcerned ; and many of them ran after us to Gwennap, '(two miles east,) where their number was quickly increased to four or five hundred. I had much comfort here, in applying these words, " He ' hath anointed me to preach the Gospel to the poor." One who lived near, invited us to lodge at his house, and conducted us back to the green in the morning. We came thither just as the day dawned. I strongly applied those gracious words, " I will heal their backslidings, I will love them freely," to five or six hundred serious people. At Trezuthan Downs, five miles nearer St. Ives, we found seven or eight hundred people, to whom I cried aloud, " Cast away all your transgressions ; for why will ye die, O house of Israel?" After dinner I preached again to about a thousand people, on him whom " God hath exalted to be a Prince and a Saviour." It was here first I observed a little impression made on two or three of the hearers; the rest, as usual, showing huge approbation, and absolute unconcern.

At seven met the society at St. Ives, where two women, who came from Penzance, fell down as dead, and soon after cried out, in the bitterness of their souls. But we continued crying to God in their behalf, till he put a new song in their mouths. At the same time, a young man of the same place, who had once known the peace of God, but had sinned it away, had a fresh and clear manifestation of the love of God. I preached at Morva, on " righteousness, and peace, and joy-in the Holy Ghost." But still I could not find the way into the hearts of the hearers, although they were earnest to hear what they understood not. Wed. '7. I preached to two or three hundred people at Zennor, (four miles west of St. Ives,) and found much good will in them, but no life. It was much the.same on Thursday, 8, while I preached at Cannegy Downs, (five miles south of St. Ives,) on the resurrection of the dry bones. There is not yet so much as a shaking aniong them; much less is there any breath inthem. I rode in quest of St. Hilary Downs, ten or twelve miles south-east of St. 292 REV. Je WESLEY'S JOURNAL. Sept. 1743. ives. And the Downs I found, but no congregation, neither man, woman, nor child. But by that I had put on my gown and cassock , about a hundred gathered themselves together, whom I earnestly called "to repent and believe the Gospel." And if but one heard, it was worth all the labour.

Sai. 10. There were prayers at St. Just in the afternoon, which did not end till four. I then preached at the Cross, to, I believe, a thousand people, who all behaved in a quiet and serious manner. At six I preached at Sennan, near the Land's End; and appointed the little congregation (consisting chiefly of old, grey-headed men) to meet me again at five in the morning. But on Sunday, 11, great part of them were got together between three and four o'clock: so between four and five we began praising God; and I largely explained and applied, " I will heal their backslidings ; I will love them freely." We went afterward down, as far as we could go safely, toward the point of the rocks at the Land's End. It was an awful sight! But how will these melt away, when God ariseth to judgment! The sea between does indeed "boil like a pot." "One would think the deep to be hoary." But "though they swell, yet can they not prevail. He hath set their bounds, which they cannot pass." Between eight and nine I preached at St. Just, on the green plain near the town, to the largest congregation (I was informed) that ever had been seen in these parts. I cried out, with all the authority of love, "' Why will ye die, O house of Israel?" The people trembled and were still. I had not known such an hour before, in Cornwall. Soon after one, we had such another congregation, on the north side of Morva church. The Spirit of the Great King was in the midst. And I was filled both with matter and words, even more abundantly than at St. Just. ' My strength will I ascribe unto thee." At Zennor I preached about five, and then hastened to St. Ives, where we concluded the day in praising God with joyful lips.

I preached at one on Trezuthan Downs, and in the evening at St. Ives. The dread of God fell upon us while I was speaking, so that I could hardly utter a word: but most of all in prayer, wherein I was so carried out, as scarce ever before in my life. I had had for some time a great desire to go and publish the love of God our Saviour, if it were but for one day, in the Isles of Scilly; and I had occasionally mentioned it to several. This evening three of our brethre1. came and offered to carry me thither, if I could procure the mayor's boat, which, they said, was the best sailer of any in the town. I sent, and he lent it me immediately. So the next morning, Tuesday, 13, John Nelson, Mr. Shepherd, and I, with three men and a pilot, sailed from St. Ives. It seemed strange to me to attempt going in a fisher boat, fifteen leagues upon the main ocean; especially when the waves began to swell, and hang over our heads. But I called to my companions, and we all joined together in singing lustily and with a good courage, When passing through the watery deep, Task in faith his promised aid ; The waves an awful distance keep, And shrink from my devoted head ; Fearless their violence dare: They cannot harm, for God is there. Sept. 1743. REV. J. WESLEY'S JOURNAL. 293 About half an hour after one, we landed on St. Mary's, the chief of the inhabited islands. my

We immediately waited upon the governor, with the usual present, viz. a newspaper. I desired him, likewise to accept of an " Earnest Appeal." The-minister not being willing I should preach in the church, I preached, at six, in the street, to almost all the town, and many soldiers, sailors, and workmen, on, " Why will ye die, O house of Israel 2" It was a blessed time, so that I scarce knew how to conclude. After sermon I gave them some little books and hymns, which they were so eager to receive, that they were ready to teat oth them and me to pieces. For what political reason such a number of workmen were gathered together, and employed at so large an expense, to fortify a few barren rocks, which whosoever would take, deserves to have them for his pains, I could not possibly devise: but a providential reason was easy to be discovered. God might call them together to hear the Gospel, which perhaps otherwise they might never have thought of. At five in the morning I preached again on, "I will heal their backsliding ; I will love them freely." And between nine and ten, having talked with many in private, and distributed both to them and others between two and three hundred hymns and little books, we left this barren, dreary place, and set sail for St. Ives, though the wind was strong, and blew directly in our teeth. Our pilot said we shou!d have good luck, if we reached the land; but he knew not Him whom the winds and seas obey. Soon after three we were even with the Land's End, and about nine we reached St. Ives.

I was waked, between three and four, by a large company of tinners, who, fearing they should be too late, had gathered round the house, and were singing and praismg God. At five I preached once more on, Believe on the Lord Jesus Christ, and thou shalt be saved." They all devoured the word. O may it be health to their soul, and marrow unto their bones! We rode to Launceston that day. Thursday, 22. As we were riding through a village called Sticklepath, one stopped me in the street, and asked abruptly, " Is not thy name John Wesley?" Immediately two or three more came up, and-told me I must stop there. I did so; and before we had spoke many words, our souls took acquaintance with each other. I found they were called Quakers ; but that hurt not me; seeing the love of God was in their hearts. In the evening I came to Exeter, and preached in the Castle; and again at five in the morning, to such_a people as I have 'arely seen; void both of anger, fear and love. We went by Axminater, at the request of a few there that feared God, and had joined themselves together some years since. I exhorted them so to seek after the power, as not to despise the form of godliness; and then rode on to Taunton, where we were gladly received by a little company of our orethren from Bristol. I had designed to preach in the yard of our inn: put before I had named my text, having uttered only two words, "Jesus Christ," a tradesman of the town (who, it seems, was mayor elect) made so much noise and uproar, that we thought it best to give him the ground. But many of the people followed me up into a large room, where I preached unto them Jesus. The next evening, Saturday, 24, we arrived safe at Bristol. I preached at Bristol in the morning, and at Kingswood in the afternoon, on, "Jesus Christ, the same yesterday, and to-day, and for ever." A vast congregation, in the evening, were quite serious ea ca Oct. 1743. REV. J. WESLEY'S JOURNAL. 295

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-

ster; we will have the minister." I desired one to take their captain by the hand, and bring him into the house. After a few sentences interchanged between us, the lion was become a lamb. I desired him to go and bring one or two more of the most angry of his companions. He brought in two, who were ready to swallow the ground with rage ; but in two minutes they were as calm as he. I then bade them make way, that I might go out among the people. As soon as I was in the midst of them, I called fora chair; and, standing up, asked, " What do any of you want with me?" Some said, "' We want you to go with us to the justice." I replied, "That I will with all my heart." I then spoke a few words, which God applied; so that they cried out, with might and main, " The gentleman is an honest gentleman, and we will spill our blood in his defence." I asked, " Shall we go to the justice to-night, or inthe morning ?"" Most of them cried, "'To-night, to-night ;"" on which I went before, and two or three hundred followed; the rest returning whence they came. The night came on before we had walked a mile, together with heavy rain. However, on we went to Bentley Hall, two miles from Wednesbury. One or two ran before, to tell Mr. Lane they had brought Mr. Wesley before his worship. Mr. Lane replied, " What have I to do. with Mr. Wesley? Go and carry him back again." By this time the main body came up, and began knocking at the door. A servant told them Mr. ane wasinbed. His son followed and asked what was the matter. One replied, " Why, an't please you, they sing psalms all day ; nay, and make folks rise at five in the morning. And what would your worship advise us to do?" 'To go home," said Mr. Lane, "and be uiet."

In the mean time my strength and my voice returned, and I broke out aloud into. prayer. And now the man who just before headed the mob, turned, and said, " Sir, I will spend my life for you: follow me, and not one soul here shall touch a hair of your head." Two or 'three of his fellows confirmed his words, and got close to me immediately. At the same time, the gentleman in the shop cried out, " For shame, for shame! Let him go." An honest butcher, who was a little further off, said, it was a shame they should-do thus; and pulled back four or five, one after another, who were running on the most fiercely. The people then, as if it had been by common consent, fell back to the right and left; while those three or four men took me between them, and carried me through them all. But on the bridge the mob rallied again: we therefore went on one side over the mill dam, and thence through the meadows ; till, a little before ten, God brought me safe to Wednesbury ; having lost only one flap of my waistcoat, and a little skin from one of my hands.

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.

By how gentle degrees does God prepare us for his will! Two years ago a piece of brick grazed my shoulders. It was a year after that the stone struck me between the eyes. Last month I received one blow, and this evening two ; one before we came into the town, and one after we were gone out; but both were as nothing: for though one man struck me on the breast with all his might, and the other on the mouth with such a force that the blood gushed out immediately, I felt no more pain from either of the blows, than if they had touched me witha straw. It ought not to be forgotten, that when the rest of the society made all haste to escape for their lives, four only would not stir, William Sitch, Edward Slater, John Griffiths, and Joan Parks; these kept with me, resolving to live or die together ; and none of them received one blow, but William Sitch, who held me by the arm, from one end of the town to the other. He was then dragged away and knocked down; but he soon rose and got to me again. I afterwurd asked him, what he expected when the mob came upon us. He said, " To die for Him who had died for us:" and he felt no hurry or fear; but calmly waited til God should require his soul of him. I asked J. Parks, if she was not afraid, when they tore her from me. She said, " No; no more than I am now. I could trust God for you, as well as for myself. From the beginning I had a full persuasion that God would deliver you. I knew not how; but I left that to him, and was as sure asif it were already done." I asked, if the report was true, that she had fought for me. She said, " No; I knew God would fight for his children." And shall these souls perish at the last? WhenT i yee Uct. 1743. REV. J. WESLEY'S JOURNAL. 299

In the evening, the house at Grimsby not being able to contain one fourth of the congregation, I stood in the street, and exhorted every prodigal to "arise and go to" his " Father." One or two endeavoured to interrupt ; but they were soon stilled by their own companions. The next day, Tuesday, 25. one in the town promised us the use of a large room ; but he was prevailed upon to retract his promise before the hour of preaching came. I then designed going to the Cross, but the rain prevented ; so that we were a little at a loss, till we were offered a very convenient place, by a " woman which was a sinner." I there declared "' Him" (about one o'clock) whom " God hath exalted, to give repentance and remission of sins." And God so confirmed the word of his grace, that I marvelled any one could withstand him. However, the prodigal held out till the evening, when I enlarged upon her sins and faith, who "' washed our Lord's feet with tears, and wiped them with the hairs of her head." She was then utterly broken in pieces, (as, indeed, was well nigh the whole congregation,) and came after me to my lodging, crying out, "O sir! 'What must I do to be saved?'" Being now informed of her case, I said, ' Escape for your life. Return instantly to your husband." She said, "' But how can it be? Which way can I go? He is above a hundred miles off. I have just received a letter from him; and he is at Newcastle-upon-Tyne." I told her, "I am going for Newcastle in the morning : you may go with me. William Blow shall take you behind him." And so he did. Glory be to the Friend of sinners! He hath plucked one more brand out of the fire. Thou poor sinner, thou hast "received a prophet in the name of a prophet :" and thou art found of Him that sent him.

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 ?

We had a useful practical sermon at St. Nicholas's church i the morning, and another at St. Andrew's in the afternoon. At five I preached to a willing multitude, on the prodigal son. How many of these were lost, and now are found? In the following week I endeavoured to speak severally to each member of the society.. The numbers I found neither to rise nor fall; but many had increased in the knowledge and love of God. Sunday, 13, and the following days, I preached and regulated the societies at Painsher, Tanfield, and Horsley. I preached at the Spen, on, Christ Jesus our " wisdom, righteousness, sanctification, and redemption." I have seldom seen an audience so greatly moved, since the time of my first preaching at Bristol. Men, women, and children wept and groaned, and trembled exceedingly : many could not contain themselves in these bounds; but cried with a loud and bitter cry. It was the same at the meeting of the society ; and likewise in the morning, while I was showing the happiness of those "whose iniquities are forgiven, and whose sins are covered." afterward spake with twelve or fourteen of them severally; and found good ground to believe, that God had given them to "taste of the good word, and of the powers of the world to come." After preaching at Newcastle morning and evening, I earnestly exhorted the society to beware of speaking evil of each other, and of censuring those who followed not with us. Monday, 21. I besought them in my farewell sermon to "forget the things which are behind, and press on to the prize of their high calling." I preached at Norton, five miles from Ferry-bridge, and in the evening at Sykehouse. Here I received a full account of poor David Taylor, once a workman that needed not to be ashamed. Three years since, he knew all we preached to be true: then Mr. I. brought him over to German stillness. When I talked with him at Sheffield, he was thoroughly sensible of his mistake: but Mr. Simpson soon drew him into it again. A third time he was deeply convinced by my bro- 4 o ' aire 304 REV. J. WESLEY'S JOURNAL. Jan. 1744

" June 16. The day we engaged the French at Dettingen: as the battle began, I said, ' Lord, in thee have I trusted ; let me never be confounded.' Joy overflowed my soul, and I told my comrades, 'If I fall this day, I shall rest in the everlasting arms of Christ.2. Now I felt I could be content to be cast into the sea, for the sake of my dear brethren, so their eyes might be opened, and they might see, before it was too late, the things that belong unto their peace. When we came to winter quarters, there were but three of us joined together. But now, by the blessing of God, we are increased to twelve: and we have reason to be- Cok Ce a Net 306 © REV. J. WESLEY'S JOURNAL. ' Feb. 1744. 'lieve the hand of the Lord is with us. I desire, for the sake of Him whom we follow after, that you would send us some instructions, how to pro- © ceed in our little society. God is become a mouth to me, and has blessed even my word to some of their souls. All praise, and glory, and honour, be unto him and to the Lamb for ever and ever. From " Your affectionate brother, ait hl 5 is ' We were informed of the invasion intended by the French, who were expected to land every hour. I therefore exhorted the congregation, in the words of our Lord, Luke xxi, 36, " Watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man." In the evening, after expounding the third chapter of Jonah, I besought every one to "turn from his evil way," and " cry mightily unto God;" and enlarged on these words, '" Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not 2"

My brother and I agreed it was enough for one of us to stay in town, while the other endeavoured to strengthen our brethren in big ahs es April, 1744. REV. J. WESLEY'S JOURNAL. 311 other parts. So, on Monday, 26, I set out, and came in the evening to Newbury. While we were at breakfast, the next day, two or three pvor men were, with many oaths, relating their exploits the day before. i turned and appealed to their own hearts whether they were doing well. They owned their fault, and were so loving, we could scarce get away. We called at a house in the afternoon, wherein the first person we met was so drunk that she couid not speak plain, and could but just make shift to curse and swear. In the next room we found three or four more merry people, keeping Easter in much the same manner. But their mirth was soon spoiled. They gave earnest heed to the things they little regarded before, and knew not how to express their thank- . fulness for our advice, and for a few little books which we left with them. In the evening I preached at Bristol. On Wednesday and Thursday I settled all things there ; and on Friday, 30, rode to Middlesey ; where I preached to a small, serious congregation. Saturday, 31. Calling at Chard, I light upon a poor woman unawares, who was earnestly groaning for redemption. At noon we spent an hour with a little company in Axminster, and hastened on. for Crockern Wells: but the hail and snow falling fast, we could not reach it till past nine o'clock. Sun. April 1. I rode to Sticklepath. At one I preached in an open ' place, on, " This is the record, that God hath given us eternal life, and

this life is in his Son." A storm of rain and hail began while I was preaching; but the congregation did not move. At five I preached again. Many of the poor people followed me to the house at which lodged; and we could not consent to part, till I had spent another hour in exhortation, and prayer, and thanksgiving. I read to-day the strange account of that John Endicot, governor of New England, and his associates there; who beat and imprisoned so many of the poor Quakers, and murdered William Robinson, Marmaduke Stephenson, and others. O who would have looked for Father Inquisitors at Boston! Surely these men did not cry out against Popish cruelty! I preached at five, and rode on toward Launceston. The hills were covered with snow, as in the depth of winter. About two we came to Trewint, wet and weary enough, having been battered by the rain and hail for some hours. I preached in the evening to many more than the house would contain, on the happiness of him whose sins are ' forgiven. In the morning Degory Ishel undertook to pilot us over the great moor, all the paths being covered with snow; which, in many places, was driven together, too deep for horse or man to pass. The hail followed us for the first seven miles; we had then a fair, though exceeding sharp, day. I preached at Gwennap in the evening, to a plain, simple-hearted people ; and God comforted us by each other. About eleven we reached St. Ives. I was a little surprised at entering John Nance's house; being received by many, who were waiting for me there, with a loud (though not bitter) cry. But they soon recovered ; and we poured out our souls together in praises and thanksgiving. As soon as we went out, we were saluted, as usual, with a huzza, and a few stones, or pieces of dirt. But in the evening none opened his mouth, while I proclaimed, "I will love thee, O Lord, my strength. I will call upon the Lord, who is worthy to be praised; so shall I be saved from my enemies." 312 REV. J. WESLEY'S JOURNAL. April, 1744.

there, through which a dim light glimmered in. Yet even here may the light of God's countenance shine. And it has shone on many hearts. We rode over the still snowy mountains. At twelve I preached at Killigaer: in the evening at Cardiff, and the next evening at Fonmon. On Saturday, 28, I returned to Bristol. After resting here, for eight days, (though not unemployed,) on Monday, May 7, I set out for the north. I preached about eight at Acton: in the afternoon at Stroud: in the evening at Painswick, and at five the next morning. About eight, Tuesday, 8, I called at Gloucester, designing only to speak with a friend; but finding a house full of people, I would not disappoint their expectation, but stayed and preached on the form and the power of godliness. This made me somewhat later than I intended at Cheltenham, where I preached on, " By grace are ye saved through faith," to a company who seemed to understand just as much of the matter, as if I had been talking Greek. I found a people of quite another kind at Gutherton, to whom I preached on, ' Repent ye, and believe the Gospel." And many called upon God for grace so to do, even with strong cries and tears. We had a remarkable blessing again at five in the morning, Wednesday, 9. About noon I preached at Stanley ; (a mile from Gutherton ;) at three in Tewksbury; and in the evening at the Abbey, in Evesham. Riding by Birmingham, I called at a village three miles beyond it. Here a poor man was cursing and swearing ai so uncommon a rate, that I was constrained to speak to him very plainly. He received it, drunk as he was, in great love, and so did all his companions.

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. ;

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

at Durham, with Thomas Beard; another quiet and peaceable man, who had lately been torn from his trade, and wife and children, and sent away as a soldier; that is, banished from all that was near and dear to him, and constrained to dwell among lions, for no other crime, either committed or pretended, than that of calling sinners to repentance. But his soul was in nothing terrified by his adversaries. Yet the body, after a while, sunk under its burden. He was then lodged in the hospital, at Newcastle, where he still praised God continually. His fever increasing, he was let blood. His arm festered, mortified and was cut off: two or three days after which, God signed his discharge, and called him up to his eternal home. Servant of God, well done! Well hast thou fought The better fight; who single hast maintain'd, Against revolted multitudes, the cause Of God; in word, mightier than they in arms. In the evening I came to Knaresborough. About nine o'clock I was informed, that the house in which we were, was beset on every side, with men, women, and children. I desired those within to set open the doors, and let all come in that would. When the house was full, came down. The noise presently ceased, and I proclaimed, Christ our '¢ wisdom, righteousness, sanctification, and redemption." Only one drunken man gave a little interruption ; but his companions soon thrust him out of doors. So let all Satan's devices fall on his own head! I trust, this mob did not come together in vain. I rode to Leeds, and thence to Birstal. Tuesday, 14. 1 accompanied John Bennet into Lancashire. I preached to a small congregation at eleven; in the afternoon at Woodley in Cheshire ; and in the evening at Chinley End, in Derbyshire, on, " Repent ye, and believe the Gospel."

I preached at Chinley at five; about noon in the Peak ; and in the evening at Barley Hall. Saturday, 16. In the evening I preached at Sykehouse ; and by setting out early in the morning, Sunday, 17, at eight preached in Epworth. 1 came thither in season ; for two such sermons as Mr. Romley preached on this day, so exquisitely bitter, and totally false, I cannot say I ever heard before. After evening service I preached on Rom. iii, 22, to a much larger congregation than in the morning ; and I believe all that were sincere of heart, were exceedingly comforted. ; I left Epworth, and, on Wednesday, 20, in the afternoon, met my brother in London. Monday, 25, and the five following days, we spent in conference with many of our bretliren, (come from several parts,) who desire nothing but to save their own souls, and those that hear them. And surely, as long as they continue thus minded, their labour shall not be in vain in the Lord. The next week we endea-: voured to purge the society of all that did not walk according to the Gospel. By this means we reduced the number of members to less than nineteen hundred. But number is an inconsiderable circumstance. May God increase them in faith and love! Mon. July 9. My brother set out for Cornwall. I had much trouble for the fortnight following, in endeavouring to prevent an unwary man from destroying his own, and many other souls. On Monday, 23, Journal . 21 Jo ee 315 REY. J. WESLEY'S JOURNAL. Aug. 1744. when I set out for Bristol, I flattered myself that the work was done ; but, upon my return, I found I had done just nothing; so that on Thursday, August 2, I was constrained to declare in tke society, that Thomas Williams was no longer in connexion with us. I preached to the debtors in Newgate, and desired two or three of my friends to attend them weekly. I had a serious, wellbehaved congregation. Perhaps God may give us some fruit here also.

I set out with a few friends for Oxford. On Wednesday, my brother met us from Bristol. Friday, 24. (St. Bartholomew's day.) I preached, I suppose the last time, at St. Mary's. Beitso. I am now clear of the blood of these men. I have fully delivered my own soul. 'he beadle came to me afterward, and told me the vice chancellor had sent him for my notes. I sent them without delay, not without admiring the wise providence of God. Perhaps few men of note would have given a sermon of mine the reading, if I had put it into their hands; but by this means it came to be read, probably more than once, by every man of eminence in the university. I left Oxford © about noon, preached at Wycomb in the evening; and, on Saturday, 25, returned to London. Sat. September 1. I talked pretty largely with George Newans, the supposed Shropshire prophet. I am inclined to think he believes himself; but I cannot believe, God has sent him. One sent me word he had now found the right way of worshipping God; and therefore he must leave off prayer and the rest of our will-worship, and join himself with the Quakers. However, in the evening, he ventured among us once more; and God smote him to the heart; so that he knew, and felt, and declared aloud, that he had no need of going elsewhere to find the power of God unto salvation.

Ii committed to the dust the remains of Elizabeth Marsh, a young woman who had received a sense of the pardoning love of God about four years before her death, and had never left her first love. She had scarce known health or ease from that hour; but she never murmured or repined at any thing. I saw her many times after she was confined to her bed, and found her always quiet and calm, always cheerful, praising God in the fires, though longing to depart and to be with Christ. I could not learn that her mind was ever clouded, no, not a moment, from the beginning of her illness. But a few days before she died, she told me, " I am concerned, I spoke a hasty word to-day. One told me ' You shall recover within ten days ;' and I said, 'I don't want to recover.'" A little before her speech failed, she beckoned one to her, and said, Go and tell Molly Brown from me, she must come back to Mr. Wesley. I have not breath to speak to her myself, but do you tell her, she must come back." She had lost her voice when I prayed with her the last time, and commended her soul to God. But Her eye dropp'd sense, distinct and clear As any Muse's tongue could speak. It said, To me "to die is gain." I walk through the valley of the shadow of death," and " fear no evil." I could only speak a few words at her grave ; but when I returned to the Foundery, God made his word as a flame of fire. I spoke from that passage in the Revelation, " And one of the elders said unto me, 520 REV. J. WESLEY'S JOURNAL. Sept. 1744, What are these who are arrayed in white robes; and whence came they? And I said, Sir, thou knowest. And he said unto me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb."

A young man, servant to Mrs. Clark, of Newington, went home deeply affected. The next day he was taken ill, and every day grew worse ; so that when I came to the house on Monday the 10th, (though I knew nothing of him, or of his illness before,) he was just gasping for breath. It was a melancholy sight: both his words and his eyes "witnessed huge affliction and dismay." Death stared him in the face, and he knew not God. He could but just say, "« For God's sake pray for me." - John Nelson coming in, we asked life for our brother, in full confidence of the promise. All this day, as his illness so his terrors increased. But the next day, God gave him life from the dead. He told me, " Now I am not afraid to die; for I know God loves me. I did not use to love you or your people ; but now I love you as my own soul. I love you all: I know you are the people of God; and I am just going to him." He continued praising God as long as he could speak; and when he could not, his eyes were fixed upward. Between one and two on Wednesday morning he cried out, "I have lost my God! Where is he? I cannot see him." But he soon recovered himself and said, " Now I have found him; and IJ shall lose him no more." About seven I prayed with him, and praised God on his behalf; and not long after he fell asleep.

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.

eight days, and then removed to a place called Ask. Hear I began to speak openly, at a small distance from the camp, just in the middle of the English army: and here it pleased God to give me some evidences that my labour was not in vain. We sung a hymn, which drew about two hundred soldiers together, and they all behaved decently. After I had prayed, I begun to exhort them; and though it rained very hard, yet very few went away. Many acknowledged the truth, in particular a young man, John Greenwood, by name, wko has kept with me ever since, and whom God has lately been pleased to give me for a fellow labourer. Our society is now increased to upward of two hundred ; and the hearers are frequently more than a thousand, although many say Iam mad; and others have endeavoured to incense the field marshal against us. I have been sent for, and examined several times; but, blessed be God, he has always delivered me. "Many of the officers have come to hear for themselves, often nine or ten at a time. I endeavoured to lose no opportunity. During our abode in the camp at Ask, I have preached thirty-five times in seven days. One of those times a soldier, who was present, called aloud to his comrades to come away, and not hear that fool any longer. But it pleased God to send the word spoken to his heart; so that he roared out, in the bitterness of his soul, for a considerable time: and then He, who never fails those that seek him, turned his heaviness into joy. He is now never so _ happy as when he is proclaiming the loving kindness of God his Saviour. "T was a little shocked at my first entrance on this great work, because I was alone, having none to help me: but the Lord helped me, and soon raised up William Clements, and, in June, John Evans, belonging to the train, to my assistance. Since we have been in this camp we have built two small tabernacles, in which we meet at eight in the morning, at three in the afternoon, and seven at night; and commonly two whole nights in each week.

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.

He continued both to preach and to live the Gospel, till the battle of Fontenoy. One of his companions saw him there, laid across a can non, both his legs having been taken off by a chain shot, praising God, and exhorting all that were round about him; which he did till his spirit returned to God. '77. In the evening I rode to Brentford. Many poor wretches endeavoured to make a disturbance, just as I began to preach, and employed one of their number, one utterly void of shame, to lead the way : but he acted his part with so uncommon a degree both of impudence and dulness, that when I turned about, and asked to whom he belonged, his companions were ashamed to own him: so some went away, and the rest stood still; and we had a quiet and comfortable hour. I was unusually lifeless and heavy, till the love-feast in the evening ; when, just as I was constraining myself to speak, I was stopped, whether I would or no; for the blood gushed out of both my nostrils, so that I could not add another word: but in a few minutes it. stayed, and all our hearts and mouths were opened to praise God. Yet the next day I was again as a dead man; but in the evening, while I was reading prayers at Snowsfields, I found such light and strength as I never remember to have had before. I saw every thought, as well as action or word, just as it was rising in my heart; and whether it was right before God, or tainted with pride or selfishness. I never knew before (I mean not as at this time) what it was "to be still before God.' "ues. 25. I waked, by the grace of God. in the same spirit; and SES ar 4 Son ae A ks ia Mec. 1744. -REV. J. WESLEY'S JOURNAL. 825 about eight, being with two or three that believed in Jesus, I felt such an awe and tender sense of the presence of God, as greatly confirmed me therein: so that God was before me all the day long. I sought and found him in every place; and could truly say, when I lay down at night, ' Now I have lived a day."

Mon. February 4. I had the pleasure of receiving from Dr. Hartley, a particular account of Dr. Cheyne's last hours. During his last illness, he felt a gentle and gradual decay, so that he apprehended what the event would be. But it did not appear to give him any concern. He seemed quite loose from all below, till, without any struggle, either of body or mind, he calmly gave up his soul to God. We set out early, and the next day, at noon, met the little society at Windsor. We called at Brentford likewise; and, after a short stop, rode on, and reached London in the evening. I laboured much with one of our brethren, whose eyes the Antinomians had just opened, and for the present he seemed to be convinced. But I doubt that conviction will not continue ; it being not so easy to remove any one from that Gospel which flesh and blood hath revealed unto them. My exhorting the congregation here, not to consult with flesh and blood, but to attend the morning preaching, occasioned my receiving the following letter : " Dear Srr, For some time past I have been very negligent of coming in a morning, though I have been often severely reproved in my own mind for omitting that, which I knew was my duty both to God and my brethren. And from time to time, when you have exhorted us to partake of so useful a privilege, I have always been condemned. " A few days ago I set myself to consider, whence this slackness must proceed. And JI soon saw, the root of it was, an evil heart of unbelief, departing from the living God, and, therefore, from his service. The pernicious branches of this I found to be ignoraxce and sloth. It was ignorance of myself that caused me to cry, 'Peeve, peace;' and to say within myself, 'I know enough, and am satisfie, And while I was in 328 REV. J. WESLEY'S JOURNAL. Feb. 1745

f my late sloth and slackness, to too smooth a doctrine, which, it seems. to me, has been lately preached among us: I thought the doctrine of per fection, in all its parts, (perfect love, meekness, humility, resignation,) has not been so strenuously insisted on, as in times past, but only now and then mentioned in general terms: and hereby I was encouraged to be content in this groveling state, hanging between nature and grace, flesh and spirit. Then it was suggested, ' Lying in bed is not expressly forbidden in Scripture; nor is rising early expressly commanded.' Yet, glory be to God, Lhad power from him to resist and overcome this thought: and, being earnest with the Lord last night, this morning he did give me both a will and a power to break through, which I thankfully used, and came to meet my brethren at five, with primitive joy and satisfaction. SOs Bhs I set out with Richard Moss for Newcastle. Soon after we passed through Leicester, a gentleman of Leicester overtook us, and kept us company to Loughborough, dined with us there, then rode back to Leicester. His main business, I found, was to talk with me. He said, he had long been very low-spirited, had had the very best advice, and taken abundance of physic, and yet was as bad, or worse than ever. I explained his case to him at large, and advised him to apply to that Physician who alone heals the broken in heart. In the evening I preached to the little flock at Nottingham Next day, William Holmes met us at Doncaster, and piloted us through the mire, and water, and snow, (lately fallen,) to Sykehouse. Finding the congregation ready, I began preaching as soon as I came in; and exhorted tnem to follow after the great gift of God. Several from Epworth met us here, and we rejoiced unto God with reverence.

'" 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

and swearing much. Before we went away, I stepped to them, and asked, " Do you think yourselves that this kind of talking is right ?" One of them warmly replied, "Sir, we have said nothing which we have need to be ashamed of." I said, "Have you not need to be ashamed of disobliging your best friend? And is not God the best friend you have?" They stared first at me, and then at one another ; but no man answered a word. In the evening I preached at the inn, in Northallerton, where Mr Adams and some of his neighbours met me. On his saying, he wished I could have time to preach in his house, at Osmotherly, I told him, I would have time, if he desired it; and ordered our horses to be brought out immediately. We came thither between nine and ten. It was about an hour before the people were gathered together. It was after twelve before I lay down; yet (through the blessing of God) I felt no weariness at all.

I preached at five, on Rom. iii, 22, to a large congregation, part of whom had sat up all night, for fear they should not wake in the morning. Many of them, I found, either were, or had been, Papists. O how wise are the ways of God! How am I brought, without any care or thought of mine, into the centre of the Papists in Yorkshire! O that God would arise and maintain his own cause; and all the idols let him utterly abolish! After sermon an elderly woman asked me abruptly, " Dost thou think water baptism an ordinance of Christ ?" I said, What saith Peter? ' Who can forbid water, that these should not be baptized, who have received the Holy Ghost even as we?" I spoke but little more, before she cried out, "'Tis right! "Tis nght! I will be baptized." And so she was, the same hour. About eight in the evening I reached Sykehouse, and preached to a little company there. Wednesday, 1'7. I trode by Epworth to Grimsby. The north-east wind was full in our face, and exceeding sharp. I began preaching before eight; but to such a congregation as I had not lately seen; so stupidly rude and noisy, encouraged thereto by their fore- speaker, a drunken alehouse keeper. I singled him out, and fastened upon him, till he chose to withdraw. The rest were soon calmed, and behaved very quietly till the service was ended. In the afternoon I rode to Hainton. Mr. Clark, the minister of Barksworth, a mile from thence, having several times sent word he should be glad to see me, I went to his house, and spent an agreeable hour with an open-hearted, friendly man, not strongly prepossessed, and, I believe, truly desirous to know the whole will of God.

William Fenwick rode with me to L d; the minister of which had told him again and again, " Be sure to bring Mr. Wesley with you, when he comes. It is for my soul; for the good of my poor soul." When we were alone, he told me, "Sir, I have read your writings ; but I could not believe them till very lately. Now I know you doctrine is true. God himself has shown it tome. A few days since I was in a great agony of soul, praying to God to forgive my sins ; and there was such a light about me as I cannot express; and I knew God had heard my prayer ; and my heart was filled with the love of God ; and ever since I pray and praise him all day long." I asked if he had told this to any one else. He said, "I began to _ Apmil, 1745. REV. J. WESLEY'S JOURNAL. _ 333 tell it one I thought a very good Christian; but he seemed to think 1 was distracted: so I spoke no more. And indeed I don't know any that would hear me." I told him, " You will meet with many such trials as this, and with many others which you are not yet aware of." He answered, "I know that I cannot bear them of myself. I have no strength, unless I watch and pray always. But I do pray always: and what are trials to me? Iam not in the world. LIlive in eternity. I cannot turn any way, but I see God. He is with me continually, and on every side." I found much comfort from this strong instance of the mercy of God. And so F did also from a letter wrote by one of our preachers, concerning whom I often feared I had laboured in vain. It ran in these words : "" Dear Sir, I am fully convinced your fear concerning me, proceeds entirely from your love to my soul; therefore I should think myself guilty of the greatest ingratitude, if I did not endeavour to make a proper use of your kind reproof.

"TI know my soul has not prospered. JY know my conversation has not always been as in the presence of God. I know I have not been, nor yet am, as I desire to be, aserious, lowly follower of Jesus Christ. I have not been so exemplary in my behaviour as was consistent with the important work wherein I was employed. But, dear sir, let me beseech you, in God's name, tell me, Do you really think, that, instead of profiting, I destroy others? that so by desisting to preach, I may perish alone, and not the people perish with me. O, sir, shall I be an instrument in the devil's hand, to destroy the souls for 'which Christ died? O that my tongue may cleave to the roof of my mouth, rather than I should continue to do this great evil! O Lord, be merciful unto me, and forgive my sin, for it is great! "JT am not guiltless: but, blessed be God, I have lately discovered, or rather felt, many things which were hinderances of the work of God in my soul. I saw them before; but I saw in vain. I was not restless to be delivered from them, and therefore they still continued as so many insurmountable barriers in my way. I have been lately in great trouble of mind; the reproofs I received putting me upon a narrow self examination, soon found many things wrong, and they lay su heavy upon me, that I went mourning all the day long. God only knows the uneasiness I felt: but, blessed be God, he did not leave me in distress; but in the midst of trouble sent me comfort. O may my soul for ever praise him!

"J have long been ina kind of dead and lifeless state, having lost those pleasing tastes of God's love I once enjoyed. J have not been able to find any delight in prayer; nor could I pray from my heart. If I forced myself to pray, (for it was a grievous cross,) shame covered my face, and I durst scarce lift up my eyes, conscious of my own unfaithfulness to God, and my negligence in watching. All intercourse was stopped between God and my soul. Indeed, when I have been praying with or speaking to others, I have often found the Spirit of God enlivening my own soul; but when I came before God in secret, intending to pour out my complaint before him, my mouth hath been stopped, and the devil presently whispered, ' What profit is it that you pray If I persevered notwithstanding, my mind has been filled with a thousand impertinent thoughts, so that I was either forced from my knees, or could only sigh or groan underneath my misery: my heart seemed harder and harder, so that I verily thought I should at length become a castaway. But, blessed be God, I have for some time found a revival of love, and have had more communion with God than for a long season. O may it be my constant care to watch and pray; the neglect of which was the Journal I. 22 Nias Tope vie! 334 REV. J. WESLEY'S JOURNAL. May, 1745 chief cause of my former deadness. The levity and inconstancy of mind which used to oppress me, I find greatly taken away; and, at present, (God grant it may always continue,) the remembrance of thern i is griev ous to me. I often find great sweetness in my soul, and can weep for my past ingratitude to God. O pray for me, dear sir, if you love me, that I may never more resist his grace! "T cannot tell you how much I think myself obliged to you, under God, for all your care, reproofs, and kindnesses. May God reward you! and may I never, never make an ill use of them ; but love and reverence you, and praise God for his love, in making you a happy instrument of good to my soul. "'THo. Meyrick."

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.

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 waited till nine; but no Mr. Eustick came. I then desired Mr. Shepherd, to go and inquire for him at the house wherein he had lodged; si forte edormisset hoc villi: if, peradventure he had slept off his wine ; he met him coming, as he thought, to our inn. But after waiting some time, we inquired again, and learned he had turned aside to another house in the town. I went thither, and asked, "Is Mr. Eustick here?" _ After some pause, one said, " Yes ;" and showed me into the parlour. When he came down he said, " O sir, will you be so good as go with me to the Doctor's?" I answered, " Sir, I came for that purpose." "Are you ready, sir?" I answered, "Yes." "Sir, I am not quite ready. In a little time, sir, in a quarter of an hour, I will wait upon you. I will come to William Chenhall's." In about three quarters of an hour he came, and finding there was no remedy, he called for his horse, and put forward toward Dr. Borlase's house ; but he was in no haste; so that we were an hour and a quarter riding three or four measured miles. As soon as we came into the yard, he asked a servant, "Is the Doctor at home ?"" Upon whose answering, "' No, sir, ke is gone to church ;" he presently said, '' Well, sir, I have executed my commission. I have done, sir; I have no more to say." About noon, Mr. Shepherd and I reached St. Ives. After a tew hours' rest, we rode to Gwenuap. Finding the house would not con- tain one fourth of the people, I stove before the door. I was reading my text, when a man came, reging as if just broke out of the tombs ; Jwy, 1745. REV. J. WESLEY'S JOURNAL. 344

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

day, June 25, when I sat up with him again. Being now much weaker, he roved more than éver. Yet when I asked, 'Isaac, how do you find your soul?? He answered, 'I rejoice in God my Saviour. I am as clay in the hands of the potter.' And about half an hour after twelve, he went to sing praise to God and the Lamb for ever." Some circumstances related in the following letter, which some may account odd accidents, I think are such instances of the providence of God, as ought to be had in remembrance : " June 28, 1745. Bristol. " Rev. Sir, On May 31, I went to Sykehouse, and exhorted the people at all opportunities. On Monday, June 3, about three o'clock in the inorning, W. Holmes came to me, and said, ' Brother Moss, I have been just awaked by a dream, that the constables and churchwardens came to press you for a soldier. I would have you get up and go to Norton.' I did so, and he walked with me about half a mile. At his return, the con stables and churchwardens were come. They asked him, ' Where is the preacher?' He said, 'I have just carried him away: but have you a warrant to press such men as these?' They answered, ' Yes, we have; and will press him, if we see him here again.' He replied, ' You shall see him again in that day, when the Lord shall judge the world in righteousness.' '" He came and told me, and advised me to go thence. So I went to Epworth on Tuesday. On Wednesday night I had spoke about a quarter of an hour, when the churehwardens and constables came. They bade me stop. I told them, 'I will, when I have delivered my message.' They cried, ' Bring him away! bring him away!' I thought, ' But they cannot, unless the Lord will.' The constable coming up to me, I looked him in the face, and he shrunk back and said, 'I cannot take him.' His companions swore, ' But we will fetch him soon.' As they were pressing on, many of the people got between, and kept so close together, that for near half an hour they could get no further. Glory be to God, my soul all the time was rather in heaven than on earth.

"J find it necessary to follow after perfection in every thing, every place, and in every hour. There are many thoughts I think, many words I speak, and many of my works, I find are now perfect in their kind ; that is, thought, spoke, and done, with a single eye to the glory of God. I cannot think I ought to look for perfection in the future, and so sit still and be idle at present. I received the grace of God, which I now must occupy, or suffer loss. Certainly God is pleased or displeased with all my thoughts, words, and actions; which is manifested to me by the convictions of his Holy Spirit. And the more I obey God, the more holy I am; and the more holy I am, the more I please God. Or, as one expresses it, ' The more I deny myseif in thought, word, and deed, of pride, lust, anger, self will, worldly mindedness, the more the good Spirit will dwell and abide in me; for where sin is, it drives the good Spirit away.' When my conscience is void of offence, I enjoy a continual sense of my justification ; from which flow unspeakable peace, love, and happiness. " find more and more, I must deny myself. Whatever others may do, I find no peace, (nor do I desire it,) while my thoughts,.words, or actions, are agreeable to nature. This is my misfortune. Nature has still a part in me, andI often yield to evil thoughts, trifling words, or foolish actions ; works done not in faith, which grieve the Spirit of God, and bring me into misery and trouble. Yet I have a good hope I shall go on from strength to strength, from conquering to conquer.

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

At one I preached at Oulton. The little company there do indeed Icve as brethren. I divided the residue of my time between Birstal and Leeds; and on .Monday, 21, took my leave of them for a short season, and rode to Mr. Adams's, at Osmotherly. I came to Newcastle in the evening, just as Mr. Trembath was giving 354 REV. J. WESLEY'S JOURNAL. Oct. 1745. out the hymn; and as soon as it was ended began preaching, without feeling any want of strength. I found all things calm and quiet ; the consternation of the people was over. But the seriousness which it had occasioned in many, continued and increased. I sent Alderman Ridley the following letter : Sir, The fear of God, the love of my country, and the regard I have for his majesty King George, constrain me to write a few plain words to one who is no stranger to these principles of action. My soul has been pained day by day, even in walking the sureets of Newcastle, at the senseless, shameless wickedness, the ignorant profaneness of the poor men to whom our lives are entrusted. The continual cursicg and swearing, the wanton blasphemy of the soldiers in general, must needs be a torture to the sober ear, whether of a Christian or an honest infidel. Can any that either fear God or love their neighbour, hear this without concern? especially if they consider the interest of our country, as well as of these unhappy men themselves. For can it be expected, that God should be on their side who are daily affronting him to his face? And if God be not on their side, how little will either their number, or courage, o strength avail! '

" Dear Sir, For more than three years I walked clearly in the light of God's countenance. Nothing could interrupt my peace, nor did I feel the least rising of any evil temper; so that I believed I was, in the full sense, born of God; but at last, I found I had been mistaken. It isnow about a year since I found, I could not bear all things; I could not bear to be slighted by those I loved. This occasioned pride and resentment to rise in my heart, so that I was forced to own, 'I have still an evil heart" Then I was tempted to despair; but the Lord was still nigh me, and lifted up my head. He showed me my sin; yet did he not hide himself from me; but I could still call him, ' my Lord, and my God.' 356 REV. J. WESLEY'S JOURNAL. Nov 1740 "It does not appear to me, that there is any need for us, in this case. tu ary to pull down one another. For though a person does think he has attained, when he has not; yet if he be simple and sincere, and desires to know himself, God will show him, in the time and manner that seemeth him best. As to myself, I often think, had I been faithful to the grace of God, I never had needed to know trouble more. For I believe he would have carried me on from grace to grace. till he had made me meet for glory. But I know not, if it is needful that I should see more of my heart. May his will be done! Only make me faithful in the fight, and then do what seemeth thee good.

"I was in this dark state for more than a year. It was at the sacrament the Lord returned to me. The love and joy were the same I felt when I received remission of sins, only much greater. was in a new world. My heart was so filled with love to God and to all mankind, that I thought all old things were passed away, and all things in me become new. For near four years I felt no evil in my heart, nor any desire but in submission to the will of God. But all this time I prayed to God, that I might know myself, as I was known of him. And in his time he showed me, that the evil cf my heart was not taken away, but only covered. I still retain a sense of the love of God to me, and a power to love him at all times. Other desires are often ready to creep in; but through the Lord strengthening me, I am more than conqueror. I find a thirst in my soul, which nothing short of the fulness of God can satisfy. O may the Lord hasten that time, when my whole soul shall be filled with God!" " Leeds, Sept. 30, 1745.

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.

"JT was sometimes more, sometimes less, serious, till Monday afternoon ; when an oid acquaintance, from Wakefield, came to see me; a poor, drunken, idle, talking man. When he was gone, my hushand said he would suffer no more of such as him to come near me. I flew into a great rage; on which he went into another room, and poured out his soul before God for me. The Lord hearkened, and heard, and sent his Holy Spirit, who gave me to think what J had been doing all my life; and to resolve to give up all for Christ. Immediately I felt a strong love to God, and a steadfast hope that, if I cried to him, I should have ' the knowledge of salvation, by the remission of' my 'sins.' When my husband came into the room, I called him to me, and told him how I was. He could hardly believe it; and, to try me, asked if John Nelson should come and pray with me. I said, ' Yes; or any of the children of God.' Then he took courage, and we wept on each other's neck. When John Nelson came, he strengthened me much. He came a second time, between nine and ten. After he went, my husband and sister Fenton prayed with me, till they were quite spent; but I thought, if they were, must not. So I looked to God for strength, and he gave it; and I prayed without ceasing, till that text came fresh into my mind, ' There is joy in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.' I was then I know not how. I thought Christ stood in the front, and all the angels behind.and on each side of me, rejoicing over me; but still I had not a clear sight that my sins were forgiven. However, I now ventured to take a little sleep. I slept from two till five. When I awaked, I began to cry out for help: I thought his chariots were long a coming. I continued in prayer, till my husband, who sat by me, perceived my prayers were swallowed up in praise. Indeed I was lost in Christ. I knew not where I was. My burden was quite gone, and I found

In the evening we came to Penkridge ; and light on a poor, drunken, cursing, swearing landlord, who seemed scarce to think there was either God or devil. But I had spoke very little, when his countenance changed, and he was so full of his thanks and blessings, that I could hardly make an end of my sentence. May salvation come to this house also! It was exceeding dark when we rode through Bilston. However, we did not stick fast, till we came to Wednesbury town-end. Several coming with candles, I got out of the quagmire ; and, leaving them to disengage my horse, walked to Francis Ward's ; and preached on, " Fear not ye; for I know ye seek him that was crucified." I preached at five; and at cight in Wednesbury ; (about one at Tipton Green ;) and, at four in the afternoon, to well nigh the whole town, high and low, as at the beginning. I preached at Birmingham; the next morning I set out, and on Wednesday, 13, reached London. -I spent a little time with B. Armsted, weak in body, but strong in faith. She had been calmly waiting for God, till her hands and feet grew cold, and she was, in all appearance, at the point of death. Then Satan returned with all his force, and covered her with thick darkness. This threw her into such a vehement wrestling with God, as brought back her fever and her strength; su 360 REV. J. WESLEY'S JOURNAL. Dec. 1745 that, in all probability, the old murderer saved her life, by his furious: attempt to destroy her soul. The alarm daily increasing concerning the rebels on one hand, and the French on the other, we perceived the wisdom and goodness of Him who hath his way in the whirlwind. The generality of people were a little inclined to think: and many began to own the hand of God. I retired to Newington, in order to finish the "' Farther Appeal ;" the state of the public affairs loudly demanding, that whatever was done should be done quickly. I wrote "A Word to a Drunkard." I spent an hour with Mr. Lampe, who had been a Deist for many years, till it pleased God, by the '"'Karnest Appeal," to bring him to a better mind.

" Dear Brotuer, Now you act the part ofa friend. It has been long our desire, that you would speak freely. And we will do the same. What we know not yet, may God reveal to us! You think, first, That we undertake to defend some things which are not defensible by the word of God. You instance in three; on each of which we will explain om selves as clearly as we can. "1. That the validity of our ministry depends on a succession suf posed to be from the Apostles, and a commission derived from the Pope of Rome, and his successors or dependents. "We believe it would not be right for us to administer either baptism or the Lord's Supper, unless we had a commission so to do from those bishops whom we apprehend to be in a succession from the Apostles. And yet we allow these bishops are the successors of those who were dependent on the bishop of Rome. But we would be glad to know, on what reasons you believe this to be inconsistent with the word of God? "2. That there is an outward priesthood, and consequently an outward sacrifice, ordained and offered by the bishop of Rome, and his successors or dependents, in the Church of England, as vicars and vicegerents of Christ. "We believe there is, and always was, in every Christian Church, (whether dependent on the bishop of Rume or not,) an outward priesthood, ordained by Jesus Christ, and an outward sacrifice offered therein, by men authorized to act as ambassadors of Christ, and stewards of the mysteries of God. On what grounds do you believe that Christ has abolished that priesthood or sacrifice? "3. That this papal hierarchy and prelacy, which still continues in the Church of England, is of apostolical institution, and authorized thereby, though not by the written word. "" We believe that the threefold order of ministers, (which you seem to mean by papal hierarchy and prelacy,) is not only authorized by its apostolical institution, but also by the written word. Yet we are willing to hear and weigh whatever reasons induce you to believe to the contrary.

I preached at Evesham: Wednesday, 26, about ten, at Stamey: in the afternoon, at the Friars, in Gloucester. I preached Pa iia, April, 1746. REV. J. WESLEY'S JOURNAL. 367 at Wallbridge, near Stroud, in the evening; and on Thursday, 27, rode to Bristol. Thur. April 3. I spent an agreeable hour with our old fellow labourer, Mr. Humphreys. I found him open and friendly, but rigorously tenacious of the unconditional decrees. O that opinions should separate chief friends! This is bigotry all over. Mon. '7. I preached at Kingswood, on Isaiah Ix, the seventeenth and following verses, and laid the first stone of the new house there. In the evening I rode (with Mr. Shepherd) to Bath, and Tuesday, the 8th, to Newbury. Here we met with several of the little society in Blewbury ; some of whom were truly alive to God. What a proof is this, that God sends by whom he will send! Who hath begotten us these? David Jeffries ! In the evening I preached at Brentford. Many were got together there who threatened great things. I went and took one or two of their chiefs by the hand, and desired them to come in. They did so, and were calm and silent. It was a season of great refreshment. The next morning we rode to London. In the afternoon I buried the body of Ann Clowney, a poor woman, whom many could never think to be a believer, because she was a fool. (One of exceeding weak understanding, though not directly a natural.) But in the time of sickness and pain, none coulddeny the work ofGod. Neither did she die as a fool dieth.

Then he said, ' qT believe you are the cause of all the evil that is fallen upon the nation, I said, ' What reason have you to believe so? Can you prove that one Methodist in England did assist the rebels, with either men, money, or arms?' He answered, 'No; but it has been observed, that there has been always such a people, before any great evil fell on the land.' Isaid,'It hath been as you say: but that people was not the cause of the evil no more than we are at this time. But these mobbers, and swearers, and drunkards, and whoremongers, and extortioners, and lovers of pleasure more than lovers of God; these are the cause why Ged afflicteth both man and beast, not we: we are sent to persuade them to break off their sins by repentance, that the heavy judgments of God may not consume such a people. And if there be not a general reformation, God will be avenged of such a nation as this.' Then he said, ' Do not preach here.' But God opened my mouth, and I did not cease to set life and death before him. The constable began to be uneasy, and said, 'What must we do with him?' ' Well,' he said, 'I understand he is for leaving the town to-morrow; I think you must take him to your house.' But he desired to be excused. Then the justice said, ' You may go where you caine from.' When I had gone a little way through the mob, he came to the door, and called, ' Mr. Nelson, stopa little.' Then he ordered the constable to conduct me to the house he fetched me from, and take care that the mob did not hurt me. This seemed to be a great mortification tc him; but he was obliged to do it. So he brought me to our brethren again; and left us to give thanks to God for all his mercies."

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.

and an awful sense of his presence; that he frequently went to prayers by himself, and prayed for his father, and many others by name ; that he had an exceeding great tenderness of conscience, being sensible of the least sin, and crying and refusing to be comforted, when he thought he had in any thing displeased God; that a few days since, he broke. out into prayer aloud, and then said, " Mamma, I shall go to heaven soon, and be with the little angels. And you will go there too, and my papa ; but you will not go so soon." That the day before, he went to _ a little girl in the house and said, " Polly, you and I must go to prayers. Don't mind your doll: kneel down now: I must go to prayers: God bids me." When the Holy Ghost teaches, is there any delay in learning! This child was then just three years old! A year or two after he died in peace. Wed. July 2. I received the following letter from that amiable man, who is now with God : Northampton, July 29, 1746. "Rev. anp DEAR Sir, I am truly glad that the long letter I last sent you was agreeable to you. bless God that my prejudices against the writers of the Mstablishment were so early removed and conquered. And greatly rejoice when I see in those whom, upon other accounts, I must highly esteem as the excellent of the earth, that their prejudices against 'their brethren of any denomination are likewise subsided, and that we are 'coming nearer to the harmony in which I hope we shall ever be one in 'Christ Jesus.

and of money, if the poorer people of our society could be persuaded to leave off drinking of tea. We resolved ourselves to begin and set the example. I expected some difficulty in breaking off a custom of six and twenty years' standing. And, accordingly, the three first days, my head ached, more or less, all day long, and I was half asleep from morning to night. The third day, on Wednesday, in the afternoon, my memory failed, almost entirely. In the evening I sought my remedy in prayer. On Thursday morning my headache was gone. My memory was as strong as ever. And I have found no inconvenience, but a sensible benefit in several respects, from that very day to this. '7. I finished the little collection which I had made among my friends for a lending stock: it did not amount to thirty pounds ; which a few persons afterward made up fifty. And by this inconsiderable sum, above two hundred and fifty persons were relieved in one year. I set out for Salisbury, where, to my utter amazement, on Wednesday, 22, Mr. Hall desired me to preach. Was his motive only, to grace his own cause? Or rather, was this the last gasp of expiring love? I did not reach Bristol till Friday, 25. On Sunday, 27, I preached at Baptist Mills, to the largest congregation I had seen at that place, since I was there with Mr. Whitefield. About this time I received a melancholy letter from abroad; part of which I have subjoined : " Meerkerk, in Holland, July 29, 1746.

"I have for some years endeavoured to keep a conscience void of offence, toward God and toward man. And for above two years I have known that God, for Christ's sake, had forgiven me all my sins. I lived in the full assurance of faith, which made me rejoice in all states. Wet or weary, cold or hungry, I could rejoice. And faith and love did increase so fast, that it was my soul's delight to do good to them that hated me, to bless them that cursed me, and to call all those that were in a perishing condition, to accept of life and salvation. But, O! ' how are the mighty fallen, and the weapons of war perished!' April 6, 1746, I was overcome by a great temptation: it came as quick as lightning. J know not if I was well in my senses; but I fell. I rose the same moment, and called upon my offended God; and so I have done ever since. But, notwithstanding, his Spirit has departed from me. I have wounded my conscience exceedingly. Iam fallen into the spirit of bondage and fear; and I often cry out, Who shall tell me, if the strife In heaven or hell shall end ?" Mon. August 4. 1 received a letter from Yorkshire, part of which was in these words : " On Wednesday, July 16, I called on good old Mr. Clayton. He was exceeding weak, and seemed like one that had not long to continue here. I called again on Monday, 21, and found him very ill. He told me, no one else should have been admitted; that he had much to say to me to tell you ; and desired me to send his kind respects to you, and wished you prosperity in your pious undertakings. Finding he was not able to talk much, I took my leave, not thinking it would be the last time. But'when I returned into these parts on Saturday last, 1 found he died that morning between two and three. On Monday last I went to his burial, and I was anexpectedly made mourner for my good old friend. I followed his corpse to the ground, where I saw it solemnly interred. Many of his parishioners dropped tears, he having been a father to the poor. He died very poor, "Lae oe

372 REV. J. WESLEY'S JOURNAL. Aug. 1746 though he had an estate of forty pounds a year, and a living of near three hundred, of which he has been rector three and forty years." I preached at Oak Hill. How is this? I have not known so many persons earnestly mourning after God, of any society of this size in England, and so unblamable in their behaviour: and yet not one person has found a sense of the pardoning love of God, from the first preaching here to this day! When I mentioned this to the society, there was such a mourning, as one would believe should pierce the clouds. My-voice was quickly drowned. We continued crying to God with many loud and bitter cries, till I was constrained to break away, betwee. four and five, and take horse for Shepton. Here the good curate (I was informed) had hired a silly man, with a few other drunken champions, to make a disturbance. Almostas soon as I began, they began screaming out a psalm ; but our singing quickly swallowed up theirs. Soon after, their orator named a text, and (as they termed it) preached a sermon; his attendants mean time being busy (not in hearing him, but) in throwing stones and dirt at our brethren; those of them, I mean, who were obliged to stand at the door. When T had done preaching, I would have gone out to them; it being my rule, confirmed by long experience, always to look a mob in the face : but our people took me up, whether I would or no, and carried me into the house. The rabble melted away in a quarter of an hour, and we walked home in peace.

I preached again at five. Whatever prejudice remained, now vanished away as a dream; and our souls took acquaintance with each other, as having all drank into one spirit. About ten I preached in my return at Margum, on, " By grace are ye saved through faith." There being many present who did not well understand English, one repeated to them in Welsh the substance of what I had said. At one we came to Bridge End, where I preached on a small green not far from the church, on, " Jesus Christ, made of God unto us wisdom, righteousness, sanctification, and redemption." _It being the time of the yearly revel, we had many strangers from all parts; but none behaved unseemly ; none opened his mouth; for the fear of God was amongst them. Inthe evening I preached at Fonmon Castle, on the fruits of the Spirit. I concluded the day with the little society there, rejoicing and praising God. I preached near Wilton, a little town about a mile from Cowbridge ; and, on Thursday, at Lanmais, four miles from Fonmon, to a people of a simple, loving, childlike spirit. I returned to Cardiff, and spoke plain to those who were wise in their own eyes. This, however, was a matter of joy : they were willing to receive reproof. Otherwise I should have feared that, with regard to them, I had laboured in vain. Returning to Bristol, I found poor C. G. there, proclaiming open war. He had preached at S G 's once or twice ; but I believe had done neither good nor harm. I invited him to lodge at our house; but he did not choose it. O poor head, and honest heart! Frz. 29. I talked largely with S F , and took from her the following account : On Saturday, July 15, 1743, § T ,, then about ten years and three quarters old, waked in perfect health. She had never had any fits _ of any kind, nor any considerable sickness. About six in the morning she was rising, and inwardly praying to God; when, on a sudden, she was seized with a violent trembling. Quickly after she lost her speech ; in a few minutes her hearing; then her sight; and, at the same time all sense and motion.

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 I preached at Beercrocomb. About five we reached Bridgewater. We expected much tumult here, the great vulgar stirring up the small. But we were disappointed. The very week before cur coming, the grand jury had found the bill against the rioters, who had so often assaulted Mary Lockyer's house. This, and the awe of God, which fell upon them, kept the whole congregation quiet and serious. Before I preached, my strength was quite exhausted, and I was exceeding feverish through mere fatigue. But in riding to Middlesey I revived; and in the morning, Friday, 19, I rose quite well: " My strength will I ascribe unto thee." After a long morning's ride we came to Mr. Star's, at Waywick. Mr. S., a neighbouring gentleman, who not long since hired a mob to make a disturbance, coming in, Mrs. Star detained: him till the time of preaching. He seemed struck much more than the congregation. In the evening we came to Bristol. At eleven I preached at Paulton; about two at Oakhill ; and in the evening at Coleford. Twes. 23. I went on to Rood, where the mob threatened loud. I determined, however, to look them in the face ; and at twelve I cried, to the largest congregation by far which I I had ever seen in these parts, " Seek ye the Lord while he may be found; call ye upon him while he is near." The despisers stood as men astonished, and neither spoke nor stirred till I had concluded my sermon. Between five and six I preached at Bearfield; the next evening at Blewberry. While I was afterward meeting the society, one grievous backslider, who had been for some time as in the belly of hell, was struck to the earth, and roared aloud. He ceased not till God restored the pearl he had lost. Does not our God "abundantly pardon?" I came to Wycomb. It being the day on which the mayor was chosen, abundance of rabble, full of strong drink, came to the preaching on purpose to disturb. But they soon fell out among themselves ; so that I finished my sermon in tolerable quiet.

I had the pleasure of spending an hour with Mr. P. He said, "I rejoiced greatly when the Count came over, hoping now I should understand the truth of the matter; and I went to hear him, full of expectation. His text was, ' Neither do I condemn thee.' He began, ' The Saviour says, I came not to destroy the law: but the fact is contrary; for he does destroy it. It is plain, the law condemned this woman, but the Saviour does not condemn her. Again, the law commands to keep the Sabbath holy ; but the Saviour did not keep it holy. Nay, God hiruself does not keep the law. For the law says, Put away all lying. But God said, Nineveh shall be destroyed; yet Nineveh was not destroyed.' The whole sermon was of the same thread. I understood him well, and do not desire to hear him any more." I buried the body of George Adams, a child about twelve years old. He is the first of the children brought up at our school, whom God has called to himself. From the time God manifested his love to him, he was eminently of a meek and quiet spirit. And as he lived, so he died in sweet peace. Sat. November ¥. I dined at J E 's. Is not this a brand plucked out of the burning? Has there been one in our memory that so signalized himself as an enemy to all serious, inward religion? But itis past. He was going out on pleasure as usual; his foot slipped, and, as he was falling, a thought came, " What if, instead of falling to the earth, thou hadst now died and fallen into hell?"? He heard and acknowledged the voice of God, and began to seek his face. In the evening, at the chapel, my teeth pained me much. In coming home, Mr. Spear gave me an account of the rupture he had had for some years, which, after the most eminent physicians had declared it incurable, was perfectly cured ina moment. I prayed with submission to the will of God. My pain ceased, and returned no more.

I received, likewise, from several of our brethren abroad, an account of the deliverance God had lately wrought for them : - " Bush of Brabant.

I rode on to Bristol, and spent a week in great peace. -Thursday, 22. About half-hour after twelve, I took horse for Wick, where I had appointed to preach at three. I was riding by the wall through St. Nicholas gate (my horse having been brought to the house where I dined) just as a cart turned short from St. Nicholas-street, and came swiftly down the hill. There was just room to pass between the wheel of it and the wall; but that space was taken up by the cartman. I called to him to go back, or I must ride over him; but the man, as if deaf, walked straight forward. This obliged me to hold back my horse. In the mean time the shaft of the cart came full against his shoulder, with such a shock as beat him to the ground. He shot me forward over his head, as an arrow out of a bow, where I lay, with my arms and legs, I know not how, stretched out in a line close to the wall. The wheel ran by, close to my side, but only dirted my clothes. I found no flutter of spirit, but the same composure as if I had been sitting in my study. When the cart was gone, I rose. Abundance of people gathered round, till a gentleman desired me to step into his shop. After cleaning myself a little, I took horse again, and was at Wick bv the time appointed. Feb. 1747. REV. J. WESLEY'S JOURNAL. 327 I returned to Bristol (where the report of my being killed had spread far and wide) time enough to praise God in the great congregation, and to preach on, "Thou, Lord, shalt save both man and beast." My shoulders, and hands, and side, and both my legs, were a little bruised ; my knees something more; my right thigh the most, which made it a little difficult to me to walk ; but some warm treacle took away all the pain in an hour, and the lameness in a day or two.

The same objection (in substance) has been made in most other parts of England. It therefore deserves a serious answer, which wil equally hold in all places. Whether then we speak of Hunslet, Leeds, Bristol, or London, it is allowed, 1. That our preaching has done some good; common swearers, Sabbath breakers, drunkards, thieves, fornicators, having been reclaimed from those outward sins. But it is Feb. 1747. REV. J. WESLEY'S JOURNAL. 389 affirmed, 2. That it has done more harm; the persons so reclaimed only changing one wickedness for another ; and their neighbours being so provoked thereby, as to become worse than they were before. Those who have left their outward sins," you affirm, "have only changed drunkenness or Sabbath breaking, for backbiting and evil speaking." I answer, f you affirm this of them all, it is notoriously false. Many we can name who left cursing, swearing, and backbiting, drunkenness, and evil speaking, all together; and who are to this day just as fearful of slandering, as they are of cursing or swearing. And if some are not yet enough aware of this snare of the devil, we may hope they will be ere long. Meantime, see that you bless God for what he has done; and pray that he would deliver them from this death also. You affirm, further, that "their neighbours are provoked hereby to return evil for evil; and so, while the former are no better, the latter are worse, than they were before." I answer, 1. These are worse than they were before. But why? Because they do fresh " despite to the Spirit of grace ;" because they despise that long-suffering love of God, which would lead them (as it does their neighbours) to repentance. And in laying the blame of this on those who will no longer run with them to the same excess of riot, they only fulfil the Scriptures, and fill up the measure of their own iniquity. I answer, 2. There is still no proportion at all between the good on the one hand, and the harm on the other: for they who reject the goodness of God were servants of the devil before, and they are but servants of the devil still. But they who accept it, are brought from the power of Satan to serve the living and true God.

I had designed to go straight for Epworth, but W. Fenwick begged I would call on the little flock at Tealby. Mr. B., 'he said,) the minister of the place, had preached against them with the utmost bitterness, had repelled them from the Lord's table, and zealously endeavoured to stir up the whole town against them. I called there about seven, and began to talk with two or three that were in the house where we alighted. Presently the house was ful from end to end. I stood up and declared, " By grace are ye saved through faith." Even at Hainton I did not find such a blessing as here. Surely this day was the Scripture fulfilled, "If ye be reproached for the sake of Christ, happy are ye: for the Spirit of glory and of God resteth upon you." About two in the afternoon I preached at Ferry, and in the evening at Epworth. Thursday, 26. I left them all in peace and love, and rode to Sykehouse, where William Shent met me, and one from Acomb. I preached at three and at seven; and we were not a little comforted. Honest muddy M. B. conducted me to his house at Acomb. I now found out (which I could not comprehend before) what was the matter with him. He, and one or two more, since I saw them last, had been studying the profound Jacob Behmen. The event was, (as might easily have been foreseen,) he had utterly confounded their intellects, and filled them so full of sublime speculations that they had left Scripture and common sense far behind. I preached, at seven, on, " Repent ye, and believe the Gospel." The congregation, many of whom came from York, was surprisingly quiet. Though I used the utmost plainness of speech, several of York came again at five in the morning. After preaching, I spoke with a few who were desirous to join heart and hand together in seeking the kingdom of God. I called at Shipton, on Mr. C., the minister of Acomb, who had desired to see me ; and, after half an hour both agreeably and usefully spent, rode on to Thirsk. Here 1 rejoiced with T. Brooke and March, 1747. REV. J. WESLEY'S JOURNAL. 39

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 !

I had leisure to reflect on the strange case of Francis Coxon, who was at first the grand support of the society at Biddick. But after a time he grew weary of well doing ; complaining, that it took up too much of his time. He then began to search after curious knowledge, and to converse with those who were like-minded. The world observed it, and courted his company again. Now he was not so precise ; his school was filled with children; many flowed in, and he said, " Soul, take thy ease for many years." He came to Newcastle with John Reah the Saturday after I came ; but had no leisure to call upon me. At night they set out homeward. He was walking a little before his companion, about three miles from Newcastle, in a way he knew as well as his own house floor, when John heard him fall, and asked, " What is the matter?" He answered, "God has overtaken me; I am fallen into the quarry, and have broke my leg." John ran to some houses that were near, and, having procured help, carried him thither. Thence he was removed to another house, and a surgeon sent for, who came immediately. He soon recovered his spirits, and asked how long it would be, before he could be in his school again. And on Sunday, Monday, and Tuesday, was full of the world, nor was God in all his thoughts. On Wednesday, the surgeon told him honestly, he thought he could not live. Then he awoke out of sleep. The snares of death came about him, the pains of hell overtook him. He _ continued all Thursday and Friday in the lowest pit, in a place of dark-

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 ?"

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.

ticular account of a conference he had had with me on the road; what he said, and what I said; and how he had stopped my mouth with the Seventeenth Article. In the morning I told them the plain fact. I had overtook him on the road, and we rode half a bow shot together, but did not exchange five sentences till we parted. About noon I preached at Mr. Anderton's, near N orthwich. Several of the gay and rich were there. continued praying and talking with them till past two: we were then obliged to take horse for Asibury. Here likewise I found an open door, though many fine people were of the congregation ; but they behaved as people fearing God ; as seriously as the poor ploughmen. I preached at Astbury at five; and at seven proclaimed. at Congleton Cross, Jesus Christ, our " wisdom, and righteousness, and sanctification, and redemption." It rained most of the time that I was speaking ; but that did not hinder abundance of people from quietly attending. Between twelve and one I preached near Macclesfield, and in the evening at Woodly Green. I preached at noon about a mile from Ashton, and in the evening at Stayley Hall. Tuesday, 12. I rode to Bongs, and explained to a serious people the parable of the prodigal son. In the evening I exhorted them at Chinley, "earnestly to contend for the faith once delivered to the saints." I preached at noon in the High Peak, and in the evening at Sheffield. Thursday, 14. I rode to Barley Hail. As soon as 1 had done preaching, William Shent told me he was just come from Leeds, where he had left Mr. Perronet in a high fever. J had no time to spare: however, at three in the morning, on Friday, 15, I set out, and between seven and eight came to Leeds. By the blessing of God he recovered from that hour. Being willing to redeem the time, I preached at noon, and then hastened back to Barley Hall, where I preached at seven, on, ' Glorify God in your body and in your spirit, which are God's."

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.

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.

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.

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.

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.

I retired to Mrs. Sparrow' s, at Lewisham, where also I preached every evening. Saturday, October 3. I returned to London. In the evening I buried a young man, who had but lately known God; but from that time he had lived much in a little space. His soul was clouded at the beginning of his illness; but the clouds soon vanished away, and he continued in the calm joy of faith, till his spirit returned to God. We had a watch-night at the chapel. Being weak in body, I was afraid I could not go through it. But the longer I spoke, the more strength I had: insomuch that at twelve o'clock all my weariness and weakness were gone, and I was as one a "yea ret Ae _ Nov. 1747. , REV. J. WESLEY'S JOURNAL. 409 refreshed with wine. The former part of the next week, and of some others, I spent at Newington and Lewisham in writing. Ii went with two or three friends, to see what are called the electrical experiments. How much these also confound those poor half thinkers, who will believe nothing but what they can comprehend ? Who can comprehend, how fire lives in water, and passes through it more freely than through air? How flame issues out of my finger, real flame, such as sets fire to spirits of wine ?, How these, and many more as strange phenomena, arise from the turning round a glass globe? It is all mystery: if haply by any means God may hide pride from man! I read Dr. Doddridge's " Account of Colonel Gardiner." And what matters it, whether his soul was set at liberty by a fever, or a Lochaber axe, seeing he is gone to God? Thursday, 29. T. C., who had been with the Brethren some years, desired to speak with me. He said, he could find no rest any where else, and was constrained to return where he was first called. I believe he obeyed that conviction for amonth. ' Unstable as water, thou shalt not excel."

I spent an hour with Mary Cheesebrook, a strange monument of the mercy of God. About six years ago, she was without God im the world, being a kept mistress. An acquaintance brought her one evening to the chapel in West-street, where God gave her a new heart. She shed abundance of tears, she plucked out the right eye and cast it from her; and'from that time procured for herself by hard labour what 410 REV. J. WESLEY'S JOURNAL. Nov. 1747. was needful for life and godliness. She missed no opportunity of coming to the preaching; often after a hard day's work, at May Fair, she came to the Foundery in the evening, running the greater part of the way. Every Saturday, after paying her little debts, she gave away all the money that remained; leaving the morrow to take thought for the things of itself. Two years ago she catched a violent cold, which she neglected till it settled upon her lungs. I knew nothing of her illness till it was past cure, she being then worn to a skeleton. Upon my mentioning her case to Mrs. , she sent her half a guinea. Molly immediately sent for a poor man, a baker, of whom she had lately taken her bread. She owed him about ten shillings: but an earnest dispute arose between them; for the man would not take the money, saying, she wanted it more than he. But at length she prevailed, saying, she could not die in peace, if she owed any man any thing. But I found something still lay upon her mind. Upon my pressing her to speak freely, she told me, it was concern for her child, a girl about eight years old, who, after she was gone, would have no friend to take care either of her soul or body. I replied, " Be at rest in this thing also; I will take care of the child." From that time she lay (two or three weeks) quietly waiting for the salvation of God. .

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.

' About the same time you left off going to church, as well as to the sacrament. Your followers very soon trod in your steps; and not content with neglecting the ordinances of God, they began, after your exam ple, to despise them, and all that continued to use them: speaking with equal contempt of the public service, of private prayer, of baptism, and of the Lord's Supper. '"' From this time also you began to espouse and teach many uncommon Opinions: as, that there is no resurrection of the body; that there is no general judgment to come; and that there is no hell, no worm that never dieth, no fire that never shall be quenched. "9. Your seriousness and advertence to the presence of God, now declined daily. You could talk on any thing or nothing, just as others did. You could break a jest, oi iaugh at it heartily; and as for fasting, abstinence, and self denial, you, with the Moravians, trampled it under foot.' In the following paragraphs I recited to him the things he had done with regard to more than one, or two, or three women, concluding thus : And now you know not. that you have done any thing amiss! You can eatand drink and be merry! Youare every day engaged with variety of company, and frequent the coffee houses! Alas, my brother, what is' this? How are you above measure hardened by the deceitfulness of sin! Do you remember the story of Santon Barsisa? I pray God your last end may not be like his! O, how have you grieved the Spirit of God! Return to him with weeping, fasting, and mourning. You are in the very belly of hell: only the pit hath not yet shut its mouth upon you. Arise, thou sleeper, and call upon thy God! Perhaps he may yet be found. Because he still bears with me, I cannot despair for you. But you have not a moment to lose. May God this instant strike you to the heart, that you may feel his wrath abiding on you, and have no rest in your bones, by reason of your sin, till all your iniquities are done away !"

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.

January 1, 1748. We began the year at four in the morning, with joy and thanksgiving. The same spirit was in the midst of us, both at noon and in the evening. Surely we shall at length present ourselves 'a living sacrifice, holy, acceptable to God." I conversed an hour with Counsellor G., many years eminent for an utter disregard of all religion. He had lately contracted an acquaintance with Mr. R., in consequence of which, he soon set upon his wife. She told him, '¢ Sir, here is a fuller answer to your objections, than I am able to give ;"" and desired him seriously to read the "' Earnest Appeal." He did so, and was throughly convinced that there is reality in religion. I believe he told me all that was in his heart. He stayed till the watch-night service was ended, and appeared much aflected. Let but a little seed be sown, and God is able to give it an increase. Upon reviewing the account of the sick, we found great reason to praise God. Within the year, about three hundred persons had received medicines occasionally. About one hundred had regularly taken them, and submitted to a proper regimen: more than ninety of these were entirely cured of diseases they had long laboured under. And the expense of medicines for the entire year amounted to some shillings above forty pounds. I made a public collection toward a lending stock for the poor. Our rule is, to lend only twenty shillings at once, which is repaid weekly within three months. I began this about a year and a half ago: thirty pounds sixteen shillings were then collected; and out of this, no less than two hundred and fifty-five persons have been relieved in eighteen months. Dr. W., hearing of this design, sent a guinea toward it ; as did an eminent Deist the next morning. I preached at four; and afterward set out for Brentford. Thence I rode to Windsor, and preached about noon. We lodged at Morrel Green, and came to Fisherton on Tuesday, about two o'clock.

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!

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 once more at five, and a great part of the congregation was in tears. Indeed almost all the town appeared to be moved, full of good will and desires of salvation. But the waters spread too wide to be deep. I found not one under any strong conviction ; much less had any one attained the knowledge of salvation, in hearing above thirty sermons. So that, as yet, no judgment could be formed of the future work of God in this place. I took horse at ten, and about twelve preached at Moat, to a little larger congregation than before. I could not but observe the zeal of these young disciples. They were vehemently angry at a man's throwing a cabbage stalk. Let them Keep their courage till they see such a sight as that at Walsal or Shepton. In the evening I preached at Tyrrel's Pass, and found great enlargement of heart. But when the society met, I was quite exhausted ; so that I dismissed them after a short exhortation. Our room was tilled at five. After preaching I examined the classes. I found a surpzising openness among them. When I asked one in particular, how he had lived in time past ; he spread abroad his hands, and said, with many tears, '' Here I stand, a grey-headed monster of all manner of wickedness ;" which, I verily believe, had it been desired, he would have explained before them all. Much in the same manner spoke one who came from Connaught; but with huge affliction and dismay. We determined to wrestle with God in her behalf; which we did for above an hour: and he heard the prayer; so that her soul was filled with joy unspeakable. Mr. Jonathan Handy, greatly sorrowing before, was also now enabled to rejoice in God; and four other persons were cut to the heart, andcried aloudtohim that is mighty to save.

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.

Communi umbré with one common shade indeed : for no light can come into the earth or straw-built cavern, on the master and his cattle, but at one hole; which is both window, chimney, and door. In the evening I preached to a large, quiet congregation ; though hot so large as the last. Though my flux continually increased, (which was caused by my eating a bad egg at Birr,) yet I was unwilling to break my word, and so made shift to ride in the afternoon to Mountmelick. I had not seen such a congregation before since I set out from Dublin: and the greater part did not stand like stocks and stones ; but seemed to understand what I spake of worshipping God "in spirit and in truth." More people came at five than I had seen at that hour in any part of Ireland: and I found my heart so moved toward them, that, in spite of weakness and pain, I enforced, for more than an hour, those solemn words, "The kingdom of God is at hand : repent ye, and believe the Gospel." Hence I rode to Philip's Town, a poor, dry, barren place. I pray God the first may not be last. Sat. '7. I set out in the morning, and after resting two hours at Tullamore, and two or three more at Moat, I rode on to Athlone, and preached at six, on, "' He healeth them that are broken in heart." I felt no weariness or pain till I had done speaking; but then found I could not meet the society, being ill able to walk the length of the room: but God gave me refreshing sleep.

With much difficulty I broke away from this immeasurably-loving people; and not so soon as I imagined neither ; for when we drew near to the turnpike, about a mile from the town, a multitude waited for us at the top of the hill. They fell back on each side, to make us way, and then joined and closed us in. After singing two or three verses, I put forward, when, on a sudden, I was a little surprised by such a cry of men, women, and children, as I never heard before. Yet a little while, and we shall meet, to part no more; and sorrow and sighing shall flee away for ever. Instead of going straight to Tullamore, I could not be easy without going round by Coolylough; I knew not why ; for I did not know then that Mr. Handy's wife, who had been brought to bed a few days, had an earnest desire to see me once more before I left the kingdom. She could not avoid praying for it, though her sister checked her again and again, telling her, it could not be. Before the debate was concluded, I came in: so they wondered, and praised God.

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.

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.

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.

We rode over the moors to Nint's Head, a village southwest from Allandale, where I preached at eight. We then went on to Alesden, a small market town in Cumberland. At noon I preached at the Cross, to a quiet, staring people, who seemed to be little concerned, one way or the other. In the evening I preached at Hindly Hill again, and we praised God with joyful lips. At noon I went to the Cross in Allandale town, where Mr. Topping, with a company of the better sort, waited for us. I soon found it was but a vain attempt to dispute or reason with him. He skipped so from one point to another, that it was not possible to keep up with him: so after a few minutes 1 removed about a hundred yards, and preached in peace to a very large congregation ; it being the general pay day, which is but once in six months. At noon I preached at Newlands: about three near Tanfield Cross, and at Newcastle in the evening. At eight I preached in the street, at Sunderland, and at one in the afternoon. I rode thence straight to the Castle Garth, and found abundance of people gathered together. Many were in tears all Vee ere ee oe ere Tapeh ty F 432 REV. J. WESLEY'S JOURNAL. Aug. 1748. round, while those comfortable words were opened and applied, He healeth them that are broken in heart, and giveth medicine to heal then" sickness." Mon. August 1. One of my old companions returned, my headiche ; which I never had while I abstained from animal food. But £ regarded it not, supposiug it would go off in a day or two of itself. I preached about noon at Biddick, and at Pelton in the evening. I intended to have given an exhortation to the society ; but as soon as we met, the spirit of supplication fell upon us, so that I could hardly do any thing but pray and give thanks, till it was time for us to part. I found it absolutely necessary to publish the following advertisement :

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.

"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 rode to Camelford, and preached about noon, none now offering to interrupt. Thence I went to Port Isaac, and preached in the street at five to near the whole town; none speaking an unkind word. It rained most of the time, but I believe not five persons went away. The room was full at four. I breakfasted about seven, at Wadebridge, with Dr. W., who was, for many years, a steady, rational Infidel. But it pleased God to touch his heart in reading the " Appeal ;" and he is now labouring to be altogether a Christian. After preaching at one at St. Agnes, I went on to St. Ives. The lives of this society have convinced most of the town, that what we preach is the very truth of the Gospel. I preached at St. Ives, Ludgvan, and Gulval; Saturday, 24, at St. Just. I rejoiced over the society here; their aearts are so simple and right toward God. And out of one hundred and fifty persons, more than a hundred walk in the light of his countenance. Believing my strength would not allow of preaching five times in the day, I desired John Whitford to preach at five. At eight I preached at Morva, near the village of Trembath. Hence I rode to Zennor: Mr. Simmonds came soon after, and preached a close, awakening ser Sept. 1'748. REV. J. WESLEY'S JOURNAL. 439 mon; which I endeavoured to enforce by earnestly applying those words, " Thou art not far from the kingdom of God."

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 ?

Samuel Chapman appeared to be quite hardened. He seemed to fear neither God nor devil. But when, after some time, Sarah Peters talked with him, God struck him down at one stroke. He felt himself a sinner, and cried aloud for mercy. The gaol distemper then seized upon him, and confined him to his bed, till he was carried out to die. She visited him frequently in his cell. He wept much, and prayed much; but never appeared to have any clear assurance of his acceptance with God. It was the earnest desire of them all, that they whom God had made so helpful to them, might spend the last night with them. Accordingly she came to Newgate at ten o'clock, but could not be admitted on any terms. However, six of them were suffered to be in one cell. They spent the night, wrestling with God in prayer. She was admitted about six in the morning. As soon as the cell was opened, they sprang out, several of them crying, with a transport not to be expressed, "O what a happy night have we had! What a blessed morning is this! O when wili the hour come that we long for, that our souls shall be set at liberty!" The turnkey said, "I never saw such people before." When the bellman came at twelve o'clock, to tell them, (as usual,) '"' Remember you are to die today," they cried out, '"" Welcome news! Welcome news !" John Lancaster was the first who was calied out to have his irons knocked off. When he came to the block, (at which this is done,) he said, '' Blessed be the day I came into this place! O what a glorious work hath the Lord carried on in my soul since J came hither!" Then he said to those near him, '"'O my dear friends, join in praise with me a sinner! O for a tongue to praise him as I ought! My heart is like fire in a close vessel. I am ready to burst for want of vent. O that I could i Nov. 1748. REV. J. WESLEY'S JOURNAL. 443

tell the thousandth part of the joys I feel!" One saying, "Iam sorry to see you in that condition ;" he answered, "I would not change it for ten thousand worlds." From the press yard he was removed into a large room, where he exhorted all the officers to repentance, till Thomas Atkins was brought in; whom he immediately asked, " How is it between God and yoursoul'" He answered, " Blessed be God, lam ready." An officer asking about this time, '' What is it o'clock ?" was answered, " Near nine." On which Lancaster said, " By one I shall be in paradise, safely resting in Abraham's bosom." To another prisoner, coming in, he said, " Can not you see Jesus? Isee him by faith, standing at the right hand of God, with open arms to receive our souls." One asking, "' Which is Lancaster?" He answered, "Here Iam. Come, see a Christian triumphing over death." A bystander said, "Be steadfast to the end." He replied, "T am, by the grace of God, as steadfast as the rock I am built upon; and that rock is Christ." Then he said to the people, " Cry to the Lord for mercy, and you will surely find it. I have found it; therefore none should despair. When I came first to this place, my heart was as hard as my cell walls, and as black as hell. But now I am washed, nowI am made clean by the blood of Christ." When William Gardiner came in, he said, '' Well, my dear man, how are you?" He answered, "I am happy, and think the moments long; for I want to die, that I may be with Him whom my soul loves." Lancaster asked, "Had we nota sweet night?" He said, "I was as it were in heaven. O, if a foretaste be so sweet, what must the full enjoyment be?" Then came in Thomas Thompson, who with great power witnessed the same confession. The people round, the mean time, were in tears; and the officers stood like men affrighted.

Then Lancaster exhorted one in doubt, never to rest till he had found rest in Christ. After this he brake out into strong prayer, (mingled with praise and thanksgiving,) that the true Gospel of Christ might spread to every corner of the habitable earth; that the congregation at the Foundery might abound more and more in the knowledge and love of God; that he would, in a particular manner, bless all those who had taken care of his dying soul; and that God would bless and keep Mr. W.'s, that neither men nor devils might ever hurt them, but that they might, as a ripe shock of corn, be gathered into the garner of God. When the last prisoner came into the room, he said, " Here is another of our little flock." An officer said tenderly, he thought it was too large. He said, " Not too large for heaven: thither we are going." He said to Mr. M., "O sir, be not faint in your mind. Be not weary of well-doing. You serve a glorious Master ; and if you go on, you will have a glorious reward." When the officers told them, it was time to go, they rose with inexpressible joy, and embraced each other, commending each other's sou to the care of Him who had so cared for them. Lancaster then earnestly prayed, that all there present might, like him, be found of God, 'though they sought him not. Coming into the press yard, he saw Sarah Peters. He stepped tuo her, kissed her, and earnestly said, "I am going to paradise to-day ; and you will follow me soon."

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.

Mon. December 5. I retired to Newington to write. I preached every evening to a little company. One who stumbled in among them on Wednesday was a man eminent for all manner of wickedness: he appeared much affected, and went away full of good desires and resolutions. A poor mourner found peace. When she related it to me in the morning, I told her, "If you watch and pray, God will give you more of his love." She replied, " More! Why, is it possible I should feel more love to God than I do now?" the natural thought of new-born babes, who feel as much as their hearts will then contain. In the evening I saw one in a far different state. He was crying vut, (in a high fever,) " O sir, I am dying without God, without Christ, without hope!" Ispoke strongly of the mercies of God in Christ, and left him a little revived. The next night he told me, " For some time after you was here, I was I know not how; so light andeasy! I had no doubt but God would have mercy upon me; but now I am dark again: I fear lest I should perish at the last." He then broke out into prayer. I left him a little easier, beginning again to cast his care upon God. Several of our brethren called upon him, and found his hope gradually increasing. He expressed a strong confiderce in the mercy of God, and said, he feared nothing but lest he should live and turn back into the world. Before noon he was a little delirious ; but as soon as any one spoke of God, he recovered himself, and prayed so vehemently as to set all that heard him in tears. I called once more about six in the evening, and commended his soul to God. He was speechless, but not without sense, as the motion of his lips plainly showed ; though his eyes were generally fixed upward, with a look which said, " I see God." About half an hour after I went away, his soul was set at liberty, Thus, in the strength of his years, died Francis Butts, one in whose lips was found no guile. He was an honest man, fearing God, and earnestly endeavouring to work righteousness.

-I buried the body of William Turner; who, toward the close of a long illness, had been removed into Guy's Hospital, though with small hope of recovery. The night before his death he was delirious, and talked loud and incoherently, which occasioned many in the ward to gather round his bed, in order to divert themselves. But in that hour it pleased God to restore him at once to the full use of his understanding; and he began praising God and exhorting them to repent, so as to pierce many to the heart. He remained for some time in this last Ee of love, and then gave up his soul to God. Journal I. 446 REV. J. WESLEY'S JOURNAL. March, 1749. Mr. Glanville died. He was at the burial of Francis, Butts, and was then saying, '" What a mercy it is that I am alive! That I was not cut off a year ago!" The same night he was taken ill, and was for the most part delirious. In his lucid intervals he seemed intent on the things of God. I saw him not till the night before his death: he answered me sensibly once or twice, saying, he hoped te meet me in a better place: then he raved again; so I used a : hort prayer, and commended his spirit to God. Mon. January 2, 1749. I had designed to set out with a friend for Rotterdam ; but being much pressed to answer Dr. Middleton's book against the Fathers, I postponed my voyage, and spent almost twenty days in that unpleasing employment. I looked over the celebrated Tract of Mr. Daillé, "On the right Use of the Fathers." I soon saw what occasion that good man had given to the enemies of God to blaspheme ; end that Dr. Middleton, in particular, had largely used that work in order to overthrow the whole Christian system.

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 very sight of whom struck me with awe. He told me, his only son, about nine years ago, came to hear me preach at Bearfield. He was then in the flower of his age, but remarkable above his years, both for piety, sense, and learning. He was clearly and deeply convinced of the truth, but returned home ill of the small-pox. Nevertheless he praised God for having been there, rejoiced in a full sense of his love, and triumphed more and more over sickness, pain, and death, till his soul returned to God. He said, he had loved me ever since, and greatly desired to see me; and that he blessed God he had seen me once, before he followed his dear son into eternity. At five I preached at Bearfield again. This day I was wet from morning to night, with the continued rain; but I found no manner of inconvenience. Having set apart an hour weekly for that purpose, I met

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.

We went on board at six, the wind then standing due east. But no sooner were we out of the harbour, than it turned southwest, and blew a storm. Yet we made forward, and about one o'clock came within two or three leagues of land. The wind then wholly failed; a calm suddenly following a storm, produced such a motion as I never felt before. But it was not long before the wind sprung up west, which obliged us to stand away for the Skerries. When we wanted a league of shore it fell calm again, so that there we rolled about till past sunset. But in the night we got back into Dublin Bay, and landed soon after three at Dunleary, about seven English miles from the city. Leaving William Tucker to follow me in a chaise, I walked straight away, and came to Skinner's Alley, a little before the time of preaching. I preached on, Beloved, if God so loved us, we ought also to love one another." In the afternoon, and again in the evening, (in our own garden,) I preached on, " Let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." May, 174y. , REV. J. WESLEY'S JOURNAL. 44 On Thursday and Friday I examined the classes, and was much comforted among them. I left about four hundred in the society ; and, after all the stumbling blocks laid in the way, I found four hundred and forty-nine. We had several showers in the afternoon, while I was preaching in our garden; and, toward the conclusion, a vehement shower of hail. But all kept their ground till I concluded. The cold which I had had for some days growing worse and worse, and the swelling which began in my cheek increasing greatly, and paining me much, I sent for Dr. Rutty. But, in the mean time, I applied boiled nettles, which took away the pain in a moment. After ward I used warm treacle, which so abated the swelling, that before the Doctor came I was almost well. However he advised me not to go out that day. But I had appointed to read the letters in the evening. I returned home as early as I could, and found no inconvenience.

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."

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.

Her brother gave me almost as strange an account of himself. Some years since, as he was in the full career of sin, in a moment he felt the wrath of God upon him, and was in the deepest horror and agony of soul. He had no rest, day or night, feeling he was under the full power of the devil. He was utterly incapable of any business, so that he was obliged to shut up his shop. Thus he wandered up and down, in exquisite torture, for just eighteen months: and then, in a moment, the pressure was removed: he believed God had not forsaken him: his understanding was clear as ever; he resumed his employ, and followed it in the fear of God. The more I converse with this people, the more I am amazed. That God hath wrought a great work among them is manifest; and yet the main of them, believers and unbelievers, are not able to give a rational account of the plainest principles of religion. It is plain, God begins his work at the heart; then " the inspiration of the Highest giveth understanding." A gentlewoman called upon me, with her son, who (she informed me) was given over last summer, having long been ill of a wasting distemper, and expected death every day. In this state he was one day in agony of prayer, when God revealed to him his pardoning love. He immediately declared this to his mother, telling her also, «© shall not die now: God has told me so." And he recovered from that hour. About eight, several of us took boat for Newtown, six miles from Limerick. After dinner we took boat, in order to return. The 452 REV. Je WESLEY'S JOURNAL. © May, 1749.

Perceiving this was an acceptable time, I laid aside my design of meeting the society, and continued in prayer wth the whole congregation ; all our hearts being as the heart of one man. When I had at length pronounced the blessing, no man stirred, but each stayed in his place till I walked through them. I was soon called back by one crying out, " My God! my God! thou hast forgotten me." Having spoken this, she sunk to the earth. We called upon God in her behalf. The cries both of her and of several others, mourning after God, redoubled. But we continued wrestling with God in prayer, till he gave us an answer of peace. I preached at five, and about two on the Connaught side of the river; thence I hastened to Aghrim, and endeavoured to awaken a serious but sleepy congregation. I rode over to Ahaskra, and thence to Mr. Mahon's, at Castle Garth. I had much conversation with Mrs. M , and was much in doubt, from the account she gave of her own experience, whether she had not been justified many years, though she knew it not by that name. I preached at Ahaskra at six, both in the evening and in the morning; on Tuesday evening at Athlone. 1 then met the society, where one, and another, and another cried aloud for mercy. We called upon God, till several of them found mercy, and praised him with a good courage. I think more found peace with God in these four days, than in sixteen months before. I rode to Tyrrel's Pass; but did not find that fervour of spirit in the congregation which was among them the last year: yet a few there were who were still pressing on to the mark. I preached at noon at a village three miles from Tyrrel's Pass ; in the evening at Tullamore, and on Friday morning and evening. Sat 24. I rode to Mount Mellick, and dined with Joseph Fry, late a Quaker. Abundance of people were at the preaching in the evening, and ail seemed to give earnest attention. I preached at eight to a still increasing congregation; and i tes ate a a July, 1749. REV. J. WESLEY'S JOURNAL. 455

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.

Mr. Miller, the Lutheran minister, informed me, that in a collection of tracts, published at Buding, Count Z.'s Brethren had printed several passages of my Journal, and whatever else they could glean up, which tended to prejudice the Lutherans against the Methodists. Was this merely to show their good will, or to obviate my testimony against themselves ? I finished the translation of " Martin Luther's Life." Doubtless he was a man highly favoured of God, and a blessed instrument in his hand. But O! what pity that he had no faithful friend! None that would, at all hazards, rebuke him plainly and sharply, for his rough untractable spirit, and bitter zeal for opinions, so greatly obstructive of the work of God ! I saw Dr. Stephen's Hospital, far cleaner and sweeter than any I had seen in London, and the Royal Hospital for old soldiers,. standing on the top of a hill, overlooking Phcenix Park. Al! the buildings are kept not only in gocd repair, but likewise exactly clean. 'Fhe hall is exceeding grand: the chapel far better finished than any thing of the kind in Dublin. O what is wanting to make these men happy? Only the knowledge and the love of God. I had now an opportunity of inquiring into the real state of the late transactions at Cork; an account of which is subjoined, being the extracts of some papers which were about this time put into my hands. 1. Tuomas Jones, of Cork, merchant, deposes : That on May 3, 1749, Nicholas Butler, ballad singer, came before the house of this deponent, and assembled a large mob; that this deponent went to Daniel Crone, Esq., then mayor of Cork, and desired that he would put a stop to these riots; asking, at the same time, whether he gave the said Butler leave to go about in this manner: that Mr. Mayor said, he neither gave him leave, neither did he hinder him: that in the evening, Butler gathered a larger mqgb than before, and went to the house where the people called Methodists were assembled to hear the word of God, and, as they came out, threw dirt, and hurt several of them.

for the kingdom of God. The Lord has kindled a fire in Aghrim likewise. The last time but one that I was there, several were struck with deep convictions, which continued till I came again. While I was meeting the society there, the governess of Mr. S s children was struck ta the ground, and in a short time filled with 'peace and joy in the Holy Ghost.' The next morning his steward was cut to the heart, and fell upon his knees in the midst of the sermon; as did Mr. S himself, together with his wife, and great part of the congregation. The steward went home full of peace and love. This has set the whole society on fire ; so that now every one is crying out, 'What must I do to be saved?" 'The same fire is kindled at Portarlington. I went there the next Sunday after you. One then found a sense of God's pardoning love; and last. Saturday in the society some cried out, and some fell to the ground, three of whom found peace to their souls. "I was at Mount Mellick likewise the next Sunday after you, and the power of God was present to heal. Two that were heavy laden, found rest that night. The next time we met we scarce knew how to part. We continued singing and praying till five persons received a clear manifestation of the love of God. Another found the same blessing while I was preaching this morning. We spent some time afterward at James Moss's house, in praying with some that were under deep convictions ; and two of them went home rejoicing in God their Saviour. I was now informed of two more that were rejoicing in God; so that in Mount Mellick twelve persons, in all, have found the ' peace that passeth all understanding,' since you left that place.

though I am much reflected on for it, this does not in any wise discourage me. While I am conscious to myself that I do no harm, J am careless of what men can say of me. Michael Poor, lately a Roman, who is now of your society, read his recantation on Sunday last. Pray -et us know when you cr your brother intend for this kingdom and town . For be sure, none wish more sincerely to see and converse with you than I, who am sincerely, reverend and dear sir, "Your very affectionate brother and servant. © Aug. 29, 1749." Fri. September 1. I spoke severally with the members of the society. Saturday, 2. I gathered up a few at Belton who did once run well, and seemed now resolved, no more to " forsake the assembling of" themselves "together." At nine I preached at Misterton, to a very large and attentive congregation; between one and two, at Overthorp, near Haxey; and at Epworth about five. In the intervals of preaching I spoke with the members of the society in each place ; most of whom I found either already alive to God, or earnestly panting after him. We rode to Sykehouse ; and on Tuesday, in the afternoon, reached Osmotherley. I reached Newcastle ; and after resting a day, and preaching two evenings and two mornings, with such a blessing as we have not often found, on Friday set out to visit the northern societies. I began with that of Morpeth, where I preached at twelve, on one side of the market place. It was feared the market would draw the people from the sermon ; but it was just the contrary : they quitted their stalls, and there was no buying or selling till the sermon was concluded. At Alnwick likewise I stood in the market place in the evening, and exhorted a numerous congregation to be always ready for death, for judgment, for heaven. I felt what I spoke; as I believe did most that were present, both then and in the morning, while I besought them to " present" themselves, " a living sacrifice, holy, acceptable to God."

I rode slowly forward to Berwick. I was myself much out of order; but I would not lose the opportunity of calling, in the evening, all that were " weary and heavy laden," to Him who hath said, "I will give you rest." I preached at eight, and at four in the afternoon; and in the hours between, spoke with the members of the society. J met them all at seven, and a glorious meeting it was. I forgot all my pain while we were praising God together ; but after they were gone, I yielded to my friends, and determined to give myself a day's rest. So I spent Monday, the 11th, in writing; only I could not refrain from meeting the society in the evening. The next evening God enabled me to speak searching words to an earnestly attentive congregation. After preaching at five, I visited many, both of the sick and well: particularly, Robert Sutty, the first instrument in God's hand of awakening many in this place, who, till then, slept in sin. But O! how changed! He seemed stripped both of his gifts and graces, and forsaken both of God and man. I had a delighttul opportunity, in the evening, of describing and comforting the " broken in heart." Immediately after preaching, I took horse, and rode in a rough, stormy day to Alnwick. But before noon, it cleared up; sa that I stood once more in the market place, and called all to " come ip oa Mig IE Bh nal Ad ot Re Te ons ee 464 REV. J. WESLEY'S JOURNAL. Sept «749 boldly to the throne of grace." Hence I rode to Alemoutn, and laboured to awaken a stupid, drowsy people, by preaching, both in the evening and the next morning, in the most convincing manner I could. Foi the present, they seemed to be deeply affected : God grant it may contmue! I offered "the redemption which is in Jesus," to a more lively congregation at Widdrington. I preached in Morpeth at noon ; in Plessy about five ; and then rode on to Newcastle.

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 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.

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.

tiones. Sed catenis variis quasi vinctus, nolens volens hic adstrictus sum. Quamprimim tamen literas illas vertam et typis mandabo, una cum tractatulo illo, The Character of a Methodist. Forte, si non multos, aliquos excitabit Clericos aut Laicos, ad vestigia evangelica integriis premenda. 'Admodum mihi placet, te nec sect alicui, nec dogmatibus specificis sectarum adherere, nec patronum eorum agere, sed cuique libertatem relinquere de iis credendi quid velit, modo veré in Deum Filiumque ejus dilectum eredat, Deum ex toto corde amet, a peccatis abstineat, et vitam vocatione evangelicé dignam ducat. Mi Jane, dilectissime frater, rogo, precor, et obtestor per viscera misericordiarum Dei et Filii sui, ut ipsissimam hane vitam insistas, ac premere pergas, nec polemicis te immisceas. Certa solummodod bonum illud fidei pure, integra, evangelice certamen, nec ullos hostes preter carnem corruptam, ejusque desideria mundana, debelles. Cane pejts et angui fugias dogmata multiplicare, et de non necessariis disputare, que bina Satane stratagemata fuére quibus ecclesiam ab integritate et simplicitate evangelica sensim aberrare fecit. Doleo vehementer, te tot tamque gravibus et multifariis negotiis esse obrutum. Quam libenter pro tenuitate mea te, tuosque levare, gravissimaque illa onera ferre vellem, novit Omniscius. Is, precor ardenter, fulciat, sustentet, et animum vobis addat, ut Satane ejusque asseclarum regnum magis magisque indies destruatur, et Dei ejusque Filii regnum erigatur, dimanet et peuetret omnes animos, illorum imprimis quorum mentem mundi dominus occecavit. Hisce votis te demando Deo, verboque ejus gratiz, qui te sociosque tuos zdificent et hereditatem possidendam dent in omnibus sanctis. Vale, mi Jane, frater amicissime, et me amare perge. . Tui ex animo amantissimus, JoHannes DE Koxer. Dabam Rotterodami, 10 Oct. 1'749. Mosr pEaRLy BELovED Brotuer, Grace, peace, and the manifold consolations of the Holy Spirit, be, and be multiplied, to you and your society, from our God, through our Saviour. Amen. I have received your most welcome letter, dated at Ratcormuck, and have learned from it, with the greatest joy, that a great door has been opened to you in various parts of England and Ireland, while many adversaries opposed themselves to the Gospel doctrine.

Your letter to D. Perronet (4 plain Account, c,) I have not so much read as devoured ; and all things have so pleased me, that I can scarcely restrain myself from flying to London, that I may come and see the order of your society. But, bound as it were by various chains, I am confined here whether I will or not. As soon as possible, however, I will translate and print that letter, together with that little tract, The Character of a Methodist. Perhaps it will excite some, if not many, of the clergy or laity, to follow more fully the Gospel way. It pleases me much that you attach yourself neither to any sect, nor to the peculiar dogmas of sects, nor act as the patron of those dogmas, but leave to each one the liberty of believing what he will concerning them, provided only he have true faith in God and his beloved Son, love God with all his heart, abstain from sin, and lead a life worthy of the Gospel calling. My John, most dearly beloved brother, I ask, pray, and entreat you, by the bowels of mercies of God and his Son, to persevere in the very same course of life, and to continue to press forward, nor mingle yourself with polemics. Fight only that good fight of pure, unadulterated, Gospel faith, nor vanquish any other enemies than the corrupt flesh, and its worldly desires. F'ly more than from a dog or a serpent, the multiplication of dogmas, and disputing about non-essentials, which have been the two stratagems of Satan, by which he has caused the church to depart, by little and little, from Gospel purity and simplicity. I lament exceedingly that you are loaded with so many and such weighty and multifarious affairs. How willingly, according to my slender ability, I would relieve you and yours, and bear those very heavy burdens, God knows. I earnestly pray that he may uphold, sustain, and encourage you, that the kingdom of Satan and his ad- A712 REV. J. WESLEY'S JOURNAL. Dec. 1749. I was fully determined to take another journey to Rotterdam, on purpose to see this worthy man. But death had swifter wings than love. Before I could get thither he was gathered to his fathers.

Many complaints were made to me of a general deadness among the people of London, at the very time that those in most other parts of England were so remarkably alive to God. It was chiefly owing to a few persons who were continually labouring to spread offences among them. But it was not long before the plague was stayed: some of these incendiaries separating from us; others being convinced that they had been doing the work of the devil, in the name of the Lord. I buried the remains of Martha Somerset, late a mother in Israel: one who never left her first love, never abated in zeal, never was weary of well doing, from the hour she first found redemption in Christ, till her spirit returned to God. I rode to Mr. Perronet's, at Shoreham, that I might be at leisure to write. Sat. December 2. After preaching in the morning, I rode to Bexley, and preached about eleven. At three in the afternoon I began at Deptford, and found a more than ordinary blessing : but a still greater at Snowsfields, where it seemed as if all would just then " know the Lord, from the least even to the greatest." I preached, as usual, at five, at ten, and at five in the evening ; besides meeting the leaders, the bands, the preachers, and our own family. But I felt no faintness or weariness either of body or mind. Blessed be my strong Helper!

I retired to Lewisham. On Saturday, 9, I read the surprising " Extract of Mr. Brainerd's Journal." Surely then God hath once more " given to the Gentiles repentance unto life!" Yet amidst so great matter of joy I could not but grieve at this: that even so good a man as Mr. Brainerd should be " wise above that is written ;" in condemning what the Scripture nowhere condemns ; in prescribing to God the way wherein he should work; and (in effect) applauding himself, and magnifying his own work, above that which God wrought in Scotland, or among the English in New-England: whereas in truth, the work among the Indians, great as it was, was not to be compared to that at Cambuslang, Kilsyth, or Northampton. I retired to Newington once more, and on Saturday, 16, finished my Sermons. Monday, 18. I rode to Leigh, in Essex, and spoke in as awakening a manner as I could. Wednesday, 20. I left the little flock in peace and love, and cheerfully returned to London. I saw an uncommon instance both of the justice and mercy of God. Abraham Jones, a serious, thinking man, about fifty years of age, was one of the first members of the society in London, and an early witness of the power of God to forgive sins. He then herents may be destroyed more and more every day, and the kingdom of God and his Son built up, that it may spread through and penetrate the hearts of all, especially of those whose minds the god of this world has blinded. With these wishes I commend you to God, and to the word of his grace, which are abie to build up you and those connected with you, and to give you an inheritance among all them which are sanctified. Farewell, my John, most friendly brother, and continue to love me. Your sincerely most affectionate, Rotterdam, Oct. 10, 1749. JouN DE Koxker. ae. er ae Jan. 1750. REV. J. WESLEY'S JOURNAL. AT2

stood as a pillar for several years, and was a blessing to all that were round about him ; till, growing wise in his own eyes, he saw this and the , other person wrong, and was almost continually offended. He then grew colder and colder; till, at length, in order to renew his friendship with the world, he went (which he had refused to do for many years) to a parish feast, and stayed there till midnight. Returning home perfectly sober, just by his own door, he fell down and broke his leg. When the surgeon came, he found the bone so shattered in pieces that it could not be set. Then it was, when he perceived he could not live, that the terrors of the Lord again came about him. I found him in great darkness of soul, owning the just hand of God. We prayed for him, in full confidence that God would return. And he did in part reveal himself again: he had many gleams of hope and love ; till, in two or three days, his soul was required of him. So awful a providence was immediately known to all the society, and contributed not a little to the awakening them that slept, and stirring up those that were faint in their mind. We had a solemn meeting at four. Indeed God was greatly with us during this whole season, in all our assemblies, to lift up them that had fallen, and to comfort the weak hearted. I saw the two Germans whom God has so eminently blessed in their labour of love to his ancient people. Great numbers of Jews, in Poland, Muscovy, Prussia, and various parts of Germany, have been brought, by their unwearied endeavours, to search the Scriptures, '¢ whether these things were so." And above six hundred of them have given proof that they have a saving knowledge of God, and of " Jesus Christ whom he hath sent." I buried the remains of Abraham Jones, which gave me an opportunity of strongly exhorting all who had set their hands to the plough never to look back.

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.

The watch-night at the Foundery seemed the shortest I had ever known. Indeed, we knew not how the hours stole away, while prayer was lost in praise and thanksgiving. Ft. 16. We had a solemn fast-day, meeting, as before, at five, seven, ten, and one. Many of the rich were at the chapel in the evening. ' Who hath warned you to flee from the wrath to come?" After preaching at Snowsfields, I went into a friend's house. A poor sinner indeed followed me, one who was broken in pieces by the convincing Spirit, and uttered such cries as pierced the hearts of all that heard. We poured out our souls before God in prayer, and light sprung up in her heart. To-day, likewise, wherever we assembled together, God caused his power to be known ; but particularly at the love-feast. The honest simplicity with which several spoke, in declaring the manner of God's dealings with them, set the hearts of others on fire. And the flame spread more and more ; till, having stayed near an hour longer than usual, we were constrained to part. I preached at Windsor about one, and at St. Ann's in the evening. The congregation was large, and extremely still and attentive, a very few persons excepted. Mr. M had given notice, without my knowledge, that I would preach at Hayes on Tuesday. I was afraid few would trouble themselves to hear: but I was deceived; for there was a large congregation. Surely some of these will at length understand " the things which belong unto their peace." I preached 1n the old French church, in Greyeagle-street, Spitalfields. It was extremely full, and many of the hearers were greatly moved: but who will endure to the end? Having been sent for several times, I went to see a young woman in Bedlam. But I had not talked with her long, before one gave me to know, that none of these preachers were to come there. So we are forbid to go to Newgate, for fear of making them wicked ; and to Bedlam, for fear of driving them mad! I at length forced myself from London We dined a little beyond Colnbrook, spoke plain to all in the house, and left them full of thankfulness, and of good resolutions. I preached at Reading

476 REV. J. WESLEY'S JOURNAL. March, 1750. in the evening ; and in the morning, Wednesday, 28, took horse, with the north wind full in our face. It was piercingly cold, so that I could scarce feel whether I had any hands or feet, when I came to Blewbury. After speaking severally to the members of the society, I preached to a large congregation. In the evening I met my brother at Oxford, and preached to a small, serious company. Thur. March 1. In riding to Cirencester I read Dr. Bates's Elenchus Motuum nuperorum in Anglid. Censure of the late commotions in England. His Latin is not much inferior to Cesar's, whom he seems studiously to imitate ; and his thoughts are generally just ; only that he has no more mercy on the Puritans, than upon Cromwell. I dined at a house beyond Farringdon, where both the man and his wife appeared thankful for instruction. I preached at Cirencester in the evening, to a large, but not serious congregation. Friday, 2. I left this uncomfortable place, and in the afternoon came to Bristol. Many miserable comforters were with me soon, complaining, one after another, of the want of lively preachers, the hurt the Germans had done to some, and R W. to others ; and the almost universal coldness, heaviness, and deadness among the people. I knew but one that could help ; so we called upon God, to arise and maintain his own cause. And this evening we had a token for good ; for his word was as a twoedged sword. I desired John W. to preach at five ; and I no longer wondered at the deadness of his hearers. I preached at Kingswood at eight, and God spoke to many hearts: yea, and to a few even at Connam. But the greatest blessing was in the evening at Bristol, when we were all convinced, God had not forgotten to be gracious."

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 preached at Howell Thomas's, in Trefollwin parish, to a small, earnest congregation. As many did not understand, one of the brethren repeated the substance of the sermon in Welsh. In the afternoon I went to William Pritchard's, though much against my will, as there was none there to interpret, and I was afraid very few of my hearers could understand English. But I was mistaken: the congregation was larger than I had ever seen in Anglesey. A considerable number of them understood English tolerably well ; and the looks, sighs, and gestures of those that did not, showed that God was speaking to their hearts. It was a glorious opportunity : the whole congregation seemed to be melted down: so little dv we know the extent of God's power. Tf he will work, what shall hinder him ? The wind being contrary, I accepted of the invitation of an honest exciseman, (Mr. Holloway,) to stay at his house till it should change. Here I was in a little, quiet, solitary spot, (maximé animo exoptatum meo !) most heartily desired by me ! where no human voice was heard, but those of the family. On Tuesday I desired Mr. Hopper to ride ove to Holyhead, and inquire concerning our passage. He brought word that we might probably pass in a day or two: so on Wednesday we both went thither. Here we overtook John Jane, who had set out on foot from Bristol, with three shillings in his pocket. Six nights out of the seven since he set out, he had been entertained by utter strangers. He went by us we could not tell how, and reached Holyhead on Sunday, with one penny left.

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."

I breakfasted with one of the society, and found she had a lodger I little thought of.- It was the famous Mrs. Pilkington, who soon made an excuse for following me up stairs. I talked with her seriously about an hour: we then sung, '"' Happy Magdalene." She appeared to be exceedingly struck ; how long the impression may last, God knows. We dined at Mr. P 's. A young married woman was there, who was lately a zealous Papist, and had converted several Protestant heretics to the Romish faith: but setting on some of the Methodists, they converted her; at least, convinced her of the great truths of the Gospel. Immediately her relations, her husband in particular, renounced her. But she was moved by none of these things ; desiring nothing on earth, but to experience the faith which once she persecuted. In the evening I was sent for by one, who had reasoned himself out of all his Christianity; and was now in doubt, whether the soul would survive the body. Surely even speculative faith is the gift vf God; nor, without him, can we hold even this fast. J R came from Cork, and brought us a further account of what had been transacted there. From the bcginning of February to the end of it, King Nicholas had reigned: how he still used his power, may appear from two or three instances : - WitumuM Jewett, clothier, of Shannon Church-lane, deposes : That Nicholas Butler, with a riotous mob, several times assaulted this deponent's house: that particularly on February 23d, he came thither with a large mob: that several of the rioters entered the house, and swore, the tirst who resisted, they would blow his brains out: that the deponent's wife, endeavouring to stop them, was assaulted and peaten by the said Butler ; who then ordered his men to break the windows; which they did, with stones of a considerable weight.

I rode to Portarlington, on a very bad horse, and was glad of a little rest. Sunday, 22. I preached at eight ; at Closeland, about two ; and between five and six, at Portarlington, to almost all the gentry in the town, on, " Thou art not far from the kingdom of God." Monday, 23. I preached at Closeland again ; and, the next morning, spoke severally with the members of the society, increased both in number and in the grace of Ged. I dined at Mr. K "5, who had lived utterly without God, for about seventy years: but God had now made both him and most of his household " partakers of like precious faith." When I first came into the house, he was in an agony of pain, from a hurt of about forty-five years' standing. I advised to apply hot nettles. The pain presently ceased, and he arose and praised God. , I examined the class of children, many of whom are rejoicing inGod. I then sought after some of the sheep that were lost, and left all I spoke with determined to return. About noon I read the letters, and in the afternoon rode cheerfully to Mount Mellick. I found the society here much increased in grace, and yet lessened in number : a case which I scarce remember to have met witn before, in all England and Ireland. I preached at eight, at two, and at five ; when some of our most vehement opposers were present, and, by their seriousness and attention, gave us reason to hope they will oppose no more I baptized a man and woman, (late Quakers,) as I had done another the night before. Afterward I visited the sick. The first we went to had been a Papist, but was cast out for hearing us While we were at prayer she cried bitterly after God, refusing to be comforted; nor did she cease till he revealed his Son in her heart May, 1750. REV. J. WESLEY'S JOURNAL. 483

I inquired concerning Richard Hutchinson, of whom 1 had heard many speak. His mother informed me, "It was about August last, being then above four years old, that he began to talk much of God, and to ask abundance of questions concerning him. From that time he never played nor laughed, but was as serious as one of threescore. He constantly reproved any that cursed or swore, or spoke indecently in his hearing, and frequently mourned over his brother, who was two or three years older, saying, ' I fear my brother will go to hell ; for he does not love God.' About Christmas I cut off his hair ; on which he said, ' You cut off my hair, because you are afraid I shall have the small-pox ; but Il am not afraid; I am not afraid to die; for I love God.' About three weeks ago he sent for all of the society whom he knew, saying he must take his leave of them; which he did, speaking to them, one by one, in the most tender and affectionate manner. Four days after he fell ill of the small-pox, and was light-headed almost as soon as he was taken: but all his incoherent sentences were either exhortation, or pieces of hymns, or prayer. The worse he was, the more earnest he was to die, saying, '1 must go home; I will go home.' One said, ' You are athome.' He earnestly replied, ' No; this is not my home; I will go to heaven.' On the tenth day of his illness, he raised himself up, and said, ' Let me go; let me go to my Father; I will go home: now, now I will go to my Father.' After which he lay down and died." I rode to Cork. By talking with Captain , I found there was no depending on the good offices of the colonel. He had told the captain with great openness, "If Mr. Wesley preached in the garracks, and the mob were to come and break the windows, I might 488 REV. J. WESLEY'S JOURNAL. June, 1750. have a long bill from the barrack master." Break the windows! Nay, it is well if they had not broken the bones of all the soldiers.

I heard, face to face, two that weie deeply prejudiced against each other, Mrs. E , and Mrs. M But the longer they talked, the warmer they grew ; till, in about three hours, they were almost distracted. One who came in as a witness, was as hot as either. I perceived there was no remedy but prayer. So a few of us wrestled with God for above two hours. When we arose, Mrs. M. ran and fell on the other's neck. Anger and revenge were vanished away, and melted down into love. One only, M t B , continued still in bitter agony of soul. We besought God in her behalf; and did not let him go, till she also was set at liberty. There being no English service, I went to the French church. I have sometimes thought, Mr. Whitefield's action was violent: but he is a mere post to Mr. Calliard. In the evening I preached at Mount Mellick, where were two from Roscrea, to show me the way thither. One of them gave us so strange a relation, that I thought it worth while to set it down, as nearly as might be, in his own words. The strangest part of it rests not on his testimony alone, but on that of many of his neighbours; none of whom could have any manner of temptation to affirm either more or less than they saw with their eyes : " My son, John Dudley, was born at Roscrea, in the year 1726. He was serious from a child, tender of conscience, and greatly fearing God. When he was at school, he did not play like other children; but spent his whole time in learning. About eighteen I took him home, and employed him in husbandry; and he grew more and more serious. On February 4, 747, just as I was laid down in bed, he cried out, 'My dear father, I am ready to be choked.' I ran, and took him in my arms; and in about a minute he recovered.

" The next morning he cried out just as before ; and continued ill about two minutes. From this time he gave himself wholly to prayer; laying aside all worldly business. Saturday, February 7. He did not appear to have any bodily distemper, but desired to make his will. I said, ' My dear child, I do not see any signs of death upon you.' He seemed concerned, and said, ' You don't believe me; but you will soon see what I say is true.' About noon, some neighbours condoling with me, on the loss of my wife, who died a few days before, when he saw me weep, he laid his hand upon my knee, and said, ' My dear father, do not offend God. Your late wife is a bright saint in heaven.' " Before ten we went to bed. About twelve he came to my chamber door, and said, ' My dear honoured father, I hope you are not displeased with me for disturbing you at this time of night; but I could not go into my bed till I brought you these glad tidings: I was this morning before the throne of grace, and I pleaded innocence ; but my heavenly Father answered, that would not do; on which I applied to our blessed Redeemer ; and now he hath, by his precious blood and his intercession, procured my pardon; and my heavenly Father hath sealed it. Everlasting praise is to his holy name. I presumed to ask, how it was with my deceased mothers and sisters; on which they all six appeared exceeding glorious: but my last deceased mother was brightest of them all; fifty times brighter than the sun. I entreat I may be buried by her.' " Sunday, 8. I went early in the morning to his chamber, and found him at prayer, which was his constant employment. He asked if he should go with me to church. I said, I thought he had better read and ok June, 1750. REV. J. WESLEY'S JOURNAL. 491 meditate athome. As soon as I was gone, he began exhorting the serv ants and his younger brother. He then went into his chamber, where he continued upon his knees till I came home, crying to God with many tears, and sweating much, through the agony of his spirit.

" 'When we were set down to dinner I desired him to eat. He said, 'I _have no appetite ; but to please you I will. He then eat two little bits; and, as soon as thanks were given, went to his chamber. He continued there in prayer about an hour, and then came out, and said, with a cheerful voice and countenance, ' I never knew the Holy Ghost until now: now I am illuminated with him. Blessed be my great Creator!' He returned to prayer, and continued therein till he came to family duty. In this he joined with an audible voice; and, commending us to God, retired to his room: yet he did not sleep, but continued in prayer all night and all the next day. : "Tuesday, 10. About three in the morning he put off all his clothes, even his shirt, and laid them in order on the bed, and his prayerbook in the window; then, having opened two doors, he came to the outward door. I called, 'Where are you going?' He said, 'I am going out of doors.' I said, ' You need not go at this time of night.' He replied, 'I must go. I said, 'Then make haste in again.' To which he gave no answer; but unlocking the door, and pulling it leisurely after him, said, 'My dear father, farewell for ever.'

In spite of the indolence of some, and the cowardice of others, I preached in the evening on the Connaught side of the river. I then met the society ; but when I would have dismissed them, none seemed willing to go. We were standing and looking at each other, when a trooper stepped out into the middle of the room, and said, "I must speak. I was Saul: I persecuted the children of God. I joined with you in Philip's Town; but I fell back, and hated God and all his ways. I hated you in particular, and, a day or two ago, said all manner of evil of you. Iwas going to a woman last night, when one of my comrades met and asked me if I would go to the watch-night. Out of curiosity I came; but for half the sermon, I minded nothing that was said. 'Then God struck me to the heart, so that I could not stand, but dropped down to the ground. I slept none last night, and came to you in the morning; but I could not speak. I went from you to a few of our brethren, and they prayed with me till my burden dropped off. And now, by the grace of God, we will part no more. I am ready to go with you all over the world." The words were as fire: they kindled a flame which spread through the congregation. We praised God with one heart and one voice. I then a second time pronounced the blessing; but the people stood without motion as before, till a dragoon stepped from his fellows, and said, '1 was a Pharisee from my youth, having a strict form of godliness ; and yet I always wanted something: but I knew not what; till something within me pushed me on, I could not tell why, to hear you. J have done so, since you came hither. I immediately saw what I wanted was faith, and the love of God; and he supplied my wants here last night. Now I can rejoice in God my Saviour."

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.

and lukewarmness of others. It may be, they will be zealous, and 'repent, and do the first works." I returned to Dublin, and on Sunday, 15, preacned on Oxmantown Green, to such a congregation as I never saw in Dublin, nor often in Ireland before. Abundance of soldiers were of the number. Such another congregation I had there between two and three in the afternoon, notwithstanding the violent heat of the sun; and all were attentive. In the evening I preached in the garden, at Dolphin's Barn ; and neither here did I observe, in the numerous congregation, any that- appeared careless or inattentive. I read the letters in our garden, to near twice as many. people as were there on Sunday evening. I met the class of soldiers: nineteen are resolved to " fight the good fight of faith ;" eleven or twelve of whom already rejoice in God through Christ, by whom they have received the atonement. When the society met, some sinners, whom I knew not, were convicted in their own consciences, so that they could not refrain from confessing their faults in the face of all their brethren. One of these I had but just received in: another I had declared to be excluded ; but he pleaded so earnestly to be tried a little longer, that there was no refusing; and we wrestled with God on his behalf, that sin might no more have dominion over him. The delay of the captain with whom I was to sail gave us. an opportunity of spending a joyful night together; and likewise of preaching once more, on Sunday, 22, upon Oxmantown Green. We went on board immediately after, and set sail about ten, with a small, fair wind. In the afternoon it failed, and the tide being against us, we were obliged to come to an anchor.

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!

an exceeding hot day, which threw him into a fever. But he was in great peace and love, even to those who greatly wanted love to him. He'was some time at Alice Shadforth's house, with whom he daily talked of the things of God. He was never without the love of God, spent much time in private prayer, and joined likewise with her in prayer several times ina » day. On Friday, August 24, growing, as she thought, stronger in body, he sat in the evening by the fire-side: about six he fetched a deep sigh, and never spoke more. He was alive till the same hour on Saturday; at which, without any struggle, or any sign of pain, with a smile on his face, he passed away. His last words were, 'I find the love of God in Christ Jesus. All his clothes, linen, and woollen, stockings, hat, and wig, are not thought sufficient to answer his funeral expenses, which amount to one pound seventeen shillings and threepence: all the money he had was one shilling and fourpence." Enough for any unmarried preacher of the Gospel to leave to his executors. I called on poor Mrs. H » whose husband had just engaged in a new branch of business, when God took him "from the evil to come." 1 am persuaded had he continued in his simplicity he would have been alive to this day. How different from this was the case of John Hague! one who never left his first love, never was weary or faint, but daily grew in grace, and was still on the full stretch for God. When such an instrument is snatched away in the strength of his years, what can all the wisdom of man say, but, " How unsearchable are his judgments, and his ways past finding out!"

styled the Half-way House. Quickly after, as a young man was riding by the door, both horse and man tumbled over each other. As soon as he got up, he began cursing his horse. I spoke a few words, and he was calm. He told me, he did fear God once ;_ but for some time past he had cared for nothing. He went away full of good resolutions. God bring them to good effect! I reached Kingswood in the evening ; and the next day selected passages of Milton for the eldest children tv transcribe and repeat weekly. I went into the school, and heard half the children their lessons, and then selected passages of the 'Moral and Sacred Poems." Friday, 28. I heard the other half of the children. Saturday, 29. I was with them from four to five in the morning. I spent most of the day in revising Kennet's." Antiquities," and marking what was worth reading in the school. Wed. October 3. I revised, for the use of the children, Archbishop Potter's " Grecian Antiquities ;" a dry, dull, heavy book. I revised Mr. Lewis's " Ilebrew Antiquities ;" something more entertaining than the other, and abundantly more instructive. I nearly finished the abridgement of Dr. Cave's " Primitive Christianity ; a book wrote with as much learning, and as little judgment, as anv I remember to have read in my whole life; serving the ancient Christians just as Xenophon did Socrates; relating every weak thing they ever said or did. I dined at P S 's, who, with his wife and daughter, are wonderful monuments of God's mercy. They were convinced of the truth -when I first preached at Bristol; and Mrs. Sk was a living witness of it: yet Satan was afterward suffered to sift her as wheat; it seems, to take possession of her bedy. He tormented her many years in an unheard-of manner; but God has now set her at full liberty. I prepared a short " History of England," for the use of the children; and on Friday and Saturday a short " Roman History," as an introduction to the Latin Historians.

"For, 1. It has utterly destroyed. their faith, their inward ' evidence of things not seen; the deep conviction they once had, that the Lamb of God had taken away their sins. Those who before had the witness in themselves of redemptivun in the -lood of Christ, who had the Spirit of God clearly witnessing with their spirit, that they were the children of God, after hearing these but a few times, began to doubt; then reasoned themselves into utter darkness; and ina while, affirmed, First, that they had no faith now, (which was true,) and soon after, that they never had any. And this was not the accidental but natural effect of that doctrine, that there are no degrees in faith, and that none has any faith who is liable at any time to any degree of doubt or fear; as well as of that dark unintelligible, unscriptural manner wherein they affect to speak of it. ee ES Ui coe ye See ee eee ere 504 REV. J. WESLEY'S JOURNAL. Nov. 175u. "T expect you will answer, 'Nay, they are the most plain, simple preachers, of any in the whole world. Simplicity is their peculiar excel lence.' I grant one sort of simplicity is; a single specimen whereof may suffice : One of their eminent preachers, describing, at Fetter-lane, ' the childhood of the Lamb,' observed, that 'his mother might send him out one morning for a halfpenny worth of milk; that, making haste back, he - might fall and break the porringer ; and that he might work a miracle to make it whole again, and gather up the milk into it.' Now, can you really admire this kind of simplicity? or think it does honour to 'God manifest in the flesh ?' "2. This preaching has destroyed the love of God in many souls; which was the natural effect of destroying their faith, as well as of teaching them to grieve the Holy Spirit of God by ascribing his gift to magination and animal spirits ; and of perplexing them with senseless, unscriptural cautions, against the selfish love of God; in which it is not easy to say whether nonsense or blasphemy be the chief ingredient.

ie aa Ay vee fer 4 eee 5Us REV. J WESLEY'S JOURNAL Feb. 1751. to believe." Here was a stroke at the whole work of God in the heart! And ever since this German spirit hath wrought among us, and caused many to rest in a barren, notional faith, void of that inward power of God unto salvation." I preached a charity sermon at Spitalfields, for the use of our poor children. The church was extremely crowded ; but not many rich, not many évyéveis, " well-born," were there. It was enough that there were many of the people of God, and their Lord in the midst of them. Having received a pressing letter from Dr. Isham, then the rector of our college, to give my vote at the election for a member of parliament, which was to be the next day, I set out early, in a severe frost, with the north-west wind full in my face. The roads were so slippery, that it was scarce possible for our horses to keep their feet - indeed one of them could not ; but fell upon his head, and cut it terribly. Nevertheless, about seven in the evening, God brought us safe to Oxford. A congregation was waiting for me at Mr. Evans's, whom I immediately addressed in those awful words, " What is a man profited, if he shall gain the whole world, and lose his own soul ?" I went to the schools, where the convocation was met: but I did not find the decency and order which I expected. The gentleman for whom I came to vote, was not elected: yet I did not repent of my coming; I owe much more than this to that generous, friendly man, who now rests from his labours. I was much surprised wherever I went, at the civility of the people, gentlemen as well as others. There was no pointing, no calling of names, as once ; no, nor even laughter. What can this mean? Am I become a servant of men! Or is the scandal of the cross ceased?

Fri. February 1. We set out for London in another bitter morning, having such a wind (now got to the east, and so in our face again) as I hardly ever remember. But by five in the evening we were under shelter at the Foundery. It being the night before appointed for a watchnight, we continued praying and praising God as usual, till about twelve o'clock ; and I found no inconvenience, but a little faintness, which a few hours' sleep removed. Having received a full answer from Mr. P , I was clearly ; convinced that I ought to marry. For many years I remained single, because I believed I could be more useful in a single, than in a married state. And I praise God, who enabled me so to do. I now as fully believed, that in my present circumstances, I might be more useful in a married state ; into which, upon this clear conviction, and by the advice of my friends, I entered a few days after. I met the single men, and showed them on how many accounts it was good for those who had received that gift from God, to remain " single for the kingdom of heaven's sake ;" unless where a particular case might be an exceplion to the general rule. After preaching at five, I was hastening to take my leave of the congregation at Snowsfields, purposing to set out in the morning for the north; when on the middle of London bridge, both my feet slipped on the ice, and I fell with great force, the bone of my ankle 'ighting on the top of a stone. However, I got on, with some help, to March, 1751. REV. J. WESLEY'S JOURNAL. 502

the chapel, being resolved not to disappoint the people. After preaching, I had my leg bound up by a surgeon, and made a shift to walk to the Seven Dials. It was with much difficulty that I got up into the pulpit ; but God then comforted many of our hearts. I went back in a coach to Mr. B 's, and from thence in a chair to the Foundery ; but I was not able to preach, my sprain growing worse. I removed to Threadneedle-street ; where I spent the remainder of the week, partly in prayer, reading, and conversation, partly in writing a " Hebrew Grammar," and " Lessons for Children." I was carried to the Foundery, and preached, kneeling, (as I could not stand,) on part of the twenty-third psalm ; my heart being enlarged, and my mouth opened to declare the wonders of God's love. Monday, 18, was the second day I had appointed for my journey ; but I was disappointed again, not being yet able to set my foot to the ground. However I preached (kneeling) on Tuesday evening and Wednesday morning. Sunday, 24. I preached, morning and evening, at Spitalfields, where many who had been wandering from God for several years, seemed, at length, to have fresh desires of returning to him. How is it that we are so ready to despair of one another? For want of the " love" that " hopeth all things." Mon. March 4. Being tolerably able to ride, though not to walk, I set out for Bristol. I came thither on Wednesday, thoroughly tired ; though, in other respects, better than when I set out. Thur. '7. I learned that poor Mr. Hall is now a settled Deist. Now let those triumph who separated chief friends. Surely his blood is on their head. Many of cur preachers came from various parts. My spirit was much bowed down among them, fearing some of them were perverted from the simplicity of the Gospel. But I was revived at the sight of John H » John N , and those who came with them in the evening ; knowing they held the truth as it is in Jesus, and did not hold it in unrighteousness.

I rode to Shackerley. Being now in the very midst of Mr. Taylor's disciples, I enlarged much more than I am accustomed to do, on the doctrine of original sin; and determined, if God should give me a few years' life, publicly to answer his new gospel. By the huge noise which was in the street, as we entered Bolton, I conjectured Satan would try his strength once more ; but God suffered him not. The mob soon was vanished away, and I had both a numerous and a quiet congregation. Thwr. 11. The barber who shaved me said, " Sir, I praise God on your behalf. When you was at Bolton last, I was one of the most eminent drunkards in all the town; but I came to listen at the window, and God struck me to the heart. I then earnestly prayed for power against drinking; and God gave me more than J asked: he took away the very desire of it. Yet I felt myself worse and worse, till, on the 5th of April last, I could hold out no longer. I knew I must drop into hell that moment, unless God appeared to save me: and he did appear. I knew he loved me ; and felt swect peace. Yet I did not dare to say I had faith, till, yesterday was twelvemonth, God gave me faith; and his love has ever since filled my heart." Hence T rode with Mr. Milner to Ribchester, where some clergymen had appointed to meet him; with whom we spent one or two hours in serious and useful conversation. Between five and six we reached the vicarage at Chipping ; where a few serious people soon assembled. The next day we rode to Ambleside ; and, on Saturday, 13, over more than Welsh mountains, to Whitehaven. I heard two useful sermons at church, on, " Fear not them that can kill the body." I preached at eight, on, "Is there no balm in Gilead?' and between one and two, at the market place, on, " Thou art not far from the kingdom of God." A few stones were thrown at first; but the bulk of the congregation was deeply serious ; as well as in the evening, when I preached on, "' Who shall lay any thing to the Becki 512 REV. J. WESLEY'S JOURNAL. April, 1751.

I met a few people at Durham, in.my way, and then rode on to Stockton. Some angry people set up a dismal scream, as we entered the town; but they could go no further. By means of a plain, rough exhorter, who lived in the town, the society was more than doubled since I was here before ; and most of them were rejoicing greatly: only poor R M still went on heavily, being unequally yoked with one who was a bitter enemy to all spiritual religion. I preached in the main street, near the market place. When I had done, R M s wife followed me into the house. I desired we might go to prayer. God breke her heart in pieces ; and she determined to go on hand in hand with her husband. 514 REV. J. WESLEY'S JOURNAL. May, 1751. Tues. '7. I preached at Acomb, near York. The next day I rode on to Epworth; and on Thursday preached at Hainton about noon, and at Coningsby in the evening. 'The wind was as the piercing of a sword; but the congregation regarded it not. We rode to Lorborough. The minister's son, and two more, made a little disturbance for a while: however, J permitted them to be present when I met the society. They seemed utterly astonished, and I believe will not lightly speak evil of us again. It rained incessantly as we rode to (xrimsby, where I preached to a mixed congregation, some of whom (the greater part) were exceeding serious, and some exceeding drunk. The society, I found, was much alive to God. We returned to Epworth, to a poor, dead, senseless people: at which I did not wonder, when I was informed, 1. That some of our preachers there had diligently gleaned up and retailed all the evil they could hear of me: 2. That some of them had quite laid aside our hymns, as well as the doctrine they formerly preached: 3. That one of them had frequently spoke against our rules, and the others quite neglected them. Nothing, therefore, but the mighty power of God could have kept the people so well as they were.

with them: they are the people of God; I know they are. How sweet they look! Don't they look different from other people? Come, mother, let us praise God; I am always better after prayer. 'O fora thousand tongues to sing my dear Redeemer's praise!' O how great is my rejoicing! I shall be whiter than the driven snow." Soon after she sald, "Iam refreshed ; indeed lam. Weshall see him on his great white throne. There we shall see him face to face. My dear Jesus! Praise Jesus : why don't you praise Jesus? Praise my God: he is making intercession for me; he is: the Lord loves me; I know he does." To her mother she said, " What a blessed thing it is, that you have brought up a child for the Lord !" "«She continued praying and praising God till the 25th, when her breath was so short, that she could say nothing but " Jesus." This she uttered continually as she could, till, about six in the evening, she resigned her spirit, without any sigh or groan, or alteration in her countenance, which had the same sweetness as when she was living. She lived on earth sixteen years, nine mouths, and eighteen days.' " - I drew up a short account of the case of Kingswood school. 1. The school began on Midsummer day, 1748. The first schoolmasters were J J , T R _,, W. Ss , R M ,, W S , and A G . The rules were printed; and notwithstanding the strictness of them, in two or three months we had twenty-eight scholars: so that the family, including M D , the housekeeper, R T .,, our man, and four maid servants, consisted of forty persons.

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

Mr. B was not so wise as to take my advice. So the sufferers. applied to the court of king's bench; and after it had cost him a large sum, he was glad to let them worship God in their own way. Calling on a gentleman in the city, whom I had not seen. for some time, I was surprised to find him thin and pale, and with ali the marks of an approaching consumption. I asked whether he did not think a journey would do him more good than a heap of medicines; and whether he would set out with my wife and me for Comwall, on Monday: to which he willingly assented. On Monday evening preached at Reading. Mr. B overtook us on Tuesday morning, with whom we had an agreeable ride to Newbury, and thence to Andover. Leaving him there, I rode on, through heavy rain, to Salisbury and preached in the evening to an attentive congregation. We joined companies again, till Mr. B went to Shaftesbury. I overtook him there the next morning, and we rode on together to Yeovil. Here I struck off, to visit the societies in Devonshire, and Mr. B went straight forward to the Land's End, whence he returned in perfect health. I now found more and more proofs that the poor wretch whom we had lately disowned, was continually labouring to poison our other preachers. And with some of them he did not lose his labour; the deep prejudices they then received having utterly drank up their blood and spirits ; so that we were obliged, sooner or later, to part with them also. We reached Beercrocombe in the evening, and Collumpton the next day, Friday, 23. I preached in the little meadow at the end of New-street, and observed one circumstance which I had not seen elsewhere. 'The people did not come close to me, but stood. in a half moon, some yards off, leaving a considerable space in the midst. The very children behaved with remarkable seriousness. 1 saw but one, a girl of three or four years old, who ran about as in play, till another, not much bigger, reproved her, and constrained her to stand still. Here I rested the next day. ,

We rode to Penryn. Here I light upon the works of that odd writer, William Dell. From his whole manner, one may learn, that he was not very patient of reproof or contradiction: so that it is no wonder there is generally so much error mixed with the great truths which he delivers. I preached at St. Mewan; Saturday, 14, at St. Lawrence, near Bodmin; a little, ugly, dirty village, eminent for nothing but a hospital for lepers, founded and endowed by Queen Anne. But I found God was there, even before I opened my mouth to a small, loving congregation, one of whom had been sensible of his acceptance with God for above six-and-fifty years. I preached at St. Clear in the afternoon, about two miles from Liskeard; and the next morning a mile nearer the town. Hence I went on to Plymouth Dock ; where I preached in the evening, to a large congregation: and on Monday evening to a much larger, with great plainness of speech. '7. Being greatly importuned to spend a few more days in Cornwall, I rode back to Launceston. After preaching there about noon; in the evening at St. Gennis; and the next morning at Cubert ; we went on, and reached St. Ives in the afternoon, on Thursday, 19. I read, with great prejudice in their favour, some of Mr. Erskine's sermons; particularly those which I had heard much commended, entitled, '' Law-death, Gospel-life." But how was 1 disappointed! I not only found many things odd and unscriptural, but some 'hat were dangerously false ; and the leaven of Antinomianism spread Oct. 1751. REV. J. WESLEY'S JOURNAL. 523 from end to end. On Saturday and Sunday I preached at St. Just, Morva, and Zennor. Monday, 23. We had a general meeting of the stewards, and a solemn watch-night. After the service was over, I rode to Camborne; and in the evening, Tuesday, 24, reached St. Clear. 'The house would not contain one half of the people; so I stood in the porch, that all, both within and without, might hear. Many from Liskeard were present; and a solemn awe was upon the whole assembly.

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.

"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.

"12. I was then at New-York, whence I returned to Bethlehem, in January, 1746. But I had no rest in my spirit, till, after three weeks, I removed to Philadelphia. Here two of the Brethren and a widow woman lived in the Brethren's house. I hired a room in it, and desired the widow, as I had not convenience myself, to boil me a little water in the morning for my tea. Meantime all the Brethren in Philadelphia were charged not to converse with me. And not long after, the two Brethren wrote Mr. Sp word, that I lived in adultery with the widow. When I was informed of this, I went straight to Bethlehem, and told Mr. Sp the whole affair ; who immediately wrote back to them in Philadelphia that I had confessed the charge. "14, Being now thoroughly weary of mankind, I procured a little house, in a wood, at some miles distant from any town, and resolved to spend the remainder of my days by myself. Here I stayed about four years; till one afternoon Mr. Sp and the Count's son-in-law called. upon me. We talked together till two in the morning. They acknowledged many things that had been wrong, promised they should be amended without delay, and persuaded me to join with them once more. But nothing was amended; so that after a few months, I was constrained to leave them again. I followed my business in Philadelphia till I had earned money for my passage, and a year ago returned to London." Was there ever so melancholy an account ? O what is human nature March, 1752. REV. J. WESLEY'S JOURNAL. 527 How low are they fallen, who were once burning and shining lights, spreading blessings wherever they came! But what infatuation is it which makes this very man attend their preaching still, and his wife, (though she believes most of what her husband says,) to remain in close connection with them !

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 !

In the evening I preached at Sheffield, in the shell of the new house. All is peace here now, since the trial at York, at which the magistrates were sentenced to rebuild the house which the mob had pulled down. Surely the magistrate has been the minister of God to us for good! I went to B » whence the vicar, Mr. Drake, had sent a messenger on purpose to desire he might see me. I found him in deep distress for the loss of his wife, mixed with strong desires after God. Hearing I was going to preach at Rotherham, he offered to go with me. He seemed to stagger at nothing; though as yet his understanding is not opened. O that he may not rest till it is ! I rode on toward Epworth. But I was nigh shipwrecked in sight of the port. Attempting to ride over the common the nearest way, my mare was quickly imbogged. But being lively and strong, she made a shift to get out, and I was glad to go round by Torne Bank. I walked over to Burnham. I had no thought of preachang there, doubting if my strength would allow of preaching always thrice a day, as I had done most days since I came from Evesham. But finding a house full of people, I could not refrain. Still the more use my strength, the more I have. I am often much tired the first 'time I preach in a day; alittle the second time; but after the third or fourth, I rarely feel either weakness or weariness. I called on the gentleman who told me he was " sinn1 enough," when I preached first at Epworth on my father's tomb; and 'was agreeably surprised, to find him strong in faith, though exceeding weak in body. For some years, he told me, he had been rejoicing in 'God, without either doubt or fear ; and was now waiting for the welcome lhour, when he should "depart and be with Christ." S. I preached at Belton, and felt an uncommon degree of the presence of God among a handful of poor, despised people. O how precious is the least of these in His sight, who bought them with his own blood!

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.

About five, Saturday, 25, we took horse and made to Pocklington. I was sorry, when I found it was the fair-day, that notice had been given of my preaching; especially when I heard there was no society, and scarce any one awakened in the town. The unusual bitterness of several who met us in the street, made the prospect still more unpromising. However, I went to see the room provided for preaching, but found it vas not ab-ve five yards square. I then looked at a yard which was Ut é 5 'i 7 532 REV. J. WESLEY'S JOURNAL. April, 1752. proposed ; but one circumstance of this I did not like. It was plentifully furnished with stones: artillery ready at hand for the devil's drunken companions. Just then it began to rain; upon which a gentleman offered a large commodious barn. Thither I went without delay, and began preaching to a few, who increased continually. I have known no such time since we left London. Their tears fell as the rain. None opposed or mocked: so that these made full amends for the behaviour of those at Hull. ; The man and his wife at whose house we dined, had been bitterly -persecuted both by his and her mother. These were some of the first whose hearts were touched. Immediately after preaching they came up into the room where we were, and confessed, with many tears, how eagerly they had opposed the truth of God, and troubled their children for adhering to it. How wise are all the ways of Ged! Had it not been fair-day, these had not been here. Yet some of our company had dreadful forebodings of what was to be at York. A worthy justice of the peace (doubtless to quiet the mob there) had just caused to be cried about the streets, stuck up in public places, and even thrown into many houses, part of the " Comparison between the Papists and Methodists." Perhaps this might be the occasion of some bitter curses which were given us almost as soon as we entered the gates. But the vain words of those Rabshakehs returned into their own bosoms. I began preaching at six. The chapel was filled with hearers, and with the presence of God. The opposers opened not their mouths. The mourners blessed God for the consolation.

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.

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,

Here I learned from her husband, that Rose Longworth found peace with God in June, 1749. This she never lost, and often rejoiced with joy unspeakable. From that time she was always remarkably serious, and walked closely with God. About Easter, 1751, she found a great decav of her bodily strength; but of this she never complained, being only concerned, lest her soul should suffer loss. In July following, she was re moved into the country, but still continued walking in the light. Toward the latter end of the month, apprehending her time was short, she desired to return to Athlone. On Saturday, the 21st, she returned, extremely weak, but continually praising God; and all the following week expressing a strong "desire to depart, and be with Christ." Mr. administered the sacrament to her on Sunday. She could speak little, but said she had no doubt of her salvation. He was deeply affected, and said he believed her. but could scarce speak for tears. When Journal I, 35 r VES Aan ee I ; rt 542 REV. J. WESLEY'S JOURNAL. Sept. 1752 she could not be heard, she had her eyes constantly fixed upward, anc her lips moving. In the afternoon she fainted away. Coming to herself, she said, " Ah! I was disappointed; I thought I had escaped." She then prayed for her husband, for her parents, for the society, the Church, and the whole world. Fainting again, and coming to herself, she cried out, "See my Redeemer! See my Redeemer! See how his blood streams! I see the Lamb in glory. Isee the Lamb in glory. Fare ye well. God be with you. Fare ye well." She then ceased to speak, and went to God.

I preached at Aghrim, and found the people much alive to God. Tuesday, 11. I rode over to Mr. M 's. How gracious has God been to this family! Three years ago, his youngest daughter, after she had received a clear sense of the love of God, was brought to the gates of death, and continues still just on the wing for eternity. His other daughter was suddenly struck last year; and after having witnessed a good confession to all that were round about her, went to God in the full triumph of faith. Some months since, Mr. M 's brother began to decline ; and two or three weeks ago, full of unutterable peace and joy, went to Him whom his soul loved. In the evening I preached at Birr. I scarce ever saw so large, so genteel, and so serious a congregation there before. The next evening I reached Limerick. I spent Friday and Saturday in conference with our preachers, and the next week spake with each of the members of the society ; many of whum, I now found, were "rooted and grounded in love," and " zealous of good works." I rode through heavy rain to Shronill, and to Cork the next day. Sunday, 23. At eight the house would not near contain the congregation: yet I judged a small congregation with peace, preferable to a large one with noise and tumult. On Monday and Tuesday I carefully examined the society, put away those who did not walk according to the Gospel, and found about three hundred who still strive to have ¢a conscience void of offence toward God, and toward man."'

I preached in the market place at Kinsale. The next morning, at eight, walked to the Fort. On the hill above it we found a large, deep hollow, capable of containing two or three thousand people. On one side of this, the soldiers soon cut a place with thei swords for me to stand, where I was screened both from the wind and sun, while the congregation sat on the grass before me. Many eminent sinners were present, particularly of the army; and I believe God gave them a loud call to repentance. In the evening I called sinners to repentance in the main street, at Bandon. On Thursday and Friday, the rain drove us into the market house. Indeed, I hardly remember two dry days together since I landed in Ireland. Saturday, 29. I returned to Cork, and spent a comfortable day ; having a strong hope, that God will "lift up the hands that hang down." Monday, 31. I rode to Clonmell. A wide door was opened here a year ago ; but one evening, just after sermon was ended, the room in which the preaching had been, fell. Two or three persons were hurt thereby; for which reason, (could one desire a better?) the people of the town vowed that «3 Methodists should ever more preach in Clonmell. Tues. September 1. I preached at Waterford. Only one poor man behaved amiss: his case is really to be pitied. Some time since he ha¢ strong desires to serve God, and had broke off his outward sins- a Oct. 1752. REV. J. WESLEY'S JOURNAL. 543 when Mr. , one of the prebendaries, told him, he did very wrong to go after those fellows ; and made him promise to hear them no more. He kept his word, and turned back, as a dog to his vomit, wallowing in sin, as he did before. But he does not go to the Methodists ; so all is well: he may go to the devil and welcome. At eleven Mr. Walsh began preaching in Irish in the market house. It being market day, the people flocked from all sides : many of them seriously attended. A few of the rabble cursed and swore, but did not make considerable interruption. At five I went to _ the court house, and began preaching; but the mob was so numerous

and noisy that few could hear. Perceiving the noise increase more and more, I walked through the midst of the mob to my lodgings. They hallooed, and shouted, and cursed amain: hitherto could they come, but no further. (So we must call it now, seeing the new style now takes place.) I rode to the bog of Boiree, where a great and effectual door is opened. On Friday evening we rode on to Goree, and the next day to Dublin. I made an end of Mr. V 's Issay on the Happiness of the Life to come." I am glad it is wrote in French: probably not many in Ireland will be at the pains of reading it. He is a lively, sensible writer ; but I cannot believe his hypothesis, while I believe the Bible. We had our first watch-night in the new house ; and it was a night that will not soon be forgotten. On Tuesday I rode to Portarlington, ana the next day to Birr, through so violent a storm, _ that my strength was utterly exhausted, and how I should preach I knew not. But God soon renewed my strength: and on Thursday, 21, I arose lively and well; and in the afternoon, through continued rain, came, very wet, but not tired, to Limerick. We reached Cork. Sunday, 24. In the evening I proposed to the society the building a preaching house. The next day ten persons subscribed a hundred pounds; another hundred was subscribed in three or four days, and a piece of ground taken. I sawa double providence now in our not sailing last week. If we had, probably this house had never been built ; and it is most likely we should have been cast away. Above thirty ships we were informed, have been lost on these coasts in the late storm.

"James Thompson, sailor on board the George and Mary, a Sunderland collier, bound for Middleburgh, in September last, met with a gale of wind, which wrecked her on the Baynard Sands, off the coast of Zealand. Here every soul perished, save himself, who was for three days and three nights floating on a piece of the wreck, with another man dead by his side, in which time the poor sufferer had lost his senses. At length he was taken up by the Dolphin Packet, and escaped safe to land. He is now willing to return hearty thanks to God, and to proclaim his deliverance to the world, that all who hear it may ' praise the Lord for his goodness, and declare the wonders that he doeth for the children of men.' " In the remaining part of this, and in the following month, I prepared the rest of the books for the " Christian Library ;" a work by which I have lost above two hundred pounds. Perhaps the next generation may know the value of it. Mon. January 1, 1753. A large congregation met at four, and praised Him with joyful hearts and lips, who had given us to see another year. I breakfasted at Ephraim Bedder's. How strangely diversified is the scene of his life! How often had he been, both outwardly and inwardly, in the deep! But at-length God has lifted up his head. I visited one on the borders of eternity, who did not know his interest in Christ. O how melancholy is it to leave all below ; unless we have an earnest of a better inheritance! How can any reasonable man bear the thoughts of death, till he has a prospect beyond the grave ? Sun. '7. I breakfasted with M Y » an uncommon monument of mercy. For a long time he was " turned back as a dog to his vomit," and wallowed in all manner of wickedness. Yet his wife could never give him up, nor could he ever escape from the hell within, till she said to him one day, " Go up stairs, and ask of God; and you know not but he may yet bless you." He went, but with a dull, heavy heart, See a ee ee A " A, ie la 546 REV. J. WESLEY'S JOURNAL. Feb. 1753.

In the afternoon I visited many of the sick; but such scenes, who could see unmoved? There are none such to be found in a Pagan country. If any of the Indians in Georgia were sick, (which indeed exceedingly rarely happened, till they learned gluttony and drunkenness from the Christians,) those that were near him gave him whatever he wanted. O who will convert the English into honest Heathens! On Friday and Saturday, I visited as many more as I could. I found some in their cells under ground; others in their garrets, half starved both with cold and hunger, added to weakness and pain. But I found not one of them unemployed, who was able to crawl about the room. So wickedly, devilishly false is that common objection, " They are poor, only because they are idle." If you saw these things with your own eyes, could you lay out money in ornaments or superfluities ? I preached at Hayes. Here we have a fair instance of overcoming evil with good. All but the gentry of the parish patiently hear the truth. Many approve of, and some experience it. I visited Mr. S slowly recovering from a severe illness. He expressed much love, and did not doubt, he said, inasmuch as I meant well, but that God would convince me of my great sin in writing books ; seeing men ought to read no book but the Bible. I judged it quite needless to enter into a dispute with a sea captain, seventy-five years March, 1753. REV. J. WESLEY'S JOURNAL. 547 old. This day Mr. Stewart was released. For two or three years he had been " instant in season, out of season, doing the work of an evan gelist, and making full proof of his ministry." Three or four weeks ayo he fell ill of a fever, and was for a while in heaviness of soul. Last week all his doubts and fears vanished ; and as he grew weaker in body, he grew stronger in faith. This morning he expressed a hope full of immortality, and in the afternoon went to God. From Dr. Franklin's Letters I learned, 1. That electrical fire (or ether) is a species of fire, infinitely finer than any other yet known. 2. That it is diffused, and in nearly equal proportions, through

We rode to Bristol. I now looked over Mr. Prince's «Christian History." What an amazing difference is there in the manner wherein God has carried on his work in England and in America! There, above a hundred of the established clergy, men of age and experience, and of the greatest note for sense and learning in those parts, are zealously engaged in the work. Here, almost the whole body of the aged, experienced, learned clergy, are zealously engaged against it; and few, but a handful of raw young men engaged in it, without name, learning, or eminent sense. And yet by that large number of honourable men, the work seldom flourished above six months at a time, and then followed a lamentable and general decay, before the next revival of it; whereas that which God hath wrought by these despised instruments, has continually increased for fifteen years together ; and at whatever time it has declined in any one place, has more eminently flourished in others. Mon. March 5. I called on Mr. Farley, and saw a plain confutation of that vulgar error, that consumptions are not catching : he caught the consumption from his son, whereby he soon followed him to the grave. I preached at Frome, a dry, barren, uncomfortable place. The congregation at Shaftesbury in the evening were of a more gn ie? ot 548 REV. Je WESLEY'S JOURNAL. March, 1753 excellent spirit. I met the stewards of the neighbouring societies at Bearfield, and was much refreshed among them. I returned to Bristol ; and on Monday, 19th, set out with. my wife for the north. I preached in the evening at Wallbridge, near Stroud. The house being too small, many stood without ; but neither before nor after preaching, (much less while I was speaking,) did 1 hear the sound of any voice; no, nor of any foot; in so deepa silence did they both come, hear, and go away. I preached in the Town Hall at Evesham. At the upper end of the room a large body of people were still and attentive. Meantime, at the lower end, many were walking to and fro, laughing and talking, as if they had been in Westminster Abbey.

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.

We breakfasted at Ambleside, where our landlord appeared quite open to conviction. We spoke plainly to him, prayed with, i See 550 REV. J. WESLEY'S JOURNAL. April, 1753. and left him full of desire and thankfulness. Soon after, we lost our way in a vehement shower of snow; but recovered it in about an hour, and got over the mountain safe. The woman of the house where we dined, seemed to be one that feared God greatly: yet when J spake of being saved by faith, she appeared to be utterly astonished. About six, after several heavy showers, we came, moderately weary, to Whitehaven. Upon examining the society, I found that " the love of many" was ' waxed cold." Nevertheless, I found a considerable number who appeared to be growing in grace. But surely here, above any other place in England, " God hath chosen the poor of this world." In comparison of these, the society at Newcastle are a rich and elegant people. It is enough that they are " rich in faith," and in the " labour of love." As we rode to Clifton, John Hampson and I could not but observe a little circumstance. A black hail cloud was driven full upon us, by a strong north-east wind; till, being just over us, it parted asunder, and fell on the right and left, leaving us untouched. We observed it the more, because three several storms, one after another, went by in the same manner. ; , 1 preached in the afternoon at Cockermouth, to well nigh all the inhabitants of the town. Intending to go from thence into ScotJand, inquired concerning the road, and was informed, I could not pass the arm of the sea which parts the two kingdoms, unless I was at Bonas, about thirty miles from Cockermouth, soon after five in the morning. At first I thought of taking an hour or two's sleep, and setting out at eleven or twelve. But, upon further consideration, we chose to take our journey first, and rest afterward. Sowe took horse about seven, and having a calm, moonshiny night, reached Bonas before one. After two or three hours' sleep, we set out again, without any faintness or drowsiness.

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,

I rode through a delightful vale to General Wood, near Todmorden. The sun was burning hot; but they set up a little tent for me, resembling that I had at Glasgow. The people stood or sat on the grass round about. The afternoon was the hottest I ever remember in England: so that by the time we came to Bolton, I was fit for nothing but to lie down. However, in the evening my strength was renewed, and we rejoiced together in God our Saviour. Sat. June 2. Hardly knowing how to give credit to an odd story which I had heard, that one of our preachers was accustomed to preach in his sleep, I inquired more particularly concerning it, and received the following account : "On Friday, May 25, about one in the morning, being then fast asleep, he began to speak. There were present, in two or three minutes, William, Mary, Amelia Shent, John Haime, John Hampson, Joseph Jones, Thomas Mitchell, and Ann Foghill. He first exhorted the congregation to 'sing with the' spirit and the understanding also,' and gave them directions how to do it. He then gave out that hymn, line by line, Come, holy Spirit, heavenly Dove, With all thy quick'ning powers; pitching the tune, and singing it to the end. He added an exhortation to take heed how they heard: then he named his text, 1 John v, 19, 'We know that we are of God, and the whole world lieth in wickedness.' He June, 1753. REV. J. WESLEY'S JOURNAL. : 555 divided his discourse into six parts; undertaking to show, 1. That all true believers are of God: 2. That they know they are of God: 3. That the world lieth in wickedness: 4. That every individual who is of the world, is in this condition: 5. The dreadful end of such: he, 6, closed with an exhortation to those who were of God, and those who were of the world. After he had gone through two or three heads, he broke off, and began to speak to a clergyman, who came in, and interrupted him. He disputed with him for some time, leaving him space to propose his objections, and then answering them one by one. Afterward he desired the congregation, now the disturber was gone, to return thanks to God; and so gave out and sung,

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;

in pieces." At other times she cried out, " He is tearing off my breasts; he is pouring melted lead down my throat. Now I suffer what the martyrs suffered ; but I have not the martyrs' faith." She frequently spoke as if she was another person, saying to her father, " This girl is not thine, but mine. I have got possession of her, and I will keep her;" with many expressions of the same kind. She often seemed to be in a trance, and said she saw many visions; sometimes of heaven or hell, or judgment; sometimes of things which she said would shortly come to pass. ; In the beginning of March, Mrs. G. came over to Rotherham, who herself gave me the following account : '' Soon after I came in, she fell into a raging fit, blaspheming and cursing her father and me. She added, 'ft was I that made Green's horse so bad the other day : (which had been taken ill in a most unaccountable manner, as soon as he was put into the stable:) I did it that thou mightest have the preaching no more; and I had almost persuaded thee to it. It wasI that made thee bad last night.' I was then taken in an unusual way. All the time she spoke she was violently convulsed, and appeared to be in strong agony. «After about a quarter of an hour she brake out into prayer, and then came to herself ; only still dull and heavy." John Thorpe, of Rotherham, had often a desire to pray for her in the congregation; but he was as often hindered, by a strong and sudden impression on his mind that she was dead. When he came to Woodseats, and began to mention what a desire he had had, the girl being then in a raging fit, cried out, "I have made a fool of Thorpe!" and burst out into a loud laughter. In the beginning of May all these symptoms ceased ; and she continues in health both of soul and body.

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

I preached at eight to a still larger congregation ; and in Morva at one, to near the same number. Many backsliders were among them; to whom I cried, " How shall I give thee up, Ephraim?" Few of the congregation were unmoved; and when we wrestled with God in prayer, we had a strong hope he would not cast them off for ever. About five I began preaching at Newlyn, on part of the Gospel for the day, "' Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdo.n of heaven." In the morning I waked between two and three. I had had a looseness for several days. On Sunday it increased every hour; but I was resolved, with God's help, to preach where I had appointed. I had now, with the flux, a continual headache, violent vomitings, and several times in an hour, the cramp in my feet or legs ; sometimes in both legs and both thighs together. But God enabled me to be throughly content, and thankfully resigned to him. I desired one to preach in my place in Ludgvan at noon, and at Helstone in the evening ; and another on Tuesday noon, at Porkellis ; promising, if I was able, to meet them in the evening. After living a day and a half on claret and water, I found myself so easy, that I thought I could ride to Crowan. I found no inconvenience the first hour; but in the second my disorder returned. However, I rode on, being unwilling to disappoint the congregation, and preached on, Be careful for nothing." I then rode straight, as fast as I conveniently could, to Mr. Harris's, in Camborne.

I preached to the condemned malefactors in Newgate ; but I could make little impression upon them. I then took horse for Paulton, where I called on Stephen Plummer, once of our society, but now a zealous Quaker. He was much pleased with my calling, and came to hear me preach. Being straitened for time, I concluded sooner than usual; but as soon as I had done, Stephen began. After I had listened half an hour, finding he was no nearer the end, I rose up to go away, His sister then begged him to leave off; on which he flew into a violent rage, and roared louder and louder, till an honest man took him in his arms, and gently carried him away. What a wise pre i eb Py 7 oh ' 562 REV. J. WESLEY'S JOURNAL. Oct. 1753. vidence was it, that this poor young man turned Quaker, some years before he ran mad! So the honour of turning his brain now rests upon them, which otherwise must have fallen upon the Methodists. I preached at six in the evening at Buckland, about two miles from Frome, in a meadow of Mr. Emblen's, a wonderful monument of the grace of God; who, from the day he received peace, (being then acquainted with no Methodist,) has continually walked in the light of God's countenance. The curate had provided a mob, with horns, and other things convenient, to prevent the congregation's hearing me. But the better half of the mob soon left their fellows, and listened with great attention. The rest did no harm: so that we had a comfortable opportunity ; and another at five in the morning. I rode once more to New Kingswood. The hearers were more numerous than ever. As I did not expect to see them soon again, I used once more all possible plainness of speech; and their behaviour seemed to show that the word of God found its way into their hearts.

June 2. (Being Whit-Sunday.) I preached at the Foundery; which Thad not done before in the evening: still I have not recovered my whole voice or strength: perhaps I never may: but let me use what I . have. I rode to Cookham. The next evening I preached m a magnificent apartment, to a suitable congregation. How seldom is the Gospel heard in a palace! But what is too hard for God? I took another ride to Sundon, and on the road read " Strada de Bello Belgico ;" a historian scarce inferior in any respect either to Livy or Tacitus. As to his religion, I should rather compare him to the former: for Tacitus was no friend either to superstition or cruelty. We spent some hours at Rest, a seat of the late Duke of Kent ; who was forty years laying out and improving the gardens, which I cannot but prefer even before Lord Cobham's. But how little did the place answer its name! How little rest did its miserable maste1 enjoy! Thou, O God, hast made our heart for thyself; and it cannot rest, till it resteth in thee. I read one of the prettiest trifles which perhaps is extant in the English tongue, Mr. Hay, " On Deformity." Surely such a writer deserves a better subject.

We rode easily to Taunton. After we had rested a while, one desired me to step to his father, who was dying of a consumption. He had been always a very honest, moral man; but now found, this was not the one thing needful, and appeared earnestly desirous of knowing Christ, and the power of his resurrection. A little before twelve we set out from Taunton. The sun shone exceeding hot, so that I was almost worn out when we called at the house of a friend on Maiden Down. But after a little rest, my strength returned; and I went on, not much tired, to Tiverton. We took horse early, and rode to Oakhampton. Our landlord here informed us, he was upwards of ninety ; yet had not lost either his sight, hearing, or teeth. Nor had he found that for which he was born. Indeed, he did not seem to have any more thought about it, than a child of six years old. We could not but observe, that although the sky appeared continually between the clouds, which drove to and fro, yet the sun scarce shone upon us for six minutes together, from six in the morning to six in the evening. Soon after six I preached at Launceston, and met the society. At noon I preached at the Town Hall, to a very wild, yet civil congregation. At two, the stewards, not only from the upper part of Cornwall, but several from the western societies, met. At six I preached in the Town Hall again; and for the sake of this hour only, Oct. 1754. REV. J. WESLEY'S JOURNAL. t 571 (had no other end been answered,) I should have thought all the labour of my journey well bestowed. I rode to Plymouth Dock, and preached in the room lately built. But though it was three or four times as large as the old, it would not contain the congregation. Is the time come, when even this barren soil shall bring forth " fruits of righteousness?" Sat. '7. I set out at three, reached Collumpton by six in the evening, and, after half an hour's rest, was enabled to preach in the little meadow, without any faintness or weariness.

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.

Upon the whole, I must once more earnestly entreat you to consider yourself, and God, and eternity. As to yourself, you are not the proprietor of any thing; no, not of one shilling in the world. You are onlya steward of what another entrusts you with, to be laid out not according to your will but his. And what would you think of your steward, if he laid out what is called your money, according to his own will and pleasure? 2. Is not God the sole proprietor of all things? And are not you to give an account to him for every part of his goods? And O how dreadful an account, if you have expended any part of them not according to his will, but your own? 3. Is not death at hand? And are not you and I just stepping into eternity? Are we not just going to appear in the presence of God; and that naked of all worldly goods? Will you then rejoice in the money you have left behind you? Or in that you have given to support a family, as it is called; that is,.in truth, to suvport the pride, and vanity, and luxury, which you have yourself despised all your life long? O, sir, I beseech you, for the sake of God, for the sake of your own immortal soul, examine yourself, whether you do not love money? If so, you cannot love God. And if we die without the fear of God, what remains? Only to be banis'ied from him for ever and ever! I am, with true respect, sir, Journal I. 87 " Your servant, for Christ's sake.". JOURNAL. No. X. Fesruary 16, 1'755. Having heard a confused account from a place near Camelford, in Cornwall, I wrote to a friend near it, and received the following answer : " According to your desire, I have inquired into the particulars of the late affair at Delabole Quarry. The rock is about thirty yards thick; but the most valuable part of the stone lies undermost. "There were nine partners who shared the advantage of this part of the quarry. Being greedy of gain, they brought out as much of the under part as possible; and the rather, because the time for which they had hired it was within a month of expiring.

"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.

from Ashbourn piessed me much to call there ; which accordingly I die at seven in the morning, and preached to a deeply serious congregation. Seventeen or eighteen then desired to join in a society, to whom I spoke severally, and was well pleased to find that near half of them knew the pardoning love of God. One of the first I spoke to was Miss Beresford, a sweet, but short-lived flower! Through much hail, rain, and wind, we got to Mr. B 's, at Hayfield, about five in the after noon. His favourite daughter died some hours before we came ; such a child as is scarce heard of ina century. All the family informed me of many remarkable circumstances, which else would have seemed incredible. She spake exceeding plain, yet very seldom ; and then only a few words. She was scarce ever seen to laugh, or heard to utter a light or trifling word: she could not bear any that did, nor any one who behaved in a light or unserious manner. If any such offered to kiss or touch her, she would turn away and say, "I don't like you." If her bro- ther or sisters spoke angrily to each other, or behaved triflingly, she vither sharply reproved (when that seemed needful) or tenderly entreated them to give over. If she had spoke too sharply to any, she would humble herself to them, and not rest till they had forgiven her. After her health declined, she was particularly pleased with hearing that hymn sung, "Abba, Father ;" and would be frequently singing that line herself, Abba, Father, hear my cry ! On Monday, April 7, without any struggle, she fell asleep, having lived two years and six months. In the evening I preached at Manchester. The mob was tolerably quiet, as long as I was speaking, but immediately after, raged horribly. This, I find, has been their manner for some time. No wonder ; since the good justices encourage them. I rode to Hayfield again, to bury Mr. B 's child. Abundance of people were gathered together, and I found uncommon liberty in preaching. Who would have looked for such a congregation as this in the Peak of Derbyshire? I returned to Manchester the next day, and had a quiet congregation both that evening and the following.

I explained, after the evening preaching, the rules of the society, and strongly exhorted the members to adorn their profession by all holiness of conversation. I rode to Bolton. Being now among those who were no " strangers to the covenant of promise," I had no need to lay the foundation again, but exhorted them to "rejoice evermore." Their number is a little reduced since I was here before: and no wonder; while the sons of strife are on every side, some for Mr. Bennet, some for Mr. Wh The little flock, notwithstanding, hold on their way, looking straight to the prize of their high calling. We rode in less than four hours the eight miles (so called) to Newell Hay. Just as I began to preach, the sun broke out, and shone exceeding hot on the side of my head. found, if it continued, I should not be able to speak long, and lifted up my heart to God. Ina minute or two it was covered with clouds, which continued till the service was over. Let any who please, call this chance: I call it an answer to prayer. rz. 25. About ten I preached near Todmorden. The pecple stood, row above row, on the side of the mountain. They were rough enough in outward appearance; but their hearts were as melting wax. One can hardly conceive any thing more delightful than the vale through which we rode from hence. The river ran through the green meadows on the right. The fruitful hills and woods rose on either hand: yet here and there a rock hung over, the little holes of which put me in mind of those beautiful lines, Te, Domine, intonsi montes, te saxa loauentur Sunvma Deum, dum montis amat juga pendulus hircus, Saxorumque colit latebrosa cuniculus antra ! Thee, Lord, shall the unshorn mountains, Thee shall the lofty rocks, as long as the pendulous "goat delights in the mountain peaks, and the coney burrows in the dark holes of the rocks, proclaim Gop ! At three in the afternoon I preached at Heptonstall, on the brow of the mountain. The rain began almost as soon as I began to speak. I prayed that, if God saw best, it might be stayed, till I had delivered his word. It was so, and then began again. But we had only a short stage to Ewood.

I preached, at seven, to a large and serious congregation, and again at four in the afternoon. When I began, in a meadow near the house, the wind was so high, I could hardly speak. But the winds too'are in God's hand: in a few minutes:that inconvenience ceased, and we found the Spirit of God breathing in the midst of us, so that great was our rejoicing in the Lord. A little before I took horse. I Icoked into a room as walked by, and saw a good old man, bieediig almost to death. 1 desirea 578 REV. J. WESLEY'S JOURNAL. May, 1755. him immediately to snuff vinegar up his nose, and apply it to his neck, face, and temples. It was done; and the blood entirely stopped in less than two minutes. The rain began about five, and did not intermit till we came to Haworth; notwithstanding which, a multitude of people were gathered together at ten. In the afternoon I was obliged to go out of the church, abundance of people not being able to getin. The rain ceased from the moment I came out, till I had finished my discourse. How many proofs must we have that there is no petition too little, any more than too great, for God to grant? I preached at Keighley ; on Tuesday at Bradford, which is now as quiet as Birstal. Such a change has God wrought in the hearts of the people since John Nelson was in the dungeon here. My brother met me at Birstal in the afternoon. We began reading together, '"' A Gentleman's Reasons for his Dissent from the Church of England." It is an elaborate and lively tract, and contains the strength of the cause; but it did not yield us one proof that it is lawful for us (much less our duty) to separate from it. Thur. May 1. I finished the " Gentleman's Reasons" (who is a Dissenting minister at Exeter.) In how different a spirit does this man write from honest Richard Baxter! The one dipping, as it were, his pen in tears, the other in vinegar and gall. Surely one page of that loving, serious Christian, weighs more than volumes of this bitter, sarcastic jester.

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.

I took my leave of the richest society, number for number, which we have in England. I hope this place will not prove (as Cork has for some time done) the Capua of our preachers. When I came to Epworth, the congregation was waiting. So I went immediately to the Cross; and great was our glorying in the Lord. I met the stewards of the Lincolnshire societies, who gave us an agreeable account of the work of God in every place. I preached ina meadow at Misterton, to a larger congregation than ever met there before. At eight I preached at Clayworth, and at Rotherham in the evening. Here likewise was such a number of people assembled, as was never before seen in that town. Is not this one clear proof of the hand of God, that although the novelty of this preaching is over, yet the people flock to hear it in every place far more than when it was a new thing? In the evening I preached at Sheffield. In the morning I examined the members of the society ; and was agreeably surprised to find, that though none had visited them, since I did it myself, two years ago, yet they were rather increased than diminished in number, and many of them growing in grace. I preached in the evening at Nottingham, and on Thursday afternoon reached London. From a deep sense of the amazing work which God has of late years wrought in England, I preached in the evening on those words, Psalm cxlvii, 20, " He hath not dealt so with any nation ;" no, not even with Scotland or New England. In both these God has indeed made bare his arm; yet not in so astonishing a manner as among us. 'This must appear to all who impartially consider, 1. The numbers of persons on whom God has wrought: 2. The swiftness of his work in many, both convinced and truly converted in a few days: 3. The depth of it in most of these, changing the heart, as well as the whole conversation: 4. The clearness of it, enabling them boldly to say, " 'Thou hast loved me; thou hast given thyself for me:" 5. The continuance of it. God has wrought in Scotland and

self denial, in which none was more exemplary for some years, he sunk lower and lower, till he had neither the power, nor the form of religion left. In the beginning of his illness he was in black despair. But much prayer was made for him. Toward the close of it, it pleased God to restore to him the light of his countenance. So, I trust, his backsliding only cost him his life; and he may yet live with God for ever. I was much affected about this time by a letter sent from a gentleman in Virginia. Part of it runs thus : - "The poor Negro slaves here never heard of Jesus, or his religion, till they arrived at the land of their slavery in America; whom their masters. generally neglect, as though immortality was not the privilege of their souls, in common with theirown These poor Africans are the principal objects of my compassion; and, . think, the most proper subject of your charity. " The inhabitants of Virginia are computed to be about three hundred thousand; and the one half of them are supposed to be Negroes. The number of these who attend on my ministry, at particular times, is uncertain; but J think there are about three hundred who give a stated attendance. And never have I been so much struck with the appearance of an assembly, as when I have glanced my eye on one part of the house, adorned (so it has appeared to me) with so many black countenances, eagerly attentive to every word they heard, and some of them covered with tears. A considerable number of them, about a hundred, have been baptized, after they had been fully instructed in the great truths of religion, and had evidenced their sense of them by a life of the strictest virtue. As they are not sufficiently polished to dissemble with a good grace, they express the sensations of their hearts so much in the language of simple nature, and with such genuine indications of artless sincerity, that it is impossible to suspect their professions, especially when attended with a suitable behaviour.

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.

In the afternoon we rode to Helstone, once turbulent enough, but now quiet as Penryn. I preached at six, on a rising ground, about a musket-shot from the town. Two drunken men strove to interrupt ; but one soon walked away: the other leaned on his horse's neck, and fell fast asleep. What has done much good here is, the example of Ww T He was utterly without God in the world, when his father died, and left him a little estate, encumbered with huge debt Sept. 1755. REV. J. WESLEY'S JOURNAL. 587 Seven or eight years ago he found peace with God. He afterward sold his estate, paid all his debts, and, with what he had left, furnished a little shop. Herein God has blessed him in an uncommon manner. Meantime, all his behaviour is of a piece; so that more and more of his neighbours say, " Well, this is a work of God!" In the evening heavy rain began, just as I began to give out the hymn; but it ceased before I named my text. I spoke very plain, and it seemed to sink into many hearts; as they showed by attending at five in the morning, when we had another happy and solemn hour. About noon, Friday, 5,1 called on W. Row, in Breage, in my way to Newlyn. 'Twelve years ago," he said, "I was going over Gulval Downs, and I saw many people together; and I asked what was the matter ; and they told me a man was going to preach: and I said, ' To be sure it is some mazed man:' but when I saw you, I said, ' Nay, this is no mazed man:' and you preached on God's raising the dry bones ; and from that time I could never rest till God was pleased to breathe on me, and raise my dead soul."

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.

most of the time; but none went away, although there were many gen teel hearers. © I preached, about noon, at Shepton Mallet, and in the evening at Coleford; where the congregation is so increased that they must enlarge the house. About one I preached near Bradford, and again in the evening. I preached at Bath. Even here a few are joined together, and hope they shall be scattered no more. I dined with some serious persons in a large, stately house, standing on the brow of a delightful hill. In this paradise they live in ease, in honour, and in elegant abundance. And this they call retiring from the world! What would Gregory Lopez have called it? In the evening the society met at Bristol. I had desired, again and again, that no person would come who had not calmly and deliberately resolved to give himself up to God. But I believe not ten of them were wanting: and we now solemnly and of set purpose, by our own free act and deed, jointly agreed to take the Lord for our God. I think it will not soon be forgotten; I hope, not to all eternity. I left Bristol, and, taking several societies in the way, on Thursday, 23, preached at Reading. Several soldiers were there, and many more the next night, when I set before them " the terrors of the Lord." And I scarce ever saw so much impression made on this dull, senseless people, I reached London, notwithstanding all the forebodings of my friends, in at least as good health as I left it. I entered upon my London duty, reading prayers, preaching, and giving the sacrament, at Snowsfields, in the morning ; preaching and giving the sacrament at noon in West-street chapel; meeting the leaders at three ; burying a corpse at four; and preaching at five in the afternoon. Afterward I met the society, and concluded the day with a general love-feast.

e may, nay, he must, destroy, for his own subsistence, multitudes of beings that have done him no wrong. He has none of that heavenly power to restore life: and can he be fond of the permission to take it away? One who, like me, is subject to the tender passions, will never be proud of this. No dying brute I view in anguish here, But from my melting eye descends a tear. The very beasts are entitled to my compassion: but who can express the anxieties I feel for the afflictions sustained by virtuous men, and my abhorrence of the cruel? Yet in Deism I can discern no reward for the one, or punishment for the other. On this view of things, the Castilian king might well say, he could have directed God to amend his creation. '"'T think, upon the whole, the God of wisdom would not have made a world so much in want of a Redeemer as this, and not give it one; therefore, at present, Iam again a Christian. O that the Son of God would confirm me his! As yet my soul is like a weather-beaten bird, that hovers over the great ocean, tired and afraid of dropping: death and eternity are ready to receive it; the pleasant land is out of sight, hid by fogs and mists ; and the way unknown, to gain the happy groves. "T was formerly apt to mention my skepticism, both to clergymen and laymen, with a view of lessening the evil; but they rather increased it. Fewclergymencared to discourse on the subject; and if they did, they generally expected that a few weak reasons should eradicate at once strong and deep-rooted prejudices: and most laymen discovered an utter ignorance of the religion they pretended to believe; and looked upon meas if I had the plague, for owning I did not believe it. What method could Ff take? I long avoided speaking of religion to any but its Great Author; who, I hope, has at last led me to one that is capable of removing my spiritual darkness. May the Giver of all goodness reward you in that day, when (according to the prophet Daniel) ' the wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the stars for ever!"

"Rev. AND VERY DEAR Sir, In Mr. Booker's letter are many palpable falsehoods. But what exasperated him so, he does not tell. It was my opposing his Arian principles: my telling him J had the same arguments to prove the Divinity of Christ, as to prove the Godhead of the Father. 1. The Father is called God, 5x; so is the Son, Isaiah ix, 6. 2. The Father is called coxm5N 3; so is the Son, Hos. i, 7. 3. The Father is called mm 3 so is the Son, Jer. xxiii, 6. 4. The Father is said to be from everlasting ; so the Son is called 33 5y:, Isa. ix, 6. Not the everlasting Father ; but the Father or Author of eternity 5. The Father is said to create all things; so is the Son, John i, and Col. ii 6. The Father is said to be almighty ; so is the Son. 7. The Father is omnipresent; so is the Son, Matt. xviii, 20. 8. The Father is omniscient; so is the Son, Rev. ii, 23. 9. The Father forgives sins; so does the Son, Mark ii, 5-11. 10. The Father is Judge of all; so is the Son. "But still he disputed, whether any man should pray to Christ. I gave these reasons for it: 1l. All men are bound to honour the Son, as they honour the Father : but we are to honour the Father by praying to him: therefore ve should so honour the Son. 2. God commands, ' Let all the angels of God worship him.' This is done, Rev. v, 12, 13. And it is certain, praise and thanksgiving are superior rather than inferior to prayer. 3. St. Paul prayed to him, 2 Cor. xii, 8,9. 4. St. Stephen prayed to him, Acts vii, 59. (The word God is not in the original.) 5. All believers in the apostolic age prayed to him, 1 Cor. i, 2. For what is to call upon his name, but to pray to him? When he could not answer these reasons, he called them cant, and said, 'Much learning has made thee mad.'.. What he calls ' contempt,' was confronting him with Scripture and reason, in defence of the God head of Christ. JI acknowledge I have been an opposer of Arianism ever since I knew what it was; but especially since my late illness, during

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.

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.

"« 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

I rode over to Newmarket, and preached to an earnest congregation of poor people. In the morning, at the request of some of the neighbouring gentry, I deferred preaching till ten o'clock. Many of them were then present, and seemed not a little astonished : perhaps they may remember it a week. In the afternoon I rode to Ballygarrane, a town of Palatines, who came over in Queen Anne's time. They retain much of the temper and manners of their own country, having no resemblance of those among whom they live. I found much life among this plain, artless, serious people. 'The whole town came together in the evening, and praised God for the consolation. Many of those who are not outwardly joined with us, walk in the light of God's countenance; yea, and have divided themselves into classes, in imitation of our brethren, with whom they live in perfect harmony. In examining the society I was obliged to pause several times. The words of the plain, honest people came with so much weight, as frequently to stop me for a while, and raise a general cry among the hearers. I rode back through Adair, once a strong and flourishing town, well walled, and full of people; now, without walls and almost without inhabitants, only a few poor huts remain. Ata small distance from these are the ample ruins of three or four convents, delightfully situated by the river, which runs through a most fruitful vale. I talked with one who was in deep distress. She had been represented to me as in despair; but I soon found her disorder (natural or preternatural) had nothing to do with religion. She was greatly troubled, but knew not why ; not for her sins, they scarce came into her mind. I know not that prayer will avail for her, till she is troubled in quite another manner; till she cries out from her inmost soul, God be merciful to me a sinner !" I called on Mrs. F., whom I saw some years since in despair of quite another kind. Between nine and ten years ago her daughter married without her consent: this was followed by other distressing circumstances, in the midst of which she cried out, " Gad has hn a A 608 REV. J. WESLEY'S JOURNAL. June, 1756.

forsaken me." She was immediately seized with violent pain: she could not see the sun, or the light, only a dim twilight: she could not taste her meat or drink, any more than the white of an egg: she had a constant impulse to kill herself, which she believed she must do; and attempted several times. After having continued thus three years and a half, she resolved to endure it no longer; accordingly she procured a knife to cut her throat, and did cut through the skin, but could get no further ; it seemed to her as if the flesh were tron; she threw down the knife, burst into tears, fell upon her knees, and began (what she had not done all the time) to pour out her soul before God. Fear and sorrow fled away: she rejoiced in God; she saw the light of the sun ; her natural taste returned ; and she has been ever since in health of -body and peace of mind. I took my leave of Limerick, and rode to Six-mile Bridge. There I left T. Walsh to preach in Irish, and went on to Rathlahine. I went on to Ennis, a town consisting almost wholly of Papists, except a few Protestant gentlemen. One of these (the chief person in the town) had invited me to his house, and walked with me to the court house, where I preached to a huge, wild, unwakened multitude, Protestants and Papists, many of whom would have been rude enough if they durst.

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.

A large congregation was present at five, and stood unmoved, notwithstanding some heavy showers. At noon I preached at Cleg Hill; at five in the barrack yard again, where the concourse of people was greater than before. Mr. P., the minister of a neighbouring parish, and another clergyman who came with him, received the truth in love: Mrs. P. (his wife) -found rest to her soul. But how is it, that almost in every place, even where there is no lasting fruit, there is so great an impression made at first, upon a considerable number of people? The fact is this: every where the work of God rises higher and higher, till it comes to a point. Here it seems for a short time to be ata stay. And then it gradually sinks again. All this may easily be accounted for. At first curiosity brings many hearers: at the same time God draws many by his preventing grace to hear his word, and comforts them in hearing. One then tells another. By this means, on the one hand, curiosity spreads and increases, and, on the other, drawings of God's Spirit touch more hearts ; and many of them more powerfully than before. He now offers grace to all that. hear; most of whom are in some measure affected, and more or less moved, with approbation of what they hear, desire to please God, and July 1756. REV. J. WESLEY'S JOURNAL. 611 good will to his messenger: these principles, variously combined and increasing, raise the general work to its highest point. But it cannot stand here; for, in the nature of things, curiosity must soon decline. Again, the drawings of God are not followed ; and thereby the Spirit of God is grieved. The consequence is, he strives with this and this man no more, and so his drawings end. Thus both the natural and supernatural power declining, most of the hearers will be less and less affected. Add to this, that in the process of the work, "it must be that offences will come." Some of the hearers, if not preachers also, will act contrary to their profession. jither their follies or faults will be told from one to another, and lose nothing in the telling. Men once

About five, even the larger court house being too small to contain the congregation, I the more readily complied with the desire of the prisoners, to preach in the street, near the prison door. I spoke as plain and as home as ever in my life, on, "Ye must be born again." Poor James was now resolved to speak, and got on a little eminence on purpose. And what could hinder him? Why Vou faucibus hesit. His words stuck in his throat. He cawed and cawed, but could utter nothing, hardly three words together. This also hath God wrought: he hath stopped the mouth of the gainsayer, and preserved the weak from being offended. Mon, 26. Mr. Walsh met me at Belfast, and informed me, that the 614 REV. J. WESLEY'S JOURNAL. Aug. 1756 day before he was at Newtown, intending to preach: but while he was at prayer, Mr. M r came with a drunken mob, seized him by the throat, and dragged him along, till a stout man seized him, and constrained him to quit his hold. Mr. W., having refreshed himself at a friend's house, began a second time. But in a quarter of an hour, Mr. M., having rallied his mob, came again: on which Mr. W. gave him ' the ground, and walked away over the fields. In the evening I spoke very plain at Lisburn, both to the great vulgar, and the small. But between Seceders, old self-conceited Presbyterians, New-Light men, Moravians, Cameronians, and formal Church men, it is a miracle of miracles, if any here bring forth fruit to perfection. The country between Lisburn and Moira is much like Berkshire, having fruitful vales on each side of the road, and well-wooded hills running even with them, at a small distance. At seven I preached in the market house at Lurgan. Many of the gentry were met at the room over it, it being the time of the assembly. The violins were just tuning ; but they ceased till I had done ; and the novelty at least drew and fixed the attention of the whole company.

I went to Leigh. Where we dined, a poor woman came to the door with two little children. They seemed to be half starved, as well as their mother, who was also shivering with an ague. She was extremely thankful for a little food, and still more so for a few pills, which seldom fail to cure that disorder. In this little journey I read over a curiosity indeed, a French heroic poem, " Voltaire's Henriade." He is a very lively writer, of a fine imagination ; and allowed, I suppose, by all competent judges, to be a perfect master of the French language: and by him I was more than ever convinced, that the French is the poorest, meanest language in Europe; that it is no more comparable to the German or Spanish, than a bagpipe is to an organ; and that, with regard to poetry in particular, considering the incorrigible uncouthness of their measure, and their always writing in rhyme, (to say nothing of their vile double rhymes, nay, and frequent false rhymes,) it is as impossible to write a fine poem in French, as to make fine music upon a Jew's harp. I baptized Hannah C , late a Quaker. God, as usual, bore witness to his ordinance. A solemn awe spread over the whole congregation, and many could not refrain from tears. I received the following letter : 618 REV. J. WESLEY'S JOURNAL. Nov. 1756 "Rey. Six, The glory of God, and the good of mankind are the mo tives that induce me to write the following.

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

' Blessed be God, who desireth not the death of a sinner! It pleased him not to cut off my son in his sins. He gave him time to repent; and not only so, but a heart to repent. He showed him his lost estate by nature; and that unless he was reconciled to God by his Son, and washed in his blood from all his sins, he could never be saved. After he was condemned at York for a robbery on the highway, I attended him in the condemned room; and, blessed be God, he enabled me to preach the everlasting Gospel to him. It was on Saturday he was condemned. It was on the Saturday following the Lord touched his heart. He then began to wrestle with God in prayer, and left not off till Sunday in the afternoon, when God, who is rich in mercy, applied the blood of his Son, and convinced him, he had forgiven him all his sins. He felt his soul at peace with God, and longed to depart and to be with Christ. The following week his peace increased daily, till, on Saturday, the day he was to die, he came out of the condemned room clothed in his shroud, and went into the cart. As he went on, the cheerfulness and composure of his countenance were amazing to all the spectators. At the place of execution, after he had spent some time in prayer, he rose up, took a cheerful leave of his friends, and said, ' Glory be to God for free grace!' His last words were, ' Lord Jesus, receive my soul.' " Part of the other letter, wrote by himself to his wife, was as follows: "My Dear, Righteous is the Lord, and just are his judgments !' His hand of justice cuts my life short, but his hand of mercy saves my soul. You, for one, are a witness of the course of life I led. Were it in my ower, I would gladly make amends to you and every one else that I

ave wronged. But seeing it is not, I hope that God and you, and every one else, will accept of my willing mind. In a few hours I shall be delivered out-of this miserable world. But, glory be to God, he has given repentance and remission of sins to me, the worst of sinners: he has taken away the sting of death, and I am prepared to meet my God. Let my example encourage every sinner to forsake sin, and come unto God through Jesus Christ. As a dying man I give you this advice : Give yourself wholly up to God. Pray to him, and never rest tll you have secured an interest in the blood of Christ. Live in his fear, and yeu (as well as I) shall die in his favour. So no more from " Your dying husband, " York Castle, Aug. 20. Ricuarp VaRLeEy." I began reading to our preachers the late bishop of Cork's excellent " Treatise on Human Understanding ;" in most points far clearer and more judicious than Mr. Locke's, as well as designed to 620 REV. J. WESLEY'S JOURNAL. Jane 1757. advance a better cause. Fi. 10. A person who was dying of a cancer in her breast, and deeply convinced of sin, sent a post chaise, in which I went-to her at Epsom. I left her on Satwrday. morning in strong hope she should not go hence till her eyes had seen His salvation. In my fragments of time, in the following week, I read Mr. Hanway's accurate " History of Shah Nadir, commonly called Kouli Khan :" a scourge of God indeed! A prodigy of valour and conduct, but an unparalleled monster of rapine and cruelty. Alexander the Great, yea, Nero, or Domitian, was an innocent in comparison of him. I buried the remains of Joseph Yarner, an Israelite indeed. The peace which filled his heart during his last hours, gave such a bloom to his very countenance, as remained after death, to the surprise of all who remembered the cloud that used to hang upon it.

Mon. January 3, 1757. I visited a poor dying backslider, full of good resolutions. But who can tell when these imply a real change of heart? and when they do not, when they spring from fear only, what will they avail before God? I walked to Bishop Bonner's with Mr. D , lately entered at Cambridge, full of good resolutions. May God continue him humble, and simple of heart! Then his sense and learning will do him good: but how great are the odds against him ! I called upon one who did run well for several years: but for a considerable time he had cast off the very form of religion. Yet his heart was not utterly hardened. He determined to set out once more; and since that time he has been more confirmed in walking suitably to the Gospel. Fi. 28. Mr. Meier, chaplain to one of the Hanoverian regiments, called and spent an hour with me. I am surprised at the seriousness of all the German ministers with whom I have had occasion to converse: entirely different from that pertness and affectation of wit which is too common in our own country. The following letter (which I received two or three months after,) was dated on this day : "Though you and I may differ in some little things, I have long loved you and your brother, and wished and prayed for your success, as zealous revivers of experimental Christianity. If I differ from you in temper and design, or in the essentials of religion, Iam sure the error must lie on my side. Blessed be God for hearts to love one another ! "As I knew your correspondence must be very extensive, and your labours various and incessant, J intended to have kept my peculiar love for you a secret, till we arrived where seas shall no more roll between us. But your late pious charity constrains me to give you the trouble of a letter. I am confident God will attend it with his blessing, and render you useful at the distance of near four thousand miles.

How great is the honour God has conferred upon you, in making you a restorer of declining religion! And after struggling through so much opposition, and standing almost single, with what pleasure must you behold so many raised up, zealous in the same cause, though perhaps not ranked under the same name, nor openly connected with you! "Tam endeavouring, in my poor manner, to promote the same cause in this part of our guilty globe. My success is not equal to my wishes, but it vastly surpasses both my deserts and my expectation. I have baptized near a hundred and fifty adult negroes, of whom about sixty are communicants. Unpolished as they are, I find some ef them have the Feb. 1757. REV. J. WESLEY'S JOURNAL 621 art to dissemble. But, blessed be God, the generality of them, as far as I can learn, are real Christians. And I have no doubt, but sundry of them are genuine children of Abraham. Among them, in the first place, and then among the poor white people, I have distributed the books you sent me. "I desire you to communicate this to your brother, as equally intended for him. And let me and my congregation, particularly my poor negro converts, be favoured with your prayers. In return for which, I hope neither you nor your cause will be forgotten by, Reverend sir, " Your affectionate fellow labourer, and obliged servant, Hanover, (in Virginia,) Samvuex Davies. Jan. 28, 1757." Knowing God was able to strengthen me for his own work, 1 officiated at Snowsfields as usual, before went to West-street, where the service took me up between four and five hours. I preached in the evening, and met the society; and my strength was as my day. I felt no more weariness at night, than at eight in the morning. Sun. February 6. The number of communicants at Spitalfields, made this Lord's day a little more laborious than the former. But God added proportionably to my strength; so I felt no difference.

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.

"The next day I set out for Cornwall. I tarried at home four days, and then setting out with my brother James, came to Bradford last Saturday. On Monday, in the afternoon, I appeared before the commissioners, with the writings of my estate. When the justice had perused them, and my brother had taken his oath, I was set at liberty. So the fierceness of man turns to God's praise, and all this is for the furtherance of the Gospel. I hope you will return God thanks for my deliverance out of the hands of unreasonable and wicked men. WituiaMm Hircuens." After the service at Snowsfields, I found myself much weaker than usual, and feared I should not be able to go through the work of the day, which is equal to preaching eight times. I therefore prayed that God would send me help ; and as svon as I had done preaching at West-street, a clergyman who was come to town for a few days, came and offered me his service. So when I asked for strength, God gave me strength ; when for help, he gave this also. I had been long desired to see the little flock at Norwich; but this I could not decently do, till I was able to rebuild part of the Foundery there, to which I was engaged by my lease. A sum sufficient for that end was now unexpectedly given me, by one of whom I had no personal knowledge. So I set out on Monday, 28, and preached in Norwich on Tuesday evening, March 1. Mr. Walsh had been there twelve or fourteen days, and not without a blessing. After preaching I entered into contract with a builder, and gave him part of the money in hand. On Wednesday and Thursday I settled all our spiritual and temporal business, and on Friday and Saturday returned with Mr. Walsh to London. I had no help, and I wanted none; for God renewed my strength: but on Sunday, 13, finding myself weak at Snowsfields, I prayed (if he saw good) that God would send me help at the chapel ; and April, 1757. REV. J. WESLEY'S JOURNAL. 62

Thad it. A clergyman, whom I never saw before, came and offered me his assistance; and as soon as J had done preaching, Mr. Fletcher came, who had just then been ordained priest, and hastened to the chapel on purpose to assist, as he supposed me to be alone. I went with T. Walsh to Canterbury, where I preached in the evening with great enlargement of spirit; but with greater in the morning, being much refreshed at the sight of so large a number of soldiers. And is not God able to kindle the same fire in the fleet which he has already begun to kindle in the army? I had the satisfaction to find an old stout-hearted sinner, who had been defying God for near fourscore years, now become as a little child, and complaining of his own ignorance and ingratitude to God. -I returned to London. ; Mr. Fletcher helped me again. How wonderful are the ways of God! When my bodily strength failed, and none in England were able and willing to assist me, he sent me help from the mountains of Switzerland; and a help meet for me in every respect :. where could I have found such another? After I had read to a serious clergyman the conclusion of " The Doctrine of Original Sin," he moved, that we might spend some time in prayer ; and I found great liberty of spirit, in praying for Dr. Taylor: and a strong hope that God would show him "the truth as it is in Jesus." About this time many of the children of God rested from their labours.

business. The next day his spirit returned to God. On Good Friday, 'n the evening, at the meeting of the society, God was eminently present with us. I read over and enlarged upon Joseph Alleine's " Directions for a Thorough Conversion to God ;" and desired all who were able would meet me on Monday, that we might " perform our vows unto the Lord." At five in the evening abeut twelve hundred of the society met me at Spitalfields. I expected two to help me, but none came. held out till between seven and eight. I was then scarce able to walk or speak; but I looked up and received strength. At half-hour after nine, God broke in mightily upon the congregation. " Great" indeed "' was our glorying" in him; we were " filled with consolation." And when I returned home between ten and eleven, I was no more tired than at ten in the morning. I set out at five for Bedford. About seven the rain began. It did not intermit till noon, and was driven upon us by a most furious wind. . In the afternoon we, had some intervals of fair weather, and before five we reached Bedford. Mr. Parker, now mayor, received us gladly. He hath not borne the sword in vain. There is no cursing or swearing heard in these streets; no work done on the Lord's Day. Indeed there is no open wickedness of any kind now to be seen in Bedford. O what may not one magistrate do who has a single eye, and a confidence in God! Both in the evening and the following morning I preached the Law as well as the Gospel. The next evening I preached on, " All things are ready : come ye to the marriage."" And God eminently confirmed his word. It seemed as if not one would be left behind. We rode to Leicester, where John Brandon has gathered a small society. I preached at seven: the house (supposed to contain a thousand people) was throughly filled. I believe there were forty or fifty soldiers; and all heard as for life. Being informed the straight road to Birmingham was scarce passable, we went round by Coventry : before six we reached Birmingham.

Sal. 16. I spoke to each member of the society. What havoc have the two opposite extremes, Mysticism and Antinomianism, made among this once earnest and simple people! Had it not been good for those mer not to have been born, by whom these little ones have been offended 2 !n the afternoon I rode to Dudley, where the work of God increases greatly, notwithstanding the immense scandal which has been given by those who once rejoiced in the love of God. One of these has lately killed his own child, by a blow upon the head. After preaching I talked with M. B. who has been long "a mother in Israel." " I was under strong convictions," said she, " when twelve or thirteen years old, and soon after found peace with God. But I lost it by degrees, and then contented myself with living a quiet, harmless life, till Mr. Charles Wesley came to Wednesbury, in the year 1742. Soon after this my convictions returned, though not with terror, as before, but with strong hope; and, in a little time, I recovered peace and joy in believing. This I never lost since, but for forty-eight hours ; (by speaking angrily to my child.) Not long after, Mr. Jones talked particularly with me, about the wickedness of my heart. I went home in great trouble, which April, 1757. REV. J. WESLEY'S JOURNAL. 625 did not cease, till one day, sitting in my house, I heard a voice say, in my inmost soul, 'Be ye holy; for 1 am holy.' From that hour, for a year and a quarter, (though I never lost my peace,) I did nothing but ong, and weep, and pray, for inward holiness. I was then sitting one day, Aug. 23, 1744, about eight in the morning, musing and praying as usual, when I seemed to hear a loud voice, saying at once to my heart and to my outward ears, ' This day shall salvation come to this house.' I ran up stairs, and presently the power of God came upon me,.so that I shook all over like aleaf. Then a voice said, ' This day is salvation come to this house.' At the instant I felt an entire change. I was full

" As soon as I came to Ashborne, she sent for me, and broke out, 'J am just at my journey's end. What a mercy, that I who have done so little for God, should be so soon taken up to him! O, I am full of the love of God! I dare not exercise my faith fully upon God: the glory of the Lord is so great, that I cannot bear it: Iam overwhelmed: my natural life is almost gone, with the brightness of his presence. Sometimes I am even forced to cry out, Lord, stay thy hand till I come into glory. I asked, May, 1757. REV. J. WESLEY'S JOURNAL. 627 "Have you lately felt any remains of sin in your' She said, 'I felt pride some weeks ago.' And it seems this was the last time. She added, 'I have now no will; the will of God is mine. I can bring my dearest friends before the Lord; and while I am praying for them, the glory of the Lord so overpowers me that I am lost, and adore in silence the God of heaven.' She cried out, 'Tell all from me, that perfection is attainable; and exhort all to press after it. What a blessing is it, that I have no weary hours; though I am confined to my bed night and day, and can take scarce any thing but water to refresh me, yet I am like a giant refreshed with wine.' ' Afterward she broke out, 'If I had lived in what the world calls pleasure, what a miserable creature should I have been now! What should I be if I had no God on my side? When the fire has made me bright, then I shall go to my God.' She prayed largely for all states of mankind: but particularly for the prosperity of the church; and for the society at Ashbourn, that God would continue and increase his work among them.

'Several days before her death, her love was so great, that she cried, 'T am overcome, I am overcome, I am overcome!' And when she had scarce strength to speak, she praised God in a wonderful manner. Even when she was light headed, her talk was wholly concerning the things of God. She called to Mr. Wesley, as if he had been by her, and said, 'O sir, how hard it is for the rich to enter into the kingdom of heaven! I am saved; but I am but just saved.' When her fever abated, she told me she had dreamed that she was with him. And sometimes I could scarce persuade her but he had been there. 'She after asked if I saw no more appearance of death in her face yet. When I told her there was, she begged J would indu!ge her with a looking glass; and looking earnestly into it, she said with transport, 'I never saw myself with so much pleasure in my life.' ie 628 REV. J. WESLEY'S JOURNAL. !May, 1787. " On Saturday morning at six she said, 'My Saviour will come to-day and fetch his bride.' Yet about eight she said, 'If you had felt what I have done this morning, it would have killed you. I had lost sight of God.' (Perhaps in the last conflict 'with principalities and powers.') From this time she was filled with joy, but spoke little. Her eyes were still lifted up to heaven, till her soul was released, with so inuch ease, that I did not know when she drew her last breath." So died Judith Berresford, as it were a hundred years old, at the age of four and twenty. A little more of her life and of her spirit, may be learned from one or two of her letters :

" Thomas B., about three miles from Tyrrel's Pass, was at the point of death, by a violent rupture: while they were praying for him in the society, he was at once restored to perfect health. He continued in health for several years, and in.the knowledge and love of God: but no sooner - did he return to folly, than his disorder returned; and in some months it put an end to his life. He died-as stupid as an ox." I rode over the mountains to Huddersfield. A wilder people I never saw in England. The men, women, and children filled the street as we rode along, and appeared just ready to devour us. They were, however, tolerably quiet while I preached; only a few pieces of dirt were thrown, and the bell man came in the middle of the sermon, but was stopped by a gentleman of the town. I had almost done, when they began to ring the bells; so that it did us small disservice. How intolerable a thing is the Gospel of Christ to them who are resolved to serve the devil! " I preached, about one, at Wakefield, in a small meadow near the town. When I began the sun shone exceeding hot; but in a few minutes it was covered with clouds. The congregation was more quiet and serious than ever I saw there before. Almost as soon as I had done speaking, the sun broke out again. I finished Dr. Roger's " Essay on the Learning of the Ancients." I think he has clearly proved that they had microscopes and telescopes, and knew all that is valuable in the modern astronomy ; but, indeed, he has fully shown the whole frame of this to be quite uncertain, if not self contradictory. The latter end of the week I spent at Bradford.

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

We took horse early; and in three hours reached the kirk of Shots, where the landlord seemed to be unusually aflected by a few minutes' conversation; as did also the woman of the house where we dined. We came to Musselburg at five. I went to an inn, and sent for Mr. Bailiff Lindsey, whom I had seen several years ago. He came immediately, and desired me to make his house my home. At seven I preached in the Poor House, to a large and deeply-attentive congregation; but the number of people making the room extremely hot, I preached in the morning before the door. Speaking afterward to the members of the society, I was agreeably surprised to find more than two thirds knew in whom they had believed. And the tree was known by its fruits. The national shyness and stubbornness were gone, and they were as open and teachable as little children. At seven, five or six and forty of the fifty dragoons, and multitudes of the town's people, attended. Is the time come that even these wise Scots shall become fools for Christ's sake? I rode to Dunbar. Here also I found a little society ; most of them rejoicing in God their Saviour. At eleven I went out into the main strcet, and began speaking to a congregation of two men and two women. 'These were soon joined by above twenty little children, and not long after by a large number of young and old.' Ona sudden the sun broke out and shone full in my face; but in a few moments I felt it not. In the afternoon I rode to Berwick-upon-Tweed. They did not expect me till the next day: however, a congregation quickly assembled; and one as large, if not larger, at five in the morning. 5 oo , _ o ate ¥. Lays 634 REV. J. WESLEY'S JOURNAL. June, 1757. To-day " Douglas," the play which has made so much noise, was put into my hands. I was astonished to find, it is one of the finest tragedies I ever read. What pity, that a few lines were not left out ; and that it was ever acted at Edinburgh!

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.

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 !

Sat. October 1. I preached at Launceston. I rode to Mary Week. A large congregation was gathered there, many of whom came seven or eight miles. 'The house stands in the midst of orchards and meadows, surrounded by gently-rising hills. I preached on the side of a meadow newly mown, to a deeply attentive people. I rode to Bideford ; but did not reach it till after five, the hour appointed for my preaching. So I began without delay, in an open part of the street, where we alighted. One man made a little noise at first ; but he was easily silenced: all the rest (a large number) quietly attended, though the wind was piercing cold, while I opened and applied, " God forbid that I should glory, save in the cross of our Lord Jesus Christ." Between twelve and one I reached North Moulton, and, finding the congregation ready, began immediately. There have been great tumults here since I saw them before ; hut God has now rebuked the storm. When the gentry would neither head nor pay the mob any more, the poor rabble were quiet as lambs. We rode on to Tiverton in the afternoon. On the three following days I saw as many of the societies asI could. We had heavy rain for some miles; then it cleared up, and we had a pleasant ride to Bristol. Irose at my usual hour; but the soreness and swelling of my face, occasioned by my taking cold on Saturday, made it impracticable for me to preach. In the evening I applied boiled nettles : they took away the pain in a moment ; and the swelling in a few hours. I began visiting the classes at Kingswood ; steady, but not zealous. It is impossible they should stand here long ; they must go on, or go back. About two I preached at Paulton; but no house could contain us: so that I was forced to stand in the open air, though the wind was very high and very cold. Thence we rode te the honest colliers at Coleford. These have the zeal which their bre- 'hren at Kingswood want; in consequence of which, they are the most qumerous, as well as the most lively, society in Sumersetshire.

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.

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. By this means the fire was quickly quenched, having only consumed a part of the partition, with a box of clothes, and a little damaged the roof, and the floor beneath. It is amazing that so little hurt was done; for the fire, which began in the middle of the long rooni, (none can imagine how; for no person had been there for several hours before,) was so violent, that it broke every pane of giass but two, in the window, both at the east and west end. What was more amazing still, was, that it did not hurt either the beds, (which, when James Burges came in, seemed all covered with flame,) nor the deal partitions on the other side of the room, though it beat against them for a considerable time. What can we say to these things, but that God had fixed the bounds which it could not pass ¢ We observed Friday, the 28th, as a solemn fast: and from this time the work of God revived in Bristol. We were indeed brought very low. A society of nine hundred members was shrunk to little more than half the number. But God now began to turn our captivity, and put a new song in our mouth. Thur. November 3. I preached in the new preaching house at Pill. Dec. 1757. REV. J. WESLEY'S JOURNAL. 647 How is the face of things changed here! Such a sink of sin was scarce to be found: and now how many are rejoicing in God their Saviour! Mon. '7. Leaving the flame just kindling in Bristol, I rode to Newbury; and on Tuesday to London. I found the same fire kindled here also, and increasing more and more.

" We have had four triumphant deaths lately, of three men and one woman. The woman was Hannah Richardson, of Brestfield. When Enoch Williams preached there, she was the bitterest persecutor in the town, and vowed, if ever he preached there again, she would help to stone him to death. But he never went to try. The only one of 'this way' in the town was Ruth Blacker. Against her she was violently enraged, till Ruth went to her house, reasoned the case, and at length persuaded her to yo to Dewsbury to hear Mr. Charles Wesley. That day God begot her by his word, so that she could never rest till she found Christ in her own heart: and for two years she has been a steady follower of him. By her zeal and circumspect walking many have been since stirred up to seek the Lord. As soon as she was taken ill, she began to praise God more than ever, for the work he had wrought in hersoul. She said, ' At first I thought I had no will, and that God's love was all that was in my heart: but when my little child gave a sudden shriek, I found my heart was not free; and it damped the love of God in my soul for two hours. But the Lord is come again, and now I am fully assured he does take up all the room in my heart. He has sanctified me throughout, body, soul, and spirit. JI am a witness for Jesus Christ, that he is a greater Saviour than Adam was a sinner. O watch and pray, and ye shall not be overcome in the hour of temptation! Keep close to your meetings, and the Lord will meet you. If you neglect these, or private prayer, you will become barren in your own souls, and the god of this world will get an advantage over you. 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.

I preached at Wandsworth. A gentleman, come from America, has again opened a door in this desolate place. In the morning I preached in Mr. Gilbert's house. Two negre servants of his and a mulatto appear to be much awakened. Shall not His saving health be made known to all nations? I was inquiring of William Hurd, who discharged him from the army ; and he might fairly say, God discharged him; his officers being determined not to do it. Nevertheless he stood among the men whom they had picked out for that purpose: and when he came in his turn, his discharge was written, and no man gainsayed. We had an uncommon blessing at West-street, and a still greater at Spitalfields. Some could not refrain from crying aloud to God; and he did not cast out their prayers. Many thanksgivings have since been offered to God for the blessings of that hour. Wed. February 1. I talked with a gentlewoman who had been a mighty good Christian for near seventy years: but she now found herself out, and began to cry with many tears to the Friend of sinners for pardoning mercy. Mr. Parker (last year mayor of Bedford) preached at the Foundery. A more artless preacher I never heard ; but not destitute of pathos. I doubt not he may be of much use among honest, simple-hearted people.

I preached in the shell of the new house, and then set out for York. The banks over which we crept along were ready to swallow up man and beast. However, we came safe to York in the afternoon. After settling the little affairs, on Wednesday, 15, I rode to _ Leeds, where, in the evening, a multitude of people were present. I never before saw things in so good order here, and took knowledge the assistant had not been idle. I was apprehensive, having been at an uncommon expense, of being a little straitened for money: but after preaching, one with whom I had never exchanged a word, put a letter into my hand, in which was a bill for ten pounds. Is not «the earth the Lord's, and the fulness thereof ?" I rode through heavy rain to Manchester. I was scarce set down, when Mr. came from Bedford. If he comes sincerely, (as I believe,) God will bless him; but if not, ego in portu navigo. I am safe. He can find out nothing with regard to me; I have no secrets. ri. 17. In riding from Manchester to Bolton, I read " The Life of Theodore, King of Corsica ;" a great man, both as a general and as a prince; and one who, if he had not been sacrificed to the French, might have made a shining figure in history. We rode to Liverpool. I walked over to Mr. E.'s, a gentleman who had little thought of God, till his favourite child lay at the point of death. It then came into his mind, to pray for his life. He did so, and the child recovered. This struck him to the heart, and he rested no more, till his own soul was healed. I never saw the house so crowded as it was on Easter-Day, March 26; especially with rich and genteel people ; whom I did not at all spare. They are now warned to flee from the wrath to come. God grant they may remember the warning !

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 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 preached in the market house at Belfast about one, and in the court house at Carrickfergus in the evening. I rede over the mountains to Larn, a small seaport, ten miles north of Carrickfergus. The sun shone bright and exceeding hot, and the wind was pretty high. They fixed the table just fronting the mid-day sun, and where an eddy of wind poured in continually. And it was well they did; for the sun tempered the wind, so that I could bear both better than either. I suppose most of the town were present, rich and poor; and I believe the word of God did not return empty. In the evening I preached at Carrick again. The old earl of Donegal, one of the richest peers in Ireland, took much pleasure here in his stately house surrounded by large and elegant gardens. But his only son proved an idiot, and the present heir regards them not. So the roof of the house is fallen in, and the horses and sheep, which feed in the gardens, make wild work with the parterres and curious trees which the old lord so carefully planted !

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?

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!

BALAM, February 24, 1791. Reading this morning a tract wrote by a poor African, I was particularly struck by that circumstance, that a man who has a black skin, being wronged or outraged by a white man, can have no redress; it being a law in all our Colonies that the oath of a black against a white goes for nothing. What villainy is this! That He who has guided you from youth up may continue to strengthen you in this and all things is the prayer of, dear sir, Your affectionate servant.

On Reading Monsr. de Renty's Life We deem the saints, from mortal flesh releas'd, With brighter day, and bolder raptures blest: Sense now no more precludes the distant thought, And naked souls now feel the God they sought, But thy great soul, which walk'd with God on earth Can scarce be nearer by that second birth: By change of place dull bodies may improve, But spirits to their bliss advance by love. Thy change insensible brought no surprize, Inur'd to innocence and paradise: For earth, not heav'n, thou thro' a glass didst view, The glass was love; and love no evil knew, But in all places only heav'n did shew. Canst thou love more, when from a body freed, Which so much life, so little had of need? So pure, it seem'd for this alone design'd, To usher forth the virtues of the mind! From nature's chain, from earthly dross set free, One only appetite remained in thee: That appetite it mourn'd but once deny'd, For when it ceas'd from serving God, it dy'd.

Hymn to Contempt 1 Welcome, contempt! Stern, faithful guide, Unpleasing, healthful food! Hail pride-sprung antidote of pride, Hail evil turn'd to good! 2 Thee when with awful pomp array'd Ill-judging mortals see, Perverse they fly with coward speed, To guilt they fly from thee. 3 Yet if one haply longing stands To choose a nobler part, Ardent from sin's ensnaring bands To vindicate his heart: 4 Present to end the doubtful strife, Thy aid he soon shall feel; Confirm'd by thee, tho' warm in life, Bid the vain world farewell. 5 Thro' thee he treads the shining way That saints and martyrs trod, Shakes off the frailty of his clay, And wings his soul for God. 6 His portion thou, he burns no more, With fond desire to please; The fierce, distracting conflict's o'er And all his thoughts are peace. 7 Sent by almighty pity down, To thee alone 'tis giv'n With glorious infamy to crown The favourites of heav'n. 8 With thee heav'n's fav'rite Son, when made Incarnate, deign'd t' abide; To thee he meekly bow'd his head, He bow'd his head, and dy'd. 9 And shall I still the cup decline, His suff'rings disesteem, Disdain to make this portion mine When sanctify'd by him? 10 11 12 Page 28 Or firm thro' him and undismay'd, Thy sharpest darts abide? Sharp as the thorns that tore his head, The spear that pierc'd his side. Yes since with thee my lot is cast, I bless my God's decree, Embrace with joy what he embrac'd, And live and die with thee! So when before th' angelic host To each his lot is giv'n, Thy name shall be in glory lost, And mine be found in heav'n!

After a Recovery from Sickness 1 And live I yet by pow'r divine? And have I still my course to run? Again brought back in its decline The shadow of my parting sun? 2 Wondring I ask, is this the breast Struggling so late and torn with pain! The eyes that upward look'd for rest, And dropt their weary lids again! 3 The recent horrors still appear: O may they never cease to awe! Still be the king of terrors near, Whom late in all his pomp I saw. 4 Torture and sin prepar'd his way, And pointed to a yawning tomb! Darkness behind eclips'd the day, And check'd my forward hopes of home. 5 My feeble flesh refus'd to bear Its strong redoubled agonies: When mercy heard my speechless pray'r, And saw me faintly gasp for ease. 6 Jesus to my deliv'rance flew, Where sunk in mortal pangs I lay: Pale death his ancient conq'ror knew, And trembled, and ungrasp'd his prey! 7 The fever turn'd its backward course, Arrested by almighty pow'r; Sudden expir'd its fiery force, And anguish gnaw'd my side no more. 8 God of my life, what just return Can sinful dust and ashes give? I only live my sin to mourn, To love my God I only live! 9 To thee, benign and saving pow'r I consecrate my lengthen'd days; While mark'd with blessings, ev'ry hour Shall speak thy co-extended praise. 10 How shall I teach the world to love, Unchang'd myself, unloos'd my tongue? Give me the pow'r of faith to prove, And mercy shall be all my song. 11 Be all my added life employ'd Thy image in my soul to see: Fill with thyself the mighty void; Enlarge my heart to compass thee! 12 13 14 15 16 17 Page 84 O give me, Saviour, give me more! Thy mercies to my soul reveal: Alas! I see their endless store, Yet O! I cannot, cannot feel! The blessing of thy love bestow: For this my cries shall never fail; Wrestling I will not let thee go, I will not, till my suit prevail. I'll weary thee with my complaint; Here at thy feet for ever lie, With longing sick, with groaning faint: O give me love, or else I die! Without this best, divinest grace 'Tis death, 'tis worse than death to live; 'Tis hell to want thy blissful face, And saints in thee their heav'n receive. Come then, my hope, my life, my Lord, And fix in me thy lasting home! Be mindful of thy gracious word, Thou with thy promis'd Father, come! Prepare, and then possess my heart, O take me, seize me from above: Thee do I love, for God thou art; Thee do I feel, for God is love!

On the Conversion of a Common Harlot Luke xv. 10. "There is joy in the presence of the angels of God over one sinner that repenteth." 1 Sing, ye heavens, and earth rejoice, Make to God a chearful noise, He the work alone hath done, He hath glorified his Son. 2 Sons of God exulting rise Join the triumph of the skies, See the prodigal is come, Shout to bear the wanderer home! 24"Guilt's" changed to "sin's" in 4th edn. (1743) and 5th edn. (1756). 25Charles records writing this hymn in his MS Journal on February 20, 1739. 3 Strive in joy with angels strive, Dead she was, but now's alive, Loud repeat the glorious sound, Lost she was, but now is found! 4 This through ages all along, This be still the joyous song, Wide diffus'd o'er earth abroad, Music in the ears of God. 5 Rescued from the fowler's snare, Jesus spreads his arms for her, Jesu's arms her sacred fence: Come, ye fiends, and pluck her thence! 6 Thence she never shall remove, Safe in his redeeming love: This the purchase of his groans! This the soul he died for once! 7 Now the gracious Father smiles, Now the Saviour boasts his spoils; Now the Spirit grieves no more: Sing ye heav'ns, and earth adore! Hallelujah.

Hymn of Thanksgiving to the Father 1 Thee, O my God and King, My Father, thee I sing! Hear well-pleas'd the joyous sound, Praise from earth and heav'n receive; Lost, I now in Christ am found, Dead, by faith in Christ I live. 2 Father, behold thy son, In Christ I am thy own. 29Charles records singing this hymn in his MS Journal as early as July 10, 1738. Stranger long to thee and rest, See the prodigal is come: Open wide thine arms and breast, Take the weary wand'rer home. 3 Thine eye observ'd from far, Thy pity look'd me near: Me thy bowels yearn'd to see, Me thy mercy ran to find, Empty, poor, and void of thee, Hungry, sick, and faint, and blind. 4 Thou on my neck didst fall, Thy kiss forgave me all: Still the gracious words I hear, Words that made the Saviour mine, "Haste, for him the robe prepare, His be righteousness divine!" 5 Thee then, my God and King, My Father, thee I sing! Hear well-pleas'd the joyous sound, Praise from earth and heav'n receive; Lost, I now in Christ am found, Dead, by faith in Christ I live.

Glory Be to God on High 1 Glory be to God on high, God whose glory fills the sky: Peace on earth to man forgiv'n, Man the well-belov'd of heav'n! 42From the Preface to the Sanctus in the liturgy of Holy Communion, BCP. This hymn included later in HLS (1745), as Hymn CLXI. 43The Gloria in the liturgy of Holy Communion, BCP. This hymn included later in HLS (1745), as Hymn 2 Sov'reign Father, heav'nly King! Thee we now presume to sing; Glad thine attributes confess, Glorious all and numberless. 3 Hail! By all thy works ador'd, Hail! The everlasting Lord! Thee with thankful hearts we prove Lord of pow'r, and God of love. 4 Christ our Lord and God we own, Christ the Father's only Son! Lamb of God for sinners slain, Saviour of offending man! 5 Bow thine ear, in mercy bow, Hear, the world's attonement thou! Jesu, in thy name we pray, Take, O take our sins away. 6 Pow'rful advocate with God, Justify us by thy blood! Bow thine ear, in mercy bow, Hear, the world's attonement thou! 7 Hear; for thou, O Christ alone With thy glorious Sire art One!44 One the Holy Ghost with thee, One supreme eternal Three. 44Line changed to "Art with they great Father one" in 4th edn. (1743) and 5th edn. (1756).

In Affliction 1 Eternal beam of light divine, Fountain of unexhausted love, In whom the Father's glories shine, Thro' earth beneath, and heav'n above! 2 Jesu! The weary wand'rer's rest; Give me thy easy yoke to bear, With stedfast patience arm my breast, With spotless love and lowly fear. 3 Thankful I take the cup from thee, Prepar'd and mingled by thy skill: Tho' bitter to the taste it be, Pow'rful the wounded soul to heal. 4 Be thou, O Rock of Ages, nigh: So shall each murm'ring thought be gone, And grief, and fear, and care shall fly, As clouds before the mid-day sun. 5 Speak to my warring passions, "Peace;" Say to my trembling heart, "Be still:" Thy pow'r my strength and fortress is, For all things serve thy sov'reign will. 6 O death, where is thy sting? Where now Thy boasted victory, O grave? Who shall contend with God: or who Can hurt whom God delights to save?

Hymn on the Titles of Christ 1 Arise, my soul, arise Thy Saviour's sacrifice! All the names that love could find, All the forms that love could take Jesus in himself has join'd, Thee, my soul, his own to make. 2 Equal with God, most high, He laid his glory by: He, th' eternal God was born, Man with men he deign'd t' appear, Object of his creature's scorn, Pleas'd a servant's form to wear. 3 Hail everlasting Lord, Divine, incarnate Word! Thee let all my pow'rs confess, Thee my latest breath proclaim; Help, ye angel choirs, to bless, Shout the lov'd Immanuel's name. 4 Fruit of a virgin's womb The promis'd blessing's come: Christ the fathers' hope of old, Christ the Woman's conq'ring Seed, Christ the Saviour! Long foretold, Born to bruise the serpent's head. 5 Refulgent from afar See the bright Morning-Star! See the Day-Spring from on high Late in deepest darkness rise, Night recedes, the shadows fly, Flame with day the op'ning skies! 6 Our eyes on earth survey The dazling Shechinah! Bright, in endless glory bright Now in flesh he stoops to dwell God of God, and light of light, Image of th' invisible. 7 He shines on earth ador'd The Presence of the LORD: God, the mighty God and true, God by highest heav'n confest, Stands display'd to mortal view, God supreme, for ever blest. 8 Jesu! To thee I bow Th' Almighty's Fellow thou! Thou, the Father's only Son; Pleas'd he ever is in thee, Just and holy thou alone Full of grace and truth for me. 9 High above ev'ry name Jesus, the great I AM! Bows to JESUS ev'ry knee Things in heav'n, and earth and hell, Saints adore him, demons flee, Fiends and men and angels feel. 10 He left his throne above Emptied of all, but love: Whom the heav'ns cannot contain God vouchsaf'd a worm t' appear, Lord of glory, Son of man, Poor, and vile, and abject here. 11 His own on earth he sought, His own receiv'd him not: Him, a sign by all blasphem'd, Outcast and despis'd of men, Him they all a madman deem'd, Bold to scoff the Nazarene. 12 Hail Galilean King! Thy humble state I sing; Never shall my triumphs end, Hail derided majesty, Jesus, hail! The sinner's friend, Friend of Publicans and me! 13 Thine eye observ'd my pain Thou good Samaritan! Spoil'd I lay and bruis'd by sin, Gasp'd my faint, expiring soul, Wine and oil thy love pour'd in, Clos'd my wounds, and made me whole. 14 Hail the life-giving Lord, Divine, engrafted word! Thee the Life my soul has found, Thee the Resurrection prov'd: Dead I heard the quick'ning sound, Own'd thy voice; believ'd, and lov'd! 15 With thee gone up on high I live, no more to die: First and Last, I feel thee now, Witness of thy empty tomb, Alpha and Omega thou Wast, and art, and art to come!

Hymn After the Sacrament 1 Sons of God, triumphant rise, Shout th' accomplish'd sacrifice! Shout your sins in Christ forgiv'n, Sons of God, and heirs of heav'n! 52This hymn included later in HLS (1745), as Hymn CLXIV. 2 Ye that round our altars throng, List'ning angels join the song: Sing with us, ye heav'nly pow'rs, Pardon, grace, and glory ours! 3 Love's mysterious work is done! Greet we now th'accepted53 Son, Heal'd and quicken'd by his blood, Join'd to Christ, and one with God. 4 Christ, of all our hopes the seal; Peace divine in Christ we feel, Pardon to our souls applied: Dead for all, for me he died! 5 Sin shall tyrannize no more, Purg'd its guilt, dissolv'd its pow'r; Jesus makes our hearts his throne, There he lives, and reigns alone. 6 Grace our ev'ry thought controuls, Heav'n is open'd in our souls, Everlasting life is won, Glory is on earth begun. 7 Christ in us; in him we see Fulness of the deity. Beam of the eternal beam; Life divine we taste in him! 53"Th' accepted" changed to "th' atoning" in 4th edn. (1743), 5th edn. (1756), and HLS (1745). 8 Him we only taste below;54 Mightier joys ordain'd to know55 Him when fully ours we prove,56 Ours the heav'n of perfect love!57

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!

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.

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.

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.

20 When God invites, shall man repel? Shall man th' exception make? "Come, freely come, WHOEVER WILL, And living water take!"

23 Horror to think that God is hate! Fury in God can dwell, God could an helpless world create, To thrust them into hell!

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.

The Life of Faith Exemplified in the Eleventh Chapter of St. Paul's Epistle to the Hebrews. Baker list, 18 Verse I. 1 Author of faith, eternal word, Whose Spirit breathes the active flame, Faith, like its Finisher and Lord, To day, as yesterday the same; 2 To thee our humble hearts aspire, And ask the gift unspeakable: Increase in us the kindled fire, In us the work of faith fulfil. 3 By faith we know thee strong to save, (Save us, a present Saviour thou!) Whate'er we hope, by faith we have, Future and past subsisting 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. 5 The things unknown to feeble sense, Unseen by reason's glimm'ring ray, With strong, commanding evidence Their heavenly origine display. 6 Faith lends its realizing light, The clouds disperse, the shadows fly, Th' invisible appears in sight, And God is seen by mortal eye. Verses II, III. 1 By faith the holy men of old Obtain'd a never-dying name, The sacred leaves their praise unfold, And God himself records their fame. 2 Thro' faith we know the worlds were made, By his great word to being brought: He spake: the earth and heaven obey'd; The universe sprang forth from nought. 3 The heavens thy glorious power proclaim, If thou in us thy power declare; We know from whom the fabrick came, Our heart believes, when God is there. 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. Verse IV. 1 Believing in the woman's seed, And justified by faith alone, Abel a nobler offering made, And God vouchsaf'd his gifts to own. 2 Witness divine he thus obtain'd, The gift of righteousness receiv'd; And now he wears the crown he gain'd, And sees the Christ he once believ'd. 3 Still by his faith he speaks tho' dead, He calls us to the living way: We hear; and in his footsteps tread: We first believe, and then obey. Verses V, VI. 1 Exempted from the general doom, The death which all are born to know, Enoch obtain'd his heavenly home By faith, and disappear'd below. 2 From earth unpainfully releas'd, Translated to the realms of light, He found the God by faith he pleas'd, His faith was sweetly lost in sight. 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. Verse VII. 1 Divinely warn'd of judgments near, Noah believ'd a threatning God, With humble faith, and holy fear He built the ark, and 'scap'd the flood. 2 He (while the world that disbeliev'd, The careless world of sinners died,) The righteousness of faith receiv'd: Noah by faith was justified. 3 We too by faith the world condemn, Of righteousness divine possest, Escape the wrath that covers them, Safe in the ark of Jesu's breast. Verses VIII, IX, X. 1 Obedient to his God's command, And influenc'd by faith alone, Abraham left his native land, Went out, and sought a place unknown. 2 A place he should possess at last, When twice two hundred years were o'er, Upon the word himself he cast, He follow'd God, and ask'd no more. 3 As in a strange, tho' promis'd, land, (A land his distant heirs receiv'd,) He, and his sons in tents remain'd; He knew on whom he had believ'd. 4 A better heritage he sought, A city built by God on high, Thither he rais'd his tow'ring thought, He fix'd on heaven his stedfast eye. 5 Whose firm foundations never move, Jerusalem was all his care, The New Jerusalem above; His treasure, and his heart was there. 6 And shall not we the call obey, And haste where God commands, to go? Despise these tenements of clay, These dreams of happiness below? 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. Verses XI, XII. 1 By faith, the handmaid of the Lord, Sarah, receiv'd a power unknown, She judg'd him faithful to his word; Barren and old she bore a son. 2 Nature had lost its genial power, And Abraham was old in vain: Impossibilities are o'er, If faith assent, and God ordain. 3 He glorified Jehovah's name; (God spake the word, it must be done) Father of nations he became, And multitudes sprang forth from one. 4 From one old man the race did rise, A barren womb the myriads bore, Countless, as stars that deck the skies, As sands that crown the ocean shore. Verses XIII, XIV, XV, XVI. 1 The worthies these of ancient days, By faith they lived, in faith they died: Not yet receiv'd the promis'd grace, But darkly from afar descri'd. 2 Assur'd the Saviour should appear, And confident in Christ to come, Him they embrac'd, tho' distant near, And languish'd for their heavenly home. 3 Pilgrims they here themselves confess'd, Who no abiding-place must know, Strangers on earth they could not rest, Or find their happiness below. 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. 5 Their faith the gracious Father sees, And kindly for his children cares, He condescends to call them his, And suffers them to call him theirs, 6 For them his heaven he hath prepar'd, His New Jerusalem above, And love is there their great reward, A whole eternity of love. Verses XVII, XVIII, XIX. 1 Abraham, when severely tried, His faith by his obedience shew'd; He with the harsh command complied, And gave his Isaac back to God. 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. 3 His seed elect, his heir foretold, Of whom the promis'd Christ should rise, He could not from his God with-hold That best, that costliest sacrifice. 4 The father curb'd his swelling grief, 'Twas God requir'd, it must be done; He stagger'd not thro' unbelief, He bar'd his arm to slay his son. 5 He rested in Jehovah's power, The word must stand which God hath said, He knew th' Almighty could restore, Could raise his Isaac from the dead. 6 He knew in whom he had believ'd, And, trusting in omnipotence, His son as from the dead receiv'd, His stedfast faith receiv'd him thence. 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! 8 Now, Lord, for thee our all we leave, Our willing soul thy call obeys, Pleasure, and wealth, and fame we give, Freedom, and life, to win thy grace. 9 Is there a thing than life more dear, A thing from which we cannot part? We can we now rejoice to tear The idol from our bleeding heart. 10 Jesu accept our sacrifice, All things for thee we count but loss, Lo! At thy word our Isaac dies, Dies on the altar of thy cross. 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. Verses XX, XXI, XXII. 1 Isaac by faith declar'd his race In Jacob and in Esau blest, The younger by peculiar grace A nobler heritage possess'd. 2 By faith expiring Jacob knew Distinguish'd mercies to pronounce, His hands found out the happy two, And bless'd his fav'rite Joseph's sons. 3 He rais'd himself upon the bed, Prop'd on a staff he own'd his Lord, The patriarch bow'd his hoary head, His body with his soul ador'd. 4 Joseph by faith the flight foretold Of Israel's afflicted race; God their hard bondage should behold, And lead them to the promis'd place. 5 Thither he will'd his bones to go, And take possession in their stead; His bones the promis'd land shall shew, He claims his Canaan, tho' dead. Verses XXIII, XXIV, XXV, XXVI, XXVII, XXVIII. 1 Moses by faith from death was sav'd, While heedless of the tyrant's will, His parents in their God believ'd, And dar'd the lovely babe conceal. 2 By faith, when now to manhood grown, A just contempt of earth he shew'd, Refus'd a prince's name to own, And sought but to be great in God. 3 In vain its pomps ambition spreads, Glory in vain displays her charms, A brighter crown its lustre sheds, A purer flame his bosom warms. 4 Wisely he chose the better part, Suff'rings with God's elect to share, To pleasures vain he steel'd his heart, No room for them when God is there. 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. 7 He triumph'd in his glorious shame, On pleasure, fame, and wealth look'd down, 'Twas heaven at which his wishes aim'd, Aspiring to a starry crown. 8 By faith he left th' oppressive land, And scorn'd the petty rage of kings, Supported by Jehovah's hand, And shadow'd by Jehovah's wings. 9 His steady way he still pursu'd, Nor hopes nor fears retard his pace, Th' Invisible before him stood, And faith unveil'd the Saviour's face. 10 By faith he slew the typick lamb, And kept the Passover of God: He knew from whom its virtue came, The saving power of sprinkled blood. 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! Verse XXIX. 1 While thro' the sea by faith they past, The sea retir'd at God's command, The waves shrink back with trembling haste, The waves a chrystal barrier stand. 2 Th' Egyptians daring to pursue, With horror found a wat'ry grave, Too late their want of faith they knew, And sunk beneath th' o'erwhelming wave. Verses XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV. 1 By faith, while Israel's host surrounds Proud Jericho's devoted walls, The ark stands still, the trumpet sounds, The people shouts, the city falls. 2 Rahab by faith deliv'rance found, Nor perish'd with th' accursed race, The harlot for her faith renown'd, Amongst the worthies takes her place. 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! 5 The battles of the Lord they fought Thro' faith, and mighty states subdu'd, And works of righteousness they wrought, And prov'd the faithfulness of God. 6 They stop'd the lions' mouths, the rage Of fire they quench'd, escap'd the sword, The weak grew strong, and bold t' engage, And chase the hosts that dar'd their Lord. 7 Women their quicken'd dead receiv'd, Women the power of faith display'd, With stedfast confidence believ'd, Believ'd their children from the dead. Verses XXXV, XXXVI, XXXVII. 1 Others, as in a furnace try'd, With strength of passive grace endu'd, Tortures, and deaths thro' faith defy'd, Thro' faith resisted unto blood. 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. 3 Secure a better life to find, The path of varied death they trod, Their souls triumphantly resign'd, And died into the arms of God. 4 The prelude of contempt they found, A spectacle to fiends and men; Cruelly mock'd, and scourg'd, and bound, 'Till death shut up the bloody scene. 5 Or stoned, they glorified their Lord, Or joy'd, asunder sawn, t' expire, Or rush'd to meet the slaught'ring sword, Or triumph'd in the tort'ring fire. Verses XXXVII, XXXVIII. 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. 2 Of whom the world unworthy was, Whom only God their Maker knew, The world they punish'd with their loss, The holy anchorites withdrew. 3 Lone unfrequented wilds they trod, O'er mountain-tops the wanderers ran, With milder beasts in dens abode, And shun'd the haunts of savage man. Verses XXXIX, XL. 1 Famed for their faith all these believ'd, By justifying faith made whole: Nor yet the promis'd grace receiv'd, The Christ, the fulness in their soul. 2 A better gift he us provides, On whom the gospel-times are come; And lo! The Holy Ghost abides In us, and makes our hearts his home. 3 We now our elder brethren meet, Their faith, and happiness improve, And soon with them shall shine compleat In Christ, and perfected in love.

6 Faith lends its realizing light, The clouds disperse, the shadows fly, Th' invisible appears in sight, And God is seen by mortal eye.

1 Believing in the woman's seed, And justified by faith alone, Abel a nobler offering made, And God vouchsaf'd his gifts to own.

2 From earth unpainfully releas'd, Translated to the realms of light, He found the God by faith he pleas'd, His faith was sweetly lost in sight.

1 Obedient to his God's command, And influenc'd by faith alone, Abraham left his native land, Went out, and sought a place unknown.

4 A better heritage he sought, A city built by God on high, Thither he rais'd his tow'ring thought, He fix'd on heaven his stedfast eye.

6 And shall not we the call obey, And haste where God commands, to go? Despise these tenements of clay, These dreams of happiness below?

2 Nature had lost its genial power, And Abraham was old in vain: Impossibilities are o'er, If faith assent, and God ordain.

3 He glorified Jehovah's name; (God spake the word, it must be done) Father of nations he became, And multitudes sprang forth from one.

5 Their faith the gracious Father sees, And kindly for his children cares, He condescends to call them his, And suffers them to call him theirs,

1 Abraham, when severely tried, His faith by his obedience shew'd; He with the harsh command complied, And gave his Isaac back to God.

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.

3 His seed elect, his heir foretold, Of whom the promis'd Christ should rise, He could not from his God with-hold That best, that costliest sacrifice.

4 The father curb'd his swelling grief, 'Twas God requir'd, it must be done; He stagger'd not thro' unbelief, He bar'd his arm to slay his son.

6 He knew in whom he had believ'd, And, trusting in omnipotence, His son as from the dead receiv'd, His stedfast faith receiv'd him thence.

2 By faith, when now to manhood grown, A just contempt of earth he shew'd, Refus'd a prince's name to own, And sought but to be great in God.

4 Wisely he chose the better part, Suff'rings with God's elect to share, To pleasures vain he steel'd his heart, No room for them when God is there.

1 While thro' the sea by faith they past, The sea retir'd at God's command, The waves shrink back with trembling haste, The waves a chrystal barrier stand.

3 Secure a better life to find, The path of varied death they trod, Their souls triumphantly resign'd, And died into the arms of God.

The Life of Faith, Exemplified in the Eleventh Chapter of ... Hebrews The trees of God shall deck the soil, The plants of righteousness arise; The Lord shall on his garden smile, His late-returning paradise. The earth, in token of his grace, Shall spread the odour of his fame, And everlasting trophies raise, To glorify the Saviour's name. The Life of Faith,2 Exemplified in the Eleventh Chapter of St. Paul's Epistle to the Hebrews. Verse I. Author of faith, eternal word, Whose Spirit breathes the active flame, Faith, like its Finisher and Lord, To day, as yesterday the same; To thee our humble hearts aspire, And ask the gift unspeakable: Increase in us the kindled fire, In us the work of faith fulfil. By faith we know thee strong to save, (Save us, a present Saviour thou!) Whate'er we hope, by faith we have, Future and past subsisting now. 2This was first published by Charles Wesley as a pamphlet on May 24, 1740 see Life of Faith (1740). To him that in thy name believes, Eternal life with thee is given, Into himself he all receives, Pardon, and happiness, and heaven. The things unknown to feeble sense, Unseen by reason's glimm'ring ray, With strong, commanding evidence Their heavenly origine display. Faith lends its realizing light, The clouds disperse, the shadows fly, Th' invisible appears in sight, And God is seen by mortal eye. Verses II, III. By faith the holy men of old Obtain'd a never-dying name, The sacred leaves their praise unfold, And God himself records their fame. Thro' faith we know the worlds were made, By his great word to being brought: He spake: the earth and heaven obey'd; The universe sprang forth from nought. The heavens thy glorious power proclaim, If thou in us thy power declare; We know from whom the fabrick came, Our heart believes, when God is there. Thee thro' thyself we understand, When thou in us thyself hast shown, We see thy all-creating hand, We feel a God thro' faith alone. Verse IV. Believing in the woman's seed, And justified by faith alone, Abel a nobler offering made, And God vouchsaf'd his gifts to own. Witness divine he thus obtain'd, The gift of righteousness receiv'd; And now he wears the crown he gain'd, And sees the Christ he once believ'd. Still by his faith he speaks tho' dead, He calls us to the living way: We hear; and in his footsteps tread: We first believe, and then obey. Verses V, VI. Exempted from the general doom, The death which all are born to know, Enoch obtain'd his heavenly home By faith, and disappear'd below. From earth unpainfully releas'd, Translated to the realms of light, He found the God by faith he pleas'd, His faith was sweetly lost in sight. 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. 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. Verse VII. Divinely warn'd of judgments near, Noah believ'd a threatning3 God, With humble faith, and holy fear He built the ark, and 'scap'd the flood. He (while the world that disbeliev'd, The careless world of sinners died,) The righteousness of faith receiv'd: Noah by faith was justified. We too by faith the world condemn, Of righteousness divine possest, Escape the wrath that covers them, Safe in the ark of Jesu's breast. Verses VIII, IX, X. Obedient to his God's command, And influenc'd by faith alone, Abraham left his native land, Went out, and sought a place unknown. 3Ori., "threating", a misprint; corrected in 4th edn. (1743) and following. A place he should possess at last, When full four hundred years were o'er, Upon the word himself he cast, He follow'd God, and ask'd no more. As in a strange, tho' promis'd, land, (A land his distant heirs receiv'd,) He, and his sons in tents remain'd; He knew on whom he had believ'd. A better heritage he sought, A city built by God on high, Thither he rais'd his tow'ring thought, He fix'd on heaven his stedfast eye. Whose firm foundations never move, Jerusalem was all his care, The New Jerusalem above; His treasure, and his heart was there. And shall not we the call obey, And haste where God commands, to go? Despise these tenements of clay, These dreams of happiness below? 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. Verses XI, XII. By faith, the handmaid of the Lord, Sarah, receiv'd a power unknown, She judg'd him faithful to his word; Barren and old she bore a son. Nature had lost its genial power, And Abraham was old in vain: Impossibilities are o'er, If faith assent, and God ordain. He glorified JEHOVAH's name; (God spake the word, it must be done) Father of nations he became, And multitudes sprang forth from one. From one old man the race did rise, A barren womb the myriads bore, Countless, as stars that deck the skies, As sands that crown the ocean shore. Verses XIII, XIV, XV, XVI. The worthies these of ancient days, By faith they lived, in faith they died: Not yet receiv'd the promis'd grace, But darkly from afar descri'd. Assur'd the Saviour should appear, And confident in Christ to come, Him they embrac'd, tho' distant near, And languish'd for their heavenly home. Pilgrims they here themselves confess'd, Who no abiding-place must know, Strangers on earth they could not rest, Or find their happiness below. 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. Their faith the gracious Father sees, And kindly for his children cares, He condescends to call them his, And suffers them to call him theirs, For them his heaven he hath prepar'd, His New Jerusalem above, And love is there their great reward, A whole eternity of love. Verses XVII, XVIII, XIX. Abraham, when severely tried, His faith by his obedience shew'd; He with the harsh command complied, And gave his Isaac back to God. 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. His seed elect, his heir foretold, Of whom the promis'd Christ should rise, He could not from his God with-hold That best, that costliest sacrifice. The father curb'd his swelling grief, 'Twas God requir'd, it must be done; He stagger'd not thro' unbelief, He bar'd his arm4 to slay his son. He rested in JEHOVAH's power, The word must stand which God hath said, He knew th' Almighty could restore, Could raise his Isaac from the dead. He knew in whom he had believ'd, And, trusting in omnipotence, His son as from the dead receiv'd, His stedfast faith receiv'd him thence. 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! Now, Lord, for thee our all we leave, Our willing soul thy call obeys, Pleasure, and wealth, and fame we give, Freedom, and life, to win thy grace. 4Charles Wesley changed "arm" to "arms" in All in All (1761). Is there a thing than life more dear, A thing from which we cannot part? We can we now rejoice to tear The idol from our bleeding heart. Jesu accept our sacrifice, All things for thee we count but loss, Lo! At thy word our Isaac dies, Dies on the altar of thy cross. 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. 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. Verses XX, XXI, XXII. Isaac by faith declar'd his race In Jacob and in Esau blest, The younger by peculiar grace A nobler heritage possess'd. By faith expiring Jacob knew Distinguish'd mercies to pronounce, His hands found out the happy two, And bless'd his fav'rite Joseph's sons. He rais'd himself upon the bed, Prop'd on a staff he own'd his Lord, The patriarch bow'd his hoary head, His body with his soul ador'd. Joseph by faith the flight foretold Of Israel's afflicted race; God their hard bondage should behold, And lead them to the promis'd place. Thither he will'd his bones to go, And take possession in their stead; His bones the promis'd land shall shew, He claims his Canaan, tho' dead. Verses XXIII, XXIV, XXV, XXVI, XXVII, XXVIII. Moses by faith from death was sav'd, While heedless of the tyrant's will, His parents in their God believ'd, And dar'd the lovely babe conceal. By faith, when now to manhood grown, A just contempt of earth he shew'd, Refus'd a prince's name to own, And sought but to be great in God. In vain its pomps ambition spreads, Glory in vain displays her charms, A brighter crown its lustre sheds, A purer flame his bosom warms. Wisely he chose the better part, Suff'rings with God's elect to share, To pleasures vain he steel'd his heart, No room for them when God is there. 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. Egypt unfolds her golden blaze, Yet all for Christ he counts but loss; A richer treasure he surveys, His Lord's anticipated cross. He triumph'd in his glorious shame, On pleasure, fame, and wealth look'd down, 'Twas heaven at which his wishes aim'd, Aspiring to a starry crown. By faith he left th' oppressive land, And scorn'd the petty rage of kings, Supported by JEHOVAH's hand, And shadow'd by JEHOVAH's wings. His steady way he still pursu'd, Nor hopes nor fears retard his pace, Th' INVISIBLE before him stood, And faith unveil'd the Saviour's face. By faith he slew the typick lamb, And kept the passover of God: He knew from whom its virtue came, The saving power of sprinkled blood. 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! Verse XXIX. While thro' the sea by faith they past, The sea retir'd at God's command, The waves shrink back with trembling haste, The waves a chrystal barrier stand. Th' Egyptians daring to pursue, With horror found a wat'ry grave, Too late their want of faith they knew, And sunk beneath th' o'erwhelming wave. Verses XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV. By faith, while Israel's host surrounds Proud Jericho's devoted walls, The ark stands still, the trumpet sounds, The people shouts, the city falls. Rahab by faith deliv'rance found, Nor perish'd with th' accursed race, The harlot for her faith renown'd, Amongst the worthies takes her place. 5Ori., "12"; a misprint. Worthies, who all recorded stand, And shine in everlasting lays; And justly now they each demand The tribute of distincter praise. Gideon, and Barak claim the song, And David good, and Samuel wise, And Jephtha bold, and Samson strong, And all the ancient prophets rise! The battles of the Lord they fought Thro' faith, and mighty states subdu'd, And works of righteousness they wrought, And prov'd the faithfulness of God. They stop'd the lions' mouths, the rage Of fire they quench'd, escap'd the sword, The weak grew strong, and bold t' engage, And chase the hosts that dar'd their Lord. Women their quicken'd dead receiv'd, Women the power of faith display'd, With stedfast confidence believ'd, Believ'd their children from the dead. Verses XXXV, XXXVI, XXXVII. Others, as in a furnace try'd, With strength of passive grace endu'd, Tortures, and deaths thro' faith defy'd, Thro' faith resisted unto blood. 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. Secure a better life to find, The path of varied death they trod, Their souls triumphantly resign'd, And died into the arms of God. The prelude of contempt they found, A spectacle to fiends and men; Cruelly mock'd, and scourg'd, and bound, 'Till death shut up the bloody scene. Or stoned, they glorified their Lord, Or joy'd, asunder sawn, t' expire, Or rush'd to meet the slaught'ring sword, Or triumph'd in the tort'ring fire. Verses XXXVII, XXXVIII. 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. Of whom the world unworthy was, Whom only God their Maker knew, The world they punish'd with their loss, The holy anchorites withdrew.

The Life of Faith, Exemplified in the Eleventh Chapter of ... Hebrews The trees of God shall deck the soil, The plants of righteousness arise; The Lord shall on his garden smile, His late-returning paradise. The earth, in token of his grace, Shall spread the odour of his fame, And everlasting trophies raise, To glorify the Saviour's name. The Life of Faith,2 Exemplified in the Eleventh Chapter of St. Paul's Epistle to the Hebrews. Verse I. Author of faith, eternal word, Whose Spirit breathes the active flame, Faith, like its Finisher and Lord, To day, as yesterday the same; To thee our humble hearts aspire, And ask the gift unspeakable: Increase in us the kindled fire, In us the work of faith fulfil. By faith we know thee strong to save, (Save us, a present Saviour thou!) Whate'er we hope, by faith we have, Future and past subsisting now. 2This was first published by Charles Wesley as a pamphlet on May 24, 1740 see Life of Faith (1740). To him that in thy name believes, Eternal life with thee is given, Into himself he all receives, Pardon, and happiness, and heaven. The things unknown to feeble sense, Unseen by reason's glimm'ring ray, With strong, commanding evidence Their heavenly origine display. Faith lends its realizing light, The clouds disperse, the shadows fly, Th' invisible appears in sight, And God is seen by mortal eye. Verses II, III. By faith the holy men of old Obtain'd a never-dying name, The sacred leaves their praise unfold, And God himself records their fame. Thro' faith we know the worlds were made, By his great word to being brought: He spake: the earth and heaven obey'd; The universe sprang forth from nought. The heavens thy glorious power proclaim, If thou in us thy power declare; We know from whom the fabrick came, Our heart believes, when God is there. Thee thro' thyself we understand, When thou in us thyself hast shown, We see thy all-creating hand, We feel a God thro' faith alone. Verse IV. Believing in the woman's seed, And justified by faith alone, Abel a nobler offering made, And God vouchsaf'd his gifts to own. Witness divine he thus obtain'd, The gift of righteousness receiv'd; And now he wears the crown he gain'd, And sees the Christ he once believ'd. Still by his faith he speaks tho' dead, He calls us to the living way: We hear; and in his footsteps tread: We first believe, and then obey. Verses V, VI. Exempted from the general doom, The death which all are born to know, Enoch obtain'd his heavenly home By faith, and disappear'd below. From earth unpainfully releas'd, Translated to the realms of light, He found the God by faith he pleas'd, His faith was sweetly lost in sight. 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. 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. Verse VII. Divinely warn'd of judgments near, Noah believ'd a threatning3 God, With humble faith, and holy fear He built the ark, and 'scap'd the flood. He (while the world that disbeliev'd, The careless world of sinners died,) The righteousness of faith receiv'd: Noah by faith was justified. We too by faith the world condemn, Of righteousness divine possest, Escape the wrath that covers them, Safe in the ark of Jesu's breast. Verses VIII, IX, X. Obedient to his God's command, And influenc'd by faith alone, Abraham left his native land, Went out, and sought a place unknown. 3Ori., "threating", a misprint; corrected in 4th edn. (1743) and following. A place he should possess at last, When full four hundred years were o'er, Upon the word himself he cast, He follow'd God, and ask'd no more. As in a strange, tho' promis'd, land, (A land his distant heirs receiv'd,) He, and his sons in tents remain'd; He knew on whom he had believ'd. A better heritage he sought, A city built by God on high, Thither he rais'd his tow'ring thought, He fix'd on heaven his stedfast eye. Whose firm foundations never move, Jerusalem was all his care, The New Jerusalem above; His treasure, and his heart was there. And shall not we the call obey, And haste where God commands, to go? Despise these tenements of clay, These dreams of happiness below? 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.

Verses XI, XII. By faith, the handmaid of the Lord, Sarah, receiv'd a power unknown, She judg'd him faithful to his word; Barren and old she bore a son. Nature had lost its genial power, And Abraham was old in vain: Impossibilities are o'er, If faith assent, and God ordain. He glorified JEHOVAH's name; (God spake the word, it must be done) Father of nations he became, And multitudes sprang forth from one. From one old man the race did rise, A barren womb the myriads bore, Countless, as stars that deck the skies, As sands that crown the ocean shore. Verses XIII, XIV, XV, XVI. The worthies these of ancient days, By faith they lived, in faith they died: Not yet receiv'd the promis'd grace, But darkly from afar descri'd. Assur'd the Saviour should appear, And confident in Christ to come, Him they embrac'd, tho' distant near, And languish'd for their heavenly home. Pilgrims they here themselves confess'd, Who no abiding-place must know, Strangers on earth they could not rest, Or find their happiness below. 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. Their faith the gracious Father sees, And kindly for his children cares, He condescends to call them his, And suffers them to call him theirs, For them his heaven he hath prepar'd, His New Jerusalem above, And love is there their great reward, A whole eternity of love. Verses XVII, XVIII, XIX. Abraham, when severely tried, His faith by his obedience shew'd; He with the harsh command complied, And gave his Isaac back to God. 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. His seed elect, his heir foretold, Of whom the promis'd Christ should rise, He could not from his God with-hold That best, that costliest sacrifice. The father curb'd his swelling grief, 'Twas God requir'd, it must be done; He stagger'd not thro' unbelief, He bar'd his arm4 to slay his son. He rested in JEHOVAH's power, The word must stand which God hath said, He knew th' Almighty could restore, Could raise his Isaac from the dead. He knew in whom he had believ'd, And, trusting in omnipotence, His son as from the dead receiv'd, His stedfast faith receiv'd him thence. 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! Now, Lord, for thee our all we leave, Our willing soul thy call obeys, Pleasure, and wealth, and fame we give, Freedom, and life, to win thy grace. 4Charles Wesley changed "arm" to "arms" in All in All (1761). Is there a thing than life more dear, A thing from which we cannot part? We can we now rejoice to tear The idol from our bleeding heart. Jesu accept our sacrifice, All things for thee we count but loss, Lo! At thy word our Isaac dies, Dies on the altar of thy cross. 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. 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. Verses XX, XXI, XXII. Isaac by faith declar'd his race In Jacob and in Esau blest, The younger by peculiar grace A nobler heritage possess'd. By faith expiring Jacob knew Distinguish'd mercies to pronounce, His hands found out the happy two, And bless'd his fav'rite Joseph's sons. He rais'd himself upon the bed, Prop'd on a staff he own'd his Lord, The patriarch bow'd his hoary head, His body with his soul ador'd. Joseph by faith the flight foretold Of Israel's afflicted race; God their hard bondage should behold, And lead them to the promis'd place. Thither he will'd his bones to go, And take possession in their stead; His bones the promis'd land shall shew, He claims his Canaan, tho' dead. Verses XXIII, XXIV, XXV, XXVI, XXVII, XXVIII. Moses by faith from death was sav'd, While heedless of the tyrant's will, His parents in their God believ'd, And dar'd the lovely babe conceal. By faith, when now to manhood grown, A just contempt of earth he shew'd, Refus'd a prince's name to own, And sought but to be great in God. In vain its pomps ambition spreads, Glory in vain displays her charms, A brighter crown its lustre sheds, A purer flame his bosom warms. Wisely he chose the better part, Suff'rings with God's elect to share, To pleasures vain he steel'd his heart, No room for them when God is there. 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. Egypt unfolds her golden blaze, Yet all for Christ he counts but loss; A richer treasure he surveys, His Lord's anticipated cross. He triumph'd in his glorious shame, On pleasure, fame, and wealth look'd down, 'Twas heaven at which his wishes aim'd, Aspiring to a starry crown. By faith he left th' oppressive land, And scorn'd the petty rage of kings, Supported by JEHOVAH's hand, And shadow'd by JEHOVAH's wings. His steady way he still pursu'd, Nor hopes nor fears retard his pace, Th' INVISIBLE before him stood, And faith unveil'd the Saviour's face. By faith he slew the typick lamb, And kept the passover of God: He knew from whom its virtue came, The saving power of sprinkled blood. 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! Verse XXIX. While thro' the sea by faith they past, The sea retir'd at God's command, The waves shrink back with trembling haste, The waves a chrystal barrier stand. Th' Egyptians daring to pursue, With horror found a wat'ry grave, Too late their want of faith they knew, And sunk beneath th' o'erwhelming wave. Verses XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV. By faith, while Israel's host surrounds Proud Jericho's devoted walls, The ark stands still, the trumpet sounds, The people shouts, the city falls. Rahab by faith deliv'rance found, Nor perish'd with th' accursed race, The harlot for her faith renown'd, Amongst the worthies takes her place. 5Ori., "12"; a misprint. Worthies, who all recorded stand, And shine in everlasting lays; And justly now they each demand The tribute of distincter praise. Gideon, and Barak claim the song, And David good, and Samuel wise, And Jephtha bold, and Samson strong, And all the ancient prophets rise! The battles of the Lord they fought Thro' faith, and mighty states subdu'd, And works of righteousness they wrought, And prov'd the faithfulness of God. They stop'd the lions' mouths, the rage Of fire they quench'd, escap'd the sword, The weak grew strong, and bold t' engage, And chase the hosts that dar'd their Lord. Women their quicken'd dead receiv'd, Women the power of faith display'd, With stedfast confidence believ'd, Believ'd their children from the dead. Verses XXXV, XXXVI, XXXVII. Others, as in a furnace try'd, With strength of passive grace endu'd, Tortures, and deaths thro' faith defy'd, Thro' faith resisted unto blood. 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. Secure a better life to find, The path of varied death they trod, Their souls triumphantly resign'd, And died into the arms of God. The prelude of contempt they found, A spectacle to fiends and men; Cruelly mock'd, and scourg'd, and bound, 'Till death shut up the bloody scene. Or stoned, they glorified their Lord, Or joy'd, asunder sawn, t' expire, Or rush'd to meet the slaught'ring sword, Or triumph'd in the tort'ring fire. Verses XXXVII, XXXVIII. 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. Of whom the world unworthy was, Whom only God their Maker knew, The world they punish'd with their loss, The holy anchorites withdrew.

In a Storm Infinite God, thy greatness spann'd These heavens, and meted out the skies, Lo! In the hollow of thy hand, The measur'd waters sink and rise! Thee to perfection who can tell? Earth, and her sons beneath thee lie Lighter than dust within thy scale, Less than nothing in thine eye. Yet in thy Son divinely great, We claim thy providential care. Boldly we stand before thy seat, Our Advocate hath placed us there. With him we are gone up on high, Since he is ours, and we are his; With him we reign above the sky, Yet walk upon our subject seas. We boast of our recover'd pow'rs, Lords are we of the lands, and floods, And earth, and heaven, and all is ours, And we are Christ's, and Christ is God's! In a Storm. Glory to thee, whose powerful word, Bids the tempestuous wind arise, Glory to thee, the sovereign Lord Of air, and earth, and seas, and skies! Let air, and earth, and skies obey, And seas thy awful will perform: From them we learn to own thy sway, And shout to meet the gathering storm. What tho' the floods lift up their voice, Thou hearest, Lord, our louder cry; They cannot damp thy children's joys, Or shake the soul, when God is nigh. Headlong we cleave the yawning deep, And back to highest heaven are born, Unmov'd, tho' rapid whirlwinds sweep, And all the watry world upturn. Roar on, ye waves! Our souls defie Your roaring to disturb our rest, In vain t' impair the calm ye try, The calm in a believer's breast. Rage, while our faith the Saviour tries, Thou sea, the servant of his will: Rise, while our God permits thee, rise; But fall, when he shall say, "Be still!"

Before Reading the Scriptures (Another 2) Shew us thy Sire; for known to thee The Father's glories are: The dread paternal majesty Thou only canst declare. Open the scriptures now; reveal All which for us thou art: Talk with us, Lord, and let us feel The kindling in our heart. In thee we languish to be found; To catch thy words we bow; We listen for the quick'ning sound, Speak, Lord; we hear thee now. Another Before Reading the Scriptures.23 Come, Holy Ghost, our hearts inspire, Let us thy influence prove; Source of the old prophetick fire, Fountain of life, and love. Come, Holy Ghost, (for, mov'd by thee, Thy prophets wrote and spoke:) Unlock the truth, thyself the key, Unseal the sacred book. 23Charles included this hymn in a later manuscript selection for family use: MS Family, 10.

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 Part III Part III. Why should a sinful man complain, When mildly chasten'd for his good? Start from the salutary pain, And tremble at a Father's rod? Why should I grieve his hand t' endure, Or murmur to accept my cure? Beneath th' afflictive stroke I fall, And struggle to give up my will; Weeping I own 'tis mercy all; Mercy pursues and holds me still, Kindly refuses to depart, And strongly vindicates my heart. Humbly I now the rod revere, And mercy in the judgment find; 'Tis God afflicts; I own him near; 'Tis he, 'tis he severely kind, Watches my soul with jealous care, Disdainful of a rival there. 'Tis hence my ravish'd friends I mourn, And grief weighs down my weary head, Far from my bleeding bosom torn, The dear, lov'd, dangerous joys are fled, Hence my complaining never ends, Oh! I have lost my friends, my friends! Long my reluctant folly held, Nor gave them to my God's command; Hardly at length constrain'd to yield; For Oh! The angel seiz'd my hand, Broke off my grasp, forbad my stay, And forc'd my ling'ring soul away.

Romans 7:24, 25 Let me thy righteous doom applaud, Thine everlasting truth declare, And vindicate the ways of God, And glorify thy justice there! Let me I know not how to pray; My anguish cannot be exprest: Jesu, thou seest what I would say; O let thy bowels speak the rest! Romans vii. 24, 25.29 Father of mercies, God of love, Whose bowels of compassion move, To sinful worms, whose arms embrace, And strain to hold a struggling race! With me still let thy Spirit strive, Have patience, till my heart I give; Assist me to obey thy call, And give me power to pay thee all. If now my nature's weight I feel, And groan to render up my will, Not long the kind relentings stay, The morning vapour fleets away. 29This hymn appeared first in the 2nd edn. of HSP (1739), 58-59; it was then moved to this collection.

Romans 7:24. "Who shall deliver me from the body of this death?" A monster to myself I am, Asham'd to feel no deeper shame; Pain'd, that my pain so soon is o'er, And griev'd that I can grieve no more. O who shall save the man of sin? O when30 shall end this war within? How shall my captive soul break thro'? Who shall attempt my rescue? Who? A wretch from sin and death set free? Answer, O answer, Christ, for me, "The grace of an accepting God, The virtue of a Saviour's blood." Romans vii. 24. "Who shall deliver me from the body of this death?" Thou Son of God, thou Son of man, Whose eyes are as a flame of fire, With kind concern regard my pain, And mark my lab'ring heart's desire! Its inmost folds are known to thee, Its secret plague I need not tell: Nor can I hide, nor can I flee The sin I ever groan to feel. 30The line began "When when" in 2nd edn. HSP (1739). My soul it easily besets, About my bed, about my way, My soul at every turn it meets, And half persuades me to obey. Nothing I am, and nothing have, Nothing my helplesness can do; But thou art good, and strong to save, And all that seek may find thee true. How shall I ask, and ask aright? My lips refuse my heart t' obey: But all my wants are in thy sight; My wants, my fears, my sorrows pray. I want thy love, I fear thy frown, My own foul sin I grieve to see: T' escape its force would now sink down, And die, if death could set me free. Yet O I cannot burst my chain, Or fly the body of this death: Immur'd in flesh I still remain, And gasp a purer air to breathe. I groan to break my prison-walls, And quit the tenement of clay; Nor yet the shatter'd mansion falls, Nor yet my soul escapes away.

After a Relapse into Sin Speak, and the deaf shall hear thy voice, The blind his sight receive, The dumb in songs of praise rejoice, The heart of stone believe. The Ethiop then shall change his skin, The dead shall feel thy power, The loathsome leper shall be clean, And I shall sin no more! After a Relapse into Sin. Depth of mercy! Can there be Mercy still reserv'd for me! Can my God his wrath forbear, Me, the chief of sinners spare! I have long withstood his grace, Long provok'd him to his face, Would not hearken to his calls, Griev'd him by a thousand falls. I my Master have denied, I afresh have crucified, Oft profan'd his hallow'd name, Put him to an open shame. I have spilt his pretious blood, Trampled on the Son of God, Fill'd with pangs unspeakable, I and yet am not in hell. Lo! I cumber still the ground! Lo! An advocate is found, "Hasten not to cut him down, Let this barren soul alone." Jesus speaks, and pleads his blood, He disarms the wrath of God, Now my Father's bowels move, Justice lingers into love. Kindled his relentings are, Me he now delights to spare, Cries, "How shall I give thee up?" Lets the lifted thunder drop. Whence to me this waste of love? Ask my advocate above, See the cause in Jesu's face Now before the throne of grace. There for me the Saviour stands, Shews his wounds, and spreads his hands, God is love: I know, I feel, Jesus weeps! But loves me still!

Micah 6:6, etc. My heart thou wilt anew create, The fulness of thy Spirit give: In stedfast hope for this I wait, And confident in Christ believe. Micah vi. 6, c. Wherewith, O God, shall I draw near, And bow myself before thy face? How in thy purer eyes appear? What shall I bring to gain thy grace? Will gifts delight the Lord most high? Will multiplied oblations please? Thousands of rams his favour buy, Or slaughter'd hecatombs appease? Can these asswage the wrath of God? Can these wash out my guilty stain? Rivers of oil, and seas of blood! Alas! They all must flow in vain. Shall I my darling Isaac give, Whate'er is dearest in my eyes? Wilt thou my soul and flesh receive A holy, living sacrifice? Whoe'er to thee themselves approve, Must take the path thy word hath shew'd, Justice pursue, and mercy love, And humbly walk by faith with God. But tho' my life henceforth be thine, Future for past can ne'er atone; Tho' I to thee the whole resign, I only give thee back thine own. My hand performs, my heart aspires: But thou my works hast wrought in me; I render thee thine own desires, I breathe what first were breath'd from thee. What have I then wherein to trust? I nothing have, I nothing am: Excluded is my every boast, My glory swallow'd up in shame. Guilty I stand before thy face; I feel on me thy wrath abide: 'Tis just the sentence should take place: 'Tis just but O! Thy Son hath died! Jesus, the Lamb of God, hath bled, He bore our sins upon the tree, Beneath our curse he bow'd his head, 'TIS FINISH'D! He hath died for me! For me, I now believe he died! He made my every crime his own, Fully for me he satisfied: Father, well pleased behold thy Son! See where before the throne he stands, And pours the all-prevailing prayer, Points to his side, and lifts his hands, And shews that I am graven there. He ever lives for me to pray; He prays, that I with him may reign: Amen to what my Lord doth say! Jesu, thou canst not pray in vain.

Hymn to the Trinity Sons of Belial, hear the cry, Loud as ye our God defy; You can glory in your shame, Shall not we our God proclaim? You can brave th' eternal laws, Zealous in your Master's cause; Jesu! Shall thy servants be Less resolv'd and bold for thee? No, tho' men and fiends exclaim, Sing we still in Jesu's name; Jesus will we ever bless, Thee before thy foes confess. Silent have we been too long, Awed by earth's rebellious throng; Should we still to sing deny, Lord, the very stones would cry Hallelujah! Hymn to the Trinity.43 Fountain of deity, Father, all hail to thee! Ever equally ador'd, Hail the Spirit, and the Son, Holy, holy, holy Lord, One in Three, and Three in One. 43This and the following six short hymns reappear as the opening of Gloria Patri (1746).

Hymn to the Trinity (Another 3) Another Hymn to the Trinity.44 Sing we to our God above Praise, eternal as his love: Praise him, all ye heavenly host, Father, Son, and Holy Ghost. Another Hymn to the Trinity. Father live, by all things fear'd; Live the Son, alike rever'd; Equally be thou ador'd, Holy Ghost, eternal Lord. Three in Person, One in power, Thee we worship evermore: Praise by all to thee be given, Endless theme of earth and heaven. Another Hymn to the Trinity. Praise be to the Father given; Christ he gave Us to save, Now the heirs of heaven. Pay we equal adoration To the Son: He alone Wrought out our salvation. 44Charles records singing this hymn in his MS Journal as early as March 16, 1739.

Another Samuel Wesley, Sr. (Another 1) Another Hymn to the Trinity.46 To God, who reigns enthron'd on high, To his dear Son who deign'd to die Our guilt and misery to remove, To that blest Spirit who life imparts, Who rules in all believing hearts, Be endless glory, praise, and love. Another Hymn to the Trinity. Let heaven and earth agree The Father's praise to sing, Who draws us to the Son, that he May us to glory bring. Honour and endless love, Let God the Son receive, Who saves us here, and prays above, That we with him may live. 45"And" changed to "in" in Gloria Patri (1746). 46This is a slightly revised version of verse 2 of Samuel Wesley's adaptation of Psalm CXVII, in The Pious Communicant Rightly Prepared (London: Charles Harper, 1700), 259-60. John Wesley had included both verses of this adaptation (unrevised) in CPH (1737), 9.

Another Samuel Wesley, Sr. (Another 2) Be everlasting praise To God the Spirit given, Who now attests us sons of grace, And seals us47 heirs of heaven. Drawn, and redeem'd, and seal'd, We'll sing the One and Three, With Father, Son, and Spirit fill'd To all eternity. Another Hymn to the Trinity. Father of mankind, Be ever ador'd: Thy mercy we find, In sending our Lord To ransom and bless us: Thy goodness we praise, For sending in Jesus Salvation by grace. O Son of his love, Who deignedst to die, Our curse to remove, Our pardon to buy; Accept our thanksgiving, Almighty to save, Who openest heaven, To all that believe. 47Charles Wesley changes "us" to "as" in All in All (1761).

For a Minister For a Minister.50 Ah! My dear Master! Can it be That I should lose by serving thee? In seeking souls should lose my own, And others save, myself undone? Yet am I lost (shouldst thou depart) Betray'd by this deceitful heart, Destroy'd, if thou my labour bless, And ruin'd by my own success. Hide me! If thou refuse to hide, I fall a sacrifice to pride: I cannot shun the fowler's snare, The fiery test I cannot bear. Helpless to thee for aid I cry, Unable to resist, or fly: I must not, Lord, the task decline, For all I have, and am is thine. And well thou know'st I did not seek, Uncall'd of God, for God to speak, The dreadful charge I sought to flee, "Send whom thou wilt, but send not me." 50Included in George Whitefield's Continuation of the Reverend Mr. Whitefield's Journal, from a few Days after his Return to Georgia to his Arrival at Falmouth (London: William Strahan, 1741), 84-85. Long did my coward flesh delay, And still I tremble to obey, Thy will be done, I faintly cry, But rather suffer me to die. Ah! Rescue me from earth and sin, Fightings without, and fears within, More, more than hell myself I dread, Ah! Cover my defenceless head! Surely thou wilt. Thou canst not send, And not my helpless soul defend, Call me to stand in danger's hour, And not support me with thy power. Lord, I believe the promise true, "Behold, I always am with you;" Always if thou with me remain, Hell, earth, and sin shall rage in vain. Give me thine all-sufficient grace Then hurl your fiery darts of praise, Jesus and me ye ne'er shall part, For God is greater than my heart.

Acts 4:24, etc. Acts iv. 24, c. Almighty, universal Lord, Maker of heaven and earth art thou, All things sprang forth t' obey thy word, Thy powerful word upholds them now. Why then with unavailing rage Did heathens with thy people join, And impotently fierce engage To execute their vain design. Indignant kings stood up t' oppose The Lord, and his Messiah's reign, And earth's confed'rate rulers rose Against their God in council vain. Surely against thy holy Son, (Son of thy love, and sent by thee, One with th' anointing Spirit, one With thy coequal majesty). Herod and Pilate both combin'd Thy sovereign purpose to fulfill; Gentiles and Jews unconscious join'd T' accomplish thy eternal will.

For the Anniversary Day of One's Conversion For the Anniversary Day of One's Conversion. Glory to God, and praise, and love Be ever, ever given; By saints below, and saints above, The church in earth and heaven. On this glad day the glorious Sun Of righteousness arose, On my benighted soul he shone, And fill'd it with repose. Sudden expir'd the legal strife, 'Twas then I ceas'd to grieve, My second, real, living life I then began to live. Then with my heart I first believ'd, Believ'd, with faith divine, Power with the Holy Ghost receiv'd To call the Saviour mine. I felt my Lord's atoning blood Close to my soul applied; Me, me he lov'd the Son of God For me, for me he died! I found, and own'd his promise true, Ascertain'd of my part, My pardon pass'd in heaven I knew When written on my heart. O for a thousand tongues to sing My dear Redeemer's praise! The glories of my God and King, The triumphs of his grace. My gracious Master, and my God, Assist me to proclaim, To spread thro' all the earth abroad The honours of thy name. Jesus the name that charms our fears, That bids our sorrows cease; 'Tis musick in the sinner's ears, 'Tis life, and health, and peace! He breaks the power of cancell'd sin, He sets the prisoner free: His blood can make the foulest clean; His blood avail'd for me. He speaks; and listening to his voice, New life the dead receive, The mournful, broken hearts rejoice, The humble poor believe. Hear him ye deaf, his praise ye dumb Your loosen'd tongues employ, Ye blind, behold your Saviour come, And leap, ye lame, for joy. Look unto him, ye nations, own Your God, ye fallen race! Look, and be sav'd, thro' faith alone; Be justified, by grace! See all your sins on Jesus laid; The Lamb of God was slain, His soul was once an offering made For every soul of man. Harlots, and publicans, and thieves In holy triumph join! Sav'd is the sinner that believes From crimes as great as mine. Murtherers, and all ye hellish crew, Ye sons of lust and pride, Believe the Saviour died for you; For me the Saviour died. Awake from guilty nature's sleep, And Christ shall give you light, Cast all your sins into the deep, And wash the Ethiop white.

Before a Journey (Another 1) Another Before a Journey. Angels attend ('tis God commands) And make me now your care: Hover around, and in your hands My soul securely bear. With outstretch'd wings my temples shade; To you the charge is given: Are ye not all sent forth to aid Th' anointed heirs of heaven? Servants of God, both yours and mine, Your fellow-servant guard: Sweet is the task, if he enjoin, His service your reward. Then let us join our God to bless, Our Master's praise to sing, The Lord of hosts, the Prince of Peace, Our Father, and our King. At him my mounting spirit aims, My kindling thoughts aspire, (Assist, ye ministerial flames, And raise my raptures higher!)

On a Journey Upward on wings of love I fly, Where all his glories blaze, Like you behold with eagle's eye My heavenly Father's face. On a Journey. Saviour, who ready art to hear, (Readier than I to pray) Answer my scarcely utter'd prayer, And meet me on the way. Talk with me, Lord: thyself reveal, While here o'er earth I rove; Speak to my heart, and let it feel The kindling of thy love: With thee conversing I forget All time, and toil, and care: Labour is rest, and pain is sweet, If thou, my God, art here. Here then, my God, vouchsafe to stay, And make my heart rejoice; My bounding heart shall own thy sway, And eccho to thy voice.

At Lying Down O that I never, never more Might from thy ways depart! Here let me give my wand'rings o'er, By giving thee my heart. Fix my new heart on things above, And then from earth release: I ask not life; but let me love, And lay me down in peace. At Lying Down.53 How do thy mercies close me round! For ever be thy name ador'd! I blush in all things to abound; The servant is above his Lord. Enur'd to poverty and pain, A suffering life my Master led, The Son of God, the Son of man, He had not where to lay his head. But lo! A place he hath prepar'd For me, whom watchful angels keep, Nay, he himself becomes my guard, He smooths my bed, and gives me sleep. 53Charles included this hymn in a later manuscript selection for family use: MS Family, 4-5. Jesus protects; my fears be gone! What can the Rock of Ages move? Safe in thy arms I lay me down, Thy everlasting arms of love! While thou art intimately nigh, Who, who shall violate my rest? Sin, earth, and hell I now defy, I lean upon my Saviour's breast. I rest beneath th' Almighty's shade; My griefs expire, my troubles cease; Thou, Lord, on whom my soul is staid, Wilt keep me still in perfect peace. Me for thine own thou lov'st to take, In time, and in eternity; Thou never, never wilt forsake An helpless worm that trusts in thee. Wherefore in confidence I close My eyes, for thine are open still; My spirit lull'd in calm repose, Waits for the counsels of thy will. After thy likeness let me rise, If here thou will'st my longer stay, Or close in mortal sleep my eyes, To open them in endless day.

Luke 15:21. "Father, I have sinned against heaven ..." Luke xv. 21. "Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son." When I was a little child, O what sweetness did I prove! Then on me my Father smil'd, Clasp'd me in the arms of love; Bore me all my infant days, Gently by his Spirit led, Dandled me upon his knees, Made me on his promise feed. But alas! I soon rebell'd, Would not cast on him my care, Swell'd with pride, with passion swell'd, I could neither fall, nor err. I was strong and able grown, I could for myself provide, I had wisdom of my own: Let the weaker seek a guide. When to him I would not look, Griev'd and hardly forc'd away, Me my guide at length forsook, Me my Father left to stray. Angrily he hid his face: Careless of his smile or frown, I pursued my evil ways, Frowardly in sin went on. Back recall'd, I know not how, Father, I my folly mourn: If thou art my Father now, Now assist me to return. Freely my backslidings heal, Once again become my guide, Save me from my wayward will, Empty me of self and pride. Thou who all my ways hast seen, Since I would from thee depart, Suffer me no more to lean To my own deceitful heart. O repair my grievous loss, Comfort to my soul restore: Once a little child I was: Lift me up to fall no more. Give me back my innocence, Give me back my filial fears, Humble, loving confidence, Praying sighs, and speaking tears. Weak and helpless may I be, To thy only will resign'd, Ever hanging upon thee, Simple, ignorant, and blind. Abba Father! Hear my cry, Look upon thy weeping child, Weeping at thy feet I ly, Kiss me, and be reconcil'd:66 66John Wesley marks this verse for omission in his personal copy of the 5th edn. (1756).

Matthew 5:4. "Blessed are they that mourn" Sorrow and self shall then expire, While entred into rest, I only live my God t' admire, My God forever blest. No longer then my heart shall mourn, While purified by grace, I only for his glory burn, And always see his face. My stedfast soul, from falling free, Can now no longer move; Jesus is all the world to me, And all my heart is love. Matthew v. 4. "Blessed are they that mourn."67 Gracious soul, to whom are given Holy hungrings after heaven, Restless breathings, earnest moans, Deep, unutterable groans, Agonies of strong desire, Love's supprest, unconscious fire; Turn again to God thy rest, Jesus hath pronounc'd thee blest: Humbly to thy Jesus turn Comforter of all that mourn: Happy mourner, hear, and see, Claim the promise made to thee. 67This hymn appeared first in the 2nd edn. of HSP (1739), 100-102; it was then moved to this collection. Lift to him thy weeping eye, Heaven behind the cloud descry: If with Christ thou suffer here, When his glory shall appear, Christ his suffering son shall own; Thine the cross, and thine the crown. Just thro' him, behold thy way Shining to the perfect day: Dying thus to all beneath, Fashion'd to thy Saviour's death, Him the resurrection prove, Rais'd to all the life of love. What if here a while thou grieve, God shall endless comfort give: Sorrow may a night endure, Joy returns as day-light sure: Praise shall then thy life employ: Sow in tears, and reap in joy.68 Doth thy Lord prolong his stay? Mercy wills the kind delay: Hides he still his lovely face? Lo! He waits to shew his grace: Seems he absent from thy heart? 'Tis, that he may ne'er depart. Gently will he lead the weak, Bruised reeds he ne'er will break; Touch'd with sympathizing care, Thee he in his arms shall bear, Bless with late but lasting peace, Fill with all his righteousness. 68Line reads "Sown in tears, and reap'd in joy" in 2nd edn. of HSP (1739). Couldst thou the Redeemer see, How his bowels yearn on thee! How he marks with pitying eye, Hears his new-born children cry, Bears what every member bears, Groans their groans, and weeps their tears! Couldst thou know, as thou art known, Jesus would appear thy own: Most abandon'd tho' it seem, Darkly safe thy soul with him; Farthest when from God remov'd, Nearest then, and most belov'd. Feebly then thy hands lift up, Hope, amidst despairing, hope: Stand beneath thy load of grief, Stagger not thro' unbelief; Make thy own election sure, Faithful to the end endure. God, to keep thee safe from harms, Spreads his everlasting arms, Feeds with secret strength divine, Waits to whisper "Thou art mine!" His that thou may'st ever be, Now he hides himself from thee. Meekly then persist to mourn, Soon he will, he must return: Call on him; he hears thy cry, Soon he will, he must draw nigh; This the hope, which nought can move, God is truth, and God is love!

Praise for Redemption. From the German Ludwig Andreas Gotter Praise for Redemption. From the German.70 High praise to thee, all-gracious God! Unceasing praise to thee we pay: Naked and wallowing in our blood, Unpitied, loath'd of all we lay. Thou saw'st, and from th' eternal throne Gav'st us thy dear, thy only Son. Thro' thy rich grace, in Jesu's blood, Blessing, redemption, life we find. Our souls wash'd in this cleansing flood, No stain of guilt remains behind. Who can thy mercy's stores express? Unfathomable, numberless! Now Christ in us doth live, and we, Father, thro' him with thee are one: The banner of his love we see, And fearless grasp the starry crown. Unutterable peace we feel In him, and joys unspeakable. Now hast thou giv'n us, thro' thy Son, The power of living faith to see, Unconquerable faith, alone That gains o'er all the victory. Faith which nor earth nor hell can move, Unblameable in perfect love. 70Source: Nikolaus Ludwig von Zinzendorf, ed. Das Gesang-Buch der Gemeine in Herrn-Huth (Halle: Wäysenhaus, 1737), 27-28 (25, by Ludwig Andreas Gotter).

Written after Walking over Smithfield Be I, O thou my better part, A seal imprest upon thy heart; Should falling clouds with floods conspire, Their waters could not quench love's fire: Nor all in nature's treasury, The freedom of affection buy. O thou that in thy chosen liv'st, And life-infusing counsel giv'st, To those that in thy songs rejoice, To me address thy chearful voice. May I thy finger's signet prove; For death is not more strong than love. Come, my belov'd, O come away, Love is impatient of delay: Run like a youthful hart or roe, On hills where precious spices grow. Love is impatient of delay: Come, my belov'd, O come away. Written after Walking over Smithfield. Hail, holy martyrs, glorious names, Who nobly here for Jesus stood, Rejoic'd, and clap'd your hands in flames, And dar'd to seal the truth with blood! Strong in the Lord, divinely strong, Tortures and death ye here defy'd. Demons and men, a gazing throng, Ye brav'd, and more than conqu'ring died! Finish'd your course, and fought your fight, Hence did your mounting souls aspire, Starting from flesh, they took their flight Born upward on a car of fire. Where earth and hell no more molest, Ye now have join'd the heavenly host, Entred into your Father's rest, And found the life which here ye lost. Father, if now thy breath revives In us the pure, primeval flame, Thy power, which animates our lives, Can make us in our deaths the same; Can out of weakness make us strong, Arming as in the antient days, Loosing the stammering infant's tongue, And perfecting in babes thy praise. Stedfast we then shall stand, and sure Thy everlasting truth to prove, In faith's plerophory secure, In all th' omnipotence of love. Come, holy, holy, holy Lord, The Father, Son, and Spirit come! Be mindful of thy changeless word, And make the faithful soul thy home. Arm of the Lord, awake, awake! In us thy glorious self reveal, Let us thy sevenfold gifts partake, Let us thy mighty working feel. Near us, assisting Jesu, stand, Give us the opening heaven to see, Thee to behold at God's right-hand, And yield our parting souls to thee. My Father, O my Father, hear, And send the fiery chariot down, Let Israel's flaming steeds appear, And whirl us to the starry crown! We, we would die for Jesus too! Thro' tortures, fires, and seas of blood, All, all triumphantly break thro', And plunge into the depths of God!

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,

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."

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."

Hebrews 4:9. "There remaineth therefore a rest to the people of God" The sacred means thyself ordain'd, Others reject with impious haste; By these blasphem'd, by those profan'd, Our pleasant things are all laid waste. And wilt thou not this havock see, For which we ever, ever mourn? Still shall we cry in vain to thee? Return, our gracious Lord, return! Hold not thy peace at Sion's woe, O cast not out thy people's prayer, Regard thy suffering church below, And spare, the weeping remnant spare. Thy fallen tabernacle raise, Thy chastisement at last remove, That all mankind may sing thy praise, Thou God of truth, thou God of love. Hebrews iv. 9. "There remaineth therefore a rest to the people of God." Lord, I believe a rest remains To all thy people known, A rest, where pure enjoyment reigns, And thou art lov'd alone. A rest, where all our soul's desire Is fixt on things above, Where doubt, and pain, and fear expire, Cast out by perfect love. A rest of lasting joy and peace, Where all is calm within: 'Tis then from our own works we cease, From pride, and self, and sin. Our life is hid with Christ in God; The agony is o'er, We wrestle not with flesh and blood, We strive with sin no more. Our sp'rit is right, our heart is clean, Our nature is renew'd, We cannot now,85 we cannot sin, For we are born of God.86 From ev'ry evil motion freed, (The Son hath made us free) On all the pow'rs of hell we tread, In glorious liberty. Redeem'd, we walk on holy ground, On God we cast our care; No lion in that way is found, No rav'nous beast is there! 85Changed to "We cannot, no, we cannot sin" in 4th edn. (1743) and following. 86In his personal copy of 5th edn. (1756) Wesley marked stanzas 4 5 for deletion. Cf. Some Remarks on Mr Hill's "Review", Works (Jackson) 10:395-98. Safe in the way of life, above Death, earth, and hell we rise; We find, when perfected in love, Our long-sought paradise. Within that Eden we retire, We rest in Jesu's name: It guards us, as a wall of fire, And as a sword of flame. O that I now the rest might know, Believe, and enter in! Now, Saviour, now the power bestow, And let me cease from sin. Remove this hardness from my heart, This unbelief remove, To me the rest of faith impart, The Sabbath of thy love. I groan from sin to be set free, From self to be releas'd; Take me, O take me into thee My everlasting rest. I would be thine, thou know'st I would, And have thee all my own, Thee, O my all-sufficient good, I want, and thee alone. Thy name to me, thy nature grant; This, only this be given, Nothing besides my God I want, Nothing in earth or heaven. Come, O my Saviour, come away, Into my soul descend, No longer from thy creature stay, My author, and my end. The bliss thou hast for me prepar'd No longer be delay'd; Come, my exceeding great reward, For whom I first was made. Come, Father, Son, and Holy Ghost, And seal me thine abode, Let all I am in thee be lost, Let all I am be God!

Prayer for Faith Father, I stretch my hands to thee, No other help I know. If thou withdraw'st thyself from me, Ah! Whither shall I go? What did thy only Son endure Before I drew my breath! What pain, what labour to secure My soul from endless death! O Jesu, could I this believe, I now should feel thy power; Now my poor soul thou would'st retrieve, Nor let me wait one hour. Author of faith, to thee I lift My weary longing eyes; O let me now receive that gift! My soul without it dies. Surely thou canst not let me die! O speak and I shall live! And here I will unwearied lie 'Till thou thy Spirit give. The worst of sinners would rejoice, Could they but see thy face: O let me hear thy quick'ning voice, And taste thy pard'ning grace. 3"He" changed to "God" in 2nd edn. (1743) and following. 4"Hands" changed to "hand" in 4th edn. (1748) and following.

3"He" changed to "God" in 2nd edn. (1743) and following. 4"Hands" changed to "hand" in 4th edn. (1748) and following.

An Hymn for the Georgia Orphans Come let us join our God to bless, And praise him evermore, That Father of the fatherless, That helper of the poor. Our dying parents us forsake, His mercy takes us up: Kindly vouchsafes his own to make, And he becomes our hope. For us he in the wilderness A table hath prepar'd, Us whom his love delights to bless, His providence to guard. Known unto him are all our needs; And when we seek his face, His open hands our bodies feeds, Our souls he feeds with grace. Then let us in his service spend What we from him receive, And back to him what he shall send In thanks and praises give.

A Hymn for Charity-Children How happy they, O King of kings! How safe, how truly blest, Who under thy protecting wings Both shelter find and rest. Them wilt thou lead, them wilt thou keep, And with thine arm uphold: O blessed shepherd! Blessed sheep Of Israel's sacred fold. 7"Will" changed to "we'll" in 4th edn. (1748) and following. Nor does the tender wand'ring lambs His kindly care disdain; He knows them better than their dams, And better does sustain. Behold his flock from every side He is assembling still; And may he all in safety guide To Sion's sacred hill. If thither he will us convey, Nor our mean vows despise, Our hearts will on his altars lay A grateful sacrifice. To God the Father, and the Son, And Spirit, One in Three, As is, and was ere time begun, Eternal glory be!

7"Will" changed to "we'll" in 4th edn. (1748) and following. Nor does the tender wand'ring lambs His kindly care disdain; He knows them better than their dams, And better does sustain. Behold his flock from every side He is assembling still; And may he all in safety guide To Sion's sacred hill. If thither he will us convey, Nor our mean vows despise, Our hearts will on his altars lay A grateful sacrifice. To God the Father, and the Son, And Spirit, One in Three, As is, and was ere time begun, Eternal glory be!

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.

A Morning Hymn We lift our hearts to thee, O Day-Star from on high! The sun itself is but thy shade, Yet chears both earth and sky. O let thy orient beams The night of sin disperse! Those mists of error and of vice, Which shade the universe! How beauteous nature now! How dark and sad before! With joy we view the pleasing change, And nature's God adore. O may no gloomy crime Polute the rising day; Or kindly tears, like evening dew, Wash all the stains away. May we this life improve, To mourn for errors past, And live this short revolving day As if it were our last. To God the Father, Son, And Spirit, One and Three, Be glory, as it was, is now, And shall for ever be.

To Ambrose Eyre, Mr. A. H. Tod, one of the masters at Charterhouse, supplies the following facts from Alumni Carthusiani: 'June 23 1698 Ambrose Eyre, admitted pr Lord Chief Justice Holt in the place of Carlos Smith, age 14 years the 25th of July next. Exhibitioner 2 July 1703 (pre-elected); admitted to the Middle Temple 18 November 1702, as son and heir o! William Eyre, of Chelaea, Middlesex, esquire; admitted pensioner of Christ's, Cambridge, 6 April 1703; Receiver of Charterhouse, 20 February 1719-39; admitted a poor brother 1755; died 21 April, buried at Fulham, Middlesex, 28 April 1756. By his first wife, Sarah, he was the father of the Rev. Venn Eyre, admitted 30 June 1726; he married 2nd at Charterhouse, 21 March 1730, Elizabeth Holt.' Treasurer of Charterhouse Date: CHRIST CHURCH, November 3, 1721 SIR, I am extremely sorry that an accident should which has given you reason to have an ill opinion of me, but am very much obliged to your civility for putting the most favorable construction on it. I hope this will satisfy you that it was by mistake and not my design that you have twice delivered the exhibition for the first Michaelmas quarter which indeed was through the mistake of my mercer, The Bank of England had been incorporated in 1694, and for a short time carried on its business in Mercers' Chapel. The 'instant and regular remittance of money' was in its infancy in 1721. who returns it, or rather through the negligence of his correspondent, who forgot to inform him of his having received the money. This made him suspect that it was detained, in which he was confirmed by receiving no answer from London; and at Lady Day, when I gave him my tutor's bill for that quarter, he told me he had not received the exhibition for the first, which he supposed was detained because I had been absent the whole eight weeks in one quarter, and which made him advise me to write a receipt for that and the other due at the end of the year.

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.

Three gentlemen of our College were in September last walking in the fields near Oxford about half an hour after six, of whom the foremost was named Barnesley, Two .Barnesleys (or Barnsleys) were at Christ Church. John Barnesley, son of John of St. Luke's, Dublin, matriculated on Oct. 21, 1724, age 16. William Barnesley of London matriculated May 17, I723, age 19. It was probably the latter to whom Wesley refers. See Foster's Alumni Oxonienses. who, going to cross the path, of a sudden started back and turned as white as ashes, but being asked by the others what ailed him, answered, Nothing. The second man coming up to the same place seemed presently more frighted than he, and bawled that he saw one in white shoot across the path as swift as an arrow. Mr. Barnesley, hearing that, told him he had seen it just before; and both of them describe it to have been like a man or woman in light gray, but of so thin a substance that they could plainly see through it. They had likewise another accident the same evening, though not quite so remarkable, both which made Barnesley so curious as to write down the day of the month, which was the 26th of September. We thought no more of it afterwards till last week, when Barnesley was informed by a letter from his father in Ireland that his mother died the 26th of September between six and seven in the evening.

I should have writ before now had I not had an unlucky cut across my thumb, which almost jointed it, but is now pretty well cured. I hope you will excuse my writing so ill, which I can't easily help, as being obliged to get done as soon as I can; and that you will remember my love to my sisters and brother, and my services to as many as ask after me. I should be exceeding glad to keep a correspondence with my sister Emly, Emilia. She was eleven years older than John. She thanks him on April 7, 1725, for 'dispatching so speedily the business I desired you to do' (Stevenson's Memorials of the Wesley Family, p.262). if she were willing, for I believe I have not heard from her since I was at Oxford. I have writ once or twice to my sister Suky too, but have not had an answer, either from her or my sister Hetty, from whom I have more than once desired the Poem of the Dog. I should be glad to hear how things go at Wroot, which I now reflect on with more pleasure than Epworth; so true it is, at least in me, that the persons not the place make home so pleasant. You said something of it in your last letter, which I wish could come to pass; but I am afraid I flattered myself too soon. It is well my paper will hold no more, or I don't know when I should have. done, but the scantiness of that obliges me to conclude with begging yours and my father's blessing on Your dutiful Son.

To his Mother Date: CH. CH., OXON, December 18, 1724. DEAR MOTHER I am very glad to hear you are all well at home, as we are here, the small-pox, which raged so much a little while ago, being now almost quite over. See letter of Sept. 23, 1723. Only one gentleman of our College had it, who is now recovered, so that the others who feared it are freed at last from their apprehensions. I have not lately heard from Westminster; but Mr. Sherman, who did, assured me that my brothers and sister there were very well. He has given me one or two books lately, of which one is Godfrey of Bulloigne. A translation (probably by Edward Fairfax) of Tasso's Jerusalem Delivered, of which an octavo edition was published in 1687. We have still very warm weather at Oxford; and a gentleman, now in the room with me, says that several of the flowers in his father's garden, who lives in town, are blown as if it were spring. The story of which I said something in my last See letter of Sept. 23, 1723 was, as I believe I told you before, transacted a little before King James's abdication. The Bishop of Raphoe, one of the principal actors in it, was then pretty old, but never reckoned superstitious or easy to be imposed upon. From him it came to Mr. Span, Vicar-General of Ireland, and was by him related to Mr. Harrison, a clergyman, in the hearing of his son, who told it me.

He was not then soon prevailed upon to discover anything, but at last confessed that he was beat by the same persons worse than before; that they threatened him with death if he told again; and that as for the Bishop a person whom they all honored as a king and termed, as he thought, Awly Pawly said that he might bluster as he would and build himself houses, but that he should never live to lie in the new one he had built already. The Bishop on this sent for several of his friends, whom he acquainted with the whole matter, and then desired them, that he might prove the devil a liar, to go him immediately to his new house, in which, though not finished, he said he would, God willing, both sup and lie that very night. Accordingly provisions and necessaries were sent thither, which were followed by the Bishop and his friends; but while they were at supper a very large stone was whirled with an incredible force through the window, and passed the sight of the whole company close to the Bishop, to the side of the room. This the Bishop said was in his opinion the work of the devil, who was willing to keep his word, though it pleased God not to suffer him to accomplish his design. However, the Bishop lay there that night; but it was the last which he spent in it, for the wars breaking out immediately after obliged him to fly his country, and the boy, as far as could learn, suffered in the same manner to his death, which soon followed. This puts me in mind of an odd circumstance, which I know not yet what to make of. I was last week walking two or three mile from Oxford, and seeing a fair house stand by itself which I never observed before, I asked who lived in it of a countryman; who informed me that it had long stood empty, by reason of its being so much haunted that no family could ever stay long in it. I design to go thither the first opportunity, and see if it be true; which I shall hardly believe till I am an eye- or ear-witness of it.

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.

To his Mother Date: OXON, May 28, 1725.

Another of his tenets, which is indeed a natural consequence of this, is that all mirth is vain and useless, if not sinful. But why, then, does the Psalmist so often exhort us to rejoice in the Lord and tell us that it becomes the just to be joyful I think one could hardly desire a more express text than that in the 68th Psalm, ' Let the righteous rejoice and be glad in the Lord. Let them also be merry and joyful.' And he seems to carry the matter as much too far on the other side afterwards, where he asserts that nothing is an affliction to a good man, and that he ought to thank God even for sending him misery. This, in my opinion, is contrary to God's design in afflicting us; for though He chasteneth those whom He loveth, yet it is in order to humble them: and surely the method Job took in his adversity was very different from this, and yet in all that he sinned not. I hope when you are at leisure you will give me your thoughts on that subject, and set me right if I am mistaken See next letter. Pray give my service to any that ask after me, and my love to my sisters, especially my sister Emly. I suppose my brothers are gone. I am Your dutiful Son.

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.'

Under the balmy dew. Drawn by the fragrance of her breath, Her rosy lips he found; There in full transport sucked in death, And dropt upon the ground. Enjoy, blest bee, enjoy thy fate, Nor at thy fall repine; Each god would quit his blissful state, To share a death like thine. Priestley's Letters, p. 3.

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.

Why you defer your advice till my debts are paid See letter of March 19, 1727. you may probably see a reason; I do not. I reckon my Fellowship near sixty pounds a year. Between forty and fifty it will infallibly cost to live at college, use what management I can. As for pupils, I am not qualified to take them till one of our tutors goes away; when that will be is very uncertain. What you mean by my debt at Wroot I do not apprehend. If the whole I have at any time received of my father, I know not how much it is, and shall not therefore know (as neither will you) when it is satisfied; if what I have received at the University, I may be ruined for want of advice before I can possibly repay that; if what I received when last in the country, that was nothing at all, for I not only bore my own expenses in traveling, but paid ready money for whatever I brought from thence, and left money behind me though for several reasons I did not think good to tell my father so much when he blamed me with being so expensive to him in that journey. My sister Hetty's behavior has, for aught I have heard, been innocent enough since her marriage. Most of my disputes on Charity with my father were on her account, he being inconceivably exasperated against her. 'Tis likely enough he would not see her when at Wroot: he has disowned her long ago, and never spoke of her in my hearing but with the utmost detestation. Both he, my mother, and several of my sisters were persuaded her penitence was but feigned. One great reason for my writing the above-mentioned sermon was to endeavor, as far as in me lay, to convince them that, even on the supposition that she was impenitent, some tenderness was due to her still; which my mother, when I read it to her, was so well aware of that she told me as soon as she had read it, 'You writ this sermon for Hetty; the rest was brought in for the sake of the last paragraph.'

To his Mother Date: LINCOLN COLLEGE, January 25, 1727.

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.

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.'

As Faith is distinguished from other species of assent, from Knowledge particularly, by the difference of the evidence it is built on, may we not find the same foundation for distinguishing Hope from Faith as well as from Knowledge Is not the evidence on which we build it less simple than that of Faith, and less demonstrative than the arguments that create Knowledge It seems to have one of its feet fixed on the Word of God, the other on our opinion of our own sincerity, and so to be a persuasion that we shall enjoy the good things of God, grounded on His promises made to sincere Christians, and on an opinion that we are sincere Christians ourselves. Agreeably to this, Bishop Taylor himself says in his Rules for Dying: ' We are to be curious of our duty and confident of the article of remission of sins, and the conclusion of those promises will be that we shall be full of hopes of a prosperous resurrection.' Every one, therefore, who inquires into the grounds of his own hope reasons in this manner: If God be true, and I am sincere, then I am to hope. But God is true, and I am sincere (there is the pinch): Therefore I am to hope.

I have another piece of news to acquaint you with, which, as it is more strange, will, I hope, be equally agreeable. A little while ago Bob Kirkham Son of the Rev. Lionel Kirkham. See Journal, i. 23-7; Telford's, Life of Wesley, pp. 232-3. took a fancy into his head that he would lose no more time and waste no more money; in pursuance of which he first resolved to breakfast no longer on tea, next to drink no more ale in an evening, or however but enough to quench his thirst, then to read Greek or Latin from prayers in the morning till noon and from dinner till five at night. And how much may one imagine he executed of these resolutions Why, he has left off tea, struck off his drinking acquaintance to a man, given the hours above specified to Greek Testament and Hugo Grotius, The Dutch jurist and theologian (1583-1645). His Annotations on the Old and New Testaments appeared in 1641 6. and spent the evenings either by himself or with my brother and me. I am, dear mother, Your dutiful and affectionate Son. I don't despair of spending two days with you before Whitsuntide is over.

3. True it is that this power sometimes gives pain namely, when it falls short of what it chooses; which may come to pass, if we choose either things impossible to be had, or inconsistent with each other, or such as are out of our power (perhaps because others chose them before us), or, lastly, such as necessarily lead us into natural evils. 4. And into these foolish choices we may be betrayed either by ignorance, negligence, by indulging the exercise of liberty too far, by obstinacy or habit, or, lastly, by the importunity of our natural appetites. Hence it appears how cautious we ought to be in choosing; for though we may alter our choice, yet to make that alteration is painful the more painful the longer we have persisted in it. 5. There are three ways by which God might have hindered His creatures from thus abusing their liberty. First; by not creating any being free. But had this method been taken, then (1) The whole universe would have been a mere machine. (2) That would have been wanting which is most pleasing to God of anything in the universe -namely, the' free service of His reasonable creatures. (3) His reasonable creatures would have been in a worse state than they are now: for only free agents can be perfectly happy; as, without a possibility of choosing wrong, there can be no freedom. The second way by which God might prevent the abuse of liberty is by overruling this power and constraining us to choose right. But this would be to do and undo, to contradict Himself, to take away what He had given. The third way by which God might have hindered His creatures from making an ill use of liberty is by placing them where they should have no temptation to abuse it. But this too would have been the same in effect as to have given them no liberty at all. I am, dear sir, Your affectionate and dutiful Son.

Who can be a fitter person than one that knows it by experience to tell me the full force of that glorious rule, 'Set your affections on things above, and not on things of the earth' Is it equivalent to 'Thou shalt love the Lord thy God with all thy heart, soul, and strength' But what is it to love God Is not to love anything the same as habitually to delight in it Is not, then, the purport of both these injunctions this, that we delight in the Creator more than His creatures; that we take more pleasure in Him than in anything He has made, and rejoice in nothing so much as in serving Him; that, to take Mr. Pascal's expression, while the generality of men use God and enjoy the world, we, on the contrary, only use the world while we enjoy God How pleasingly could I spend many hours .in talking with you on this important subject ! especially if I could hope to repay thereby one mite of the vast debt I owe you, to recall to your mind any hint by pursuing of which you might exalt it to a yet firmer temper. But I submit. By thus cutting my time short, Providence shows me it has more suitable methods of leading you into all truth, and fixing you in all virtue, than the weak endeavors of Your obliged friend, CYRUS. Feb. 12. I have a thousand things to say, would time permit; but, O believe, I can never say half of what I feel ! Adieu. Mrs. Pendarves replies 2 February 13 1731.

Araspes (whose great esteem, as well as mine, ever attends Aspasia and Selima) was extremely delighted as well as me with a letter we received some time since, acquainting us with a resolution dear Varanese had lately entered into. Why it is that I am not allowed a stricter intercourse with such a friend is a question I could never fully answer but by another, Why is any intercourse with such a friend as Aspasia or Selima allowed Their most obliged CYRUS. On Monday we are to set out upon a pretty long journey, which will keep us out about three weeks. This was their journey to Lincolnshire. They stayed three weeks at Epworth, and then walked back to Oxford. Wesley's Diary shows that during this visit to Lincolnshire he was twice at Scotton, where the Rector of his College was lying ill. See letter of June 17. We should be exceedingly grieved if Selima should be obliged to begin hers before that time, which would prevent our having that pleasure the very expectation of which gives us many agreeable moments. Adieu. From Ann Granville GLOUCESTER, May 8, 1731.

My present sense is this: I was made to be happy: to be happy I must love God; in proportion to my love of whom my happiness must increase. To love God I must be like Him, holy as He is holy; which implies both the being pure from vicious and foolish passions and the being confirmed in those virtuous and rational affections which God comprises in the word charity. In order to root those out of my soul and plant these in their stead, I must use (1) such means as are ordered by God; (2) such as are recommended by experience and reason. Thus far I believe we are all agreed; but in what follows we are not: for (1) as to the end of my being, I lay it down for a rule that I can't be too happy or therefore holy; and infer thence 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, I likewise lay it down for a rule that as ' none teach like God,' so there are none like them; and consequently that I am to use them every time I may, and with all the exactness I can. As to prudential means, I believe this rule holds of things indifferent in themselves, whatever hinders the extirpating my vile affections or the transferring my rational ones to proper objects, that to me is not indifferent, but resolutely to be abstained from, however familiar and pleasing: again of things indifferent in themselves, whatever helps me to conquer vicious and advance in virtuous affections, that to me is not indifferent, but to be embraced, be it ever so difficult or painful. These are the points which I am said to carry too far; whether I do or no, I beg you would not delay to inform me.

I have a good hope that you will continue to disdain all the vanities that surround you, and that those choicest instruments of mischief, 'they that do no harm,' will never be able to undermine your resolution; because you take the true method of defense, the not standing barely on the defensive. Oh may you ever retain this just sense of our state: may you ever remember that we are to resist, not to stand still; that they who would overcome are not barely to repel, but likewise to retort the darts of the enemy; that to be innocent we are to be active, to avoid evil we must do good, and if it be possible in that very particular wherein we are solicited to evil. Hath the fool said aloud, ' There is no God' so much the rather let us prove there is one. Is His Son degraded into an equality with the sons of men the more zealously let us assert His equality with God. Do any blaspheme His Word that is our time to show that not otherwise under heaven can we obtain salvation. Who, indeed, is sufficient to prove these things against an artful, practiced unbeliever If even your address be not sufficient of itself, yet He is with you who is sufficient for all things, who hath often strengthened the weak for this very thing, 'to still the enemy and the 'self-avenger.' 'Tis a great instance of His never failing them that seek Him that the lady you mention has such a friend as Aspasia. Afflicted as she is, I can scarce call her unhappy; nay, I am almost tempted to envy her. Too tender a conscience is a glorious excess! Scarce has any one fallen by fearing to fall. Yet it is an excess; and I wish it be in my power to contribute toward the removing it. Two things she seems to complain of most, inattention in prayer and uneasiness before the sacrament. The latter probably is owing in good part to the former, which therefore appears to require consideration most.

As to this I would ask first: 'Can you help it If not, do you think God is good If He be, He can't be displeased at what you can't avoid. That would be to be angry at Himself, since 'tis His will, not yours, that you are not more attentive.' Next I would ask: 'Do you expect while upon earth to be "as the angels of God in heaven" If not, you must expect to have a share in that infirmity which no one quite shakes off till he leaves earth behind him.' As to shaking it off in some degree, if she thinks that worth while, and is resolved to use any probable means of doing it, I could propose one or two that seldom fail to be of service to those that regularly use them: ' Are you inattentive in prayer pray oftener. Do you address to God twice a day already then do so three times. Do you find yourself very uneasy before the sacrament, though you receive it every month your next resolution, with God's leave, should be to receive it every week.' Your friend's case appears to be this: God, seeing the earnestness of heart with which she chooses virtue, sees that she is a fit object for a large measure of His blessed Spirit. As a preparative for this, He sends this pain whether the immediate cause of it be in her body or mind) to cleanse her from all remaining sinful affections and to balance all those temptations that might prevent her pressing forward to that degree of holiness which becomes them whom God thus delights to honor. If so, it will continue with her till it has had its perfect work.

I want to say a great deal more on this subject, but am exceedingly straitened for time, being to begin a long journey in a day or two, though not so long an one as Aspasia. I was going to say nor so dangerous. But I know no danger that a lover of God can be in till God is no more, or at least has quitted the reins and left Chance to govern the world. Oh yes, there is one danger; and a great one it is, which nothing less than constant care can prevent the ceasing to love Him: but that care will never be wanting in Aspasia. She will continually watch over her affections, and be going on from strength to strength; every new scene will be to her a new scene of action, of improving herself and others. This reflection greatly softens the thought of the distance that will be shortly between us; especially when I reflect farther that you will still indulge in a share of that improvement, dear Aspasia, Your most faithful friend and most obliged servant, I intend to stay but a fortnight at my father's. If you don't set out till I return, may I not hear from you You will believe that the gratitude and best wishes of Araspes as well as Cyrus will ever attend Aspasia. Adieu,

Is it not likely that it was the same cause that produced the same effects in both these persons If so, we are not far from finding what it is; for in one I knew it was chiefly vanity. Her sense of honor was not under due regulation; she was too fond of being admired, and therefore could ill bear to miss of this, but much worse to be contemned; and from too strong a desire of being approved and too great an aversion to being despised, which was her original distemper, wholly proceeded those painful symptoms. She seldom thought she met with respect enough, because she loved it too well; the least shadow of disrespect pained her, because she hated it too much. Hence, too, she dreaded whatever might expose her to it, and therefore was uneasy when less well dressed than her companions. Perhaps her taking their supposed unkindness so deeply might flow from a better fountain. Is too tender a sense of the loss of a friend's affection a necessary proof of vanity May we not put a milder interpretation, even upon an aptness to suspect it where there is no real ground of suspicion This is a weed; but is it not the weed of an excellent soil for Such flaws are found in the most noble natures. It seems probable that this is the disease of yours as well as of my acquaintance, namely vanity; which you justly distinguish from pride, though indeed they are nearly related, pride regarding (as you well observe) our opinion of ourselves, vanity the opinions of other men concerning us: the former being immoderate self-esteem, the latter immoderate desire of the esteem of others. The proper remedy for either of these distempers you rightly judge to be humility. But how to infuse this God knows. With men it is impossible.

Shall He not cast out by the finger of God that anxiety which they have instilled in His servant shall He not avenge her that cries to Him day and night, though (for wise reasons) He bear long with her enemies I trust He shall avenge her speedily. At last, if she ceases not to cry unto Him to deliver her from her weakness, then let her be assured it shall not be in vain: for ' God is in the cry, but not in the weakness. I do not say that she shall immediately be delivered: nor yet are her good dispositions lost; seeing there is a reward for suffering as well as for acting, and blessed are they that endure temptation. God has given them a means of improving their good dispositions, which is not given to the rest of the world; a means which supplies the want of activity and gives them all the advantage of a busy life without the dangers. This is the surest, it is the shortest way, as to all virtue, so particularly to humility, the distinguishing virtue of Christians, the sole inlet to all virtue. Neither do I believe that she will ever be wholly freed either from wandering thoughts in prayer, or perhaps from such as would be wicked were they chosen or voluntarily indulged, but which, when they are not voluntary, are no more voluntary than the beating of the heart or of the arteries. I never heard or read of more than one living person (Mr. De Renty) Wesley published An Extract of the Life of Monsieur De Renty in1741. He died at Paris on April 24, 1649, aged thirty-seven. who had quite shook off the weight, and much doubt if of the sons of men now alive there be one who is so highly favored. And perhaps we have scarce another instance of an embodied soul who always did the work of God with cheerfulness. The common lot of humanity seems to be, to be various, more particularly in the things that pertain to God, from whom we are so far estranged by nature. With regard to these even David could sometimes say, 'Why go I so heavily while the enemy oppresses me' His rule it was therefore, as it is ours, to judge of us not by what we feel but by what we do.

If you think I am' sick unto death,' love me the more, and you will the more fervently pray for me that I may be healed. If you rather incline to think that there is hope of my recovery, then what if you are to leave the world in a little time Whom God hath joined can Death put asunder According to your supposition that unbodied spirits still minister to those who were their kindred according to the' flesh, not a moment! Certainly, not long. Yet a little while, and if you return not to me, you will certainly be overtaken by Your dutiful and affectionate Son.

To Richard Morgan Date: OXON, October 18, 1732 SIR, The occasion of my giving you this trouble is of a very extraordinary nature. On Sunday last I was informed (as no doubt you will be ere long) that my brother and I had killed your son; that the rigorous fasting which he had imposed upon himself by our advice had increased his illness and hastened his death. Now, though, considering it in itself, ' it is a very small thing with me to be judged by man's judgment'; yet, as the being thought guilty of so mischievous an imprudence might make me less able to do the work I came into the world for, I am obliged to clear myself of it by observing to you, as I have done to others, that your son left off fasting about a year and an half since; and that it is not yet half a year since I began to practice it. I must not let slip this occasion of doing my part towards giving you a juster notion of some other particulars, relating both to him and myself, which have been industriously misrepresented to you. In March last he received a letter from you, which, being then not able to read, he desired me to read to him; several of the expressions whereof I perfectly remember, and shall do till I too am called hence. I then determined that, if God was pleased to take away your son before me, I would justify him and myself; which I now do with all plainness and simplicity, as both my character and cause require.

In one practice for which you blamed your son, I am only concerned as a friend, not as a partner. That, therefore, I shall consider first. Your own account of it was in effect this: 'He frequently went into poor people's houses in the villages about Holt, called their children together, and instructed them in their duty to God, their neighbor, and themselves. He likewise explained to them the necessity of private as well as public prayer, and provided them with such forms as were best suited to their several capacities. And being well apprised how much the success of his endeavors depended on their goodwill towards him, to win upon their affections he sometimes distributed among them a little of that money which he had saved from gaming and the other fashionable expenses of the place.' This is the first charge against him; upon which all that I shall observe is, that I will refer it to your own judgment whether it be fitter to have a place in the catalogue of his faults or of those virtues for which he is 'now numbered among the sons of God.' If all the persons concerned in 'that ridiculous Society, whose follies you have so often heard repeated,' could but give such a proof of their deserving the glorious title The Holy Club. which was once bestowed upon them, they would be well contented that their ' lives ' too ' should be counted madness, and their end thought to be without honor.' But the truth is, their title to holiness. stands upon much less stable foundations; as you will easily perceive when you know the ground of this wonderful outcry, which it seems England is not wide enough to contain.

In November 1729, at which time I came to reside at Oxford, your son, my brother and myself, and one more agreed to spend three or four evenings in a week together. Our design was to read over the classics, which we had before read in private, on common nights, and on Sunday some book in divinity. In the summer following, Mr. Morgan told me he had called at the jail, to see a man that was condemned for killing his wife; and that, from the talk he had with one of the debtors, he verily believed that it would do much good if any one would be at the pains now and then of speaking with them. This he so frequently repeated, that on the 24th of August, 1730, my brother and I walked down with him to the Castle. We were so well satisfied with our conversation there, that we agreed to go thither once or twice a week; which we had not done long, before he desired me, August 31, to go with him to see a poor woman in the town who was sick. In this employment too, when we came to reflect upon it, we believed that it would be worth while to spend an hour or two in a week; provided the minister of the parish in which any such person was were not against it. But that we might not depend wholly on our own judgments, I wrote an account to my father of our whole design; withal begging that he, who had lived seventy years in the world, and seen as much of it as most private men have ever done, would advise us whether we had yet gone too far, and whether we should now stand still or go forward. Part of his answer, dated September 28, 1730, was this:

I am afraid lest the main objection you make against your going on in the business with the prisoners may secretly proceed from flesh and blood. For who can harm you if you are followers of that which is so good, and which will be one of the marks by which the Shepherd of Israel will know His sheep at the last Day though if it were possible for you to suffer a little in the cause, you would have a confessor's reward. You own none but such as are out of their senses would be prejudiced against your acting in this manner, but say, '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 Savior has directed you, and that track wherein your father has gone before you! For when I was an undergraduate 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, I 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 everywhere 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 not only gave his permission, but was greatly pleased with the undertaking, and hoped it would have the desired success. Soon after, a gentleman of Merton College, who was one of our little company, which now consisted of five persons, acquainted us that he had been rallied the day before for being a member of The Holy Club; and that it was become a common topic of mirth at his college, where they had found out several of our customs, to which we were ourselves utter strangers. Upon this I consulted my father again, in whose answer were these words: December I.

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.

GOOD SIR, A pretty while after the date, yours came to my hand. I 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 of the matter, I confess I cannot but heartily approve 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 honor 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, prudence may direct you to consult them. For though I dare not say you 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 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.

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.

You observed when I was with you that I was very indifferent as to having or not having Epworth living. I was, indeed, utterly unable to determine either way; and that for this reason: I knew if I could stand my ground here and approve myself a faithful minister of our blessed Jesus, by honor and dishonor, through evil report and good report, then there was not a place under heaven like this for improvement in every good work. But whether I can stem the torrent which I saw then, but see now much more, rolling down from all sides upon me, that I know not. True, there is One who can yet either command the great water-flood that it shall not come nigh me, or make way for His redeemed to pass through. But then something must be done on my part; and should He give me even that most equitable condition, ' according to thy faith be it unto thee,' yet how shall I fulfill it Why, He will look to that too; my father and you helping together in your prayers, that our faith fail us not. I am, dear mother, Your dutiful and affectionate Son.

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.

If the wise and good will believe those falsehoods which the bad invent, because I endeavour to save myself and my friends from them, then I shall lose my reputation, even among them, for, though not perhaps good, yet the best actions I ever did in my life. This is the very case. I try to act as my Lord commands: ill men say all manner of evil of me, and good men believe them. There is a way, and there is but one, of making my peace: God forbid I should ever take it! I have as many pupils as I need, and as many friends; when more are better for me, I shall have more. If I have no more pupils after these are gone from me, I shall then be glad of a curacy near you: if I have, I shall take it as a signal that I am to remain here. Whether here or there, my desire is to know and feel that I am nothing, that I have nothing, and that I can do nothing. For whenever I am empty of myself, then know I of a surety that neither friends nor foes, nor any creature, can hinder me from being 'filled with all the fullness of God.' Let not my father's or your prayers be ever slack in behalf of Your affectionate Son.

To Richard Morgan Oxon, January 15, 1734. SIR, Going yesterday into your son's room, I providentially cast my eyes upon a paper that lay upon the table, and, contrary to my custom, read a line or two of it, which soon determined me to read the rest. It was a copy of his last letter to you; whereby, by the signal blessing of God, I came to the knowledge of his real sentiments, both with regard to myself and to several other points of the highest importance.

As strange as it may appear that one present upon the spot should so far vary from the truth in his relation, I can easily account, not only for his mistake, but for his designed misrepresentation too. The company he is almost daily with (from whom, indeed, I should soon have divided him, had not your letter's coming in the article of time tied my hands) abundantly accounts for the former; as his desire to lessen your regard for me, and thereby obviate the force of any future complaint, which he foresaw I might some time have occasion to make to you, does for the latter. And, indeed, I am not without apprehension that some such occasion may shortly come. I need not describe that apprehension to you. Be pleased to reflect what were the sentiments of your own heart when the ship that took your son from you loosed from shore; and such (allowing for the superior tenderness of a parent) are mine. Such were my father's before he parted from us; when, taking him by the hand, he said, 'Mr. Morgan between this and Easter is your trial for life: I even tremble when I consider the danger you are in; and the more because you do not yourself perceive it.' Impute not, sir, this fear either to the error of my youth or to the coldness of his age. Is there not a cause Is he not surrounded, even in this recess, with those who are often more pernicious than open libertines men who retain something of outward decency, and nothing else; who seriously idle away the whole day, and reputably revel till midnight, and ff not drunken themselves, yet encouraging and applauding those that are so; who have no more of the form than of the power of godliness, and though they do pretty often drop in at public prayers, coming after the most solemn part of them is over, yet expressly disown any obligation to attend them. 'Tis true they have not yet laughed your son out of all his diligence; but how long it will be before they have, God knows.

'Tis true they have not yet laughed your son out of all his diligence; but how long it will be before they have, God knows. They zealously endeavor it at all convenient opportunities; and temporal views are as unable to support him under such an attack as his slender notions of religion are; of which, he often says, he thinks he shall have enough if he constantly says his prayers at home and in the chapel. As to my advice on this or any other head, they had secured him pretty wall before; and your authority added to theirs has supplied him with armor of proof against it. I now beg to know what you would have me do. Shall I sit still, and let him swim down the stream Or shall I plunge in, bound as I am hand and foot, and oppose myself to his company, his inclinations, and his father

Why, you say I am to incite him to live a sober, virtuous, and religious life. Nay, but first let us agree what religion is. I take religion to be, not the bare saying over so many prayers, morning and evening, in public or in private; not anything superadded now and then to a careless or worldly life; but a constant ruling habit of soul, a renewal of our minds in the image of God, a recovery of the divine likeness, a still-increasing conformity of heart and life to the pattern of our most holy Redeemer. But if this be religion, if this be that way to life which our blessed Lord hath marked out for us, how can any one, while he keeps close to this way, be charged with running into extremes 'Tis true there is no going out of it, either to the right hand or to the left, without running into an extreme; and, to prevent this, the wisdom of the Church has in all ages appointed guides for the unexperienced, lest they should wander into by-paths and seek death in the error of their life. But while he is in the right way, what fear is there of your son's going too fast in it I appeal to your own experience. Have you observed any such disposition in him as gives you ground to suspect he will love God too well or keep himself too 'unspotted from the world' Or has his past life been such as that you have just reason to apprehend the remainder of it should too much resemble that of our blessed Master I will go farther. Have you remarked, in the various scenes you have gone through, that youth in general is apt to run into the extreme of piety Is it to this excess that the fervor of their blood and the impetuosity of their passions hurry them But we may not stop here. Is there any fear, is there any possibility, that any son of Adam, of whatever age or degree, should too faithfully do the will of his Creator or too exactly tread in the steps of his Redeemer Suppose the time now come when you feel within yourself that the silver cord of life is loosed, that the dust is returning to the earth as it was, and the spirit unto God who gave it.

Is there any fear, is there any possibility, that any son of Adam, of whatever age or degree, should too faithfully do the will of his Creator or too exactly tread in the steps of his Redeemer Suppose the time now come when you feel within yourself that the silver cord of life is loosed, that the dust is returning to the earth as it was, and the spirit unto God who gave it. The snares of death overtake you. Nothing but pain is on the one hand, eternity on the other. The tears of the friends that surround your bed bear witness with the pangs of your own heart that it has few pulses more to beat before you launch out into the sea without a shore, before the soul shall part from your quivering lips and stand naked before the judgment-seat of God. Will you then be content with having served God according to the custom of the place you was in Will you regret your having been, even from your youth, ' more pure and holy than the rest of mankind' Will you complain to the ministering spirits who receive your new-born soul that you have been 'over-zealous in the love of your Master' Ask not me, a poor, fallible, sinful mortal, never safe either from the snares of ill example or the treachery of my own heart; but ask them, ask Him who died to make you and me and your son zealous of good works, whether you may be excused for your solicitude, your too successful solicitude, to prevent his falling into this extreme! How needless has he made that solicitude already ! But I spare you. The good God be merciful to us both!

Think not, sir, that interest occasions the concern I show. I despise and abhor the thought. From the moment my brother told me, 'Mr. Morgan will be safer with you than me; I have desired he may be sent to you,' I determined (though I have never mentioned it to him) to restore to him whatsoever is paid me upon Mr. Morgan's account. It is, with regard to me, an accursed thing. There shall no such cleave unto me. I have sufficient motives without this to assist your son, so long as he will accept of my assistance. He is the brother of my dear friend, the son of one that was my friend till great names warped him from his purpose; and, what is infinitely more, the creature of my God, and the redeemed and fellow heir of my Savior. That neither the cares of the world, nor the fair speeches and venerable titles of any who set up their rest therein, may prevent our attaining our better inheritance, is the earnest prayer of, sir, Your most obliged and most obedient servant., I beg, if you favor me with another letter, it may not be enclosed in Mr. Morgan's.

Whether divines and bishops will agree to this I know not; but this I know, it is the plain word of God. God everywhere declares (x) that without doing good as well as avoiding evil shall no flesh living be justified; (2) that as good prayers without good works attending them are no better than a solemn mockery of God, so are good works themselves without those tempers of heart from their subserviency to which they derive their whole value; (3) that those tempers which alone are acceptable to God, and to procure acceptance for which our Redeemer lived and died, are (i) Faith, without which it is still impossible either to please Him or to overcome the world; (if) Hope, without which we are alienated from the life of God and strangers to the covenant of promise; and (iii) Love of God and our neighbor for His sake, without which, though we should give all our goods to feed the poor, yea and our bodies to be burned, if we will believe God, it profiteth us nothing. I need say no more to show with what true respect and sincerity I am, dear sir, Your most obliged and ever obedient servant. This closes the important Morgan correspondence. It is pleasant to add that after a time Richard Morgan was led to take a different view of religious matters. John Gumbold says James Hervey's easy and engaging conversation gained the young man's heart to the best purpose. Charles Wesley tells his brother Samuel on July 31, 1734: ' Mr. Morgan is in a fairer way of becoming a Christian than we ever yet knew him ' (Priestley's Letters, p. 16). When the Wesleys sailed for Georgia, Morgan bade them good-bye at Gravesend and helped to carry on their work at Oxford. He wrote to Wesley in i735 expressing an earnest desire to go to Georgia, but returned to Ireland, where he married Miss Dorothy Mellor, and settled in Dublin, He was called to the Bar, and was associated with his father in the office of Second Remembrancer of the Court of Exchequer, which became his exclusively on his father's death in 1752. Wesley visited his ' old friend' on July 15, 1769. See Journal, viii. 264, 268; Crookshank's Methodism in Ireland, i. 12; W.H.S. iii. 49; and letter of April 28, 1775.

To William Law Date: LINCOLN COLLEGE, OXON, June 16, 1754. Source: The Letters of John Wesley (1734) REVEREND SIR, I must earnestly beg your immediate advice in a case of the greatest importance. Above two years since, I was entrusted with a young gentleman of good sense, an even generous temper, and pretty good learning. See letter of June 11, 1731, to his father. Wesley's anxiety about this student and also concerning Richard Morgan shows how faithfully he watched over them. At the end of July Charles Wesley tells his brother Samuel that John had spent the last week 'at London, chiefly in consulting Mr. Law about one of his pupils; but he found time, notwithstanding, to dispatch three sheets of Job while there, and still goes on with much more expedition than my father did while upon the spot.' This letter to Law evidently led to a personal consultation. Religion he had heard little of; but Mr. Jackson's Practice of Devotion, Lawrence Jackson (1691-1772), Fellow of Sidney Sussex College, Cambridge, 1716; Prebendary of Lincoln 1747. your two treatises, and Thomas Kempis, by the blessing of God, awakened him by degrees to a true notion and serious practice of it. In this he continued sensibly improving till last Lent; at the beginning of which I advised him to do as he had done the year before viz. to obey the order of the Church, by using such a sort and measure of abstinence as his health permitted and his spiritual wants required. He said ' he did not think his health would permit to use that abstinence which he did the year before.' And, notwithstanding my reply, ' that his athletic habit could be in no danger by only abstaining from flesh and using moderately some less pleasing food,' he persisted in his resolution of not altering his food at all. A little before Easter, perceiving he had much contracted the time he had till then set apart for religious reading, I asked him whether he was not himself convinced that he spent too much time in reading secular authors. He answered he was convinced any time was too much, and that he should be a better Christian if he never read them at all. I then pressed him earnestly to pray for strength, according to that conviction; and he resolved to try for a week.

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.'

Both the persons who are hated, and the persons who hate them, and the cause of their hating them, are here clearly determined. The hated are all that are not of this world, that are born again in the knowledge and love of God: the haters are all that are of this world, that know not God so as to love Him with all their strength; the cause of their hatred is, the entire irreconcilable differences between their desires, judgments, and affections; - because these know not God, and those are determined to know and pursue nothing besides Him; because these esteem and love the world, and those count it dung and dross, and singly desire that love of Christ. 23. My next position is this: Until he be thus contemned, no man is in a state of salvation. And this is no more than a plain inference from the former; for if all that are not of the world are therefore contemned by those that are, then till a man is so contemned he is of the world i.e. out of a state of salvation. Nor is it possible for all the trimmers between God and the world, for all the dodgers in religion, to elude this consequence, which God has established, and not man, unless they could prove that a man may be of the world i.e. void both of the knowledge and love of God and yet be in a state of salvation. I must therefore, with or without leave of these, keep close to my Savior's judgment, and maintain that contempt is a part of that cross which every man must bear if he will follow Him; that it is the badge of his discipleship, the stamp of his profession, the constant seal of his calling; insomuch that, though a man may be despised without being saved, yet he cannot be saved without being despised.

25. And hence (as a full answer to the preceding objection) I infer one position more: That our being contemned is absolutely necessary to our doing good in the world. If not to our doing some good (for God may work by Judas), yet to our doing so much as we otherwise should. For since God will employ those instruments most who are fittest to be employed; since, the holier a man is, the fitter instrument he is for the God of holiness; and since contempt is so glorious a means of advancing holiness in him that is exercised thereby; nay, since no man can be holy at all without it, who can keep off the consequence The being contemned is absolutely necessary to a Christian's doing his full measure of good in the world. Where, then, is the scribe where is the wise where is the dispurer 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 But what saith the Scripture Why, that God hath laughed all the heathen wisdom to scorn. It saith that twelve despised followers of a despised Master, all of whom were of no reputation, who were esteemed as the filth and offscouring of the world, did more good in it than all the tribes of Israel. It saith that the despised Master of these despised followers left a standing direction 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 exceedingly glad; for great is your reward in heaven.'

26. These are part of my reasons for choosing to abide (till I am better informed) in the station wherein God' has placed me. As for the flock committed, to your care, whom for many years you have diligently fed with the sincere milk of the Word, I trust in God your labor shall not be in vain, either to yourself or them: many of them the great Shepherd has by your hand delivered from the hand of the destroyer; some of whom are already entered into peace, and some remain unto this day. For yourself, I doubt not, but when your warfare is accomplished, when you are made perfect through sufferings, you shall come to your grave, not with sorrow, but as a ripe shock of corn, full of years and victories. And He that took care of the poor sheep before you was born will not forget them when you are dead..' Ended December 19, 1734.

I have had a great deal of a conversation lately on the subject of Christian liberty, and should be glad of your thoughts as to the several notions of it which good men entertain. I perceive different persons take it in at least six different senses: (1) For liberty from willful sin, in opposition to the bondage of natural corruption. (2) For liberty as to rites and points of discipline. So Mr. Whiston says, though the stations were constituted by the Apostles, yet the liberty of the Christian law dispenses with them on extraordinary occasions. William Whiston (1667-1752) succeeded Newton as Lucasian Professor in 1703. The reference is to his book, The Primitive Eucharist Revived; or, an account of the doctrine and practice of the two first centuries. The ' stations' were the fasts: see letter of June 13, 1753, n. (3) For liberty from denying ourselves in little things; for trifles, 'tis commonly thought, we may indulge in safety, because Christ hath made us free. This notion, I a little doubt, is not sound. (4) For liberty from fear, or a filial freedom in our intercourse with God. A Christian, says Dr. Knight, James Knight, Vicar of St. Sepulchre's, London. See letter of May 8, 1739. is free from fear on account of his past sins; for he believes in Christ, and hope frees him from fear of losing his present labor or of being a castaway hereafter. (5) Christian liberty is taken by some for a freedom from restraint as to sleep or food. So they would say, your drinking but one glass of wine, or my rising at a fixed hour, was contrary to Christian liberty. Lastly, it is taken for freedom from rules. If by this be meant making our rules yield to extraordinary occasions, well: if the having no prudential rules, this liberty is as yet too high for me; I cannot attain unto it. We join in begging yours and my father's blessing, and wishing you an Happy Year. I am, dear mother, Your dutiful and affectionate Son.

To his Brother Samuel Date: OXON, January 15, 1735. Your second argument I had no occasion to mention before. To it I answer, that I do not, nor ever did, resolve against undertaking a cure of souls. There are four cures belonging to our College, and consistent with a Fellowship: I do not know but I may take one of them at Michaelmas. Not that I am clearly assured that I should be false to my engagement were I only to instruct and exhort the pupils committed to my charge. But of that I should think more. I desire your full thoughts upon the whole, as well as your prayers, for, dear brother, Your obliged and affectionate Brother.

To his Brother Samuel Oxon, March 4, 1735. The question is now brought to one point, and the whole of the argument will be in a single syllogism: Neither hope of doing greater good nor fear of any evil ought to deter you from what you have engaged yourself to. But you have engaged yourself to undertake the cure of a parish: Therefore neither that hope nor that fear ought to deter you from it. The only doubt is whether I have engaged myself or not. You think I did at my ordination, ' before God and His high-priest.' I think I did not. However, I own I am not the proper judge of the oath I then took. It being certain and allowed by all 'Verbis in quibus quis jurejurando adigitur, sensum genuinum, ut et obligationem sacramenti et modum et mensuram praestari a mente non praestantis, sed exigentis juramentum.' The words are probably a quotation from an English Canonist, and have been thus translated: 'To words in which any one is caused to take an oath, the true meaning, and also the manner and extent of the obligation of the oath, is supplied from the mind, not of the taker of the oath, but of him who demands it.' See Journal, i. 29. Therefore it is not I, but the high-priest of God before whom I contracted that engagement, who is to judge of the nature and extent of it. Accordingly the post after I received yours I referred it entirely to him, Dr. Potter, trs. to Canterbury1737. proposing this single question to him, Whether I had at my ordination engaged myself to undertake the cure of any parish or no His answer runs in these words: REVD. SIR, It doth not seem to me that at your ordination you engaged yourself to undertake the cure of any parish, provided you can as a clergyman better serve God and His Church in your present or some other station.

A right faith will, I trust, by the mercy of God, open the way for a right practice; especially when most of those temptations are removed which here so easily beset me. Toward mortifying the desire of the flesh, the desire of sensual pleasures, it will be no small thing to be able, without fear of giving offense, to live on water and the fruits of the earth. This simplicity of food will, I trust, be a blessed means, both of preventing my seeking that happiness in meats and drinks which God designed should be found only in faith and love and joy in the Holy Ghost; and will assist me -especially where I see no woman but those which are almost of a different species from me to attain such a purity of thought as suits a candidate for that state wherein they neither marry nor are given in marriage, but are as the angels of God in heaven. Neither is it a small thing to be delivered from so many occasions, as now surround me, of indulging the desire of the eye. They here compass me in on every side; but an Indian hut affords no food for curiosity, no gratification of the desire of grand or new or pretty things: though, indeed, the cedars which God hath planted round it may so gratify the eye as to better the heart, by lifting it to Him whose name alone is excellent and His praise above heaven and earth. If by the pride of life we understand the pomp and show of the world, that has no place in the wilds of America. If it mean pride in general, this, alas ! has a place everywhere: yet there are very uncommon helps against it, not only by the deep humility of the poor heathens, fully sensible of their want of an instructor, but that happy contempt which cannot fail to attend all who sincerely endeavor to instruct them, and which, continually increasing, will surely make them in the end as the filth and offscouring of the world. Add to this, that nothing so convinces us of our own impotence as a zealous attempt to convert our neighbor; nor, indeed, till he does all he can for God, will any man feel that he can himself do nothing.

To his Brother Samuel Date: October 15, 1735.

To Dr. Burton ON BOARD THR SHIP ' SIMMONDS,' January 20, 1736. HONOURED SIR, Your prayers have not been in vain, for God hath greatly prospered us ever since we set out from London. We have wanted no manner of thing that is good. Plenty of temporal conveniences have been added to higher blessings, even those which we least expected. In the midst of the sick our health has been preserved. When the strong men fainted, and the experienced in this way of life fell down, I was not more affected than if I had been on land, nor ever prevented for one hour from reading, writing, or pursuing any other employment. Whilst we were in Cowes Road, there were several storms, in one of which two ships were cast away on the back of the island, as we should have been had it not pleased God to detain us in that safe station. By this means, too, we have many opportunities of instructing and exhorting the poor passengers, most of whom at their embarking knew little more of Christianity than the name. But God has so assisted our little endeavors in catechizing the children, explaining the Scriptures, and applying them in private conversation, that we have reason to hope a great part of them are throughly awakened and determined to pursue the prize of their high calling.

To his Mother Date: SAVANNAH, March 18, 1736. We are likely to stay here some months. The place is pleasant beyond imagination; and, by all I can learn, exceeding healthful even in summer, for those who are not intemperate. It has pleased God that I have not had a moment's illness of any kind since I set my foot upon the continent; nor do I know any more than one of my seven hundred parishioners who is sick at this time. Many of them, indeed, are, I believe, very angry already: for a gentleman, no longer ago than last night, made a ball; but public prayers happening to begin about the same time, the church was full, and the ball-room so empty that the entertainment could not go forward. I should be heartily glad if any poor and religious men or women of Epworth or Wroot would come over to me. And so would Mr. Oglethorpe too: he would give them land enough, and provisions gratis till they could live on the produce of it. I was fully determined to have wrote to my dear Emmy to-day; but time will not permit. O hope ye still in God; for ye shall yet give Him thanks, who is the help of your countenance and your God! Renounce the world; deny yourselves; bear your cross with Christ, and reign with Him!

My brother Harper, John Wesley married his sister Emilia to Robert Harper, an apothecary of Epworth, shortly before he sailed for Georgia. It was an unfortunate marriage. His business was not a success, and absorbed a large part of what his wife made by her boarding- school at Gainsborough. See letter of June 18, 1725. too, has a constant place in our prayers. May the good God give him the same zeal for holiness which He has given to a young gentleman at Rotterdam, who was with me last night. He had a long, close interview with Mr. Appee, a young Dutchman, in the house and in the garden. Appee proved to be unscrupulous and irreligious. See Journal, i. 180-1d; C. Wesley's Journal, i. 36-41. Pray for us, and especially for, dear mother, Your dutiful and affectionate Son.

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 his Brother Charles Date: SAVANNAH, April 20, 1736. I still extremely pity poor Mrs. Hawkins; but what can I do more, till God show me who it is that continually exasperates her against me Then I may perhaps be of some service to her. There is surely someone who does not play us fair; but I marvel not at the matter. He that is higher than the highest regardeth; and there is that is mightier than they. Yet a little while, and God will declare who is sincere. Tarry thou the Lord's leisure and be strong, and He shall comfort thy heart.

This is the plain matter of fact. Now, as to matter of right, when twenty more reams of paper have been spent upon it, I cannot but think it must come to this short issue at last: (1) Are the Creeks, Cherokees, and Chicasaws within the bounds of Georgia or no (2) Is an Act of the King in Council, in pursuance of an Act of Parliament, of any force within these bounds or not That all other inquiries are absolutely foreign to the question a very little consideration will show. As to the former of these, the Georgian Charter, compared with any map of these parts which I have ever seen, determines it. The latter I never heard made a question of but in the neighborhood of Carolina. Mr. Johnson's brother has been with us some days. Mr. Johnson is referred to in Journal, i. 250d. His brother had been on board the Simmonds, and complained that he was inconvenienced by the public prayers in the great cabin. Fortunately he left the ship at Cowes (ibid. i. 114, 124). The father had been Governor of South Carolina. I have been twice in company with him at Mr. Oglethorpe's; and I hope there are in Carolina, though the present proceeding would almost make one doubt it, many such gentlemen as he seems to be men of good nature, good manners, and understanding. I hope God will repay you sevenfold for the kindness you have shown to my poor mother, and in her to, sir, Your most obliged, most obedient servant.

To James Vernon Date: SAVANNAH, September 11, 1736. You have a just claim to my repeated acknowledgments not only for continuance of your regard to my mother, but for your strengthening my hands, and encouraging me not to look back from the work wherein I am engaged. I know that if it shall please our Great God to give it His blessing, the god of this world will oppose in vain; and that therefore the whole depends on our approving our hearts before Him, and placing all our confidence in His power and mercy. Mr. Ingham has made some progress in the Creek language, but a short conversation I had with the chief of the Chickssaws (which my brother I presume has informed you of) moves me to desire rather to learn their language, if God shall give me opportunity. The generality of that despised and almost unheard-of nation, if one may judge from the accounts given either by their own countrymen or strangers, are not only humble and peaceable qualities, scarce to be found among any other of the Indian nations, but have so firm a reliance on Providence, so settled a habit of looking up to a Superior Being in all the occurrences of life, that they appear the most likely of all the Americans to receive and rejoice in the glorious-Gospel of Christ. What will become of this poor people, a few of whom now see the light and bless God for it, when I am called from among them, I know not. Nor indeed what will become of them while I am here; for the work is too weighty for me. A parish of above two hundred miles in length laughs at the labors of one man.

To General Oglethorpe Date: SAVANNAH, February 24, 1737. Source: The Letters of John Wesley (1737) SIR, You apprehended strong opposition before you went hence; and, unless we are misinformed, you have found it. Yesterday morning I read a letter from London, wherein it was asserted that Sir Robert had turned against you He sailed for England on Nov. 23, 1736, and evidently found Walpole unfriendly. Oglethorpe's work for Georgia was ' marred by some faults of temper and tact, but it was on the whole able, energetic, and fortunate ' (Lecky's England, ii. 132). Wesley's loyalty to Oglethorpe did not blind him to some blemishes in his behavior in Georgia; but he highly appreciated his work and policy there (Journal, i. 252-3n). Walpole was then First Lord of the Treasury and Chancellor of the Exchequer. ; that the Parliament was resolved to make a severe scrutiny into all that has been transacted here; that the cry of the nation ran the same way; and that even the Trustees were so far from acknowledging the service you have done, that they had protested your bills, and charged you with misapplying the moneys you had received, and with gross mismanagement of the power wherewith you was entrusted. Whether these things are so or no I know not; for it is ill depending on a single evidence. But this I know, that if your scheme was drawn (which I shall not easily believe) from that first-born of hell, Nicholas Machiavel, as sure as there is a God that governs the earth, He will confound both it and you. If, on the contrary (as I shall hope, till strong proof appear), your heart was right before God, that it was your real design to promote the glory of God, by promoting peace and love among men, let not your heart be troubled; the God whom you serve is able to deliver you. Perhaps in some things you have shown you are but a man; perhaps I myself may have a little to complain of: but oh, what a train of benefits have I received to lay in the balance against it! I bless God that ever you was born. I acknowledge His exceeding mercy in casting me into your hands.

To the Georgia Trustees Date: SAVANNAH, March 4, 1737. GENTLEMEN, When the account of the mission expenses, commencing March 1, 1736, and brought down to the end of November, was delivered to me, I was much surprised to find it amount to (in Carolina currency) 666 17 0, which, reduced to sterling, is 090 02 04 (90 2s. 4d.). A day or two since, I received a second account, brought down to March 1, 1737; which being added to the former, the total expense of the year was 726 07 03 (sterling 098 08 01). But upon reading over both I observed, as you will be pleased to do: (1) That of the sum above mentioned 191 19 06 was paid Mr. Quincey, partly for a bed, hangings, and furniture; partly for making a cellar, building a hut, and improvements, by him made in and about the house. (2) That 86 06 09 has been since expended at several times, for necessary repairs of the cellar (which was fallen in), the house and fences round it and the garden, a great part of which fell down, being quite decayed. (3) That 98 10 09 was expended in three journeys to Frederica, twice by water and once by land; whither not my own pleasure, but the desire of some of that desolate people, and the need of all, called me. (4) That 26 01 09 was expended at several times in clothing for Mr. Ingham. These particulars, together amounting to 402 18 09, the expense of Mr. Ingham's food for two or three months, and of mine and Mr. Delamotte's subsistence from March 1, 1736, to March 1, 1737, amounts to Carol. 323 08 6 (sterling 044 04 04).

I thought, gentlemen, before I left England, that from the little knowledge you had of my manner of conversation, you would not easily believe me capable of embezzling yours, any more than my own goods. But since it is otherwise, since you have sent orders to limit my expenses to the Society's 50 a year, be it so: I accept it, and (during my stay here) desire to have neither less nor more. One thing farther I desire, that whenever I am accused to you, on this or any other head (and it is necessary that offences should come), you would allow me the justice due to a common criminal, the knowing my accuser (which I must insist upon before God and man), and the being heard before I am condemned. I can't but acknowledge the readiness of the Magistrates here, Mr. Causton in particular, in assisting me, so far as pertains to their office, both to repress open vice and immorality, and to promote the glory of God by establishing peace and mutual goodwill among men. And I trust their labors have not been quite in vain. Many ill practices seem to lose ground daily, and a general face of decency and order prevails, beyond what I have seen anywhere else in America. Gentlemen, my prayer to God for you is, that you may with one heart and one mind glorify God our Savior in all things, that neither open nor covert opposition may ever be able to disjoin your hearts or weaken your hands; but that you may calmly and steadily pursue His work, even though men should therefore cast out your names as evil. And the God of glory shall accept your service, and reward every one of you sevenfold into his bosom. I am, gentlemen, Your most obedient servant.

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.

You seem to apprehend that I believe religion to be inconsistent with cheerfulness and with a sociable, friendly temper. So far from it, that I am convinced, as true religion or holiness cannot be without cheerfulness, so steady cheerfulness, on the other hand, cannot be without holiness or true religion. And I am equally convinced that true religion has nothing sour, austere, unsociable, unfriendly in it; but, on the contrary, implies the most winning sweetness, the most amiable softness and gentleness. Are you for having as much cheerfulness as you can So am I. Do you endeavor to keep alive your taste for all the truly innocent pleasures of life So do I likewise. Do you refuse no pleasure but what is an hindrance to some greater good or has a tendency to some evil It is my very rule; and I know no other by which a sincere, reasonable Christian can be guided. In particular, I pursue this rule in eating, which I seldom do without much pleasure. And this I know is the will of God concerning me: that I should enjoy every pleasure that leads to my taking pleasure in Him, and in such a measure as most leads to it. I know that, as to every action which is naturally pleasing, it is His will that it should be so; therefore, in taking that pleasure so far as it tends to this end (of taking pleasure in God), I do His will. Though, therefore, that pleasure be in some sense distinct from the love of God, yet is the taking of it by no means distinct from His will. No; you say yourself it is His will I should take it. And here, indeed, is the hinge of the question, which I had once occasion to state in a letter to you, and more largely in a sermon on the Love of God. This was his sermon on Love from 1 Cor. xiii. 3, which he preached at Savannah on Feb. 20, 1736, and in London at St. Andrew's, Holborn, on Feb. 12, 1738 (see Journal, i. 438; Works, vii. 492-9, and also 45-57). The sermon gives a touching account of his father's death-bed. If you will read over those, I believe you will find you differ from Mr. Law and me in words only.

To Thomas Causton, Chief Magistrate of Savannah Date: SAVANNAH, July 5, 1737. SIR, To this hour you have shown yourself my friend; I ever have and ever shall acknowledge it. And it is my earnest desire that He who hath hitherto given me this blessing would continue it still. But this cannot be, unless you will allow me one request, which is not so easy an one as it appears. Do not condemn me for doing in the execution of my office what I think it my duty to do. If you can prevail upon yourself to allow me this, even when I act without respect of persons, I am persuaded there will never be, at least not long, any misunderstanding between us. For even those who seek it shall, I trust, find no occasion against me, except it be concerning the law of my God.

To Lady Cox Date: OXON, March 7, 1738. MADAM, Some days since, I was shown several queries Given at the close of the letter. which had been sent to Bath, and an answer to them, intended to have been sent likewise. But I could not approve of that answer, it seeming to me to savor too much of the wisdom of the world, which they will never know how to be enough afraid of who have seen what havoc it makes, even among the children of God. I will therefore answer them myself with all simplicity and without any regard to the judgment of the world; as knowing that, if my words do not appear foolishness to the world, it is because there is nothing of the wisdom of God in them. A plain account of the beginning of the sect inquired after was printed two or three years since. Probably the Defense mentioned in Green's Anti-Methodist Publications, No. 1. See p. 135. To which need only be added that, though some time after Mr. Morgan's death my brother and I were left alone, yet this loss was overbalanced the following year The same year. Morgan left Oxford on June 5, 1732, and died on Aug. 26. Wesley met Clayton on April 20, 1732, and asked him to his room at Lincoln College. 'At the first opportunity I acquainted him with our whole design, which he immediately and heartily closed with.' See letter of Oct. 18, 1732. by our acquaintance with Mr. Clayton. With him, several of his pupils, and afterward some of mine, joined together in the labor of love; to whom were soon added Mr. Broughton, Ingham, Whitefield, Hervey, whose zeal stirred up many others not to be ashamed of their Master or His words, even in the midst of a crooked and perverse generation.

But in the beginning of the year 1735 it pleased God to break us in pieces again, and to scatter us, not only throughout England, but almost to the ends of the earth. My brother and I were first called into the country, and then sent with Mr. Ingham into America. Neither were we suffered to be long together there: one, before his return home, being driven to New England; another being called into Pennsylvania; and I only remaining in Georgia. Meanwhile Mr. Broughton, Whitefield, Hervey, and the rest of our friends were dispersed each a several way. So that, at my return to Oxon He was in Oxford for a day on Feb. 17, and again on March 4, where Charles was recovering from pleurisy. Peter Bhler was there, and on Sunday the 5th Wesley was 'clearly convinced of unbelief, of the want of that faith whereby alone we are saved.' See Journal, i. 439, 442. this month, I found not one of those who had formerly joined with me; and only three gentlemen who trod in their steps, building up one another in the faith. To any one who asketh me concerning myself, or these, whom I rejoice to call my brethren, what our principles are, I answer clearly: We have no principles but those revealed in the Word of God; in the interpretation whereof we always judge the most literal sense to be the best, unless where the literal sense of one contradicts some other scripture.

I was a stranger to him, received him friendly, listened to him humbly, consented to his instructing me; I said not one single syllable of any doctrine of religion, Mystical or not. We presently parted, in all appearance friendly. He passes a sentence of condemnation upon me as in a poor miserable state, which lay open to his eyes. This man of God told nothing of this to myself, but goes away to another man of God, and invents and tells things as false as if he had charged me with picking his pocket; and, what is well to be observed, this judgment passed upon me is founded upon those very things which are thus false and wholly his own invention. This other man of God confirms this sentence as spoken by one that he knew had the Spirit of God, and in obedience to a divine call is obliged to let me know.... Who made me your teacher or can make me answerable for any defects in your knowledge You sought my acquaintance, you came to me as you pleased, and on what occasion you pleased, and to say to me what you pleased. If it was my business to put this question to you, if you have a right to charge me with guilt for the neglect of it, may you not much more reasonably accuse them who are authoritatively charged with you Did the Church in which you are educated put this question to you did the Bishop that ordained you either deacon or priest do this for you did the Bishop that sent you into Georgia require this of you Pray, sir, be at peace with me. To a Friend 9 LONDON, May 24, 1738. Oh why is it that so great, so wise, so holy a God will use such an instrument as me! Lord, 'let the dead bury their dead'! But wilt Thou send the dead to raise the dead Yea, Thou sendest whom Thou wilt send, and shewest mercy by whom Thou wilt show mercy! Amen! Be it, then, according to Thy will! If Thou speak the word, Judas shall cast out devils.

I feel what you say (though not enough), for I am under the same condemnation. I see that the whole law of God is holy, just, and good. I know every thought, every temper of my soul ought to bear God's image and superscription. But how am I fallen from the glory of God! I feel that 'I am sold under sin.' I know that I, too, deserve nothing but wrath, being full of all abominations, and having no good thing in me to atone for them or to remove the wrath of God. All my works, my righteousness, my prayers need an atonement for themselves. So that my mouth is stopped. I have nothing to plead. God is holy; I am unholy. God is a consuming fire; I am altogether a sinner, meet to be consumed. Yet I hear a voice (and is it not the voice of God ) saying, ' Believe, and thou shalt be saved. He that believeth is passed from death unto Fife. God so loved the world that He gave His only-begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.' Oh let no one deceive us by vain words, as if we had already attained this faith ! By its fruits we shall know. Do we already feel ' peace with God' and ' joy in the Holy Ghost' Does ' His Spirit bear witness with our spirit that we are the children of God' Alas! with mine He does not. Nor, I fear, with yours. O Thou Savior of men, save us from trusting in anything but Thee! Draw us after Thee! Let us be emptied of ourselves, and then fill us with all peace and joy in believing; and let nothing separate us from Thy love, in time or in eternity!

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: 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.

7. It is not I, or my brother or our friends, who cause or foment divisions and offences. With us (glory be to God) is no anger or clamor or bitterness or evil-speaking. We avoid, as we would avoid the fire of hell, all envy, strife, railings, evil surmisings; and follow after lowliness, meekness, and love, with all that seek the Lord Jesus Christ in sincerity. And with this end it is that I have written now; hoping that, if in anything I do err from the truth, you will restore me in the spirit of meekness, that I may again give God thanks on your behalf, and have a fresh instance of your readiness to support the weak and comfort the feeble-minded. To do which, after the ability which God giveth, is also the desire of, reverend sir, Your obedient servant.

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.

To his Brother Samuel Date: LONDON, October 30, 1738. With regard to my own character, and my doctrine likewise, I shall answer you very plainly. By a Christian I mean one who so believes in Christ as that sin hath no more dominion over him; and in this obvious sense of the word I was not a Christian till May the 24th last past. For till then sin had the dominion over me, although I fought with it continually; but surely then, from that time to this it hath not, such is the free grace of God in Christ. What sins they were which till then reigned over me, and from which by the grace of God I am now free, I am ready to declare on the house-top, if it may be for the glory of God. If you ask by what means I am made free (though not perfect, neither infallibly sure of my perseverance), I answer, By faith in Christ; by such a sort or degree of faith as I had not till that day. My desire of this faith I knew long before, though not so clearly till Sunday, January the 8th last, when, being in the midst of the great deep, I wrote a few lines in the bitterness of my soul, some of which I have transcribed Journal, i. 415-16. ; and may the good God sanctify them both to you and me! 'By the most infallible of all proofs, inward feeling, I am convinced, '1. Of unbelief; having no such faith in Christ as will prevent my heart's being troubled, which it could not be if I believed in God and rightly believed also in Him.

Some measure of this faith, which bringeth salvation or victory over sin, and which implies peace and trust in God through Christ, I now enjoy by His free mercy; though in very deed it is in me but as a grain of mustard-seed: for the pfa pste the seal of the Spirit, the love of God shed abroad in my heart, and producing joy in the Holy Ghost, ' joy which no man taketh away, joy unspeakable and full of glory,' this witness of the Spirit I have not; but I patiently wait for it. I know many who have already received it more than one or two in the very hour we were praying for it. And, having seen and spoken with a cloud of witnesses abroad as well as in my own country, I cannot doubt but that believers who wait and pray for it will find these scriptures fulfilled in themselves. My hope is that they will be fulfilled in me: I build on Christ, the Rock of Ages; on His sure mercies described in His Word; and on His promises, all which I know are yea and amen. Those who have not yet received joy in the Holy Ghost, the love of God, and the plerophory of faith (any or all of which I take to be the witness of the Spirit with our spirit that we are the sons of God), I believe to be Christians in that imperfect sense wherein I may call myself such; and I exhort them to pray that God would give them also 'to rejoice in hope of the glory of God,' and to feel 'His love shed abroad in their hearts by the Holy Ghost which is given unto them.'

To Richard Viney Date: OXON, November 22, 1738. After a long sleep, there seems now to be a great awakening in this place also. The Spirit of the Lord hath already shaken the dry bones; and some of them stand up and live. But I am still dead and cold; having peace, indeed, but no love or joy in the Holy Ghost. 0 pray for me, that I may see and feel myself a sinner, and have a full interest in the Lamb of God that taketh away the sins of the world!

To James Hutton Oxon, November 24, 1738. A gown, cassock, and sash. The papers which my brother put into the little box which has the key in it. My eight cups, teapot, sugar-basin, and slop-basin. Have you paid Mrs. Turner for the tea and sugar bought when Brother Richter was with us The three New Testaments, 2d. Hymn-book, Italian Grammar, Dictionary (from your father's), German Dictionary, and the little . . . German book, and Newcomb's Psalms. Many here would buy hymn-books and the sermon on Faith; send them, therefore, with the rest. I do very exceedingly disapprove of the excluding women when we meet to pray, sing, and read the Scriptures. I wish it might not be done before we have talked together; at least, unless you first fix a night for them to come by themselves which I firmly believe will give more offence. Send us word how the word of God prospers among you, and how the fierceness of men turns to His praise, that we may rejoice together. You will show Mr. Fox what is on the other side. Are not your own flocks and herds enough, but must you have our little ewe lamb also

To George Whitefield Date: LONDON, February 26, 1739. MY DEAR BROTHER, Our Lord's hand is not shortened amongst us. Yesterday I preached at St. Katherine's, and at Islington, where the church was almost as hot as some of the Society rooms used to be. I think I never was so much strengthened before. The fields after service were white with people praising God. About three hundred were present at Mr. Sims's; thence I went to Mr. Bell's, then to Fetter Lane, and at nine to Mr. Bray's, where also we only wanted room. To-day I expound in the Minories at four, at Mrs. West's at six, and to a large company of poor sinners in Gravel Lane (Bishopsgate) at eight. The Society at Mr. Crouch's does not meet till eight; so that I expound, before I go to him, near St. James's Square, where one young woman has been lately filled with the Holy Ghost and overflows with joy and love. On Wednesday at six we have a noble company of women, not adorned with gold or costly apparel, but with a meek and quiet spirit and good works. At the Savoy on Thursday evening we have usually two or three hundred, most of them at least thoroughly awakened. Mr. Abbot's parlor is more than filled on Friday, as is Mr. Park's room twice over; where I have commonly had more power given me than at any other place. A week or two ago a note was given me there, as near as I can remember, in these words: 'Your prayers are desired for a sick child that is lunatic, and sore vexed day and night, that our Lord would heal him, as He did those in the days of His flesh; and that He would give his parents faith and patience till his time is come.'

To James Hutton BRISlOL, April 2, 1739. MY DEAR BRETHERN (AND SISTERS TOO), The first person I met with on the road hither was one that was inquiring the road to Basingstoke. We had much conversation together till evening. He was a Somersetshire man, The Diary for Thursday, March 29, says: '9.15 set out with Charles, c.,' who left him at 10; at 11 he met this man, and reached Basingstoke with him at 8.30. returning home, very angry at the wickedness of London, and particularly of the infidels there. He held out pretty well to Basingstoke. But during the expounding there (at which between twenty and thirty were present) his countenance fell, and I trust he is gone down to his house saying, 'God be merciful to me a sinner.' I stayed an hour or two at Dummer in the morning with our brother Hutchings, Hutchings went part of the way o Newbury with him. He and Chapman had just come from Bristol with horses for Wesley. See Journal, ii. 156n, 167d. who is strong in faith, but very weak in body; as most probably he will continue to be so long as he hides his light under a bushel. In the afternoon a poor woman at Newbury and her husband were much amazed at hearing of a salvation so far beyond all they had thought of or heard preached. The woman hopes she shall follow after till she attains it. My horse tired in the evening, so that I was obliged to walk behind him, till a tradesman who overtook me lent me one of his, on which I came with him to. Marlborough, and put up at the same inn. As I was preparing to alight here, my watch fell out of my pocket with the glass downward, which flew out to some distance, but broke not. After supper I preached the gospel to our little company, one of whom, a gentleman, greatly withstood my saying, till I told him he was wise in his own eyes and had not an heart right before God. Upon which he silently withdrew, and the rest calmly attended to the things that were spoken.

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.

My dear brother, the whole question turns chiefly, if not wholly, on matter of fact. You deny that God does now work these effects at least, that He works them in such a manner: I affirm both, because I have heard those facts with my ears and seen them with my eyes. I have seen, as far as it can be seen, very many persons changed in a moment from the spirit of horror, fear, and despair to the spirit of hope, joy, peace, and from sinful desires (till then reigning over them) to a pure desire of doing the will of God. These are matters of fact, whereof I have been, and almost daily am, eye- or ear-witness. What, upon the same evidence, as to the suddenness and reality of the change, I believe, or know, touching visions and dreams: this I know, several persons, in whom this great change from the power of Satan unto God was wrought either in sleep, or during a strong representation to the eye of their minds of Christ either on the cross or in glory. This is the fact. Let any judge of it as they please. But that such a change was then wrought appears, not from their shedding tears only, or sighing, or singing psalms, as your poor correspondent did by the woman of Oxford, but from the whole tenor of their life, till then many ways wicked, from that time holy, just, and good. Saw you him that was a lion till then, and is now a lamb; him that was a drunkard, but now exemplarily sober; the whoremonger that was, who now abhors the very lusts of the flesh These are my living arguments for what I assert that God now, as aforetime, gives remission of sins and the gift of the Holy Ghost, which may be called visions. If it be not so, I am found a false witness; but, however, I do and will testify the things I have both seen and heard. I do not now expect to see your face in the flesh. Not that I believe God will discharge you yet; but I believe I have nearly finished my course. Oh may I be found in Him, not having my own righteousness! When I Try promised Christ have seen, And clasped Him in my soul's embrace,

About seven in the evening, three women who desire only to know Jesus Christ and Him crucified (Mrs. Norman, Mrs. Grevil, and Mrs. Panou) agreed to meet together once a week, to confess their faults to one another, and pray one for another, that they may be healed. And Mrs. Panou desired she might propose their design to her two sisters, and offer them the liberty of joining with them. At eight Samuel Wathen (surgeon), Richard Cross (upholsterer), Charles Bonner (distiller), and Thomas Westall (carpenter) met and agreed to do the same; who also desired they might make the offer of joining with them to three or four of their acquaintance. If this work be not of God, let it come to naught. If it be, who shall overthrow it On Thursday, at five in the evening, I began the Epistle to the Romans at a Society in Castle Street, where, after the expounding, a poor man gave glory to God by openly confessing the things he had done. About eight a young woman of Nicholas Street Society sunk down as one dead; we prayed for her, and she soon revived, and went home strengthened and comforted both in body and in spirit. A Presbyterian minister was with us at Newgate on Friday and Saturday. On Friday evening we were at a Society without Lawford's Gate, where, the yard being full as well as the house, I expounded part of the 1st chapter of the First Epistle of St. John at the window. On Saturday evening Weavers' Hall was quite full. A soldier was present at the preaching on Monday, two at the expounding on several of the following days, and five or six this evening. I declared to them all 'that they were damned sinners, but that the gospel was the power of God unto salvation to every one that believeth.'

To James Hutton Date: BRISTOL, April 16, 1739. MY DEAR BRETHERN, Sunday, April 8, about eight in the evening, Mr. Wathen and his brethren met and received several persons into their little Society. After prayer their leaders were chose and the bands fixed by lot in the order following: I Band. Richard Leg (haberdasher), leader; Thomas Mitchell, Charles Bonner, William Wynne, Richard Cross. II Band. Jo. Palmer, leader; James Lewis, John Davis, James Smith, William Waters. III Band. Henry Crawley (barber), leader; Thomas Harding, John Wiggins, Samuel Wathen, Thomas Westall. It was farther agreed that a few other persons then mentioned might be admitted into the Society. Monday, April 9, at two in the afternoon, Mrs. Panou and Mrs. Grevil met together with Esther Deschamps and Mary Anne Page (Mrs. Panou's sisters), whom they then received as sisters, and Esther Deschamps was by lot chose leader of the band, which stood as follows: Esther Deschamps, J. Panou, M. Page, Eliz. Davis (then proposed and admitted), and Eliz. Grevil. At five in the evening, Anne Williams, Mary Reynolds, Eliz. Ryan, Esther Highham, Frances Wilds, and Rachel England met together and agreed to meet every Sunday; Anne Williams was chose their leader.

To James Hutton Date: BRISTOL. April 26, 1739. MY DEAR BRETHREN, On Sunday evening, the 15th, the women had their first lovefeast. On Monday about three thousand were at the Brickyard. In the evening the brother of the person who owns it told me 'his brother did not care I should be there any more, and desired me to look out for some other place.' There was much power at the Society this night. Tuesday, 17th, at three in the afternoon, eleven unmarried women met at Mrs. Grevil's, The sister of the Rev. George Whitefield. She lived in Wine Street, Bristol, and John Wesley lodged there for some weeks on his coming to the city. and desired three others might be admitted among them. They were then divided into three bands. The same day we were with the two prisoners who are under sentence of death, the younger of whom seemed much awakened. At five I was at a Society where I had not been before. The upper room in which we were was propped beneath; but the weight of people made the floor give way, so that in the beginning of the expounding the post which propped it fell down with much noise. However, we stayed together till seven. I then went to Baldwin Street Society, where it was much impressed upon me to claim the promise of the Father for some that heard it, if the doctrine was of God. A young woman (named Cornish) was the first who felt that our prayer was heard, being after a short agony fully set at liberty; the next was another young woman (Eliz. Holder); the third was one Jane Worlock; the last (a stranger in Bristol), John Ellis, was so filled with the Holy Ghost that he scarce knew whether he was in the body or out of the body. He is now gone home to declare the marvelous works of the Lord. Behold how He giveth us above what we can ask or think! When Miss Cornish began to be in pain, we asked God to give us a living witness that signs and wonders were now wrought by the name of His holy child Jesus. We asked for one, and He hath given us four.

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, 25th, I dined at Frenchay, about four miles from Bristol, at Anthony Purver's, a Quaker, one of much experience in the ways of God. At four I believe about four thousand people were present at Baptist Mills, to whom (as God enabled me) I expounder that scripture, 'Ye have not received the spirit of bondage again unto fear, but ye have received the Spirit of adoption, whereby we cry, Abba, Father.' At seven, the female bands meeting, four new members were proposed. One was accepted, and the rest postponed, of whom one has now shown what spirit she was of by turning a most bitter opposer. At eight, the men meeting, several new members were proposed, some of whom were postponed, and eight admitted upon trial. Thursday, 26th, preaching at Newgate on those words, 'He that believeth hath everlasting life,' I was led, I know not how, to speak strongly and explicitly of Predestination, and then to pray 'that if I spake not the truth of God, He would stay His hand, and work no more among us. If this was His truth, He would not delay to confirm it by signs following.' Immediately the power of God fell upon us: one, and another, and another sunk to the earth; you might see them dropping on all sides as thunder-struck. One cried out aloud. I went and prayed over her, and she received joy in the Holy Ghost. A second falling into the same agony, we turned to her, and received for her also the promise of the Father. In the evening I made the same appeal to God, and almost before we called He answered. A young woman was seized with such pangs as I never saw before; and in a quarter of an hour she had a new song in her mouth, a thanksgiving unto our God. This day, I being desirous to speak little, but our brother Purdy pressing me to speak and spare not, we made four lots, and desired our Lord to show what He would have me to do. The answer was, 'Preach and print.' Let Him see to the event. At midnight we were waked with a cry of fire. It was two doom away, and, being soon discovered, was soon extinguished.

To James Hutton Date: BRISTOL, May 7, 1739. MY DEAR BRETHERN, We understood on Monday that the Keeper of Newgate was much offended at the cries of the people on whom the power of God came. And so was a physician, who wishes well to the cause of God, but feared there might be some fraud or delusion in the case. To-day one who had been his patient and his acquaintance for many years was seized in the same manner. At first he would hardly believe his own eyes and ears; but when her pangs redoubled, so that all her bones shook, he knew not what to think; and when she revived in a moment and sang praise, he owned it was the finger of God. Another that sat close to Mr. Dagge, Abel Dagge, Keeper of Newgate and a convert of Whitefield's. See Journal, ii. 173n; and letter of Jan. 2, 1761. a middle-aged woman, was seized at the same time. Many observed the tears trickle down his cheeks; and I trust he will be no more offended. Tuesday, May. 1, I went to the colliers in the middle of Kingswood, and prayed with them (several being in tears) in a place formerly a cock-pit, near which it was agreed to build the schoolhouse, being close to the place where the stone was laid by our brother Whitefield. Many were offended at Baldwin Street in the evening; for the power of God came mightily upon us. Many who were in heaviness received the comforts of the Holy One, and ten persons remission of sins. A Quaker who stood by was very angry at them, and was biting his lips and knitting his brows, when the Spirit of God came upon him also, so that he fell down as one dead. We prayed over him, and he soon lifted up his head with joy and joined with us in thanksgiving.

From him I went to Baptist Mills, where about two thousand persons stayed, notwithstanding several showers. I testified to them the holiness and happiness of true believers from those words of St. Peter, 'Him hath God exalted . . . to give unto Israel repentance and remission of sins. And we are His witnesses of these things; and so is the Holy Ghost, whom God hath given to them that believe Him.' Returning to John Haydon, we found his body quite worn out and his voice lost; but his soul was in peace, rejoicing in hope of the glory of God, and full of love and the Holy Ghost. See Journal, ii. 189. The female bands meeting at seven, and a young woman complaining of blasphemous thoughts and an inability to pray, we began praying for her, during which another young woman (Miss Elizabeth Cutler) fell into a strong agony, and received power in a few minutes to cry out, 'My Lord and my God!' The next day I visited Anthony Purver See previous letter. (a Quaker) at Frenchay; with whom was a Dutchman, lately arrived from Ireland, who I verily think is full of the Spirit and breathes nothing but Jesus Christ. On Friday evening at Gloucester Lane Society a woman Mrs. England. received remission of sins. Saturday, 5th, six Quakers, three from Ireland, one from the North, and two from Frenchay, met six of us by appointment. We prayed together, and our hearts were much enlarged towards one another. At four (being forbid to preach any more at the Poorhouse) I preached at the Bowling Green to about two thousand on those words (at the request of an unknown friend), 'Be still, and know that I am God.' Sunday, 6th, I preached in the Bowling Green to about seven thousand on Matthew xviii. 3; on Hanham Mount to about three thousand on Galatians iii. 22 (after a young woman had received remission of sins); at Clifton to a church full and many hundred in the churchyard on Christ our wisdom, righteousness, sanctification, and redemption; and at Rose Green to about five thousand on 'The scripture hath concluded all under sin, c.' O my dear, dear brethren, pray that, when I have preached to others, I may not myself be a castaway!

To James Hutton Date: BRISTOL, May 8, 1739. Our brother Seward promised to give us five hundred or a thousand Homilies to give away. These are better than all our sermons put together. Adieu! Brother Hutton, you are desired to send our brother Wesley six of Dr. James Knight's See letter of Jan. 13, 1735. Sermons (Vicar of St. Sepulchre's) as soon as you can. It would be better to send our brother Wesley's sermons on Faith. They are the best to lay the foundation.

A bystander, one John Haydon, was quite enraged at this, and, being unable to deny something supernatural in it, labored beyond measure to convince all his acquaintance that it was a delusion of the devil. I was met in the street the next day by one who informed me that John Haydon was fallen raving mad. It seems he had sat down to dinner, but wanted first to make an end of a sermon he was reading. At the last page he suddenly changed color, fell off his chair, and began screaming terribly and beating himself against the ground. I found him on the floor, 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 on me, and said, 'Aye, this is he I said deceived the people; but God hath overtaken me. I said it was a delusion of the devil; 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, and groaned again, with violent sweats and heaving of the breast. We prayed with him, and God put a new song in his mouth. The words were, which he pronounced with a clear, strong voice: 'This is the Lord's doing, and it is marvelous in our eyes. This is the day which the Lord hath made: we will rejoice and be glad in it. Blessed be the Lord God of Israel, from this time forth for evermore.' I called again an hour after. We found his body quite worn out and his voice lost. But his soul was full of joy and love, rejoicing in hope of the glory of God.

I am now in as good health (thanks be to God) as I ever was since I remember, and I believe shall be so as long as I live; for I do not expect to have a lingering death. The reasons that induce me to think I shall not live long enough to be old are such as you would not apprehend to be of any weight. I am under no concern on this head. Let my Master see to it. Oh may the God of love be with you and my sister more and more! I am, dear brother, Your ever affectionate Brother.

On Wednesday, 9th, after the service at Newgate, we took possession of the ground where the room is to be built. See Journal, ii. 194n; and letter of April 27, 1741, to Whitefield. We have also articled to pay the workmen about 160 pounds as soon as it is finished. As to the money, God will see to that. At four I was much enlarged at Baptist Mills, in recommending the childlike temper. The company was about two thousand or two thousand five hundred, our usual congregation there. It was this evening agreed at our Society that the leaders of the bands meet together at 5.30 every Wednesday evening. The next day, several curious persons being at Nicholas Street, and a fine lady among the rest, I was desired in a note given me to pray for her; and she was 'almost persuaded to be a Christian.' Friday, 11th, as we were going to the second Society in the evening, we were desired to call upon a young woman who was in the agonies of despair. With much difficulty we brought her to the Society; where, almost as soon as we began praying for her, the enemy was cast out, and she was filled with peace and joy in believing. Saturday, 12th, Mr. Labbe, who had been often in doubt, chiefly from the objections his wife made, was quite astonished at Newgate; for God overtook her there, so that she knew she was accepted in the Beloved. Thence we went and laid the first stone of our house with the voice of praise and thanksgiving. Three or four thousand were present at the Bowling Green this afternoon; and at Weavers' Hall in the evening, in answer to our prayers 'that our Lord would then show whether He was willing that all men should be saved,' three persons immediately sunk down, and in a short time were raised up and 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.'

To James Hutton Date: BRISTOL, May 28, 1739. MY DEAR BRETHERN, On Sunday, the 13th, I began expounding the 13th of the First of Corinthians at the Bowling Green. On Saturdays and Sundays Wesley preached a course of sermons on Charity at the Bowling Green (where All Saints and Wellington Streets now stand). See entries in Diary; and next letter. About six thousand were present. More than half that number were at Hanharn Mount, to whom I explained 'the promise by faith of Jesus Christ'; as I did to about six thousand at Rose Green after I came from Clifton, where it pleased our good God to give me a strong mouth in speaking on those words, 'He that drinketh of this water shall thirst again; but whoso drinketh of the water that I shall give him shall never thirst; but the water which I shall give him shall be in him a well of water springing up into everlasting life.' Monday, 14th, about five thousand were at the Brickyard, whom I exhorted to be 'as little children.' Three mourners were comforted this evening, as was one the night before. Mrs. Labbe (educated as an Anabaptist) was baptized the next day and filled with the Holy .Ghost. At three in the afternoon I preached at Two-Mile-Hill on those words of Isaiah (upon which the book opened) Here a line is left blank in the letter. .... Afterwards we went to look out a proper place for the school, and at last pitched on one between the London and Bath Roads. Soon after five I began expounding at the Back Lane on the righteousness of the Scribes and Pharisees; but, the house being too small, I stood in a little garden at one end of the lane, so that all who were in the lane or at the windows or on the adjoining walls (about a thousand) could hear well. The power of God fell on several of those that heard, one or two of whom were soon comforted; as were three others at the Society in Baldwin Street. About ten, two that had before been comforted, but were in heaviness again, came to Mrs. Grevil. We prayed, and they were again filled with peace and joy in believing.

Wednesday, 16th, the rain prevented many from coming to Baptist Mills; but twelve or fifteen hundred stayed. While I was taking occasion from those words of Isaiah, chap. liii. verses 5 and 6, to call poor sinners to Christ, a young man began beating his breast and strongly crying out for mercy. During our prayer God put a new song in his mouth. Some mocked, and others believed, particularly a maid servant of Baptist Mills, who went home full of anguish, and is now full of peace and joy in the Holy Ghost. The portion of scripture which came (in turn) to be explained to-day at Newgate was the former part of the 7th of St. John. The words I was led chiefly to insist on were, 'The world cannot hate you; but Me it hateth, because I testify of it, that its deeds are evil.... And there was murmuring concerning Him among the multitude. For some said, He is a good man: others said, Nay; but He deceiveth the people.' When I was going out, a message was delivered me 'that the Sheriffs had ordered I should preach there for the future but once a week.' I called on Thursday at the house of one Mr. Godly. See Journal, ii. 200d, 204d. who said I had driven his daughter mad, and indeed as such they used her, confining her and obliging her to take physic. He would not suffer me to come in. But we went to prayers for him; and in two days God turned his heart, so that he has now set her at liberty. On Friday I began preaching in a large, convenient room, Journal ii. 200d: '11 preached at the Dial.' which held near as many as the chapel at Newgate; which I did for three days. And then the Mayor and Aldermen (to whom the tenant was in debt) sent and put a padlock on the door. We had a sweet day in Baldwin Street on Saturday. In the afternoon about two thousand were at the Bowling Green. I wish you would constantly send me extracts of all your foreign letters, to be read on our Intercession Day. At Weavers' Hall a young woman first and then a boy (about fourteen years old) were deeply bruised and afterwards comforted.

To James Hutton Date: BRISTOL, June 4, 1739. MY DEAR BRETHERN, Tuesday, 22nd, about a thousand were present at Bath, and several fine gay things among them, whom I exhorted in St. Paul's words, 'Awake, thou that sleepest, and arise from the dead; and Christ shall give thee light.' The next morning I was sent for to the young woman whose relations had confined her as mad. They now agreed she should go where she would, and seem themselves 'not far from the kingdom of God.'See previous letter. I preached to about two thousand on Wednesday at Baptist Mills on 'Hear what the unjust judge saith.' In the evening the female bands admitted seven women on trial and ten children; and Eliz. Cutler and six other women, having been on trial their month, were by lot fixed in their several bands. At eight we received into our Society (after the month's trial) Jonathan Reeves Jonathan Reeves was afterwards ordained and appointed the first chaplain of the Magdalen Hospital in June 1758, and held that position till 1764. He afterwards had a curacy in Whitechapel. See Compston's Magdalen Hospital, pp. 46, 63; Stamp's Orphan House, p. 41; Atmore's Memorial, pp. 345-6; and letter of Dec. 10, 1751. and six others, who at the lovefeast on the 27th instant were by lot fixed in their bands. We then received upon trial John Haydon and eight other men, and Thomas Hamilton (aged fourteen) with four other children. Thursday, 24th, we breakfasted at Richard Champion's, See Journal, ii. 204d; W.H.S. v. 6. R. Champion (1743-91), the founder of the pottery works at. Bristol, where the 'British China Ware' was made, was perhaps his son. where were eight or nine other Quakers. We had a mild conference on justification by faith alone, concluded with prayer, and both met and parted in love. At three I preached again on Priestdown, near Publow, to a larger congregation than before, on 'The chastisement of our peace was upon Him, and by His stripes we are healed.'

On Friday I preached (the first time) at the Fishponds, on the edge of Kingswood, about two mile from Bristol, on the same words, to about a thousand souls. The next morning one came to us in deep despair. We prayed together an hour, and he went away in peace. About two thousand (as is usual on Saturdays) were at the Bowling Green, to whom, and to about six thousand on Sunday morning, I farther explained the great law of love. To about two thousand five hundred at Hanham I preached on Isaiah liii. 5-6; at Rose Green, to upwards of ten thousand, on 'Ye know not what manner of spirit ye are of. For the Son of Man is not come to destroy men's lives, but to save them.' At the Society in the evening at Gloucester Lane eleven were cut to the heart and soon after comforted. Monday, 28th, I began preaching in the morning at Weavers' Hall, where two persons received remission of sins; as did seven in the afternoon at the Brickyard, before several thousand witnesses; and ten at Baldwin-Street in the evening, of whom two were children. On Tuesday in the afternoon I preached at Two-Mile-Hill to about a thousand of the colliers; and at five expounded to about the same number in the Back Lane at John Haydon's door. The next morning a young woman (late a Quaker) was baptized and filled with the Holy Ghost. In the afternoon I (unknowingly) fell in with a famous infidel, See Journal, ii. 206n. a champion of the unfaithful in these parts. He was shocked, desired I would pray for him, and promised to pray earnestly himself that God would show him the right way to serve Him. We went from him to Baptist Mills. Two or three thousand were present; on whom I enforced those words on which my Testament opened: 'And all the people which heard Him, and the publicans, justified God .... But the Pharisees and lawyers rejected the counsel of God against themselves.'

On Holy Thursday many of us went to King's Weston Hill, four or five miles from Bristol. As we were sitting on the grass two gentlemen went by; and by way of jest sent up many persons to us from the neighboring villages, to whom therefore I took occasion to speak on those words, 'Thou hast ascended up on high, Thou hast led captivity captive, c.' In the evening, our landlady in Baldwin Street not permitting us to meet there any more, we had our second Society at Weavers' Hall; where I preached the next morning also. In the afternoon I was at a new brickyard, where were twelve or fifteen hundred. The rain was so violent on Saturday that our congregation in the Bowling Green consisted of only nine hundred or a thousand. But in the morning we had about seven thousand, to whom I described (in concluding the subject) a truly charitable man. At Hanham were about three thousand, to whom I explained those words, 'That every mouth may be stopped, and all the world become guilty before God.' The same I again insisted on at Rose Green, to (I believe) eight or nine thousand. We could not meet in the evening at Nicholas Street; but we made shift to do so in the shell of our schoolroom, without and within which (I suppose) about two thousand or two thousand five hundred were present. In the Horsefair. See letter of May 14. We had a glorious beginning; the scripture that came in turn to be read was, 'Marvel not if the world hate you.' We sung, 'Arm of the Lord, awake, awake.' In J. and C. Wesley's Hymns and Sacred Poems (1739). And God, even our own God, gave us His blessing. Farewell in the Lord, my dear brethren; and love one another!

To James Hutton Date: BRISTOL, June 7, 1739. MY DEAR BRETHERN, After I came from preaching at Weavers, Hall on Monday, many came to advise me in great sincerity 'not to go to the Brickyard in the afternoon, because of some terrible things that were to be done there if I did.' This report brought many thither of what they call the better sort, so that it added a thousand at least to the usual audience; on whom I enforced (as not my choice, but the providence of God directed me) those words of Isaiah, ' Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.' My nose began bleeding in the midst of the sermon, For his nose-bleeding at Oxford, see letter of Sept. 23, 1723, to his mother. but presently stopped, so that I went on without interruption; and the power of God fell on all, so that the scoffers stood looking one on another, but none opened his mouth.

To his Brother Charles Date: BRISTOL, June 23, 1739. God commands me to do good unto all men; to instruct the ignorant, reform the wicked, confirm the virtuous. Man commands me not to do this in another's parish that is, in effect, not to do it at all. If it be just to obey man rather than God, judge ye. 'But' (say they) 'it is just that you submit yourself to every ordinance of man for the Lord's sake.' True; to every ordinance of man which is not contrary to the command of God. But if any man (bishop or other) ordain that I shall not do what God commands me to do, to submit to that ordinance would be to obey man rather than God. And to do this I have both an ordinary call and an extraordinary. My ordinary call is my ordination by the Bishop: 'Take thou authority to preach the word of God.' My extraordinary call is witnessed by the works God doeth by my ministry, which prove that He is with me of a truth in this exercise of my office. Perhaps this might be better expressed in another way: God bears witness in an extraordinary manner that my thus exercising my ordinary call is well-pleasing in His sight. But what if a bishop forbids this I do not say, as St. Cyprian, Populus a scelerato antistire separare se debet. 'The people ought to separate themselves from a wicked bishop.' But I say, God being my helper, I will obey Him still; and if I suffer for it, His will be done.

In the afternoon I preached at Fishponds on the same words as at Publow, but had no life or spirit in me. I came back to the band on trial, whose behavior (especially Mrs. Thorn-hill) a little revived and comforted me; but when I left them to go to Gloucester Lane Society, I was more dead and cold than ever, and much in doubt whether God would not now lay me aside and send more faithful laborers into His harvest. When I came thither, my soul being grieved for my brother Whitehead, I began in much weakness to exhort them to try the spirits whether they were of God. I told them they must not judge of the spirits, either by common report, or by appearances, or by their own feelings no, nor by any dreams, visions, or revelations made to their souls, or outward effects upon their bodies. All these I warned them were of a doubtful nature in themselves, which might be of God or of the devil; and were not either to be simply condemned or relied on, but to be tried by the law and the testimony. While I was speaking a woman dropped down before me, and presently a second and third, and one after another five others. All the outward symptoms were as violent as those at London the Friday before. Upon praying, five of them were comforted, one continued in pain an hour longer, and one for two or three days.

Saturday, 23rd, I spoke severally with those which had been so troubled the night before; some of whom I found were only awakened, others had peace in the blood of Christ. At four I preached to about two thousand at the Bowling Green on 'Do all to the glory of God'; at seven, in the morning, to four or five thousand, and at ten to about three thousand at Hanham. As I was riding afterwards to Rose Green in a smooth plain road, my horse pitched upon his head and rolled over and over. I received no other hurt than a little bruise on the side I fell, which made me lame for two or three days; for the present I felt nothing, but preached there on the same words to six or seven thousand people, and in the evening explained the 12th of the Acts to twelve or fifteen hundred at the New Room. On Saturday evening Ann Allin (a young woman) was seized with strong pangs at Weavers' Hall; they did not continue long before the snare was broken and her soul delivered. Sara Murray (aged thirteen) and four or five other persons (some of whom had felt the power of God before) were as deeply convinced on Sunday evening; and with most of the same symptoms groaned for deliverance. At Weavers' Hall on Monday, 25th, a young woman named Mary Pritchard was cut to the heart and soon after comforted; as was Mary Greenwood at four in the afternoon. At Gloucester Lane in the evening one Mary Conway (who, as she was sitting at work at ten in the morning, was suddenly seized with strong trembling and bitter agonies of soul, in which she had continued all the afternoon) was restored to peace; as were four or five others who were there cut to the heart. On Tuesday, 26th, I preached the first time under the sycamore-tree near the school at Kingswood, during a violent rain, on those words of Isaiah, 'As the rain cometh down from heaven, and returneth not thither, but watereth the earth and maketh it bring forth and bud: . . . so shall My word be that goeth forth out of My mouth: it shall not return unto Me void; but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it.'

5. Perhaps you say you can prove this of Mr. Whitefield. What then This is nothing to me. I am not accountable for his words. The Journal you quote I never saw until it was in print. But, indeed, you wrong him as much as me. First, where you represent him as judging the notions of the Quakers in general (concerning being led by the Spirit) to be right and good; whereas he speaks only of those particular men with whom he was conversing. And again, where you say he supposes a person believing in Christ to be without any saving knowledge of Him. He supposes no such thing. To believe in Christ was the very thing he supposed wanting; as understanding that term believing to imply, not only an assent to the Articles of our Creed, but also 'a true trust and confidence of the mercy of God through our Lord Jesus Christ.' 6. Now, this it is certain a man may want, although he can truly say, 'I am chaste; I am sober; I am just in my dealings; I help my neighbor, and use the ordinances of God.' And, however such a man may have behaved in these respects, he is not to think well of his own state till he experiences something within himself which he has not yet experienced, but which he may be beforehand assured he shall if the promises of God are true. That something is a living faith, 'a sure trust and confidence in God that, by the merits of Christ, his sins are forgiven and he reconciled to the favor of God.' And from this will spring many other things, which till then he experienced not; as, the love of God shed abroad in his heart, the peace of God which passeth all understanding, and joy in the Holy Ghost joy, though not unfelt, yet 'unspeakable, and full of glory.'

To James Hutton Date: BRISTOL, August 3, 1739. I had opportunity to talk largely with our brother Whitefield concerning the outward signs which had here attended the work of God. But there was little need of disputing; for God answered for Himself. He had been told these things were owing to my encouraging them, and that if they were not encouraged no such thing would ever be. But the next day, no sooner had he himself begun to call all sinners to be in Christ, than four were seized before him in a moment. One of them dropped down and lay without motion; a second trembled exceeding; the third was in strong convulsions, but made no noise unless by groans; the fourth, equally convulsed, called upon God with strong cries and tears also. From this time I hope we shall all suffer God to carry on His own work His own way. Thursday, July 12, after dinner I went to a person much troubled with lowness of spirits, as they term it! Many such I have seen before, but I can by no means believe it to be a bodily distemper. They wanted something they knew not what, and were therefore uneasy. The plain case was they wanted God, they wanted Christ, they wanted faith ;.and God convinced them of this want in a way which themselves no more understood at first than their physician did. Nor did any physic avail 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 their soul rested in Him.

To James Hutton BRISTOL, August rS, x739. Thursday, July 26, in the evening at the Society several were deeply convinced of sin, but none was delivered. The children came to the birth, but there was not strength to bring forth. The same thing was observed many times before. Many were the conjectures concerning the reason of it. Indeed, I fear we have grieved the Spirit of God by questioning His work, and that therefore He is withdrawn from us for a season; but surely He will return and abundantly pardon. Monday, 30th, I had much conversation with a good and friendly man concerning those outward signs of the inward work of God. I found my mind much weakened thereby and thrown upon reasonings which profited nothing. At eight two persons were in strong pain; but though we cried to God, there was no answer, neither did He deliver them at all. The 31st, c.: I was enabled to speak strongly to them on those words, 'Ask, and ye shall receive,' and to claim the promise in prayer for those that mourned, one of whom was filled with joy and peace in believing; as was also this day a young woman who had been a strenuous opposer of this work of God, and particularly zealous against those who cried out, saying she was sure they might help it if they would. But on Monday night at the Society in the midst of her zeal she was struck in a moment, and fell to the ground trembling and roaring for the disquietness of her heart. She continued in pain twelve or fourteen hours, and then was set at liberty; but her master immediately forbade her his house, saying he would have none with him who had received the Holy Ghost.

To James Hutton Date: BRISTOL, August 24, 1739. August the 6th, breakfasted with some persons who were much offended at people's falling into those fits (as they called them), being sure they might help it if they would. A child of ten years old came on a message while we were at breakfast, and in a few minutes began to cry out, ' My heart, my heart 1 ' and fell to the ground trembling and sweating exceedingly. One of her aunts went to her to hinder her from beating herself and tearing her hair; but three or four could scarce restrain her. After calling upon God above two hours with strong cries and tears, and all possible expressions of the strongest agonies of soul, that horrible dread was in a good measure taken away, and she found some rest. The 8th, the child which had been ill on Monday was in as strong an agony as before, to the conviction of many who doubted; but others still mocked on, nor indeed would these believe, though one rose from the dead. August rr, two were seized with strong pangs at Weavers' Hall, but were not as yet set at liberty. Sunday, four were wounded in the evening, but not healed. Our time is in Thy hand, O Lord. Four were seized the next evening in Gloucester Lane; one of whom was on the point of leaving our Society, but she hath now better learned Christ.

Thence I went to Lambeth (where I found oar congregation considerably increased), and exhorted them to cry mightily to our Lord that He might say unto them, as unto the sick of the palsy, 'Be of good cheer; thy sins are forgiven thee.' From our lovefeast at Fetter Lane I went to Islington House. Sufficient for this day was the labor thoreof. Pray my love to Brother Mitchell; and let the leaden cistern be gone about. On Monday se'nnight I intend, God willing, to set out. Tuesday I hope to spend at Oxford. On Wednesday night let James Ellis meet me at Gloucester. Then I will lay out the three or four following days as we ,shall agree, if God permit. I heartily thank our brothers Westall, Oldfield, Cross, Haydon, and Wynne; and our sisters Deftel, Shafto, Oldfield, Thomas, Stephens, Mrs. Thomas, and Mrs. Deschamps. I wish any would write by Wednesday post. Pray for us. Adieu. Sat. night, Mrs. Exall's.

To Nathanael Price Date: BRISTOL, December 6, 1739. MY DEAR BROTHER, Our sincere thanks attend you for your seasonable assistance. I have writ to our dear brother Howell Harris, and sent him a short account of our design which we are carrying on in Kingswood also: which perhaps may be agreeable to them who are with you too; for which reason I have sent you a copy of it, namely : 'Few persons have lived long in the West of England who have not heard of the colliers of Kingswood: a people famous, from the beginning hitherto, for neither fearing God nor regarding man; so ignorant of the things of God that they could only be compared to the beasts that perish; and therefore utterly without desire of instruction, as well as without the means of it. 'To this people Mr. Whitefield last spring began to preach the gospel of Christ; and as there were thousands of them who went to no place of public worship, he went out into their own wilderness "to seek and to save that which was lost." When he was called away, others went "into the highways and hedges to compel them to come in." And by the grace of God their labor was not in vain. The scene was entirely changed. Kingswood does not now, as a year ago, resound with cursing and blasphemy. It is no longer the seat of drunkenness, uncleanness, and all idle diversions that lead thereto. It is no longer filled with wars and rightings, with clamor and bitterness, with strife and envying. Peace and love are now there: the people in general are become mild, gentle, and easy to be entreated; they do not cry, neither strive, and hardly is their voice heard in the streets, or indeed in their own wood, unless when they are at their usual evening diversions, singing praise unto God their Savior.

'That their children also might know the things that make for their peace, it was proposed some months since to build a school in Kingswood; and after many difficulties, the foundation of it was laid in June last in the middle of the wood, on a place called Two-Mile-Hill, between the London and Bath Roads, about three measured miles from Bristol. A large room was begun there for a school, having four small rooms at each end for the schoolmasters (and hereafter, if it should please God, some poor children) to lodge in it. Two persons are ready to teach, so soon as the house is fit to receive them, the shell of which is nearly finished. It is proposed in the usual hours of the day to teach chiefly the poorer children to read, write, and cast accounts; but more especially, by God's assistance, "to know God, and Jesus Christ whom He hath sent": the elder people, being not so proper to be mixed with children (for we expect scholars of all ages, some of them gray-headed), will be taught in the inner room, either early in the morning of late at night, so as their work nay not be hindered. 'It is true, although the masters will not take nay pay (for the love of Christ constrains them, as they freely received, freely to give), yet this undertaking is attended with great expense. But let Him that feedeth the young ravens see to that. If He puts it into your heart, or the hearts of any of your friends, to assist us in bringing this work to perfection, in this world look for no recompense; but it shall be remembered in that day, when our Lord shall say unto you, "Inasmuch as ye did it unto the least of these My brethren, ye did it unto me."'

My love and service attends all our brethren at Cardiff, especially My. Glascot. Thomas Glascot, one of the overseers of the poor, entertained Wesley on Oct. 18 1739, and went with him to Newport next morning. Charles Wesley stayed with him on his first visit to Cardiff in Nov. 1740 (W.H.S. iii. 176). On Sept. 1, 1758, many followed Wesley to Mr. Glascot's house, 'where two of three were cut to the heart, particularly both his daughters and cried to God with strong cries and tears.' On May 10, 1781 Wesley is at Cardiff, and refers to him as a member of the old Society now 'gone hence.' See letter of May 13, 1764. - I am, in haste, my dear brother, Your Affectionately.

To James Hutton Date: BRISTOL, April 12, 1740. DEAR JEMMY, I am just come from Wales, where there is indeed a great awakening. God has already done great things by Howell Harris. There is such a simplicity among' the Welsh, who are waiting for salvation, as I have not found anywhere in England. I have not had time to read the Count's Sermons yet. I have sent you one more hymn. See Methodist Hymn-Book Illustrated, pp. 264-5. The hymn, 'I thirst, Thou wounded Lamb of God,' appeared in Hymns and Sacred Poems, 1740, and in the Moravian Hymn-Book, 1742. It was based on four hymns in the Appendix to the Herrnhut Gesang-Buch, 1735. Captain Williams's affidavit Captain Williams's slanderous affidavit as to Wesley's life in Georgia was sworn before the Mayor of Bristol on March 14, 1740, and led Wesley to publish his Journal. Williams was a Georgia planter, who resented Wesley's attitude as to slavery. See letter of Aug. 3, 1742. was cried about the streets here. But the hawkers were so complaisant that, when I went by any of them, they stopped till I was a good way off. I want to hear from C. Delamotte. Does his sugar quite swallow him up I have little time and much to write to-night. Dear Jemmy, suffer people to use the means of grace. If this caution is needless, I shall rejoice; for I am Your loving brother.

15. In conformity to the Mystics, you likewise greatly check joy in the Holy Ghost by such cautions against sensible comforts as have no title of Scripture to support them. Hence also your brethren here damp the zeal of babes in Christ, talking much of false zeal, and forbidding them to declare what God hath done for their souls, even when their hearts burn within them to declare it, and compared those to uncorked bottles who simply and artlessly speak as of the ability which God giveth. 16. Hence, lastly, it is that you undervalue good works (especially works of outward mercy), never publicly insisting on the necessity of them, nor declaring their weight and excellency. Hence, when some of your brethren have spoken of them, they put them on a wrong foot viz. If you find yourself moved, if your heart is free to it, then reprove, exhort, relieve. By this means you wholly avoid the taking up your cross in order to do good; and also substitute an uncertain, precarious inward motion in the place of the plain written Word. Nay, one of your members has said of good works in general (whether works of piety or of charity), 'A believer is no more obliged to do these works of the law than a subject of the King of England is obliged to obey the laws of the King of France.' 17. My brethren, whether ye will hear, or whether ye will forbear, I have now delivered my own soul. And this I have chosen to do in an artless manner, that if anything should come home to your hearts the effect might evidently flow, not from the wisdom of man, but from the power of God.

To George Whitefield Date: LONDON, August 9, 1740. MY DEAR BROTHER, I thank you for yours, May the 24th. The case is quite plain. There are bigots both for Predestination and against it. God is sending a message to those on either side. But neither will receive it, unless from one of his own opinion. Therefore for a time you are suffered to be of one opinion and I of another. But when His time is come God will do what man cannot namely, make us both of one mind. Then persecution will flame out, and it will be seen whether we count our lives dear unto ourselves so that we may finish our course with joy. I am, my dearest brother, Ever yours.

To George Whitefield Date: LONDON, April 27, 1741. Would you have me deal plainly with you, my brother I believe you would: then, by the grace of God, I will. Of many things I find you are not rightly informed; of others you speak what you have not well weighed. 'The Society room at Bristol,' you say, 'is adorned.' How Why, with a piece of green cloth nailed to the desk, two sconces for eight candles each in the middle, and nay, I know no more. Now, which of these could be spared I cannot tell; nor would I desire either more adorning or less. But 'lodgings are made for me or my brother.' That is, in plain English, there is a little room by the school, where I speak with the people that come to me; and a garret, in which a bed is placed for me. And do you grudge me this Is this the voice of my brother, my son Whitefield You say, farther, 'that the children at Bristol are clothed as well as taught.' I am sorry for it; for the cloth is not paid for yet, and was bought without my consent or knowledge. 'But those of Kingswood have been neglected.' This is not so, notwithstanding the heavy debt which lay upon it. One master and one mistress have been in the house ever since it has been capable of receiving them; a second master was placed there some months since; and I have long been seeking for two proper mistresses: so that as much has been done, as matters stand, if not more, than I can answer to God and man. Well, but 'you sent down Brother Cennick to be schoolmaster, whom I have turned out.' What, from being schoolmaster You know he never was so at all. You know he now neither designs nor desires it.

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.

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.

Between ten and twelve the main shock began. I can but give 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 but a dull, heavy kind of patience, which I knew was not what it ought to be. The fever came rushing upon me as 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, 'Oh 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 everything is which can befall the body so long as God carries the soul aloft, as it were on the wings of 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.'

To his Brother Charles LONDON, Saturday, July 31, 1742. Yesterday, about three in the afternoon, as soon as Intercession was ended, I went up to my mother. I found her pulse almost gone and her fingers dead; so that it was easy to see her spirit was on the wing for eternity. After using the Commendatory Prayer, I sat down on her bedside, and with three or four of our sisters sung a requiem to her parting soul. She continued in just the same way as my father was, struggling and gasping for life, though (as I could judge by several signs) perfectly sensible, till near four o'clock. I was then going to drink a dish o' tea, being faint and weary, when one called me again to the bedside. It was just four o'clock. She opened her eyes wide and fixed them upwards for a moment. Then the lids dropped, and the soul was set at liberty without one struggle or groan or sigh. My heart does not, and I am absolutely assured God does not condemn me for any want of duty toward her in any kind, except only that I have not reproved her so plainly and fully as I should have done. Absurdum, iniquum, injustum, supra omnem modum mihi videtur, quod quis isto modo me lacessat. 'Absurd, unfair, unjust beyond all measure it seems to me, that any one should attack me in that way.' Now, I would have you send me word immediately whom I shall take into the house, to keep the Accounts, c. c. c., in the room of T. Meyrick, and what woman as hired girl or a lady in place of Betty Brown. I wait your answer. I will carry the books to Evesham, He was at Evesham on Aug. 17. The books were probably Charles Wesley's Hymns and Sacred Poems, published that year. if I do not send before. The day of my setting out hence (if I have life and health) is Monday fortnight, and on Thursday fortnight I hope to be at Bristol.

You assert, farther, that I was bailed by two freeholders of Savannah for my appearance at the then next Sessions. Here I charge you with a second gross, willful falsehood. You know I never was bailed at all. If I was, name the men (Henry Lloyd is ready to confront you) or produce an attested copy of the Record of Court. You assert, thirdly, that a little before the Sessions came on (viz. the next Sessions after the Bills were found) I deserted my bail. Here is another gross, willful, palpable untruth. For (1) no bail was ever given; (2) I appeared at seven Sessions successively after those Bills were found viz. on Thursday, Sept. 1, or Friday, Sept. 2; at three other Sessions held in September and October; on Thursday, Nov. 22 3; and lastly, on Thursday, Nov. 22 24. Your smaller falsehoods as that I quitted the colony about the middle of the night, that from Purrysburg to Charlestown is about two hundred miles (you should have said about ninety), that I walked on foot from thence to Charlestown I pass over as not material. You, lastly, assert that the Justices threatened to prosecute and imprison my bail for such my desertion, who were in the utmost confusion concerning the same; but by the interposition of this deponent and several others on behalf of the said bail, and to prevent destruction to their several families, the Justices respited their recognizances during pleasure. This is altogether fit to crown the whole. Now, sir, as you know in your own soul that every word of this is pure invention, without one grain of truth from the beginning to the end, what amends can you ever make, either to God, or to me, or to the world Into what a dreadful dilemma have you here brought yourself! You must openly retract an open slander, or you must wade through thick and thin to support it; till that God, to whom I appeal, shall maintain His own cause and sweep you away from the earth. I am, sir, Your friend.

Now, sir, feeling these accounts are utterly inconsistent, feeling it is impossible ever to reconcile them, give me leave to ask you one plain question, which I would beg you seriously to consider. Is Thomas Christie, Esq., a gross, notorious liar, one who neither fears God nor regards man Or is Robert Williams, merchant, a vain, weak man, who, having causelessly and willfully forsworn himself, neither knows how to get backward or forward, how to retract his perjury or how to defend it I am, sir, Your friend. To a Gentleman 5 NEWCASTLE-UPON-TYNE, November 16, 1742 My father's method was to visit all his parishioners, sick or well, from house to house, to talk with each of them on the things of God and observe severally the state of their souls. What he then observed he minuted down in a book kept for that purpose. In this manner he went through his parish (which was near three miles long) three times. He was visiting it the fourth time round when he fell into his last sickness.

To Mrs. Hall (Martha Wesley) NEWCASTLE-UPON-TYNE, November 17, 1742. As soon as I saw Mr. Hall I invited him to stay at the Foundry, but he desired I would have him excused. There is a strange inconsistency in his tempers and sentiments with regard to me. The still brethren have gradually infused into him as much as they could of their own contempt of me and my brother, and dislike of our whole method of proceeding, which is as different from theirs as light from darkness: nay, they have blunderingly taught him to find fault even with my economy and outward management both of my family and Society; whereas I know this is the peculiar talent which God has given me, wherein (by His grace) I am not behind the very chiefest of them. Notwithstanding this there remains in him something of his old regard for me which he had at Oxford, and by-and-by it will prevail. He will find out these wretched men, and the clouds will flee away. My belief is that the present design of God is to visit the poor desolate Church of England, and that therefore neither deluded Mr. Gambold Gambold had preached before the University at Oxford in 1741 but formally separated from the Church of England in 1742, and joined the Moravians, among whom he became an assistant bishop in 1754. He was estranged from the Wesleys. See Tyerman's Oxford Methodists, pp. 176-8. nor any who leave it will prosper. O pray for the peace of Jerusalem! 'They shall prosper that love thee.' Mr. Hall has paid me for the books. I don't want any money of you; your love is sufficient. But write as often and as largely as you can to. Your affectionate friend and Brother.

To Mrs. Harper (Emilia Wesley) NEWCASTLE-UPON-TYNE:, June 30, 1743. But 'I would not take you lodgings in fifteen weeks.' No, nor should I have done in fifteen years. I never once imagined that you expected me to do this! Shall I leave the Word of God to serve tables You should know I have quite other things to mind; temporal things I shall mind less and less. 'When I was removed, you never concerned yourself about me.' That is not the fact. What my brother does I do. Besides, I myself spoke to you abundance of times before Christmas last. 'When I was at preaching, you would scarce speak to me.' Yes; at least as much as to my sister Wright, or indeed as I did to any else at those times. 'I impute all your unkindness to one principle you hold that natural affection is a great weakness, if not a sin.' What is this principle I hold That natural affection is a sin or that adultery is a virtue or that Mahomet was a prophet of God and that Jesus Christ was a son of Belial You may as well impute all these principles to me as one. I hold one just as much as the other. O Emmy, never let that idle, senseless accusation come out of your mouth.

To the Mayor of Newcastle-upon-Tyne Date: NEWCASTLE, July 12 1743. MR. MAYOR, A message was delivered to me yesterday in the street by one at the head of a crowd of people, to this effect: 'Mr. Mayor, being informed of the tumult you raised on Sunday, discharges you from preaching at the Sand Hill any more.' I reverence all magistrates as the ministers of God. Therefore at the Sand Hill I will preach no more. This is my answer to you as a magistrate. But will you not pardon me, sir, if I add a few words, not as one accused to a judge, but as one reasonable man speaking to another When I was first pressed by the Countess of Huntingdon to go and preach to the colliers in or near Newcastle, that objection immediately occurred, 'Have they no churches and ministers already' It was answered, 'They have churches, but they never go to them! and ministers, but they seldom or never hear them! Perhaps they may hear you. And what if you save (under God) but one soul' I yielded. I took up my cross and came. I preached Jesus, the Savior of sinners. Many sinners of all sorts came and heard. Many were (and are) saved from their sins. The drunkards are sober, the common swearers fear God, the Sabbath-breakers now keep that day holy. These facts are undeniable, the persons being well known and ready at any time to attest them. Last week I was informed that abundance of Sabbath-breakers and drunkards used to wander about the Sand Hill on Sunday evenings. Immediately my heart burned within me to call those sinners also to repentance. I came, and (nothing terrified by their noise) cried aloud in the name of the Lord, 'Sinners, turn; why will you die God, your Maker, asks you why.'

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.

To John Haime March 1744. It is a great blessing whereof God has already made you a partaker; but if you continue waiting upon Him, you shall see greater things than these. This is only the beginning of the kingdom of heaven, which He will set up in your heart. There is yet behind the fullness of the mind that was in Christ; 'righteousness, peace, and joy in the Holy Ghost.' It is but a little thing that men should be against you while you know that God is on your side. If He give you any companion in the narrow way, it is well; and it is well if He do not. So much the more will He teach and strengthen you by Himself: He will strengthen you in the secret of your heart; and by-and-by He will raise up, as it were out of the dust, those who shall say, 'Come, and let us magnify His name together.' But by all means miss no opportunity. Speak, and spare not. Declare what God has done for your soul; regard not worldly prudence; be not ashamed of Christ, or of His word, or of His servants. Speak the truth in love, even in the midst of a crooked generation; and all things shall work together for good until the work of God is perfect in your soul.

3. I have delayed thus long because I loved you, and was therefore unwilling to grieve you in anything; and likewise because I was afraid of creating another obstacle to that union which (if I know my own heart in any degree) I desire above all things under heaven. But I dare no longer delay, lest my silence should be a snare to any others of the children of God, and lest you yourselves should be more confirmed in what I cannot reconcile to the law and the testimony. This would strengthen the bar which I long to remove; and were that once taken out of the way, I should rejoice to be a doorkeeper in the house of God, an hewer of wood or drawer of water among you. Surely I would follow you to the ends of the earth, or remain with you in the uttermost parts of the sea. 4. What unites my heart to you is the excellency (in many respects) of the doctrine taught among you: your laying the true foundation, 'God was in Christ, reconciling the world unto Himself'; your declaring the free grace of God the cause, and faith the condition, of justification; your bearing witness to those great fruits of faith, 'righteousness and peace and joy in the Holy Ghost'; and that sure mark thereof, 'He that is born of God doth not commit sin.' 5. I magnify the grace of God which is in many among you, enabling 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 life; and, above all, giving you to love one another in a manner the world knoweth not of.

To John Bennet June 1744. You are in great danger of running from one extreme to the other, from Calvinism to Pelagianism. If the Bible be true, then none is a Christian who has not the marks of a Christian there laid down. One of these is the love of God, which must be felt (if it is in the soul) as much as fire upon the body. Another is the witness of God's Spirit with my spirit that I am a child of God. Till I have these marks I am not a Christian; and no power can give me these but that which made the world. It is God alone who worketh in me both to will and to do of His good pleasure. Faith is seeing God; love is feeling God. You may order your affairs so as to ride with me to London to our Conference. Then we can clear these things up more fully. Mercy and truth be with you.

To Mrs. Hutton Date: OXON, August 22, 1744 MADAM, Had I no other motive to speak than gratitude for past favors, I ought not to be wholly silent. 1. Dreams and visions were never allowed by us to be certain marks of adoption; no, not though they were supposed to be from God. Therefore this mistake, whosesoever it is, is none of mine. 2. Neither did we ever allow the falling into fits (whether natural or preternatural) to be a certain mark; yet we believe the Spirit of God, sharply convincing the soul of sin, may occasion the bodily strength to fail. And what outward effects may possibly follow I believe no man living has skill enough to determine. 3. The power which God may sometimes permit the devil to have either over the soul or body is of quite another consideration. Yet even at those times He can constrain the father of lies to speak some truth, if it be for His own glory. But let those facts plead for themselves. Those persons are now alive; and not one of them is a member of our Society. 4. Fits (as you term them) are not left off. They are frequent now, both in Europe and America, among persons newly convinced of sin. I neither forward nor hinder them. 5. I love Calvin a little, Luther more; the Moravians, Mr. Law, and Mr. Whitefield far more than either. I have many reasons likewise to esteem and love Mr. Hutton. But I love truth more than all. Nor does it appear to me yet that he has dealt near so tenderly with me (since our opinions differed) as I have done with him. 6. In every congregation in England which I remember to have observed there was undeniably a faulty respect of persons. In our chapel there is a place kept for Lady Huntingdon Lady Huntingdon was a regular worshipper at West Street Chapel. till the Creed; if she does not come before then, any one takes it that is next, as also when she is out of town. I doubt whether this respect to her be not too great; but I yield in this point to my brother's judgment.

9. You proceed: 'How can you justify the many good things yousay of the Moravians, notwithstanding this character You saythey love God: But how can this be, when they even plead againstkeeping most of his commandments You say, you believe theyhave a sincere desire to serve God. How, then, can they despise hisservice in so many instances You declare some of them muchholier than any people you had yet known. Strange! if they fail in so many prime points of Christian duty, and this not only habitually and presumptuously, but even to the denying their use and necessity. You praise them for trampling under foot "the lust ofthe flesh, the lust of the eye, and the pride of life:" And yet youmake them a close, reserved, insincere, deceitful people. 'How you will explain those things, I know not.' (Remarks, pp. 20, 21.) By nakedly declaring each thing as it is. They are, I believe,the most self-inconsistent people now under the sun: And I describethem just as I find them; neither better nor worse, but leaving thegood and bad together. Upon this ground I can very easily justifythe saying many good things of them, as well as bad. For instance: I am still persuaded that they (many of them) love God; althoughmany others of them ignorantly 'plead against the keeping,' not 'most,' but some, 'of his commandments.' I believe 'they have asincere desire to serve God:' And yet, in several instances, some ofthem, I think, despise that manner of serving him which I knowGod hath ordained. I believe some of them are much holier thanany people I had known in August, 1740: Yet sure I am that othersamong them fail, not indeed in the 'prime points of Christianduty,' (for these are faith, and the love of God and man,) but in several points of no small importance. Not that they herein sinpresumptuously, neither; for they are fully, though erroneously,persuaded in their own minds. From the same persuasion they act,when they, in some sense, deny the use or necessity of those ordinances. How far that persuasion justify or excuse them, I leave to Him who knoweth their hearts. Lastly. I believe they trample under foot, in a good degree, 'the lust of the flesh, the lust of theeye, and the pride of life:' And yet many of them use reserve, yea, guile. Therefore, my soul mourns for them in secret places.

Let it be repeated ever so often, it is good for nothing. For, far otherqualifications are required in order to our standing before God inglory, than were required in order to his giving us faith andpardon. In order to this, nothing is indispensably required, butrepentance, or conviction of sin. But in order to the other it isindispensably required, that we be fully 'cleansed from all sin;' that the 'very God of peace sanctify us wholly,' even t , 'our entire body, soul, and spirit.' It is notnecessary, therefore, (nor indeed possible,) that we should, beforejustification, 'patiently wait upon God, by lowliness, meekness, and resignation, in all the ways of his holy law.' And yet it isnecessary, in the highest degree, that we should thus wait uponhim after justification: Otherwise, how shall we be "meet to be partakers of the inheritance of the saints in light' 5. Soon after, you add: 'In the passages last cited, you plead for thenecessity of a good life: But in others, the force of your principlesshows itself. An answer approved by you, is, "My heart is desperately wicked; but I have no doubt or fear; I know mySavior loves me, and I love him." Both these particulars areimpossible, if the Scripture be true.' You amaze me! Is it possible you should be ignorant that your ownheart is desperately wicked Yet I dare not say, either that God does not love you, or that you do not love him. 'Again: You say, you described the state of those who haveforgiveness of sins, but not a clean heart;' ; not in the full, proper sense. Very true; but even then they had power over both inward and outward corruptions; far from being, as you suppose, 'still wedded to their vices, and resolved to continue in them.'

To conclude this head: You roundly affirm, once for all, 'The grossest corruptions have ever followed the spreading of this tenet. The greatest heats and animosities have been raised thereby. The wildest errors have been thus occasioned. And in proportion to its getting ground, it has never failed to perplex the weak, to harden the wicked, and to please the profane. Your Journal is a proof that these terrible consequences have of late prevailed, perhaps more than ever.' Suppose that Journal gives a true account of facts, (which you seem not to deny,) could you find there no other fruits of my preaching, than these terrible ones you here mention O who so blind, as he that will not see! Matthew Henry on Jer. xx. See Swift's Polite Conversation, dial. 3. 18. But that we may not still talk at large, let us bring this question into as narrow a compass as possible. Let us go no farther as to time, than seven years last past; as to place, than London and the parts adjoining; as to persons, than you and me, Thomas Church preaching one doctrine, John Wesley the other. Now then, let us consider with meekness and fear, what have been the consequences of each doctrine. You have preached justification by faith and works, at Battersea, and St. Ann's, Westminster; while I preached justification by faith alone, near Moorfields, and at Short's Gardens. I beseech you then to consider, in the secret of your heart, how many sinners have you converted to God By their fruits we shall know them. This is a plain rule. By this test let them be tried. How many outwardly and habitually wicked men have you brought to uniform habits of outward holiness It is an awful thought! Can you instance in a hundred in fifty in twenty in ten If not, take heed unto yourself and to your doctrine. It cannot be that both are right before God.

' 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

'I dined with one He dined with Mr. Standex, when a woman told him this. who told me, in all simplicity, "Sir, I thought last week, there could be no such rest as you describe; none in this world, wherein we should be so free as not to desire ease in pain. But God has taught me better; for on Friday and Saturday, when I was in the strongest pain, I never once had one moment's desire of ease, but only that the will of God might be done."' (ii. 373-4.) Do I say here, that 'we ought not in the strongest pain once to desire to have a moment's ease' What a frightful distortion of my words is this! What I say is, 'A serious person affirmed to me, that God kept her for two days in such a state.' And why not Where is the absurdity '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."' 'If thou canst' that is, if Thou canst deny thyself, if Thou canst forget to be gracious, if Thou canst cease to be truth and love. So the lines both preceding and following fix the sense. I see nothing of stoical insensibility, neither of extravagancy or presumption, in this.

'Instead of judging of his spiritual estate by the improvement of his heart, he rests only on ecstasies.' Neither is this my case. I rest not on them at all. Nor did I ever experience any. I do judge of my spiritual estate by the improvement of my heart and the tenor of my life conjointly. 'He is very liable to err.' 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! '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 am very difficult to be convinced by dry blows or hard names, (both of which I have not wanted,) but not by reason and 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. 'Whoever opposes him is charged with resisting or rejecting the Spirit.' What! whoever opposes me, John Wesley Do I charge every such person with rejecting the Spirit No more than I charge him with robbing on the highway. I cite you yourself, to confute your own words. For, do I charge you with rejecting the Spirit 'His own dreams must be regarded as oracles.' Whose I desire neither my dreams nor my waking thoughts may be regarded at all, unless just so far as they agree with the oracles of God. 'Whatever he does, is to be accounted the work of God.' You strike quite wide of me still. I never said so of what I do. I never thought so. Yet I trust what I do is pleasing to God. 'Hence he talks in the style of inspired persons.' No otherwise inspired than you are, if you love God. '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.

9. 'In the same spirit of enthusiasm,' (you go on, citing this as a fourth instance,) '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."' (Remarks, p. 66.) I do; but I do not say, as a judgment from God for opposing me: That you say for me. 'Again you tell us of "one who was exceeding angry at those who pretended to be in fits; and was just going to kick one of them out of the way, when she dropped down herself, and was in violent agonies for an hour." And you say you "left her under a deep sense of the just judgment of God."' So she termed it; and so I believe it was. But observe, not for opposing me. 'Again, you mention, "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 again on Sunday, and no man should stop his mouth then."' His mouth was stopped before, in the midst of the most horrid blasphemies, by asking him, if he was stronger than God. ''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 a hardened sinner, for his complicated wickedness. 'Again, "one being just going to beat his wife, (which he frequently did,) 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."' And can you, Sir, consider this as one of the common dispensations of Providence Have you known a parallel one in your life But it was never cited by me, as it is by you, as an immediate punishment on a man for opposing me. You have no authority, from any sentence or word of mine, for putting such a construction upon it; no more than you have for that strange intimation, (how remote both from justice and charity!) that 'I parallel these cases with those of Ananias and Sapphira, or of Elymas the sorcerer!'

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.

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:

To Lord Grange (James Erskine) NEWCASTLE-UPON-TYNE, March 16, 1745. Whoever agrees with us in that account of practical religion given in The Character of a Methodist, Published in 1742. See Works, viii. 339-47. I regard not what his other opinions are, the same is my brother and sister and mother. I am more assured that love is of God than that any opinion whatsoever is so. Herein may we increase more and more. I am, dear sir, Your most affectionate servant.

To John Stephenson NEWCASTLE-UPON-TYNE, April 5, 1745. SIR, I am surprised. You give it under your hand that you will put me in possession of a piece of ground, specified in an article between us, in fifteen days' time. Three months are passed, and that article is not fulfilled. And now you say you can't conceive what I mean by troubling you. I mean to have that article fulfilled. I think my meaning is very plain. I am, sir, Your humble servant.

The classes call me away. I must (for several reasons) see London before Bristol. One is, I shall go from Bristol to Cornwall; so that, if I come to Bristol now, I shall not be at London these three months. What I propose, therefore, is to go from Birmingham, through Oxford (as I wrote before), straight to London. He reached London on May 11. You can send me word where you will meet me. All here salute you much. If you could come hither soon (think of it), Leeds would vie with Newcastle. I wish you could. O let us watch! Adieu. To A. W. 7 LONDON, May 28, 1745. Your affectionate brother. To M. W. LONDON, May 28, 1745. MY DEAR SISTER, If you find the beginning of the peace of God and the dawning of His love in your heart, what have you to do but quietly wait and pray for the fulfilling of all His promises Fear is good for nothing, unless it be a filial fear, such a fear of offending as springs from love. You are called to peace, and the fruit of righteousness is sown in peace. Only walk circumspectly, redeeming the time, doing the will of God from the heart, and He will supply all your wants at the time and in the manner that pleaseth Him. I am Your affectionate brother.

'Faith (instead of being a rational assent and moral virtue, for the attainment of which men ought to yield the utmost attention and industry) is altogether supernatural and the immediate gift of God.' I believe (1) that a rational assent to the truth of the Bible is one ingredient of Christian faith; (2) that Christian faith is a moral virtue in that sense wherein hope and charity are; (3) that men ought to yield the utmost attention and industry for the attainment of it; and yet (4) that this, as every Christian grace, is properly supernatural, is an immediate gift of God, which He commonly gives in the use of such means as He hath ordained. I believe it is generally given in an instant: but not arbitrarily, in your sense of the word; not without any regard to the fitness (I should say the previous qualifications) of the recipient. 12. 'When a man is pardoned, it is immediately notified to him by the Holy Ghost, and that, not by His imperceptibly working a godly assurance, but by such attestation as is easily discernible from reason or fancy.' I do not deny that God imperceptibly works in some a gradually increasing assurance of His love; but I am equally certain He works in others a full assurance thereof in one moment. And I suppose, however this godly assurance be wrought, it is easily discernible from bare reason or fancy. 'Upon this infallible notification he is saved, is become perfect, so that he cannot commit sin.' I do not say this notification is infallible in that sense, that none believe they have it who indeed have it not; neither do I say that a man is perfect in love the moment he is born of God by faith. But even then I believe, if he keepeth himself, he cloth not commit (outward) sin. 13. 'This first sowing of the first seed of faith you cannot conceive to be other than instantaneous (ordinarily), whether you consider experience, or the Word of God, or the very nature of the thing. Whereas all these appear to me to be against you. To begin with experience: I believe myself to have as steady a faith in a pardoning God as you can have; and yet I do not remember the exact day when it was first given.'

Perhaps not. Yours may be another of those exempt cases which were allowed before. But 'the experience,' you say, 'of all the pious persons' you 'are acquainted with is the very same with' yours. You will not be displeased with my speaking freely. How many truly pious persons are you so intimately acquainted with as to be able to interrogate them on the subject with twenty with ten If so, you are far happier than I was for many years at Oxford. You will naturally ask, with how many truly pious persons am I acquainted, on the other hand. I speak the truth in Christ, I lie not: I am acquainted with more than twelve or thirteen hundred persons, whom I believe to be truly pious, and not on slight grounds, and who have severally testified to me with their own mouths that they do know the day when the love of God was first shed abroad in their hearts and when His Spirit first witnessed with their spirits that they were the children of God. Now, if you are determined to think all these liars or fools, this is no evidence to you; but to me it is strong evidence, who have for some years known the men and their communication. 14. As to the Word of God, you well observe, 'We are not to frame doctrines by the sound of particular texts, but the general tenor of Scripture, soberly studied and consistently interpreted.' Touching the instances you give, I would just remark: (1) To have sin is one thing; to commit sin is another. (2) In one particular text it is said, 'Ye are saved by hope'; perhaps in one more (though I remember it not), 'Ye are saved by repentance or holiness.' But the general tenor of Scripture, consistently interpreted, declares, 'We are saved by faith.' (3) Will either the general tenor of Scripture or your own conscience allow you to say that faith is the gift of God in no other or higher sense than riches are (4) I entirely agree with you that the children of light walk by the joint light of reason, Scripture, and the Holy Ghost.

To the Mayor of Newcastle-upon-Tyne Date: NEWCASTLE, October 26, 1745. SIR, The fear of God, the love of my country, and the regard I have for His Majesty King George constrain me to write a few plain words to one who is no stranger to these principles of action.See letter of Sept. 21. My soul has been pained day by day, even in walking the streets of Newcastle, at the senseless, shameless wickedness, the ignorant profaneness, of the poor men to whom our lives are entrusted. Fifteen thousand troops were encamped on Newcastle Moor The continual cursing and swearing, the wanton blasphemy of the soldiers in general, must needs be a torture to the sober ear, whether of a Christian or an honest infidel. Can any that either fear God or love their neighbor hear this without concern especially if they consider the interest of our country, as well as of these unhappy men themselves. For can it be expected that God should be on their side who are daily affronting Him to His face And if God be not on their side, how little will either their number or courage or strength avail! Is 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,' Hamlet, III. i. 83 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 John Haime the dragoon betray any cowardice before or after his horse sunk under him See Wesley's Veterans, i. 34. Or did William Clements when he received the first ball in his left and the second in his right arm Or John Evans, when the cannonball took off both his legs Did he not call all about him, as long as he could speak, to praise and fear God and honor the King as one who feared nothing but lest his last breath should be spent in vain.When William Clements had his arm broken by a musket-ball on May 11, 1745 (see Journal,iii. 226), they would have carried him out of the battle; but he said, 'No; I have an arm left to hold my sword: I will not go yet.' When a second shot broke his other arm, he said, 'I am as happy as I can be out of Paradise.' John Evans had both his legs taken off by a cannonball. He 'was laid across a cannon to die; where, as long as he could speak, he was praising God with joyful lips.' See Wesley's Veterans, i. 33. 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.

To Westley Hall LONDON, December, 30, 1745. You think, first, that we undertake to defend some things which are not defensible by the Word of God. You instance in three; on each of which we will explain ourselves as clearly as we can. 1. 'That the validity of our ministry depends on a succession supposed to be from the Apostles, and a commission derived from the Pope of Rome and his successors or dependants.' We believe it would not be right for us to administer either baptism or the Lord's supper unless we had a commission so to do from those bishops whom we apprehend to be in a succession from the Apostles. And yet we allow these bishops are the successors of those who were dependent on the Bishop of Rome. But we would be glad to know on what reasons you believe this to be inconsistent with the Word of God. 2. 'That there is an outward priesthood, and consequently an outward sacrifice, ordained and offered by the Bishop of Rome, and his successors or dependents, in the Church of England, as vicars and viceregents of Christ.' We believe there is, and always was, in every Christian Church (whether dependent on the Bishop of Rome or not), an outward priesthood, ordained by Jesus Christ, and an outward sacrifice offered therein, by men authorized to act as ambassadors of Christ and stewards of the mysteries of God. On what grounds do you believe that Christ has abolished that priesthood or sacrifice 3. 'That this Papal hierarchy and prelacy, which still continues in the Church of England, is of apostolical institution, and authorized thereby, though not by the written Word.' We believe that the threefold order of ministers (which you seem to mean by Papal hierarchy and prelacy) is not only authorized by its apostolical institution, but also by the written Word. Yet we are willing to hear and weigh whatever reasons induce you to believe to the contrary.

Under Thy guidance I entered into my inward self: and this I could do, because Thou wast my Helper. I entered, and saw with the eye of my soul (such as it is) the unchangeable light of the Lord above this very eye of my soul, and above my mind. The light was not of this common kind, which is obvious to all flesh: neither was it as if it was a larger light of the same kind. It was not a light of this kind, but of another; a light that differed exceedingly from all these. Nor was it above my mind, as the heavens are above the earth: but it was superior, because it made me. He who knows the truth knows this light; and he who knows it knows eternity. Love knows it. 'O eternal Truth! Thou art my God! Day and night I sigh after Thee. And when I first knew Thee, Thou didst take hold of me that I might see that there was something to be seen. Thou didst likewise beat back the weakness of my own sight, and didst Thyself powerfully shine into me. I trembled with love and with horror; and I found myself far from Thee. I said, "Is truth therefore nothing" And Thou didst reply from afar, "No, indeed! I AM THAT I AM I" I heard this, as we are accustomed to hear in the heart; and there was no ground whatever for doubting. Nay, I could more easily doubt of my existence itself than that it was not the Truth.' See letter of June 25, 1746, sect. 6. 9. From many such passages as these, which I have occasionally read, as well as from what I have myself seen and known, I am induced to believe that God's ordinary way of converting sinners to Himself is by 'suddenly inspiring them with an immediate testimony of His love, easily distinguishable from fancy.' I am assured thus He hath wrought in all I have known (except, perhaps, three or four persons), of whom I have reasonable ground to believe that they are really turned from the power of Satan to God.

I do not, therefore, I will not, shift the question; though I know many who desire I should. I know the proposition I have to prove, and I will not move an hair's breadth from it. It is this: 'No man can be a true Christian without such an inspiration of the Holy Ghost as fills his heart with peace and joy and love, which he who perceives not has it not.' This is the point for which alone I contend; and this I take to be the very foundation of Christianity. 14. The answer, therefore, which you think we ought to give, is that we do give to the charge of our adversaries: 'Our singularities (if you will style them so) are fundamental and of the essence of Christianity'; therefore we must 'preach them with such diligence and zeal as if the whole of Christianity depended upon them.' 15. It would doubtless be wrong to insist thus on these things if they were 'not necessary to final salvation'; but we believe they are, unless in the case of invincible ignorance. In this case, undoubtedly many thousands are saved who never heard of these doctrines; and I am inclined to think this was our own case, both at Oxford and for some time after. Yet I doubt not but, had we been called hence, God would first, by this inspiration of His Spirit, have wrought in our hearts that holy love without which none can enter into glory. 16. I was aware of the seeming contradiction you mention at the very time when I wrote the sentence. But it is only a seeming one: for it is true that, from May 24, 1738, 'wherever I was desired to preach, salvation by faith was my only theme' that is, such a love of God and man as produces all inward and outward holiness, and springs from a conviction, wrought in us by the Holy Ghost, of the pardoning love of God; and that, when I was told, 'You must preach no more in this church,' it was commonly added, 'because you preach such doctrine!' And it is equally true that 'it was for preaching the love of God and man that several of the clergy forbade me their pulpits' before that time, before May 24, before I either preached or knew salvation by faith.

You proceed: 'You distinguish between the English brethren and the Moravians. These English brethren, I presume, were your followers. Afterwards you represent them as perverted by the Moravians. "Before they had spoke these wicked things," you say, "they had joined these men and acted under their direction." If they did not learn them from these new teachers, from whom did they learn them Not, sure, from yourself or any other Methodists. You cannot, therefore, bring off the Moravians without condemning your own people. Here, therefore, you have certainly overshot yourself.' Perhaps not. 'These English brethren were, I presume, your followers.' No; this is your first mistake. I was but a single, private member of that Society. 'Afterwards you represent them as perverted by the Moravians.' I do; but not yet connected with them. 'Before they spoke these wicked things, they had joined these men and acted under their direction.' This is another mistake. They did not join these men nor act by their direction till long after. 'If they did not learn them from these new teachers, from whom did they learn them You cannot bring off the Moravians without condemning your own people.' They learned them from Mr. Molther chiefly, whom I am not at all concerned to bring off. Now let all men judge which of us two has overshot himself. 11. 'In answer to my objections against the inconsistent accounts you have given of the Moravians, you say, "They are, I believe, the most self-inconsistent people under the sun." Would not one imagine that you here speak of the same persons, or of the whole body of them in general' I do, thus far: I ascribe the good to the body of them in general; the evil to part only of that body, to some of those same persons. 'Your method of getting over the contradictions I had charged upon you is much the same, to distinguish either between the Moravians and the English brethren, though these had been their disciples' (this has been abundantly answered), 'or between some of the Moravians and others' . I think a very good method; for propositions are not contradictory unless they both speak of the same persons.

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.

8. You will likewise, at all hazards, stand your ground as to the charge of stoical insensibility. I answered before, 'How do you support the charge Why, thus: "You say, The servants of God suffer nothing." And can you possibly misunderstand these words if you read those that immediately follow "His body was wellnigh 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."' See letter of Feb. 2, 1745, sect. III, 4. You reply, 'If you meant no more than that a man under the sharpest pains may be thankful to God, why did you call this a strange truth' . Because I think it is so. I think it exceeding strange that one in such a degree of pain should be continually giving thanks to God. Not that I suppose him 'insensible of his torments.' 'His body,' I say, 'was wellnigh torn asunder with pain.' But the love of God so abundantly overbalanced all pain, that it was as nothing to him. 'The next instance is as follows: One told you, "Sir, I thought last week there could be no such rest as you describe; none in this world wherein we should be so free as not to desire ease in pain. But God has taught me better; for on Friday and Saturday, when I was in the strongest pain, I never once had one moment's desire of ease."' Add, 'but only that the will of God might be done.' Neither has this any resemblance of 'stoical insensibility.' I never supposed that this person did not feel pain (nor, indeed, that there is any state on earth wherein we shall not feel it), but that her soul was filled with the love of God and thankfully resigned to His will. 'Another instance is taken from one of your hymns, where are these lines : Doom, if Thou canst, to endless pains, And drive me from Thy face.' Add: But if Thy stronger love constrains, Let me be saved by grace. Poetical Works of J. and C. Wesley, i. 236.

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.

You remark: (8) 'Whoever opposes him will be charged with resisting or rejecting the Spirit.' I answered: 'What! whoever opposes me, John Wesley Do I charge every such person with rejecting the Spirit No more than I charge him with robbing on the highway. Do I charge you with rejecting the Spirit' You reply: 'You deny that you charge the opposers with rejecting the Spirit, and affirm that you never said or thought that what you do is to be accounted the work of God.' Here you blend different sentences together, which I must consider apart, as they were written. And, first, where do I charge you with rejecting the Spirit If I charge whoever opposes me with this, undoubtedly I charge you. If I do not charge you, that proposition is false; I do not so charge whoever opposes me. Your next words are: 'You affirm that you never said or thought that what you do is to be accounted the work of God. If it be the work of God, you need not deny the other point.' Yes, sir; whether it be or no, I must still deny that I ever charged you with rejecting the Spirit in opposing me. You remark: (9) 'His own dreams must be regarded as oracles.' I answered: 'Whose I desire neither my dreams nor my waking thoughts may be regarded at all, unless just so far as they agree with the oracles of God.' To this also you make no reply. You remark: (10) 'However wild his behavior may be, whatever he does is to be accounted the work of God.' It was to this I answered, 'I never said so of what I do: I never thought so.' This answer was ill expressed. And I might have foreseen you would hardly fail to make your advantage of it. I must therefore explain myself upon it a little farther. You said, 'An enthusiast accounts whatever he does to be the work of God.' I should have said, 'But I do not account whatever I do to be the work of God.' What that is which I do account His work will be considered by-and-by.

5. You next remarked several instances of my enthusiasm. The first was that of Mrs. Jones. The next ran thus: 'Again, you say, "I expounded out of the fullness that was given me"' (Remarks, p. 64). I answered, 'I mean, I had then a fuller, deeper sense of what I spoke than I ordinarily have.' See letter of Feb. 2, 1745, sect. III. 8. But if you still think 'it would have been more decent to have said, "According to the best of my power and ability, with God's assistance, I expounded,"' I will say so another time. With regard to the third instance of enthusiasm you remarked, 'If you would not have us look on this as miraculous, there is nothing in it worthy of being related' (Remarks, pp. 65-6). I answered: 'It may be so; let it pass, then, as a trifle not worth relating: but still it is no proof of enthusiasm. For I would not have you look upon it as miraculous, but as a signal instance of God's particular providence.' Ibid. How friendly and generous is your reply! 'You seem ashamed of it. I am glad you give this fooling up, and hope for the future you will treat your readers better.' (Second Letter, p. 131.) Sir, I am not ashamed of it; nor shall I ever give this fooling up till I give up the Bible. I still look upon this 'as a signal instance of God's particular providence.' But 'how is this consistent with yielding it to be a trifle' . My words do not imply that I yield it so to be. Being urged with the dilemma, 'Either this is related as miraculous' (and then it is enthusiasm), 'or it is not worth relating,' I answered (to avoid drawing the saw of controversy), 'Let it pass, then, as a trifle not worth relating; but still' (if it be a trifle, which I suppose, not grant), 'it is no proof of enthusiasm. For I would not have you look upon it as miraculous.'

You subjoin, 'This you may desire, for aught I know, to pass as a trifle too' (Second Letter, p. 134). No; it is so terrible an instance of the judgment of God (though at length 'mercy rejoiced over judgment'), as ought never to be forgotten by those who fear God so long as the sun or moon endureth. 7. The account of people falling down in fits you cite as a fifth instance of my enthusiasm; it being 'plain,' you say, that I 'look upon both the disorders and the removals of them to be super natural' (Remarks, p. 67). I answered: 'It is not quite plain. I look upon some of these cases as wholly natural; on the rest as mixed, both the disorders and the removals being partly natural and partly not.' See letter of Feb. 2, 1745, sect. III.10. You reply, 'It would have been kind to have let us know your rule by which you distinguish these.' I will. I distinguish them by the circumstances that precede, accompany, and follow. 'However, some of these you here allow to be in part supernatural. Miracles, therefore, are not wholly ceased.' Can you prove they are by Scripture or reason You then refer to two or three cases (related in Journal, ii. 186-7). I believe there was a supernatural power on the minds of the persons there mentioned, which occasioned their bodies to be so affected by the natural laws of the vital union. This point, therefore, you have to prove, or here is no enthusiasm that there was no supernatural power in the case.

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.

Yet I must desire you well to observe (3) that my will, or choice, or desire had no place either in this or any case of this kind that has ever fallen under my notice. Five minutes before, I had no thought of this. I expected nothing less. I was willing to wait for a gradual recovery in the ordinary use of outward means. I did not look for any other cure till the moment before I found it. And it is my belief that the case was always the same with regard to the most 'real and undoubted miracles.' I believe God never interposed His miraculous power but according to His own sovereign will; not according to the will of man neither of him by whom He wrought, nor of any other man whatsoever. The wisdom as well as the power are His; nor can I find that ever, from the beginning of the world, He lodged this power in any mere man, to be used whenever that man saw good. Suppose, therefore, there was a man now on earth who did work 'real and undoubted miracles,' I would ask, By whose power cloth he work these and at whose pleasure his own, or God's Not his own, but God's. But if so, then your demand is not made on man, but on God. I cannot say it is modest thus to challenge God, or well suiting the relation of a creature to his Creator.

2. However, I cannot but think there have been already so many plain interpositions of divine power as will shortly leave you without excuse if you either deny or despise them. We desire no favor, but the justice that diligent inquiry may be made concerning them. We are ready to name the persons on whom that power was shown which belongeth to none but God (not one or two, or ten or twelve only); to point out their places of abode; and we engage they shall answer every pertinent question fairly and directly; and, if required, shall give all those answers upon oath before any who are empowered so to receive them. It is our particular request that the circumstances which went before, which accompanied, and which followed after the facts under consideration may be thoroughly examined and punctually noted down. Let but this be done (and is it not highly needful it should at least, by those who would form an exact judgment), and we have no fear that any reasonable man should scruple to say, 'This hath God wrought!' As there have been already so many instances of this kind, far beyond what we had dared to ask or think, I cannot take upon me to say whether or no it will please God to add to their number. I have not herein 'known the mind of the Lord,' neither am I 'His counselor.' He may, or He may not; I cannot affirm or deny. I have no light, and I have no desire either way. 'It is the Lord: let Him do what seemeth Him good.' I desire only to be as clay in His hand.

I presume you will allow there is one kind of miracles (loosely speaking) which are not ceased namely, tata fed, 'lying wonders,' diabolical miracles, or works beyond the virtue of natural causes, wrought by the power of evil spirits. Nor can you easily conceive that these will cease as long as the father of lies is the prince of this world. And why should you think that the God of truth is less active than him, or that He will not have His miracles also only, not as man wills, neither when he wills, but according to His own excellent wisdom and greatness 6. But even if it were supposed that God does now work beyond the operation of merely natural causes, yet what impression would this make upon you in the disposition your mind is now in Suppose the trial were repeated, were made again to-morrow. One informs you the next day, 'While a clergyman was preaching yesterday where I was, a man came who had been long ill of an incurable distemper. Prayer was made for him, and he was restored to perfect health.'

7. Let us consider this point yet a little farther. 'What is it you would have us prove by miracles The doctrines we preach' We prove these by Scripture and reason, and (if need be) by antiquity. What else is it, then, that we are to prove by miracles At length we have a distinct reply: 'Wise and sober men will not otherwise be convinced' (that is, unless you prove this by miracles) 'that God is, by the means of such teachers and such doctrines, working a great and extraordinary work in the earth' (Preface, p. 6). So, then, the determinate point which you in their name call upon us to prove by miracles is this, 'that God is by these teachers working a great and extraordinary work in the earth.' What I mean by 'a great and extraordinary work' is, the bringing multitudes of gross notorious sinners in a short space to the fear and love and service of God, to an entire change of heart and life. Now, then, let us take a nearer view of the proposition, and see which part of it we are to prove by miracles. 'Is it (1) that A. B. was for many years without God in the world, a common swearer, a drunkard, a Sabbath-breaker 'Or (2) that he is not so now 'Or (3) that he continued so till he heard these men preach, and from that time was another man 'Not so. The proper way to prove these facts is by the testimony of competent witnesses. And these witnesses are ready, whenever required, to give full evidence of them. 'Or would you have us prove by miracles (4) that this was not done by our own power or holiness that God only is able to raise the dead, to quicken those who are dead in trespasses and sins' Surely no. Whosoever believes the Scriptures will want no new proof of this. Where, then, is the wisdom of those men who demand miracles in proof of such a proposition one branch of which, 'that such sinners were reformed by the means of these teachers,' being a plain fact, can only be proved by testimony, as all other facts are; and the other, 'that this is a work of God, and a great and more than ordinary work,' needs no proof, as carrying its own evidence to every thinking man.

But his heart is hot within him,' and constrains him at length to declare what God hath wrought. And this he then doeth in all simplicity, with 'great plainness of speech'; desiring only to commend himself to Him who 'searcheth the heart and trieth the reins,' and (whether his words are the savor of life or of death to others) to have that witness in himself, 'As of sincerity, as of God, in the sight of God, speak we in Christ.' If any man counts this boasting, he cannot help it. It is enough that a higher Judge standeth at the door. 3. But you may say, 'Why do you talk of the success of the gospel in England, which was a Christian country before you was born' Was it indeed Is it so at this day I would explain myself a little on this head also. And (1) None can deny that the people of England in general are called Christians. They are called so, a few only excepted, by others as well as by themselves. But I presume no man will say that the name makes the thing, that men are Christians barely because they are called so. (2) It must be allowed that the people of England, generally speaking, have been christened or baptized. But neither can we infer, 'These were once baptized; therefore they are Christians now.' (3) It is allowed that many of those who were once baptized, and are called Christians to this day, hear the word of God, attend public prayers, and partake of the Lord's Supper. But neither does this prove that they are Christians. For, notwithstanding this, some of them live in open sin: and others, though not conscious to themselves of hypocrisy, yet are utter strangers to the religion of the heart; are full of pride, vanity, covetousness, ambition; of hatred, anger, malice, or envy; and consequently are no more scriptural Christians than the open drunkard or common swearer.

I have again and again, with all the plainness I could, declared what our constant doctrines are, whereby we are distinguished only from heathens or nominal Christians, not from any that worship God in spirit and in truth. Our main doctrines, which include all the rest, are three that of Repentance, of Faith, and of Holiness. The first of these we account, as it were, the porch of religion; the next, the door; the third, religion itself. That repentance or conviction of sin, which is always previous to faith (either in an higher or lower degree, as it pleases God), we describe in words to this effect: 'When men feel in themselves the heavy burthen of sin, see damnation to be the reward of it, behold with the eye of their mind the horror of hell, they tremble, they quake, and are inwardly touched with sorrowfulness of heart, and cannot but accuse themselves, and open their grief unto Almighty God, and call unto Him for mercy. This being done seriously, their mind is so occupied, partly with sorrow and heaviness, partly with an earnest desire to be delivered from this danger of hell and damnation, that all desire of meat and drink is laid apart, and loathing of all worldly things and pleasure cometh in place. So that nothing then liketh them more than to weep, to lament, to mourn; and both with words and behavior of body to show themselves weary of life.'

'Allow Mr. Wesley,' you say, 'but these few points, and he will defend his conduct beyond exception.' That is most true. If I have, indeed, 'been advancing nothing but the true knowledge and love of God'; if God has made me an instrument in reforming many sinners, and bringing them to 'inward and pure religion'; and if many of these continue holy to this day, and free from all willful sin, then may I, even I, use those awful words, 'He that despiseth me, despiseth Him that sent me.' But I never expect the world to allow me one of these points. However, I must go on as God shall enable me. I must lay out whatsoever He entrusts me with (whether others will believe I do it or no), in advancing the true Christian knowledge of God and the love and fear of God among men; in reforming (if so be it please Him to use me still) those who are yet without God in the world; and in propagating inward and pure religion righteousness, peace, and joy in the Holy Ghost. 10. But you believe I only corrupt those who were good Christians before, teaching them to revile and censure their neighbors; and to abuse the clergy, notwithstanding all their meekness and gentleness, as I do myself. 'I must declare,' say you, 'we have in general answered your presence with all meekness and temper; the railing and reviling has been chiefly on the side of the Methodists' . Your first charge ran thus: 'How have such abuses as these been thrown out by you against our regular clergy, not the highest or the worthiest excepted!' (Remarks, p. 15). I answered: '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.' See letter of Feb. 2, 1745, sect.1.15.

To draw toward a conclusion: whosoever they are that 'despise me, and make no account of my labors,' I know that they are 'not in vain in the Lord,' and that I have not 'fought as one that beateth the air.' I still see (and I praise 'the Father of Lights, from whom every good and perfect gift descendeth') a continual increase of pure religion and undefiled, of the love of God and man, of the 'wisdom' which is 'pure and peaceable, gentle, and easy to be entreated, full of mercy and of good fruits.' I see more and more of those 'who before lived in a thorough contempt of God's ordinances, and of all duties, now zealously discharging their duties to God and man, and walking in all His ordinances blameless.' A few, indeed, I have seen draw back to perdition, chiefly through a fear of being 'righteous overmuch.' And here and there one has fallen into Calvinism or turned aside to the Moravians. But I doubt not these 'are in a 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 gross sin, we are sure they had fallen into 'the fire that never shall be quenched.' I have now considered, as far as my time would permit, not everything in your letter, whether of moment or no, but those points which I conceived to be of the greatest weight. That God may lead us both into all truth, and that we may not drop our love in the pursuit of it, is the continued prayer of, reverend sir, Your friend and servant for Christ's sake.

But you say, 'Strict order once set aside, confusion rushes in like a torrent.' It has been so far from rushing in where we have preached most, that the very reverse is true. Surely never was 'confusion worse confounded' than it was a few years since in the forest of Kingswood. But how has it been since the word of God was preached there, even in this disorderly manner Confusion heard his voice, and wild uproar Stood ruled, ... and order from disorder sprung. Paradise Lost, iii. 710-14. O sir, be not carried away with the torrent, the clamour either of the great vulgar or the small! Re-examine your very first notions of these things; and then review that sentence, 'The devil makes use of your honest zeal to his dishonest and diabolical purposes. He well knows you do him more service by breach of order than disservice by all your laborious industry.' I hope not: (1) because I bring the very order you contend for into places where it never was before; and (2) because I bring yet not I, but the grace of God that knowledge and love of God also, in conjunction wherewith order is of great price, but without them a worthless shadow. I commend you to God, and to the word of His grace, which is able to build you up, and to give you an inheritance among all them which are sanctified, by faith that is in Him.

To Mr. Howell Harris, At Trevecca, Near Hay, Brecknockshire. Free-James Erskine. To 'John Smith' NEWCASTLE-UPON-TYNE, March 25, 1747. SIR, I. In your last I do not find much reason to complain either of tartness or bitterness. But is it so serious as the cause requires If it be asked, Ridentem dicere verum, Quis vetat' Horace's Satires, I, i. 24: 'Yet may not truth in laughing guise be dressed' 1. I think the nature of the things whereof we speak should forbid it. For surely it is a very serious concern whether we dwell in the eternal glory of God or in the everlasting fire prepared for the devil and his angels. 2. If those who subscribe the Eleventh and following Articles do subscribe in what they believe from their hearts to be the plain, unforced, grammatical meaning of the words, then they are clear before God. I trust you can answer for yourself herein; but you cannot for all our brethren. 3. I am glad that our dispute concerning commutations in religion proves to be 'entirely verbal': as we both agree (1) that abundance of those who bear the name of Christians put a part of religion for the whole generally some outward work or form of worship; (2) that whatever is thus put for the whole of religion in particular, where it is used to supersede or commute for the religion of the heart it is no longer a part of it; it is gross irreligion, it is mere mockery of God.

You mention four other instances of self-contradiction: (1) 'You claim and you disclaim miracles. You claim them, as having seen many miraculous attestations to your ministry; you disclaim them, desiring none to believe your words farther than they are confirmed by Scripture and reason: that is, you claim them in one sense, and disclaim 1 them in another.' Perhaps so; but this is no contradiction. (2) 'You are not at leisure yet either to permit or forbid to marry.' Indeed I am. Although I commend those who are as 'eunuchs for the kingdom of heaven's sake,' yet I know 'all men cannot receive this saying,' and that 'it is better to marry than to burn.' (3) 'The newly justified has at once, in that hour, power over all sin, and finds from that hour the work of God in the soul slowly and gradually increasing. What, until he has power over more than all sin' No: but until he has more power over all sin, the struggle between the flesh and the Spirit gradually decreasing; and till he has more peace, more joy in the Holy Ghost, more of the knowledge and love of God. (4) 'But surely the tip-top of all inconsistencies is what follows, even as explained in your own way: many receive from the Holy Ghost an attestation of their acceptance as perceptible as the sun at noonday; and yet these same persons at other times doubt or deny that they ever had such attestation.' The fact stands thus: (1) A man feels in himself the testimony of God's Spirit that he is a child of God; and he can then no more deny or doubt thereof than of the shining of the sun at noonday. (2) After a time this testimony is withdrawn. (3) He begins to reason within himself concerning it; next, to doubt whether that testimony was from God; and, perhaps, in the end to deny that it was. And yet he may be all this time in every other respect 'of sound memory as well as understanding.' Now, whether these propositions are true or false, they are not contradictory to each other. They cannot, unless it were affirmed that the same person has and has not the same testimony at the same time.

5. However, you think I assert a thing impossible. What is impossible That the Spirit of God should bear a clear, perceptible witness with our spirit that we are the children of God Surely no! Whether this be the fact or not, no man of reason will say it is impossible. Or that the Spirit of God should cease to bear this witness Neither can the possibility of this be denied. The thing, then, which is supposed impossible is this that a man who once had it should ever doubt whether he had it or no; that is (as you subjoin), 'if he continue sound in mind' (or understanding) 'and memory.' Right! 'If he continue'; but the very supposition is that in this respect he does not continue so. While he did so continue, he could not doubt. But his understanding is now darkened, and the very traces of that divine work wellnigh erased out of his memory. Nor can I think 'it is vain to have recourse here to the energeia of the power of darkness.' I verily believe, as it was the God of heaven who once shone in his heart to give the light of the knowledge of the glory of God, so it is the god of this world who hath now blinded his heart so that the glorious light cannot shine upon it. 6. If the Quakers hold the same perceptible inspiration with me, I am glad; and it is neither better nor worse for their holding it: although if I 'distinguish it away,' I do not hold it at all. But do I distinguish it away or any point which I believe to be the truth of God I am not conscious of this. But when men tack absurdities to the truth of God with which it hath nothing to do, I distinguish away those absurdities and let the truth remain in its native purity. It was several months before my correspondence with you that I thus distinguished away perceptible inspiration; declaring to all men, 'by "perceiving" or "feeling the operations of the Spirit," I mean being inwardly conscious of them.' 'By "the operations of the Spirit" I do not mean the "manner" in which He operates in a Christian.'

Give me leave to remind you of some of the words. In the forty-ninth page the argument concludes thus: 'It will follow that this witness of the Spirit is the private testimony given to our own consciences, which consequently all sober Christians may claim, without any danger of enthusiasm.' In the fifty-seventh page are these words: 'Every one that is born of God, and doth not commit sin, by his very actions saith, "Our Father which art in heaven"; the Spirit itself bearing witness with their spirit that they are the children of God. According to Origen, therefore, this testimony of the Spirit is not any public testimony by miracles, but an inward testimony belonging in common to all that are born of God.' Once more: in the fifty-eighth page are these words: 'He brings yet another proof of the superiority of those who had this Spirit of adoption: "The Spirit itself beareth witness with our spirit that we are the children of God." "I prove this," says he, "not only from the voice itself, but also from the cause whence that voice proceeds. For the Spirit suggests the words while we thus speak, which he hath elsewhere expressed more plainly, 'God hath sent forth the Spirit of His Son into our hearts, crying, Abba, Father!' But what is 'The Spirit beareth witness with our spirit'" He means the Paraclete by the gift given unto us.' (But that this was an extraordinary gift we have no intimation at all, neither before nor after.) 'And when the Spirit beareth witness, what doubt is left If a man or an angel spake, some might doubt; but when the Most High beareth witness to us, who can doubt any longer' I am mistaken if this does not come home to the point, to the question now before us: describing a perceptible testimony of the Holy Ghost, 'directly felt to be worked by Himself.'

You ascribe it likewise in part to 'a natural knack of persuasion.' If either by a natural or an acquired power of persuasion I can prevail upon sinners to turn to God, am I to bury even that talent in the earth 'No; but try if you cannot do more good in a college or in a parish.' See letter of March 20, 1739, to James Hervey. I have tried both, and I could not do any substantial good, either to my pupils or my parishioners. Among my parishioners in Lincolnshire I tried for some years; but I am well assured I did far more good to them by preaching three days on my father's tomb than I did by preaching three years in his pulpit. But you 'know no call I have to preach up and down, to play the part of an itinerant evangelist.' Perhaps you do not. But I do: I know God hath required this at my hands. To me, His blessing my work is an abundant proof; although such a proof as often makes me tremble. But 'is there not pride or vanity in my heart' There is; yet this is not my motive to preaching. I know and feel that the spring of this is a deep conviction that it is the will of God, and that, were I to refrain, I should never hear that word, 'Well done, good and faithful servant,' but, 'Cast ye the unprofitable servant into outer darkness, where is weeping and wailing and gnashing of teeth.'

To Dr. Gibson, Bishop of London Date: LONDON, June 11, 1747. MY LORD, 1. When abundance of persons have for several years laid to my charge things that I knew not, I have generally thought it my duty to pass it over in silence, to be 'as one that heard not.' But the case is different when a person of your Lordship's character calls me forth to answer for myself. Silence now might be interpreted contempt. It might appear like a sullen disregard, a withholding honor from him to whom honor is due, were it only on account of his high office in the Church, more especially when I apprehend so eminent a person as this to be under considerable mistakes concerning me. Were I now to be silent, were I not to do what was in my power for the removal of those mistakes, I could not 'have a conscience void of offence,' either 'towards God or towards man.' 2. But I am sensible how difficult it is to speak in such a manner as I ought and as I desire to do. When your Lordship published those queries under the title of Observations, Observations upon the Conduct and Behaviour of a Certain Sect, usually distinguished by the name of Methodist. 1744. See Green's Anti-Methodist Publications, No. 164. I did not lie under the same difficulty; because, as your name was not inscribed, I had 'the liberty to stand, as it were, on even ground.' But I must now always remember to whom I speak. And may the God 'whom I serve in the gospel of His Son' enable me to do it with deep seriousness of spirit, with modesty and humility, and at the same time with the utmost plainness of speech, seeing we must 'both stand before the judgment-seat of Christ.'

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

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.)

'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:

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.

7. Instead of giving a direct answer to this, you have recourse to the same supposition with his Lordship of Lichfield and Coventry namely, that there was once an inward, perceptible testimony of the Spirit, but that it was peculiar to the early ages of the Church. 'There are three ways,' say you, 'in which the Holy Spirit may be said to bear witness with our spirit that we are the children of God: (1) By external, miraculous attestations. (2) By internal, plainly perceptible whispers.' (I must add, 'not in words, at least not always, but by some kind of impressions equivalent thereto.') '(3) By His standing testimony in the Holy Scriptures. The Apostles had all these three; Origen and Chrysostom probably the two latter. But if St. Bernard, several hundred years after, pretended to any other than the third, his neighbors would naturally ask for proof, either that it should be so by Scripture or that it was so by facts.'

Well, then, let us suppose St. Bernard and one of his neighbors to be talking together on this subject. On St. Bernard's saying, 'The Spirit of God bears witness with my spirit that I am a child of God,' his neighbor replies, 'I suppose He does, but not by an inward, plainly perceptible testimony.' 'Yes, by an inward, plainly perceptible testimony. I now have this testimony in myself; I plainly perceive that I am a child of God, and that it is His Spirit who testifies it to my spirit.' 'I fear you are somewhat enthusiastically given. I allow God's standing testimony in the Scriptures; but I cannot allow that there is now any such thing as this inward testimony, unless you can either prove by Scripture that it should be so or by facts that it is so.' 'Are not these words Scripture: "The Spirit itself beareth testimony with our spirit that we are the children of God"' 'Yes; but the question is, how they are to be understood: for I deny that they speak of an inward testimony. They speak of the outward, standing testimony of God in the Holy Scriptures.' 'You put a manifest force upon the text. You cannot prove that it speaks of any outward testimony at all. But the words immediately preceding prove to a demonstration that it speaks of an inward testimony: "Ye have not received the spirit of bondage unto fear" (is not fear an inward thing); "but ye have received the Spirit of adoption, whereby we cry, Abba, Father!" The Spirit itself beareth witness with our spirit that we are the children of God, even the same Spirit which "God hath sent forth into our hearts, crying, Abba, Father I"' 'I do not deny that the Spirit bears witness with our spirit. But I deny your peculiar interpretation of this text. I deny that this text at all favors an inward, perceptible testimony.' 'The Spirit which God hath sent into my heart, and which now cries in my heart "Abba, Father," now beareth testimony with my spirit that I am a child of God. How can these words be interpreted at all but of an inward, perceptible testimony' 'I tell you, of God's standing testimony in Scripture.' 'This is a palpable violence to the words. They no more speak of Scripture than of miracles.

9. But you say, 'If variable facts be produced, to-day asserted, to-morrow denied.' Nay, the facts, whether asserted or denied, are still invariable. 'But if they be ever doubted or denied, they never were plainly perceptible.' I cannot discern any force in that consequence: however, if they are afterward 'denied, they are not from Him "in whom is no variableness, neither shadow of turning."' Neither is this consequence good. Though God is ever the same, man may either assert or deny His works. 'The spirit of man and his fancies or opinions may vary; but God and His facts cannot.' Thus far they can and do: God does not now bear witness as He did before. And this variation of the fact makes way for a variation in the judgment of him who had that witness, but now hath it not. 'You may be fully of opinion to-day that the Scriptures are of God, and doubt of this to-morrow. But what is this to the purpose' Very much. I am as fully convinced to-day that the Scriptures are of God as that the sun shines. And this conviction (as every good gift) cometh from the Father of lights. Yet I may doubt of it to-morrow. - I may throw away the good gift of God. 'But we were speaking not of man's opinions, but of God's facts.' We were speaking of both of man's opinions, or judgment, concerning God's facts. 'But could he to whom Christ said, "Thy sins are forgiven thee," ever doubt or deny that Christ said so' I question not but in process of time he might, particularly if he drew back unto perdition. But, however that be, it is no 'blasphemous supposition,' but a plain, undeniable truth, that the god of this world can obliterate what the God of heaven has strongly imprinted upon the soul yea, and that he surely will, unless we stir up the gift of God which is in us by earnestly and continually watching unto prayer.

I presume you do not deny that a believer, one who has the witness in himself, may make 'shipwreck of the faith,' and consequently lose the witness (however it be explained) which he once had of his being a child of God The darkness which then covers his soul again, I ascribe (in part) to the energy of Satan, who evergei, 'worketh,' according to the Apostle, in the children of unbelief, whether they did once believe or no. And has he not much power even on the children of God to disturb, though not to destroy to throw fiery darts without number, especially against those who as yet are but weak in the faith to inject doubts and fears sometimes unbelieving, sometimes even blasphemous thoughts And how frequently will they be wounded thereby, if they have not put on the whole armor of God!

Neither do I want miracles in order to determine my judgment with regard to scriptures variously interpreted. I would not say in this case, 'Show me a sign,' but 'Bring forth your strong reasons'; and according to these, weighed in an even, impartial scale, would I incline to one side or the other. 13. From the beginning of our correspondence I did not expect you to alter your judgment touching those points wherein we differed. But I was willing (and am so still) to hear and consider whatever you should advance concerning them: and so much the rather, because in the greatest points we do agree already; and in the smaller, we can bear with each other, and speak what we apprehend to be the truth in love. Let us bless God for this, and press on to the mark. It cannot be long before we shall be quite of one mind, before the veil of flesh shall drop off, and we shall both see pure light in the unclouded face of God.

To Westley Hall Date: LONDON, December 22, 1747. 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 an '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. So you asked and gained her consent, and fixed the circumstances relating thereto. 3. Hence I date your fall. Here were several faults in one: (1) you cast away the precious gift of God; (2) 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, before you had settled the whole affair; and (3) while you followed the voice of nature, you said it was the voice of God.

8. About six years ago you removed to Salisbury, and began a Society 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 hymn-book in their stead. You would not willingly suffer any of your people to read anything 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 towards a reunion. About the same time you left off going to church as well as to the sacrament. Your followers very soon trod in your steps, and, not content with neglecting the ordinances of God, they began, after your example, to despise them and all that continued to use them, speaking with equal contempt of the public service, of private prayer, of baptism, and of the Lord's supper. From this time also you began to espouse and teach many uncommon opinions: as, that there is no resurrection of the body; that there is no general judgment to come; and that there is no hell, no worm that never dieth, no fire that never shall be quenched. 9. Your seriousness and advertence to the presence of God now declined daily. You could talk on anything or nothing, just as others did. You could break a jest, or laugh at it heartily; and as for fasting, abstinence, and self-denial, you, with the Moravians, trampled it under-foot. You began also very frequently to kiss the women of the Society. (In the following paragraphs I recited to him the things he had done with regard to more than one, or two, or three women, concluding thus :)

And now you know not that you have done anything amiss! You can eat and drink and be merry. You are every day engaged with variety of company and frequent the coffeehouses! Alas, my brother, what is this How are you above measure hardened by the deceitfulness of sin! Do you remember the story of Santon Barsisa The history of Santon Barsisa, taken by Steele out of the Turkish Tales, forms No. 148 of the Guardian, Aug. 31, 1718. I pray God your last end may not be like his! Oh how have you grieved the Spirit of God! Return to Him with weeping, fasting, and mourning. You are in the very belly of hell; only the pit hath not yet shut its mouth upon you. Arise, thou sleeper, and call upon thy God! Perhaps He may yet be found. Because He still bears with me, I cannot despair for you. But you have not a moment to lose. May God this instant strike you to the heart, that you may feel His wrath abiding on you, and have no rest in your bones, by reason of your sin, till all your iniquities are done away!

To Ebenezer Blackwell Date: BRISTOL, February 2, 1748. I do not question but Mrs. Dewal and you will be serviceable to each other. God has given her an advisable spirit; and where that is, there will be every good and perfect gift. Poor Mr. Hall, when I was at Salisbury, furnished me with a sufficient answer to those who speak of the connexion between him and us. He could not have set the matter in a clearer light than by turning both me and my sister out of doors. See Journal, iii. 329-30; and previous letter. Both in Ireland and in many parts of England the work of our Lord increases daily. At Leeds only, the Society, from an hundred and fourscore, is increased to above five hundred persons. And shall you have no part in the general blessing I believe better things. You will fight and conquer; take up the cross till you receive the crown. You have both been enabled to set your faces heavenward; and you shall never look back. You are to strengthen each other's hands in God till you come to Mount Zion, and to the general Church of the first-born. I am, dear sir, Your most affectionate friend and servant.

To William Holland Date: BRISTOL, February 6, 1748. MY DEAR BROTHER, I rejoice to find that you have not forgotten me. Our Lord, I trust, has given us to each other, that we may strengthen each other's hands in Him. The plain reason why I bless our Lord daily for the assistance of my brother Charles is, because I know him to be an able minister of the New Testament, of the Spirit which maketh alive, and one that exercises himself to have a conscience void of offence toward God and toward man. Surely our poor Brethren do not infer anything contrary to this from the low, self-inconsistent slanders which were handed about two or three years ago! After Mr. Williams had behaved so ill I had no thought of ever acting in union with him again. And all his overtures and acknowledgements I made no account of till he gave so substantial a proof that God employed him still, as He has done in Dublin. Then I could no longer withstand God; although to this day we have not readmitted him into the number of our stated labourers. But neither dare I reject him altogether. I was at first a little surprised that the Brethren should so obstinately persist in accounting me their enemy. But I now quietly commit my cause to Him that judgeth righteous judgement. I will write to Mr. Maxfield this post. To be with the leaders of a Sunday afternoon may be a means of uniting you together. O let us wait upon the Lord; He hath the preeminence, and His right hand bringeth mighty things to pass. On Monday the 15th instant I am to set out hence for Ireland. Grace and peace be with you. I am, with tender affection, Your loving brother. This was wrote a week, but forgot to be sent.

8. 'In whom this holy birth is fully brought forth, the body of sin and death is crucified, and their hearts are subjected to the truth, so as not to obey any suggestion of the evil one; but to be free from actual sinning and transgressing of the law of God, and in that respect perfect.' 9. 'They in whom His grace hath wrought in part to purify and sanctify them may yet by disobedience fall from it and make shipwreck of the faith.' In these propositions there is no difference between Quakerism and Christianity. The uncommon expression 'This holy birth brought forth' is taken from Jacob Behmen. See Wesley's Thoughts upon Jacob Behmen (1575-1624) in Works, ix. 509-18. And, indeed, so are many other expressions used by the Quakers, as are also many of their sentiments. 10. 'By this light of God in the heart every true minister is ordained, prepared, and supplied in the work of the ministry.' As to part of this proposition, there is no difference between Quakerism and Christianity. Doubtless 'every true minister is by the light of God prepared and supplied in the work of the ministry.' But the Apostles themselves ordained them by 'laying on of hands.' So we read throughout the Acts of the Apostles. 'They who have received this gift ought not to use it as a trade, to get money thereby. Yet it may be lawful for such to receive what may be needful to them for food and clothing.' In this there is no difference between Quakerism and Christianity. 'We judge it noways unlawful for a woman to preach in the assemblies of God's people.' In this there is a manifest difference: for the Apostle Paul saith expressly, 'Let your women keep silence in the churches; for it is not permitted unto them to speak.... And if they will learn anything, let them ask their husbands at home; for it is a shame for women to speak in the church.' (I Cor. xiv.34-5.) Robert Barclay, indeed, says, 'Paul here only reproves the inconsiderate and talkative women.' But the text says no such thing. It evidently speaks of women in general.

To John Cennick Date: March 14, 1748. MY DEAR BROTHER, I have heard much since I came to Dublin of the affair of Skinner's Alley. I am unwilling to do anything which may appear contrary to brotherly love, and therefore, if you desire it and can procure Mr. Edwards' consent, I am willing to give up the house into your hands this day. I wish you much light and love of God; and am Your affectionate brother.

6. My father did not die unacquainted with the faith of the gospel, of the primitive Christians, or of our first Reformers; the same which, by the grace of God, I preach, and which is just as new as Christianity. What he experienced before, I know not; but I know that during his last illness, which continued eight months, he enjoyed a clear sense of his acceptance with God. I heard him express it more than once, although at that time I understood him not. 'The inward witness, son, the inward witness,' said he to me, 'that is the proof, the strongest proof, of Christianity.' And when I asked him (the time of his change drawing nigh), 'Sir, are you in much pain' he answered aloud, with a smile, 'God does chasten me with pain yea, all my bones with strong pain; but I thank Him for all, I bless Him for all, I love Him for all!' I think the last words he spoke, when I had just commended his soul to God, were, 'Now you have done all.' And, with the same serene, cheerful countenance, he fell asleep, without one struggle or sigh or groan. I cannot therefore doubt but the Spirit of God bore an inward witness with his spirit that he was a child of God.See Charles Wesley's letter to Samuel, April 30, 1735, in Priestley's Letters, pp. 51-3. 7. That 'God blesses a doctrine preached (new or old) to the saving of souls from death does not prove that every circumstance of it is true; for a Predestinarian preacher may save souls.' But it undoubtedly proves that the main of what is preached is the truth as it is in Jesus; for it is only the gospel of Jesus Christ which is the power of God unto salvation. Human wisdom, as human laws, may restrain from outward sin; but they cannot avail to the saving of the soul. If God gives this blessing to what is preached, it is a sufficient 'proof of His approbation.' But I will not contend about words, or, when His blessing is allowed, dispute whether it has His approbation or not.

8. But to argue on your own supposition: you say, 'It only shows that novelty, which has a natural tendency to awakening, may, when God pleases, have an efficacious tendency to amending.' Well, then, if the novelty of an indifferent circumstance, such as place, has a natural tendency to awakening, surely we may use it according to its natural tendency, in order to awaken those that sleep in sin I And if God has, in fact, been pleased to use it beyond its natural tendency, to make it efficacious for amending as well as awakening, ought we not to acquiesce, yea, and rejoice therein 9. But are sinners amended Are they saved from their sins Are they truly converted to God Here is, what always must be, the main question. That many are in some sort converted is owned. But to what are they converted 'to the belief of such proofless, incredible stuff as transubstantiation or to the Popish severities of flesh-fasting, celibacies, and other monkeries' Not so. If they are converted at all, they are converted from all manner of wickedness 'to a sober, righteous, and godly life.' Such an uniform practice is true outward holiness. And, wherever this is undeniably found, we ought to believe there is holiness of heart, seeing the tree is known by its fruits. 10. That 'the conversion of sinners to this holiness is no miracle at all' is new doctrine indeed! So new to me that I never heard it before, either among Protestants or Papists. I think a miracle is a work of omnipotence wrought by the supernatural power of God. Now, if the conversion of sinners to holiness is not such a work, I cannot tell what is. I apprehend our Lord accounts it a greater work than giving sight to the blind, yea, or raising the dead; for it was after He had raised Lazarus from the dead that He told His Apostles, 'Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also. And greater works than these shall he do, because I go unto My Father.' Greater outward works they could not do. It remains, therefore, that we understand those solemn words of converting souls to God; which is, indeed, a greater work than any that can be wrought on the body.

To John Cennick Date: CORK STREET, March 26, 1748. MY DEAR BROTHER, Till the wind serves for Mr. Perronet and my brother to sail I shall have more encumbrance on my hand. When this is over, the sooner our little affair is dispatched the more agreeable a good deal to me. Mr. Perronet has made over the three years' lease to me, so that now I think nothing hinders my doing what I see good. I know, indeed, many will blame me. But I cannot help that. I have only to clear my conscience in the sight of God. May the grace of our Lord Jesus Christ be ever with your spirit and with all that are near and dear to you. I remain Your most affectionate brother.

To John Haime Date: LONDON, June 21, 1748. MY DEAR BROTHER, Think it not strange concerning the fiery trial which God hath seen good to try you with. Indeed, the chastisement for the present is not joyous, but grievous; nevertheless it will by-and-by bring forth the peaceable fruits of righteousness. It is good for you to be in the fiery furnace: though the flesh be weary to bear it, you shall be purified therein, but not consumed; for there is one with you whose form is as the Son of God. O look up! Take knowledge of Him who spreads underneath you His everlasting arms I Lean upon Him with the whole weight of your soul. He is yours; lay hold upon Him. Away let grief and sighing flee; Jesus hath died for thee, for thee. Mercy and peace shall not forsake you. Through every threatening cloud look up, and wait for happy days.

To Ebenezer Blackwell NEWCASTLE-UPON-TYNE, August 14, 1748. I have had some thoughts of printing, on a finer paper and with a larger letter, not only all that we have published already, but, it may be, all that is most valuable in the English tongue, in threescore or fourscore volumes, in order to provide a complete library for those that fear God. I should print only an hundred copies of each. Brother Downes See letter of Nov. 7, 1751. would give himself up to the work; so that, whenever I can procure a printing-press, types, and some quantity of paper, I can begin immediately. I am inclined to think several would be glad to forward such a design; and if so, the sooner the better, because my life is far spent, and I know not how soon the night cometh wherein no man can work. I commend you, and dear Mrs. Blackwell, and Mrs. Dewal to the grace of God; and am, dear sir, Your affectionate brother and servant. I leave this place on Tuesday, and propose to spend ten or twelve days about Leeds. To a Friend NEWCASTLE-UPON-TYNE, August 14, 1748.

Are you still pressing toward the mark, the prize of your high calling Is your hope full of immortality Do you continue to count all things loss for the excellency of the knowledge of Christ Jesus Some time since, I was in much concern for you, lest you should be swallowed up in the things of earth. But I trust God has wrought a great deliverance for you, and given you to choose Him for your God and your all. O seek Him with an undivided heart, till you see Him as He is. I have often thought of mentioning to you and a few others a design I have had for some years of printing a little library, perhaps of fourscore or one hundred volumes, for the use of those that fear God. My purpose was to select whatever I had seen most valuable in the English language, and either abridge or take the whole tracts, only a little corrected or explained, as occasion should require. Of these I could print ten or twelve, more or less, every year, on a fine paper, and large letter, which should be cast for the purpose. As soon as I am able to purchase a printing-press and types, I think of entering on this design. I have several books now ready, and a printer who desires nothing more than food and raiment. In three or four weeks I hope to be in London, and, if God permits, to begin without delay.

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.

III. 1. About this time I was informed that several persons in Kingswood frequently met together at the school, and when they could spare the time spent the greater part of the night in prayer and praise and thanksgiving. Some advised me to put an end to this; but, upon weighing the thing throughly and comparing it with the practice of the ancient Christians, I could see no cause to forbid it. Rather I believed it might be made of more general use. So I sent them word I designed to watch with them on the Friday nearest the full moon, that we might have light thither and back again. I gave public notice of this the Sunday before, and withal that I intended to preach; desiring they, and they only, would meet me there who could do it without prejudice to their business or families. On Friday abundance of people came. I began preaching between eight and nine; and we continued till a little beyond the noon of night, singing, praying, and praising God. 2. This we have continued to do once a month ever since in Bristol, London, and Newcastle, as well as Kingswood; and exceeding great are the blessings we have found therein: it has generally been an extremely solemn season, when the word of God sunk deep into the heart even of those who till then knew Him not. If it be said, 'This was only owing to the novelty of the thing (the circumstance which still draws such multitudes together at those seasons) or perhaps to the awful silence of the night,' I am not careful to answer in this matter. Be it so: however, the impression then made on many souls has never since been effaced. Now, allowing that God did make use either of the novelty or any other indifferent circumstance in order to bring sinners to repentance, yet they are brought. And herein let us rejoice together. 3. Nay, may I not put the case farther yet If I can probably conjecture that, either by the novelty of this ancient custom or by any other indifferent circumstance, it is in my power to 'save a soul from death and hide a multitude of sins,' am I clear before God if I do it not if I do not snatch that brand out of the burning

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.

5. Now, let candid men judge, does humility require me to deny a notorious fact If not, which is vanity to say I by my own skill restored this man to health, or to say God did it by His own almighty power By what figure of speech this is called boasting I know not. But I will put no name to such a fact as this. I leave that to the Rev. Dr. Middleton. See letter of May 27, 1749. . 6. In five months medicines were occasionally given to above five hundred persons. Several of these I never saw before; for I did not regard whether they were of the Society or not. In that time seventy-one of these, regularly taking their medicines and following the regimen prescribed (which three in four would not do), were entirely cured of distempers long thought to be incurable. The whole expense of medicines during this time was nearly forty pounds. We continued this ever since, and by the blessing of God with more and more success. XIII. 1. But I had for some years observed many who, although not sick, were not able to provide for themselves, and had none who took care to provide for them: these were chiefly feeble, aged widows. I consulted with the Stewards how they might be relieved. They all agreed, if we could keep them in one house, it would not only be far less expensive to us, but also far more comfortable for them. Indeed, we had no money to begin; but we believed He would provide 'who defendeth the cause of the widow: so we took a lease of two little houses near; we fitted them up, so as to be warm and clean. We took in as many widows as we had room for, and provided them with things needful for the body; toward the expense of which I set aside first the weekly contributions of the bands, and then all that was collected at the Lord's Supper. It is true this does not suffice; so that we are considerably in debt on this account also. But we are persuaded it will not always be so, seeing 'the earth is the Lord's and the fullness thereof.'

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.

10. 'These things,' you add, 'are so strange, as to give just reason to suspect that there was some original fraud in the case, and that those strolling wonder-workers by a dexterity of juggling imposed upon the pious Fathers, whose strong prejudices and ardent zeal for the interest of Christianity would dispose them to embrace without examination whatever seemed to promote so good a cause' . You now speak tolerably plain, and would be much disappointed if those who have no 'strong prejudices for Christianity' did not apply what you say of these 'strolling wonder-workers' to the Apostles as well as their successors. 11. A very short answer will suffice: 'These things are so strange.' They are more strange than true. You have not proved one jot or tittle of them yet; therefore the consequences you draw must fall to the ground till you find them some better support. 12. Nay, but 'it is certain and notorious,' you say, 'that this was really the case in some instances' that is, that 'strolling, juggling wonder-workers imposed upon the pious Fathers' . Sir, I must come in again with my cuckoo's note, The proof! where is the proof Till this is produced, I cannot allow that 'this is certain and notorious' even in one individual instance. 13. Let us now stand still and observe what it is you have made out under this second head. What you proposed was 'to throw together all which the primitive Fathers had delivered concerning the persons said to be then endued with the extraordinary gifts of the Spirit.' And how have you executed what you proposed You have thrown together a quotation from a Jew, two from heathens, three-quarters of a line from Origen, and three lines from Tertullian! Nothing at all, it is true, to the point in question. But that you could not help. 14. And this, it seems, is 'all you have been able to draw from any of the primitive writers concerning the persons who were endued with the extraordinary gifts of the Holy Ghost'! Permit me, sir, to apply to you what was spoken on another occasion: 'Sir, the well is deep, and thou hast nothing to draw with' neither sufficient skill, nor industry and application. Besides, you are resolved to draw out of the well what was never in it, and must of course lose all your labour.

III. 1. You are, 'thirdly, to show the particular characters and opinions of those Fathers who attest these gifts.' Suffer me to remind you that you mentioned nine of these Justin, Irenaeus, Theophilus, Tertullian, Minutius Felix, Origen, Cyprian, Arnobius, and Lactantius. You are therefore now to show what were 'the particular characters and opinions of these Fathers.' Indeed, I should think their opinions had small relation to the question. But, since you think otherwise, I am prepared to hear you. You premise 'that an unexceptionable witness must have' both judgement and honesty; and then, passing over the apostolic Fathers as supposing them on your side, endeavour to show that these other Fathers had neither. 2. You begin with Justin Martyr, who, you say, 'frequently affirms that the miraculous gift of expounding the Holy Scriptures or the mysteries of God was granted to himself by the special grace of God' . Upon which I observe: (1) It has not yet been agreed among learned men that declaring 'the mysteries of God' is the same thing with 'expounding the Holy Scriptures.' (2) It is not clear that Justin does affirm his being endued either with one or the other at least, not from the passages which you cite. The first, literally translated, runs thus: 'He hath revealed to us whatsoever things we have understood by His grace from the Scriptures also.' jApekavlmyen ejn hJmi'n pavnta osa kaiV ajpoV tw'n grafw'n diaV th'" cavrito" aujtou' nenohvkamen (Dial. Part ii). The other: 'I have not any such power; but God has given me the grace to understand His Scriptures.'OujdeV gaVr duvnami" ejmoiV toiuvth ti" estin, ajllaV cavri" paraV qeou" ejdovqh moi eij" toV sunievnai taV" grafaV" aujtou' (Dial. Part ii.). Now, sir, by which of these does it appear that Justin affirms he had the miraculous gift of expounding the Scriptures

3. However, you will affirm it, were it only to have the pleasure of confuting it. In order to which, you recite three passages from his writings wherein he interprets Scripture weakly enough; and then add, after a strained compliment to Dr. Grabe and a mangled translation of one of his remarks: 'His Works are but little else than a wretched collection of interpretations of the same kind. Yet this pious Father insists that they were all suggested to him from heaven.' No; neither the one nor the other. Neither do interpretations of Scripture (good or bad) make the tenth part of his writings; nor does he insist that all those which are found therein were suggested to him from heaven. This does not follow from any passage you have cited yet; nor from his saying in a particular case, 'Do you think I could have understood these things in the Scriptures; if I had not by the will of God received the grace to understand them' 4. However, now you clap your wings. 'What credit,' say you, 'can be due to this Father, in the report of other people's gifts, who was so grossly deceived, or willing at least to deceive others, in this confident attestation of his own' (Ibid.) The answer is plain and obvious: it is not clear that he attests his own at all; consequently, as yet his credit is unblemished. 'But he did not understand Hebrew, and gave a wrong derivation of the Hebrew word Satan.' Allowing this, that he was no good etymologist, his credit as a witness may be as good as ever.

Indeed, you do not now mention Montanus because it is anything to the question, but only to make way for observing that those who wrote against him 'employed such arguments against his prophecy as shake the credit of all prophecy. For Epiphanius makes this the very criterion between a true and a false prophet, " that the true had no ecstasies, constantly retained his senses, and with firmness of mind apprehended and uttered the divine oracles."' Sir, have you not mistook Have you not transcribed one sentence in the margin and translated another That sentence which stands in your margin is this: 'When there was need, the saints of God among the Prophets prophesied all things with the true Spirit and with a sound understanding and reasonable mind.' Now, it is difficult to find out how this comes to 'shake the credit of all prophecy.' 12. Why thus: 'Before the Montanists had brought those ecstasies into disgrace, the prophecy of the orthodox too was exerted in ecstasy. And so were the prophecies of the Old Testament, according to the current opinion of those earlier days.' That this was then 'the current opinion' you bring three citations to prove. But if you could cite three Fathers more during the first three centuries expressly affirming that the Prophets were all out of their senses, I would not take their word. For though I take most of the Fathers to have been wise and good men, yet I know none of them were infallible. But do even these three expressly affirm it No, not one of them at least, in the words you have cited. From Athenagoras you cite only part of a sentence, which, translated as literally as it will well bear, runs thus: 'Who in an ecstasy of their own thoughts, being moved by the Divine Spirit, spoke the things with which they were inspired even as a piper breathes into a pipe.' Does Athenagoras expressly affirm in these words that the Prophets were 'transported out of their senses' I hope, sir, you do not understand Greek. If so, you show here only a little harmless ignorance.

'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."'

3. 'But no other Father has made the least claim to it' . Perhaps none of those whose writings are now extant at least, not in those writings which are extant. But what are these in comparison of those which are lost And how many were burning and shining lights within three hundred years after Christ who wrote no account of themselves at all at least, none which has come to our hands But who are they that speak of it as a gift peculiar to the times of the Apostles You say, 'There is not a single Father who ventures to speak of it in any other manner' (ibid.). Well, bring but six Ante-Nicene Fathers who speak of it in this manner, and I will give up the whole point. 4. But you say, 'After the apostolic times there is not in all history one instance even so much as mentioned of any particular person who ever exercised this gift' (ibid.). You must mean either that the heathens have mentioned no instance of this kind (which is not at all surprising), or that Irenaeus does not mention the names of those many persons who in his time exercised this gift. And this also may be allowed without affecting in any wise the credibility of his testimony concerning them. 5. I must take notice here of another of your postulatums which leads you into many mistakes. With regard to past ages, you continually take this for granted: 'What is not recorded was not done.' But this is by no means a self-evident axiom nay, possibly it is not true. For there may be many reasons in the depth of the wisdom of God for His doing many things at various times and places, either by His natural or supernatural power, which were never recorded at all. And abundantly more were recorded once, and that with the fullest evidence, whereof, nevertheless, we find no certain evidence now, at the distance of fourteen hundred years.

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.

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!

'Here we have,' say you, 'the true spirit and very essence of enthusiasm, which sets men above carnal reasoning and all conviction of plain Scripture' . It may or may not: that is nothing to me. I am not above either reason or Scripture. To either of these I am ready to submit. But I cannot receive scurrilous invective instead of Scripture, nor pay the same regard to low buffoonery as to clear and cogent reasons. 23. With your two following pages I have nothing to do. But in the fifty-second I read as follows: ' "A Methodist," says Mr. Wesley, "went to receive the sacrament, when God was pleased to let him see a crucified Savior."' Very well; and what is this brought to prove Why (1) that I am an enthusiast; (2) that I 'encourage the notion of the real, corporal presence in the sacrifice of the Mass.' How so why, 'this is as good an argument for transubstantiation as several produced by Bellarmine' . Very likely it may; and as good as several produced by you for the enthusiasm of the Methodists. 24. In that 'seraphic rhapsody of divine love,' as you term it, which you condemn in the lump as rant and madness, there are several scriptural expressions both from the Old and New Testament. At first I imagined you did not know them, those being books which you did not seem to be much acquainted with. But, upon laying circumstances together, I rather suppose you was glad of so handsome an opportunity to make as if you aimed at me, that you might have a home-stroke at some of those old enthusiasts. 25. The next words which you cite from me as a proof of my enthusiasm are, 'The power of God was in an unusual manner present' . I mean many found an unusual degree of that peace, joy, and love which St. Paul terms 'the fruit of the Spirit.' And all these, in conformity to his doctrine, I ascribe to the power of God. I know you, in conformity to your principles, ascribe them to the power of nature. But I still believe, according to the old, scriptural hypothesis, that whenever, in hearing the word of God, men are filled with peace and love, God 'confirms that word by the Holy Ghost given unto those that hear it.'

26. As a farther proof of my enthusiasm you mention 'special directions, mission, and calls by immediate revelation' ; for an instance of which you cite those words, 'I know and am assured that God sent forth His light and His truth.' I did know this. But do I say 'by immediate revelation' Not a little about it. This is your own ingenious improvement upon my words. 'However, it was by a special direction; for your own words in the same paragraph are, "From the direction I received from God this day, touching an affair of the greatest importance"' (pages 68-9). What, are these words in the same paragraph with those, 'I know and am assured God sent forth His light and His truth' Why, then, do you tear the paragraph in two, and put part in your sixty-seventh, part in your sixty-eighth and sixty-ninth pages Oh for a plain reason to make it look like two instances of enthusiasm, otherwise it could have made but one at the most! But you cannot make out one till you have proved that these directions were by immediate revelation. I never affirmed they were. I now affirm they were not. Now, sir, make your best of them. You add: 'Let me mention a few directions coming by way of command. Mr. Wesley says, "I came to Mr. Delamotte's, where I expected a cool reception; but God had prepared the way before me."' What, by a command to Mr. Delamotte Who told you so Not I, nor any one else, only your own fruitful imagination. 27. Your next discovery is more curious still that 'itinerants order what they want at a public-house, and then tell the landlord that he will be damned if he takes anything of them' .

30. You are sadly at a loss under the article of ecstasies and raptures to glean up anything that will serve your purpose. At last, from ten or twelve tracts, you pick out two lines; and those the same you had mentioned before; My soul was got up into the holy mount. I had no thought of coming down again into the body.' And truly you might as well have let these alone; for if by 'ecstasy' you mean trance, here is no account of any such, but only of one 'rejoicing' in God 'with joy unspeakable and full of glory.' With the 'girl of seven years old' I have nothing to do; though you honestly tack that relation to the other, in order to make me accountable for both. But all is fair toward a M Methodist. 31. What I assert concerning Peter Wright is this: (1) that he gave me that relation (Whether I believed it or no, I did not say); (2) that he died within a month after. Now, sir, give us a cast of your office. From these two propositions extract a proof of my being an enthusiast. You may full as easily prove it from these as from the words you quote next: 'God does now give remission of sins and the gift of the Holy Ghost, and often in dreams and visions of God.' 'But afterwards,' you say, 'I speak more distrustfully' . Indeed, I do not; but I guard against enthusiasm in those words, part of which you have recited. The whole paragraph runs thus:

'From those words, "Beloved, believe not every spirit; but try the spirits whether they be of God," I told them they were not to judge of the spirit whereby any one spoke, either by appearances, or by common report, or by their own inward feelings no, nor by any dreams, visions, or revelations, supposed to be made to their souls, any more than by their tears, or any involuntary effects wrought upon their bodies. I warned them all these were in themselves of a doubtful, disputable nature; they might be from God, and they might not; and were therefore not simply to be relied on, any more than simply to be condemned, but to be tried by a farther rule; to be brought to the only certain test, the law and the testimony.' Sir, can you show them a better way 32. The last proof that you produce of my enthusiasm is my 'talking of the great work which God is now beginning to work upon earth' . I own the fact. I do talk of such a work. But I deny the consequence; for if God has begun a great work, then the saying He has is no enthusiasm. To bring sinners to repentance, to save them from their sins, is allowed by all to be the work of God. Yea, and to save one sinner is a great work of God; much more to save many. But many sinners are saved from their sins at this day in London, in Bristol, in Kingswood, in Cornwall, in Newcastle-upon-Tyne, in Whitehaven, in many other parts of England, in Wales, in Ireland, in Scotland, upon the continent of Europe, in Asia, and in America. This I term 'a great work of God' so great as I have not read of for several ages. You ask how I know so great a work is wrought now - 'by inspiration' No; but by common sense. I know it by the evidence of my own eyes and ears. I have seen a considerable part of it; and I have abundant testimony, such as excludes all possible doubt, for what I have not seen.

My brothel beware you do not hurt yourself. I have not found God so present with me for so long a lime, ever since I was twelve years old. When he was a boy at Charterhouse. This throws welcome light on his religious life at school. See sect. 14 of letter in Dec. 1751 to Dr. Lavington. If I have any choice of anything left, it is that God would lighten my burden as to these Societies, if He sees good, by taking me to Himself. Adieu!

To Mrs. Bennet On the same sheet he wrote these few words to Mrs. Bennet: MY DEAR SISTER, God forbid that I should cease to pray for you as long as I am in the body. This morning my eyes were filled with tears of joy from an hope that my time here is short. Many times in a day I commend you to God. May His grace supply all your wants!

To Joseph Cownley Date: DUBLIN, April 12, 1750. MY DEAR BROTHR, I doubt you are in a great deal more danger from honor than from dishonor. So it is with me. I always find there is most hazard in sailing upon smooth watch When the winds blow and the seas rage, even the sleepers will rise and call upon God. From Newcastle to London and from London to Bristol God is everywhere reviving His work. I find it is so now in Dublin; although there has been great imprudence in some whereby grievous wolves have lately crept in amongst us, not sparing the flock; by whom some souls have been utterly destroyed, and others wounded who are not yet recovered. Those who ought to have stood in the gap did not; but I trust they will be wiser for the time to come. After a season I think it will be highly expedient for you to labor in Ireland again. Mr. Lunell has been on the brink of the grave by a fever. Yesterday we had hopes of his recovery. I see a danger you are in, which perhaps you do not see yourself. Is it not most pleasing to me as well as you to be always preaching of the love of God And is there not a time when we are peculiarly led thereto, and find a peculiar blessing therein Without doubt so it is. But yet it would be utterly wrong and unscriptural to preach of nothing else. Let the law always prepare for the gospel. I scarce ever spoke more earnestly here of the love of God in Christ than last night; but it was after I had been tearing the unawakened in pieces. Go thou and do likewise. It is true the love of God in Christ alone feeds His children; but even they are to be guided as well as fed yea, and oen physicked too: and the bulk of our hearers must be purged before they are fed; else we only feed the disease Beware of all honey. It is the best extreme; but it is an extreme. - I am Your affectionate brother.

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.

'That on February 28, as she was going out of her lodgings, 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 the head, which knocked her head against the wall: that she endeavored to escape from him; but he pursued her and struck her several times in the face: that she ran into the schoolyard for shelter; but he followed, and 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 her way to her lodging; but Butler still pursued, and overtook her as she was going up the stairs: that he struck her with his fist on the stomach, which stroke knocked her down backwards: that, falling with the small of her back against 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.' 16. These, with several more depositions to the same effect, were in April laid before the Grand Jury. Yet they did not find any of these bills. But they found one against Daniel Sullivan the younger (no preacher, but an hearer of the people called Methodists), who, when Butler and his mob were discharging a shower of stones upon him, fired a pistol without any ball over their heads. If any man has wrote this story to England in a quite different manner, and fixed it on a young Methodist preacher, let him be ashamed in the presence of God and man, unless shame and he have shook hands and parted. 17. Several of the persons presented as vagabonds in autumn appeared at the Lent Assizes. But, none appearing against them, they were discharged, with honor to themselves and shame to their prosecutors; who, by bringing the matter to a judicial determination, plainly showed there is a law even for Methodists; and gave His Majesty's Judge a full occasion to declare the utter illegality of all riots, and the inexcusableness of tolerating (much more causing) them on any pretence whatsoever.

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.

To Thomas Walsh DUBLIN, June 19, 1750 My DEAR BROTHR, It is hard to judge what God has called you to till trial is made. Therefore, when you have an opportunity you may go to Shronell, and spend two or three days with the people there. Speak to them in Irish.

To Ebenezer Blackwell Date: DUBLIN, July 21, 1750. Impetuous in their love and in their hate. That any of the Methodist preachers are alive is a clear proof of an overruling Providence; for we know not where we are safe. A week or two ago in a time of perfect peace twenty people assaulted one of our preachers, and a few that were riding with him, near Limerick. He asked their captain what they intended to do, who calmly answered, 'To murder you!' and accordingly presented a pistol, which snapped twice or thrice Mr. Fenwick Michael Fenwick, See letter of Sept. 12, 1755. then rode away. The other pursued and fired after him, but could not overtake him. Three of his companions they left for dead. But some neighboring Justice of the Peace did not take it well; so they procured the cut-throats to be apprehended; and it is supposed they will be in danger of transportation, though murder is a venial sin in Ireland. I am, dear sir.

5. Yet I was sorry to see your Lordship's authority cited on such an occasion; inasmuch as many of his readers, not considering the man, may think your Lordship did really countenance such a writer; one that turns the most serious, the most awful, the most venerable things into mere farce; that makes the most essential parts of real, experimental religion matter of low buffoonery; that, beginning at the very rise of it in the soul, namely, 'repentance towards God, a broken and a contrite heart,' goes on to 'faith in our Lord Jesus Christ' whereby 'he that believeth is born of God,' to 'the love of God shed abroad in the heart,' attended with 'peace and joy in the Holy Ghost,' to our subsequent 'wrestling not' only 'with flesh and blood, but with principalities and powers and wicked spirits in high places,' and thence to 'perfect love' the 'loving the Lord our God with all our heart, mind, soul, and strength'; and treats on every one of these sacred topics with the spirit and air of a merry-andrew. What advantage the common enemies of Christianity may reap from this your Lordship cannot be insensible.

16. I beg leave to conclude the address to your Lordship with a few more words transcribed from the same letter. 'Allow Mr. Wesley,' says Mr. Church, 'but these few points, and he will defend his conduct beyond exception.' See letter of June 17, 1746, sect. vi. 9. That is most true. If I have indeed been advancing nothing but the true knowledge and love of God; if God has made me an instrument in reforming many sinners and brining them to inward and pure religion; and if many of these continue holy to this day and free from all willful sin, t hen may I, even I, use those awful words, 'He that despiseth me despiseth Him that sent me.' But I never expect the world to allow me one of these points. However, I must go on as God shall enable me. I must lay out whatsoever talents He entrusts me with (whether others will believe I do it or no) in advancing the true Christian knowledge of God, and the love and fear of God among men; in reforming (if so be it please Him to use me still) those who are yet without God in the world; and in propagating inward and pure religion, 'righteousness, peace and joy in the Holy Ghost.' Sincerely wishing your Lordship all happiness in time and in eternity, I remain Your Lordship's most obedient servant.

1. It has utterly destroyed their faith, their inward 'evidence of things not seen,' the deep conviction they once had that the Lamb of God had taken away their sins. Those who before had the witness in themselves of redemption in the blood of Christ, who had the Spirit of God clearly witnessing with their spirit that they were the children of God, after hearing these but a few times, began to doubt; then reasoned themselves into utter darkness; and in a while affirmed, first, that they had no faith now (which was true), and soon after, that they never had any. And this was not the accidental but natural effect of that doctrine that there are no degrees in faith, and that none has any faith who is liable at any time to any degree of doubt or fear; as well as of that dark, unintelligible, unscriptural manner wherein they affect to speak of it. I expect you will answer: 'Nay, they are the most plain, simple preachers of any in the whole world. Simplicity is their peculiar excellence.' I grant one sort of simplicity is; a single specimen whereof may suffice. One of their eminent preachers, describing at Fetter Lane 'the childhood of the Lamb,' observed that 'His mother might send Him out one morning for a halfpenny-worth of milk; that, making haste back, He might fall and break the porringer; and that He might work a miracle to make it whole again, and gather up the milk into it.' Now, can you really admire this kind of Simplicity or think it does honor to 'God manifest in the flesh' 2. Their preaching has destroyed the love of God in many souls; which was the natural effect of destroying their faith, as well as of teaching them to grieve the Holy Spirit of God by ascribing His gift to imagination and animal spirits; and of perplexing them with senseless, unscriptural cautions against the selfish love of God; in which it is not easy to say whether nonsense or blasphemy is the chief ingredient.

If you still have a desire to make your will, Brother Briggs William Briggs, of the Customs House had been for some time a Methodist preacher. He was a leader at the Foundry in 1745. See heading to letter of Feb. 25, 1769. can write it for you. It requires no form of law no, nor even stamp paper. But if you apprehend any difficulty, Mr. I'Anson Wesley's legal friend and advisor. See W.H.S. v. 230-7. will rejoice to advise you, either for my sake or your own. My dear, forward the business with Mr. Blisson Mr. Wesleys trustee. See the next three letters. and the stating the accounts by Mr. Crook Mr. Crook was evidently making some account of Mrs. Wesley's affairs. See next letter. as much as possible. But O let no business of any kind hinder the intercourse between God and your soul! Neither let anything prevent your spending at least one hour a day in private reading, prayer, and meditation. To hear you do this constantly will give a particular satisfaction to him who blesses God that he is Ever Yours. If any letter comes to you directed to the Rev. Mr. John Wesley, See address at end of next letter. open it: it is for yourself. Dear Love, adieu!

To his Wife Date: EVERSHAM, March 30, 1751. MY DEAR LOVE, Methinks it is a long, long time since I wrote to you. So it seems, because while I am writing I see you before me: I can imagine that I am sitting just by you, And see and hear you all the while Softly speak and sweetly smile. Oh what a mystery is this! That I am enabled to give you up to God without one murmuring or uneasy thought! Oh who h so great a God as our God Who is so wise, so merciful My dear Molly, who can have such reason to praise Him as we have And I chiefly, to whom He has given an help so meet for me, as well as power to enjoy you to His glory, and to let you go whenever He calls. Mrs. Seward, Probably the widow of William Seward, Whitefield's friend and helper in Georgia (see letter of May 8, 1739). Mr. Keech had been buried on March 20, and 'his widow and daughter were sorrowing; but not as without hope, neither did they refrain from the preaching one day. So let my surviving friends sorrow for me' (Journal, iii. 518). Mrs. Keech, and many more here desire to be tenderly remembered to you. The first day you was here one of them said, 'There is a wife for Mr. John Wesley,' and earnestly affirmed 'it would be so.' And when the newspaper came, they all agreed 'you was the person.' Now, my deal is the time for you to overcome evil with good. Conquer Sally Clay and Sister Aspernell Two devoted London Methodists. See Journal, vi. 9-10, 390; and letter of Nov. 9, 1755, to Mr. Gillespie. altogether, with as many more as come in your way. Oh if God would give us Mr. Blisson too! Spare no pains. Let not the interview Mr. Lloyd spoke of See next letter. be forgotten or delayed. I hope Mr. Crook See previous letter. is entered upon his business, and that you find him capable of it. He had grace too once! Whatever you do, do not lose your hour of retirement. And then in particular let my dearest friend remember me! I hope my dear Jenny Jenny Vazeille, his step-daughter. gains ground.

To Ebenezer Blackwell Date: LEEDS, May 14. 1751. I am much obliged both to Mrs. Blackwell and you on my own and on my wife's account. She has many trials; but not one more than God knows, and knows to be profitable for hen I believe you have been and will be a means of removing some. If these outward encumbrances were removed, it might be a means of her spending more time with me; which would probably be useful as well as agreeable to her. As the providence of God has called you to be continually engaged in outward things, I trust you will find Him continually present with you, that you may look through all, and Serve with careful Martha's hands And loving Mary's heart. I am glad Mrs. Dewal has not forgotten me. I hope you all remember at the throne of grace, dear sir, Your most affectionate servant.

To John Downes Date: LONDON, November 7, 1751. MY DEAR BROTHER, Your first hindrance is easily removed. Most of the preachers have now all they want. So might you have had if you had spoken to the Stewards, or (in case of their neglect) to me. As to your second bodily weakness is a good reason for a temporary retirement. Your third observation, that the people in general do not practice what they hear, is a melancholy truth. But what then Is this a sufficient cause why either you or I should leave them why we should give them up to their own heart's lusts, and let them follow their own imaginations In no wise; especially while them are some among them whose conversation is worthy of the gospel of Christ. I grant also some of the preachers themselves do not adorn the gospel. Therefore we have been constrained to lay some of them aside, and some others are departed of themselves. See letter of July 17. Let us that remain be doubly in earnest. You should make an excursion (as to Alnwick) now and then. Is not John Fenwick a proper person to relieve James Tucker at Whitehaven If you think he is, pray send him thither forthwith. My love to your father and mother. I entreat you tell me without reserve what you think of C. Skelton. See letters of July 17 Aug. 17. Is his heart with us, or is it not Peace be with you. Adieu.

By preaching the law in the manner above described, he would teach them how to walk in Him whom they had received. Yea, and the same means (the main point wherein it seems your mistake lies) would both sustain and increase their spiritual life. For the commands are food as well as the promises; food equally wholesome, equally substantial. Thee also, duly applied, not only direct but likewise nourish and strengthen the soul. Of this you appear not to have the least conception; therefore I will endeavor to explain it. I ask, then, Do not all the children of God experience that, when God gives them to see deeper into His blessed law, whenever He gives a new degree of light, He gives likewise a new degree of strength Now I see He that loves me bids me do this. And now I fed I can do it through Christ strengthening me. Thus fight and strength are given by the same means, and frequently in the same moment; although sometimes there is a space between: for instance, I hear the command, 'Let your communication be always in grace, meet to minister grace to the hearers.' God gives me more light into this command. I see the exceeding height and depth of it. At the same time I see by the same light from above) how far I have fallen short. I am ashamed; I am humbled before God. I earnestly desire to keep it better; I pray to Him that hath loved me for more strength, and I have the petition I ask of Him. Thus the law not only convicts the unbeliever and enlightens the believing soul, but also conveys food to a believer, sustains and increases his spiritual life and strength. And if it increases his spiritual life and strength, it cannot but increase his comfort also. For doubtless the more we are alive to God, the more we shah rejoice in Him; the greater measure of His strength we receive, the greater will be our consolation also.

On the other hand, when in my return I took an account of the Societies in Yorkshire, chiefly under the care of John Nelson, one of the old way, in whose preaching you could find no life, no food, I found them all alive, strong and vigorous of soul, believing loving, and praising God their Savior, and increased in number from eighteen or nineteen hundred to upwards of three thousand. Wesley says on May 17 of this year: 'I preached in the new house at Birstall, already too small for even a weekday's congregation' (Journal, iii. 526). These had been continually fed with that wholesome food which you could nether relish nor digest. From the beginning they had been taught both the law and the gospel. 'God loves you: therefore love and obey Him. Christ died for you: therefore die to sin. Christ has risen: themfore rise in the image of God. Christ liveth evermore: therefore live to God, till you live with Him in glory.' So we preached; and so you believed. This is the scriptural way, the Methodist way, the true way. God grant we may never turn therefrom, to the right hand or to the left. I am, my dear friend Your ever affectionate brother.

4. The passage which you quote from the third Appeal I am obliged to relate more at large: 'There is one more excuse for denying this work of God, taken from the instruments employed there' that is, that they are wicked men; and a thousand stories have been handed about to prove it. 'Yet I cannot but remind considerate men in how remarkable a manner the wisdom of God has for many years guarded against this pretence, with regard to my brother and me in particular.' 'This pretence that is, "of not employing fit instruments."' These words are yours, though you insert them as mine. The pre-fence I mentioned was 'that they were wicked men.' And how God guarded against this is shown in what follows: 'From that time both my brother and I, utterly against our will, came to be more and more observed and known; till we were more spoken of than perhaps two so inconsiderable persons ever were before in the nation. To make us more public still, as honest madmen at least, by a strange concurrence of providences, overturning all our preceding resolutions, we were hurried away to America.'

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.'

'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.

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.

Thus far you have been speaking of the Methodists in London. And what have you proved concerning them Only that the Moravians, mixing with them twelve years ago, while they were young and unexperienced, set them a-disputing with each other, and thereby occasioned much confusion for several months. But you have not proved that the Methodists in general were even then 'all together by the ears,' and much less that they have been so ever since and that they are so now. 35. I now attend you to Kingswood. Not to 'Bristol and Kingswood,' which you artfully join together. The Society at Bristol was no more concerned with the disputes in Kingswood than with those in London. Here the first quotation, though containing but two lines, is extracted from three different paragraphs; in one of which I say: 'I had many unpleasing accounts (in December 1740) concerning our little Society in Kingswood.' In the second: 'I went to Kingswood, if haply I might repair the breaches which had been made' by the Predestinarian preachers. In the third: 'I laboured to heal the jealousies and misunderstandings which had arisen.' (ii. 406-7.) The second passage, part of which you quote, is this: 'I returned early in the morning to Kingswood; but my congregation was gone to hear Mr. Cermick, so that I had not above two or three men and as many women' (ii. 410). The third is: 'January 1. I explained, "If any man be in Christ, he is a new creature." But many of our brethren had no ears to hear, having disputed away both their faith and love.' (ii. 412.) The fourth: 'February 21. I inquired concerning the divisions and offences which began afresh to break out in Kingswood. In the afternoon I met a few of the bands; but it was a cold, uncomfortable meeting.' (ii. 426.) You have picked out here and there a word from several pages in order to furnish out a fifth quotation. The most material part of it is this: 'Saturday, 28. I read the following paper at Kingswood: "For their scoffing at the Word and ministers of God, for their backbiting and evil-speaking, I declare the persons above-mentioned to be no longer members of this Society."' (ii. 430.) 'And we had great reason to bless God that, after fifty-two were withdrawn, we had still upwards of ninety left' (if. 433).

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!

To the Society at Monyash, Derbyshire Date: POOLE, NEAR NANTWICH, March 25, 1752. MY DEAR BRETHERN, I should very willingly have spent time among you; but at present my time will not permit, I have so many places to visit, between Manchester, Yorkshire, Lincolnshire and so on, Berwick-upon-Tweed. Blessed be God that you are not yet moved from the hope of the gospel. He has permitted a fiery trial to fall upon you; but I trust the sharpest part of it is past. May God enable you to sand fast together in one mind and in one judgment! Watch, over one another in love; and let not that which is lame be turned out of the way. Do all things without murmurings and disputings, following peace with all men; and the God of peace be with you! I am, my dear brethren, Your affectionate brother.

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 NEWCASTLE-UPON-TYNE, May 25, 1752. I receive several agreeable accounts of the manner wherein God is carrying on His work in London; and am in hopes both Mrs. Blackwell and you partake of the common blessing. My wife set out for Bristol last week. See previous letter. I hope her fears will prove groundless, and that all her children will live to glorify God. Anthony, I hear, is recovered already. The people in all these parts are much alive to God, bung generally plain, artless, and simple of heart. Here I should spend the greatest part of my life, if I were to follow my own inclinations. 'I know no place in Great Britain comparable to it for pleasantness.' See Journal, iv. 323. But I am not to do my own will, but the will of Him that sent me. I trust it is your continual desire and care to know and love and serve Him. May He strengthen you both therein more and more! I am, dear, Your ever affectionate servant.

To Ebenezer Blackwell Date: BIRSTALL. May 28, 1753. I believe the harvest has not been so plenteous for many years as it is now in all the North of England; but the laborers are few. I wish you could persuade our friend Charles Wesley. to share the labor with me. One of us should in any wise visit both the North and Ireland every year. But I cannot do both. The time will not suffice, otherwise I should not spare myself. I hope my life (rather than my tongue) says, I desire only to spend and to be spent in the world. Our love and service always attend Mrs. Blackwell and you. I am, dear sir, Your very affectionate servant.

Among the latter I was surprised to find a demonstration of the manner how God is present to all beings , how He begat the Son from all eternity , and how the Holy Ghost proceeds from the Father and the Son . Quanto satius est fateri nescire quae nescias, quam ista effutientern nauseare, et ipsurn tibi displicere! 'How much more laudable would it be to acknowledge you do not know what you do not know, than to follow that blunderer whom you must surely despise!' See Cicero's De Natura Deorum, i. 30. How much better to keep to his own conclusion , 'Reason proves that this mystery is possible'! Revelation assures us that it is true; Heaven alone can show us how it is. There are several propositions in his second book which I cannot assent to, particularly with regard to the divine foreknowledge. I can by no means acquiesce in the twenty-second proposition, 'That it is a matter of free choice in God to think of finite ideas.' I cannot reconcile this with the assertion of the Apostle, 'Known unto God are all His works p' a, from eternity.' And if any one ask, 'How is God's foreknowledge consistent with our freedom' I plainly answer, I cannot tell. In the third book I read, 'The desire of God, purely as beatifying, as the source of infinite pleasure, is a necessary consequence of the natural love we have for happiness.' I deny it absolutely. My natural love for happiness was as strong thirty years ago as at this instant. Yet I had then no more desire of God, as the source of any pleasure at all, than I had of the devil or of hell. So totally false is that, 'That the soul inevitably loves what it judges to be the best.' Equally false is his next corollary that 'if ever fallen spirits see and feel that moral evil is a source of eternal misery, they cannot continue to will it deliberately' (ibid.). I can now show living proofs of the contrary. But I take knowledge, both from this and many other of his assertions, that Mr. R. never rightly understood the height and depth of that corruption which is in man, as well as diabolical nature.

The doctrine of Pure Love as it is stated in the fourth book and elsewhere (the loving God chiefly is not solely for His inherent perfections) I once firmly espoused. But I was at length unwillingly convinced that I must give it up or give up the Bible. And for near twenty years I have thought, as I do now, that it is at least unscriptural, if not anti-scriptural; for the Scripture gives not the least intimation, that I can find, of any higher, or indeed any other, love of God than that mentioned by St. John - 'We love Him, because He first loved us.' And I desire no higher love of God till my spirit returns to Him. Page 313: 'There can be but two possible ways of curing moral evil the sensation of pleasure in the discovery of truth, or the sensation of pain in the love of error.' So here is one who has searched out the Almighty to perfection! who knows every way wherein He can exert His omnipotence! I am not clear in this. I believe it is very possible for God to act in some third way. I believe He can make me as holy as an archangel without any sensation at all preceding. Page 324: 'Hence it is that the chaos mentioned in the 1st chapter of Genesis cannot be understood of the primitive state of nature.' Why not, if God created the world gradually as we are assured He did In the fifth book I read a more extraordinary assertion than any of the preceding: 'The infusion of such supernatural habits by one instantaneous act is impossible. We cannot be confirmed in immutable babes of good but by a long-continued repetition of free acts.' I dare not say so. I am persuaded God can this moment confirm me immutably good. Page 335: 'Such is the nature of finite spirits that, after a certain degree of good habits contracted, they become unpervertible and immutable in the love of order.' If so, 'after a certain degree of evil habits contracted, must they not become unconvertible and immutable in the hatred of order' And if Omnipotence cannot prevent the one, neither can it prevent the other.

To his Brother Charles Date: LONDON October 20, 1753. It was not possible for me to send Jane Bates's Mrs. Bate (or Bates), of Wakefield. See Journal, iii. 112, 221-4 (her letter to Wesley); and C. Wesley's Journal, i. 351, for his conversation with her husband. letter before my return to London. I sent it last week to Ted Perronet. But whether he be now on earth or in paradise I know not. Perronet soon recovered, and outlived Wesley. Briggs married his sister Elizabeth in 1749. See Journal viii. 52; and next letter. He was believed to be dying some days since at Epworth, and vehemently rejoicing in God. William Briggs set out for Epworth last night in order to see him, either alive or dead. It is much easier for me to hope than to despair of any person or thing. I never did despair of John Hutchinson. For with God no word is impossible. And if he testifies a full and deep sense of his long revolt from God, I shall hope he will either live or die happy. But let me hear the particulars of your Journals, and I may have a stronger hope. I came back from Bedford Bedford greatly needed a visit. The Moravians had caused trouble, and 'the little Society just escaped with the skin of their teeth.' See Journal, iv. 84-7. last night. I know not whether it was your will or no (I believe not), but I am sure it was God's will for you to call there. How do you judge whether a thing be God's will or no I hope not by inward impressions. Let us walk warily. I have much constitutional enthusiasm, and you have much more

To Ebenezer Blackwell Date: BRISTOL September 24, 1754. I know both Mrs. Blackwell and you desire to please God in all things. You will therefore, I know, receive these hints as they are intended not as a mark of disesteem, but rather of the sincerity with which I am, dear sir, Your ever affectionate servant.

To Sir James Lowther Date: LONDON October 28, 1754. SIR, 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. I 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 in a state of salvation. The substance of your answer was: That many people exhort others to charity from self-interest; that men of fortune must mind their fortune; that you cannot go about to look for poor people; that when you have seen them your-self, and relieved them, they were scarce ever satisfied; that many make an ill use of what you give them; that you cannot trust the account people give of themselves by letters; that nevertheless you do give to private persons by the hands of Colonel Hudson and others; that you have also given to several hospitals an hundred pounds at a time, but that you must support your family; that the Lowther family has continued above four hundred years; that you are for great things for public charities and for saving the nation from ruin; and that others may think as they please, but this is your way of thinking, and has been for many years.

(11) I observed likewise that great things may be done and little things not left undone. (12) And that if this or any other way of thinking be according to Scripture, then it is sound and good; whereas, if it be contrary to Scripture, it is not good, and the longer we are in it so much the worse. Upon the whole, I must once more earnestly entreat you to consider yourself and God and eternity. (1) As to yourself, you are not the proprietor of anything no, not of one shilling in the world. You are only a steward of what another entrusts you with, to be laid out not according to your will but His. And what would you think of your steward if he laid out what is called your money according to his own will and pleasure (2) Is not God the sole proprietor of all things And are you not to give an account to Him for every part of His goods And oh how dreadful an account, if you have expended any part of them not according to His will but your own! (3) Is not death at hand And are not you and I just stepping into eternity Are we not just going to appear in the presence of God, and that naked of all worldly goods Will you then rejoice in the money you have left behind you or in that you have given to support a family, as it is called that is, in truth, to support the pride and vanity and luxury which you have yourself despised all your life long O sir, I beseech you, for the sake of God, for the sake of your own immortal soul, examine yourself whether you do not love money. If so, you cannot love God. And if we die without the fear of God, what remains Only to be banished from Him for ever and ever! I am, with true respect, sir, Your servant for Christ's sake.

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 Ebenezer Blackwell Date: ST. IVES September 12, 1755. Charles Perronet being out of town last Saturday, my pacquet directed to him fell into other hands. Into Mrs. Wesley's whose jealousy was growing. This has raised a violent storm; for it contained a few lines which I writ to Mrs. Lefevre in answer to a letter she sent me the week before concerning Mr. Furly. So now 'all the intrigue is discovered and the reason why I direct my letters to Mr. Perronet.' 'Tis pity! I should be glad if I had to do with reasonable people. But this likewise is for good. A wonderful odd circumstance has fallen out here. A young gentleman, John Knill. See Journal, iv. 134. nephew to the present Mayor, began some time since to attend our preaching, and last week fell raving mad. This incident (so deep is the wisdom of God!) has opened me a way into the Mayor's family, brought me much acquainted with his wife, who is not easy if I do not call once or twice a day and alarmed the whole town with such a concern for their souls as was never known here before. The particulars I hope to send to Mr. Perronet in my next Journal. Who is so wise a God as our God! I trust you will have Him more and more in your thoughts and in your affections. I am, dear sir, Your ever affectionate servant.

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.

I say permit, because we ourselves have hitherto viewed it in no other light. This we are clearly satisfied we may do: that we may do more we are not satisfied. It is not clear to us that presbyters so circumstanced as we are may appoint or ordain others, but it is that we may direct as well as suffer them to do what we conceive they are moved to by the Holy Ghost. It is true that in ordinary cases both an inward and an outward call are requisite. But we apprehend there is something far from ordinary in the present case. And upon the calmer view of things we think they who are only called of God and not of man have more right to preach than they who are only called of man and not of God. Now, that many of the clergy, though called of man, are not called of God to preach His gospel is undeniable, (1) because they themselves utterly disclaim, nay, and ridicule, the inward call; (2) because they do not know what the gospel is, of consequence they do not and cannot preach it.

If there be any father advices, whether with regard to doctrines or practice, which you judge might be of service to us, they would be thankfully received and considered by, reverend dear sir, Your obliged and affectionate brother and servant.

4. How far that command of our Lord, 'Beware of false prophet,' obliges me to refrain from hearing such who put darkness for light and light for darkness. I am still in doubt whether quietly attending them while they do this be not in effect the bidding them God-speed, the strengthening their hands in evil, and encouraging others to hear them till they fall into hell together. I am still desirous of knowing in what particular manner you think the present work of God could be carried on without the assistance of lay preachers. See letter of Sept. 24. This I will fairly weigh, and give you my thoughts upon it. Some little things occurred to me in reading your Sermons The volume of sermons published two years befog, entitled The Christian which I had a desire to communicate to you. In the great points I cannot observe any difference between us. We both contend for the inward kingdom, the mind that was in Christ Jesus, the image of God to be new stamped upon the heart. I am sometimes much discouraged at finding so little of this in myself. Assist, both with your advice and prayers, dear sir, Your very affectionate brother and servant. All but the last passage of this I had wrote three weeks ago. But the dangerous illness of my wife prevented my finishing it sooner.

I. As to your philosophy, the main of your theory respects (1) things antecedent to the creation; (2) the creation itself; (3) Adam in paradise; (4) the fall of man. I do not undertake formally to refute what you have asserted on any of these heads. I dare not; I cannot answer either to God or man such an employment of my time. I shall only give a sketch of this strange system, and ask a few obvious questions. And, I. Of things antecedent to the creation. 'All that can be conceived is God, or nature, or creature' (Spirit of Prayer, Part II. p. 33). Is nature created or not created It must be one or the other; for there is no medium. If not created, is it not God If created, is it not a creature How, then, can there be three God, nature, and creatures since nature must coincide either with God or creature 'Nature is in itself an hungry, wrathful fire of life' . 'Nature is and can be only a desire. Desire is the very being of nature.' (Spirit of Love, Part I. p. 20.) 'Nature is only a desire, because it is for the sake of something else. Nature is only a torment, because it cannot help itself to that which it wants.' 'Nature is the outward manifestation of the invisible glories of God' (Part II. p. 62). Is not the last of these definitions contradictory to all that precede If desire is the very being of nature, if it is a torment, an hungry, wrathful fire, how is it 'the outward manifestation of the invisible glories of God' 'Nature as well as God is antecedent to all creatures' . 'There is an eternal nature, as universal and as unlimited as God' . Is, then, nature God Or are there two eternal, universal, infinite beings 'Nothing is before eternal nature but God' (ibid.). 'Nothing but'! Is anything before that which is eternal But how is this grand account of nature consistent with what you say elsewhere 'Nature and darkness and self are but three different expressions for one and the same thing' . 'Nature has all evil and no evil in it' . Yea, 'Nature, self, or darkness has not only no evil in it, but is the only ground of all good' (ibid.).

Oh rare darkness! 'Nature has seven chief properties, and can have neither more nor less, because it is a birth from the Deity in nature.' Is nature a birth from the Deity in nature Is this sense If it be, what kind of proof is it Is it not ignoturn per aeque ignotum 'To prove an unknown proposition by one equally unknown.' 'For God is triune, and nature is triune.' 'Nature is triune'! Is not this flat begging the question 'And hence arise properties, three and three.' Nay, why not nine and nine' And that which brings these three and three into union is another property.' (Part II. p. 64.) Why so Why may it not be two, or five, or nine Is it not rather the will and power of God 'The first three properties of nature are the whole essence of that desire which is, and is called, "nature"' . How Are the properties of a thing the same as the essence of it What confusion is this! But if they were, can a part of its properties be the whole essence of it 'The first three properties of nature are attraction, resistance, and whirling. In these three properties of the desire you see the reason of the three great laws of matter and motion, and need not be told that Sir Isaac ploughed with Jacob Behmen's heifer.' Just as much as Milton ploughed with Francis Quarles's heifer. How does it appear that these are any of the properties of nature, if you mean by 'nature' anything distinct from matter And how are they the properties of desire What a jumbling of dissonant notions is here! 'The fourth property' (you affirm, not prove) 'is called "fire"; the fifth, "the form of light and love."' What do you mean by the form of love Are light and love one and the same thing 'The sixth, "sound or understanding."' Are, then, sound and understanding the same thing' The seventh, "a life of triumphing joy"' . Is, then, a life of triumphing joy 'that which brings the three and three properties into union' If so, how can it be 'the result of that union' Do these things hang together

I doubt it will not pass. Cannot God permit Satan to exert his power wherever it pleaseth him Hitherto, then, we have not a grain of sound proof. Yet you pronounce with all peremptoriness, 'The grounds of true religion cannot be truly known but by going so far back as this fall of angels' (pages 37-8). Cannot! Positively cannot! How few men in England, in Europe, can or do go back so far! And are there none but these, no not one, who knows the grounds of true religion 'It was their revolt which brought wrath and fire and thickness and darkness into nature' (ibid.). If it was sin that brought fire into the world (which is hard to prove), did it bring darkness and thickness too But if it did, what harm is there in either Is not thickness as good in its place as thinness And as to darkness, you say yourself, 'It has not only no evil in it, but is the only ground of all possible good.' Touching creation in general you aver, 'A creation out of nothing is no better sense than a creation into nothing' . 'A creation into nothing' is a contradiction in terms. Can you say a creation out of nothing is so It is, indeed, tautology; since the single term 'creation' is equivalent with production out of nothing. 'That all things were created out of nothing has not the least tittle of Scripture to support it' . Is it not supported (as all the Christian Church has thought hitherto) by the very first verse of Genesis 'Nay, it is a fiction big with the grossest absurdities. It is full of horrid consequences. It separates everything from God. It leaves no relation between God and the creature. For '(mark the proof!)' if it is created out of nothing, it cannot have something of God in it.' The consequence is not clear. Till this is made good, can any of those propositions be allowed 'Nature is the first birth of God.' Did God create it or not If not, how came it out of Him If He did, did He create it out of something or nothing 'St. Paul says, All things are of, or out of, God.' And what does this prove but that God is the cause of all things

How shall we reconcile this with the Mosaic account - 'And God said, Let the earth bring forth cattle, and creeping thing, and beast. And God made the beast of the earth; and God saw that it was good.' (Gen. i. 24-5.) Does anything here intimate that beasts or serpents literally crept out of the womb of sin And what have serpents in particular to do with covetousness, or indeed with envy, unless in poetic fables 4. Of the fall of man. 'Adam had lost much of his perfection before Eve was taken out of him. "It is not good," said God, "that man should be alone." This shows that Adam had now made that not to be good which God saw to be good when He created him.' (Spirit of Prayer, p. 74.) Nay, does it show either more or less than this that it was not conducive to the wise ends God had in view for man to remain single 'God then divided the human nature into a male and female creature: otherwise man would have brought forth his own likeness out of himself, in the same manner as he had a birth from God. But Adam let in an adulterous love of the world: by this his virginity was lost, and he had no longer a power of bringing forth a birth from himself.' We have no shadow of proof for all this. 'This state of inability is called his failing into a deep sleep' . How does this agree with, 'The Lord God caused a deep sleep to fall upon Adam' (Gen. ii. 21) 'God took his Eve out of him, as a lesser evil, to avoid a greater. For it was a less folly to love the female part of himself than to love things lower than himself.'

'From Adam's desire turned toward the world the earth got a power of giving forth an evil tree. It was his will which opened a passage for the evil hid in the earth' (I know not how it came there before Adam fell) 'to bring forth a tree in its own likeness. No sooner was it brought forth than God assured him that death was hid in it: a plain proof that this tree was not from God, but from a power in the earth, which could not show itself till Adam desired to taste something which was not paradisiacal.' This is the marvelous in the highest degree, and affords many questions not very easy to be answered. But, waiving all these, can anything be more flatly contradictory to the Mosaic account We read there: 'The Lord God formed man. And the Lord planted a garden. And out of the ground made the Lord God every tree to grow that is pleasant to the sight and good for food; the tree of life also, and the tree of knowledge of good and evil.' (Gen. if. 7-9.) Is it not here plainly taught that this tree was from God that not the desire of Adam but the Lord God made this tree to grow as well as the tree of life And when was it that God gave him that solemn warning, 'In the day that thou eatest thereof thou shalt surely die' (verse 17) Not as soon as that tree was brought forth, but when Adam was put into the garden. 'At first all the natural properties of man's creaturely life were hid in God, just as the natural qualities of darkness are hid till glorified by the light' (Spirit of Love, Part II. p. 181). Nay, were they not sufficiently hid by the heavenly man Need they be hid over and over 'But when man fell, all these properties broke forth, just as the darkness when it has lost the light must show forth its own coldness, horror, and other uncomfortable qualities.' Exemplum placet! But are either coldness or horror natural qualities of darkness If so, they must be inseparable from it. But who will affirm this

You say: 'As no seeing eye could be created unless there was antecedent to it a natural visibility of things' (Why not why might not visible things be created at the same instant with it), 'so no creature could come into any natural life unless such a state of nature was antecedent to it' . 'All that God does is and must be done in and by the powers of nature' . What, then, did it avail that, as you elsewhere say, God was before nature He not only could not then do all things, but He could do nothing till nature existed. But if so, how came nature itself, this second eternal, to exist at all 'There cannot possibly be any other difference between created beings than arises from that out of which they were created' . Why not Who will stay the hand of the Almighty or say unto Him, What doest Thou 'No fruits or vegetables could have sprung up in the divided elements but because they are parts of that glassy sea where angelical fruits grew before' (Spirit of Prayer, Part I. p. 19). But how came those fruits to grow before How came they to grow in the glassy sea Were they not produced out of nothing at first If not, God was not before nature. If they were, cannot He still produce out of nothing whatsoever pleaseth Him 'All outward nature being fallen from heaven' (that we deny) 'must, as well as it can, do and work as it did in heaven' . 'As well as it can'! What can it do without God, who upholdeth all things by the word of His power And what can it not do, if He pleaseth Or, rather, what cannot He do, with or without it 'Matter could not possibly be but from sin' (Spirit of Love, Part I. p. 23). That is, in very plain terms, God could not have created matter if Satan had not sinned! 'God could not create man with a soul and a body unless there was such a thing as nature antecedent to the creation of man' .

This I may be permitted to consider more at large; because, though it was allowed by all the wiser heathens of past ages, yet it is now one main hinge on which the controversy between Christianity and Deism turns. To convert a thousand Deists, therefore, by giving up this point, with the doctrine of Justification which is built upon it, is little more than it would be to convert as many Jews by allowing the Messiah is not yet come. It is converting them by allowing all they contend for, by granting them the main point in question. Consequently it is no other than establishing Deism while it pretends to overturn it. I would greatly wish, in weighing what you have advanced on this head, to forget who speaks, and simply consider what is spoken. The person I greatly reverence and love: the doctrine I utterly abhor, as I apprehend it to be totally subversive of the very essence of Christianity. God Himself hath declared that, in consequence of His justice, He will in the great day of general retribution 'render to every man according to his works, whether they be good or evil.' But man says, No: "there is no righteous wrath or vindictive justice in God' (Spirit of Love, Part II. p. 108). If so, ye may go on, ye children of the devil, in doing the works of your father. It is written, indeed, 'The wrath of God is revealed from heaven against all ungodliness and unrighteousness': but this is not literally to be taken; for, properly speaking, there is no such thing as the wrath of God! Fear not the bugbear of everlasting burnings. There is not only no everlasting punishment, but no punishment at all; no such thing in the universe. It is a mere vulgar error. I should be extremely glad to prophesy these smooth things too, did not a difficulty lie in the way. As nothing is more frequently or more expressly declared in Scripture than God's anger at sin and His punishing it both temporally and eternally, every assertion of this kind strikes directly at the credit of the whole revelation. For if there be one falsehood in the Bible, there may be a thousand; neither can it proceed from the God of truth. However, I will weigh all your assertions. And may the God of truth shine on both our hearts!

I must premise that I have no objection to the using the words 'wrath' (or 'anger') and 'justice' as nearly synonymous; seeing anger stands in the same relation to justice as love does to mercy, love and anger being the passions (speaking after the manner of men) which correspond with the dispositions of mercy and justice. Whoever therefore denies God to be capable of wrath or anger acts consistently in denying His justice also. You begin: '(1) No wrath (anger, vindictive justice) ever was or ever will be in God. If a wrath of God were anywhere, it must be everywhere.' (Spirit of Prayer, Part I. p. 27.) So it is, as sure as the just God is everywhere. '(2) Wrath and pain dwell only in the creatures' . Pain is only in creatures. Of wrath we are to inquire farther. '(3) To say God ever punished any creature out of wrath is as absurd as to say, He began the creation out of wrath.' I conceive not. It is not as absurd to say 'God is angry at the guilty' as to say 'God is angry at the innocent.' Now, it is certain, when God began the creation of man, no guilty men were in being. '(4) He must always will that to His creatures which He willed at the creation of them.' True; and He willed, at the very creation of men, 'to reward every one as his work should be.' '(5) God is incapable of willing pain to any creature because He is nothing but goodness' . You mean, because His goodness excludes justice. Nay, that is the very question. '(6) God can give nothing but happiness from Himself because He hath nothing else in Himself' Spirit of Love, Part I. p. 3). As if you had said, 'God can give nothing but infinity from Himself because He has nothing else in Himself.' It is certain He has not. He is all infinity. Yet that argument will not hold.

'(11) Wrath and evil are but two words for the same thing'' (ibid.). This is home; but it cannot be granted without proof. '(12) God is as incapable of wrath as of thickness, hardness, and darkness, because wrath can exist nowhere else but in thickness, and hardness, and darkness' . So far from it, that wrath cannot exist in thickness or hardness at all. For these are qualities of bodies, and nothing can be wrathful but spirit. '(13) Wrath cannot be in any creature till it has lost its first perfection' . That remains to be proved. Thus far you have advanced arguments for your doctrine. Your next attempt to answer objections. And to the objection that Scripture speaks so frequently of the wrath of God you answer, '(1) All the wrath and vengeance that ever was in any creature is to be called and looked on as the wrath and vengeance of God.' I totally deny that proposition, and call for the proof of it. '(2), God works everything in nature. Therefore all death or rage or curse, wherever it is, must be said in the language of Scripture to be the wrath or vengeance of God' I deny the consequence. The latter proposition does not follow from the former. And, indeed, it is not true. All death and rage and curse is not in the language of Scripture termed the wrath and vengeance of God. '3) Because the devils have their life from God, therefore their cursed, miserable, wrathful life is said to be the curse and misery and wrath of God upon them'. Neither can this be proved, that the devils having their life from God is the reason why they are said to be under His wrath. Nor does the Scripture ever term their wrathful, miserable life the wrath or misery of God. '4) Devils are His as wall as holy angels. Therefore all the wrath and rage of the one must be as truly His wrath and rage burning in them as the joy the others is His joy.'

So it seems the wrath of God in Scripture means no more or less than the wrath of the devil I However, this argument will not prove it. The joy of saints (not of angels, that I remember) is styled the joy of their Lord, because He prepared it for them and bestows it on them, Does He prepare and bestow the rage of devils upon them '(5) His wrath and His vengeance are no more in God than what the Psalmist calls His ice and His frost' . There is nothing parallel in the case. We cannot take the latter expression literally without glaring absurdity: the former we may. '(6) "The earth trembled because He was wroth." No wrath here but in the elements.' Nay, if so, here was no wrath at all. For we are agreed 'only spirits can be wrathful.' (7) One more text, usually cited against your opinion, you improve into an argument for it: '"Avenge not yourselves, for vengeance is Mine." This is a full proof that vengeance is not in God. If it was, then it would belong to every child of God, or he could not "be perfect as his Father is perfect."' Yes, he could in all His imitable perfections. But God has peculiarly forbidden our imitating Him in this. 'Vengeance,' says He, 'is Mine,' incommunicably Mine; unless so far as He delegates it to those who are in authority. This, therefore, clearly shows that God executes vengeance; though justice, not vengeance, is properly in Him. Having now proved (as you suppose) that God has neither anger nor justice, it remains only to show (which, indeed, follows by easy and natural consequence) that He never did nor can punish. 'To say Adam's miserable state was a punishment inflicted upon him by God is an utter absurdity' (Spirit of Prayer, Part I. p. 24). 'His sin had not the least punishment of any kind inflicted upon it by God' . This is flat and plain. But let us see how far this account agrees with that which God Himself hath given:

You add: '"Whom the Lord loveth He chasteneth." Here you have God's own word for it, nothing but love chasteneth.' We know His love chasteneth His children. Of these only God is speaking here, as appears from the latter clause of the sentence. And yet we cannot say even as to them, 'It is nothing but His love.' It is mercy mixed with justice. You cite one text more: 'I have smitten you: yet have ye not returned to Me' (Amos iv. 9); and say, 'Now, how is it possible for words to give stronger proof' (Ibid.) Proof of what Not that God did not punish them, but that 'in the midst of wrath He remembered mercy.' To these texts of Scripture (wide enough of the point) you subjoin: 'The doctrine of Atonement made by Christ is the strongest demonstration that the wrath to be atoned cannot be in God' . Who talks of 'wrath to be atoned' 'The wrath to be atoned' is neither sense nor English, though it is a solecism you perpetually run into (I hope not on purpose to puzzle the cause): that the sin to be atoned cannot be in God we all allow; but it does not affect the question. Once more, to silence all contradiction at once, to stop the mouths of all gainsayers, you say: 'This (that there is no anger, no vindictive justice in God, no punishment at all inflicted by Him) is openly asserted, constantly affirmed and repeated, in the plainest letter of Scripture.' Whether this or the very reverse is true will appear from a few out of numberless texts, which I shall barely set' down without any comment and leave to your cool consideration. You say: (1) There is no vindictive, avenging, or punitive justice in God. (2) There is no wrath or anger in God.' (3) God inflicts no punishment on any creature, neither in this world nor that to come. God says,

(1) 'The just Lord is in the midst of you' (Zeph. iii. 5). 'Justice and judgment are the habitation of Thy throne' (Ps. lxxxix. 14). 'Wilt thou condemn him that is most just' (Job xxxiv. 17). 'He is excellent in power, and in plenty of justice' (xxxvii. 23). 'Just and true are Thy ways, O King of saints' (Rev. xv. 3). 'Thou art just in all that is brought upon us' (Neh. ix. 33). 'There is no God beside Me, a just God and a Savior' (Isa. xlv. 21). 'Whom God hath set forth, that He might be just, and the justifier of him that believeth in Jesus' (Rom. iii. 25-6).

But you grow bolder and bolder, and say: 'The satisfaction of Christ is represented in all our systems of divinity as a satisfaction made to God, and the sufferings and death of Christ as that which could only avail with God to have mercy on man. Nay, what is still worse if possible, the ground and nature and efficacy of this great transaction between God and man is often explained by debtor and creditor; man as having contracted a debt with God which he could not pay, and God as having a right to insist upon the payment of it.' 'There is no wrath in God, no fictitious atonement, no folly of debtor and creditor' . 'What is still worse if possible'! 'Folly of debtor and creditor'! Surely I would not have spoken thus, unless I had been above the Son of God. 'After this manner pray ye, Forgive us our debts as we forgive our debtors' (Matt. vi. 9, 12).' And Jesus said, There was a certain creditor which had two debtors' (Luke vii. 40-2). 'The kingdom of heaven is likened to a king who would take account of his servants. And one was brought unto him who owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and all that he had. The servant fell down, saying, Lord, have patience with me. And his lord was moved with compassion, and forgave him the debt.' Yet afterwards, on his unmercifulness to his fellow servant, he retracted that forgiveness; 'and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall My heavenly Father do unto you also, if ye from your heart forgive not every one his brother their trespasses.' (Matt. xviii. 23-35.)

Is not man here represented as having contracted a debt with God which he cannot pay and God as having, nevertheless, a right to insist upon the payment of it and a right, if he hath not to pay, of delivering him to the tormentors And is it not expressly asserted that God will in some cases claim this right, and use it to the uttermost Upon whom, then, lights this imputation of 'folly' and of 'what is still worse' 'Lord, lay not this sin to their charge Forgive them; for they know not what they do.' But if the Son of God did not die to atone for our sins, what did He die for You answer: 'He died, '(1) To extinguish our own hell within us' (Spirit of Prayer, Part II. p. 159). Nay, the Scripture represents this not as the first but the second end of His death. '(2) To show that He was above the world, death, hell, and Satan' (pages 130-1). Where is it written that He died for this end Could He not have done this without dying at all '(3) His death was the only possible way of overcoming all the evil that was in fallen man' . This is true, supposing He atoned for our sins. But if this supposition be not made, His death was not the only possible way whereby the Almighty could have overcome all things. '(4) Through this He got power to give the same victory to all His brethren of the human race' . Had He not this power before Otherwise, how was He ', 'He that is,' 'God over all, blessed for ever' If Christ died for no other ends than these, what need was there of His being more than a creature As you seem never to have employed your thoughts on justification or redemption in the Scripture sense, I beg leave to subjoin plain account thereof, wrote by a woman of the last century Anna Maria Van Schurman's Eukleria, Part II. p. 118, c. See Journal, i. 453d; and letter of April 28, 1738.:

(2) Nor is there any more sure way to the imitation of Christ than faith in Christ crucified, in Him 'who suffered for us, leaving us an example,' that we might tread in His steps; who 'died for us, while we were yet enemies,' that we might be 'justified by His blood' (Rom. v. 9). Yet it is true this doctrine finds no place in those who are proud of heart, who love their own reasonings, and have no taste for 'the sincere milk of the Word.' But it is precious to them who feel the weight of their sins, who know they 'are by nature children of wrath,' and at the same time utterly incapable either of paying the debt, of rising from the death of sin, of conquering themselves, the world, and the devil, or of meriting eternal life. (3) The origin and cause of our redemption is the ineffable love of God the Father, who willed to redeem us by the blood of His own Son; the grace of the Son, who freely took our curse upon Him, and imparts His blessing and merits to us; and the Holy Spirit, who communicates the love of the Father and the grace of the Son to our hearts.

When we speak of this and of the satisfaction of Christ, we speak of the inmost mystery of the Christian faith. Therefore all the inventions of men ought now to be kept at the utmost distance; nor can anything certain be established without the express authority of Scripture. And herein is offered first to our consideration the only-begotten Son of God, as the Head of the redeemed, the righteous Servant of God, who by the knowledge of Himself ' shall justify many' (Isa. liii. 10). Him God hath constituted the 'surety of that better covenant' (Heb. vii. 22) the covenant of grace. And how clearly is His execution of this office described in the 53rd chapter of Isaiah! where the Prophet describes Him as 'bearing our griefs,' or sins, 'and carrying our sorrows' (verse 4). 'All we,' says he, 'like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all' (verse 6). All mankind have forsaken God, and placed their own will upon His throne; and so were liable to the highest punishment, when the Mediator voluntarily interposed Himself between them and the just Judge. And the incomprehensible love of God, that He might spare them, 'spared not His own Son.' This is shown in those words: 'The Lord hath laid on Him the iniquity of us all.' It was on this account that 'He was oppressed and afflicted, and brought as a lamb to the slaughter' (verse 7); while God 'made Him to be sin for us, who knew no sin, that we might be made the righteousness of God in Him' (2 Cor. v. 21). This is expressed in the 9th and 10th verses: 'He had done no violence, nor was any deceit in His mouth. Yet it pleased the Lord to bruise Him' when He 'made His soul an offering for sin.' How exactly do His own words agree with these - 'I am the good shepherd, and I lay down My life for the sheep'! (John x. 14-15.) For them 'was He taken from prison and from judgment, and cut off out of the land of the living' (Isa. liii. 8).

8). How doth God herein 'commend His love towards 'us in' delivering up His own Son to die for us' Yea, God 'was pleased with bruising Him,' when, clothed with our flesh and bearing our sins, He manifested to angels and men His infinite love of divine justice, till, being 'made obedient unto death, even the death of the cross,' He satisfied its utmost demand. It was then God 'was pleased to bruise Him,' when 'He made His soul an offering for sin.' He then appeared before the Judge of all under 'the likeness of sinful flesh, and for sin,' as the Apostle speaks; and therefore God was pleased 'to condemn sin in the flesh' (Rom. viii. 3), to 'bruise Him' who sustained the person of sinners. But this was only the prelude of a glorious victory. Therefore the Prophet adds: 'He shall see His seed, He shall prolong His days, and the pleasure of the Lord shall prosper in His hand' (Isa. liii. 10). After repeating (verse 11) the sum of all, 'He shall bear their iniquities,' he subjoins the cause of His reward: 'Because He poured out His soul unto death, and was numbered with the transgressors; for He bore the sin of many, and made intercession for the transgressors' (verse 12). The 5th verse, of which I have not yet spoken, renders this great truth still more evident: 'He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace was upon Him, and by His stripes we are healed.' He loved His own body less than His mystical body, the Church; and therefore gave the former for the latter, 'to redeem and purchase it with His own blood' by paying Himself as a ransom for it. Hereby 'nailing the handwriting which was against us to His cross, He took it out of the way,' and so became 'our peace.'

You add: 'This prayer is met by the divine love, and changed into hymns and songs and thanksgivings' (ibid.). It is so when, 'being justified by faith, we have peace with God through our Lord Jesus Christ.' 'This state of fervor melts away all earthly passions and affections, and leaves no inclination in the soul but to delight in God alone ' (ibid.). It is certain this is the genuine effect of' the love of God shed abroad in the heart'; which expression of St. Paul, I suppose, means the same with 'this state of fervor.' 'Then its prayer changes again, and continually stands in fullness of faith, in purity of love, in absolute resignation to do and be what and how his Beloved pleaseth. This is the last state of the spirit of prayer, and is our highest union with God in this life.' Assuredly it is: fullness of faith, beholding with open face the glory of the Lord; purity of love, free from all mixture of its contrary, yielding the whole heart to God; absolute resignation, excluding every degree of self-will, sacrificing every thought, word, and work to God. But do we change directly from our first love into the highest union with God Surely not. There is an intermediate state between that of 'babes in Christ' and that of fathers. You yourself are very sensible there is, although you here speak as if there were not. You go on: 'People who have long dwelt in this fervor are frighted when coldness seizes upon them' that is, when they lose it, when their love grows cold. And certainly, well they may, if this fervor was to bring them to 'fullness of faith, purity of love, and absolute resignation.' Well they may be affrighted, if that fervor be lost before 'it has done its work.' Indeed, they might be affrighted when it is not lost, if that which follows be true: 'Fervor is good, and ought to be loved; but distress and coldness are better. It brings the soul nearer to God than the fervor did.' (Pages 175-6.) The fervor, you said, brought the soul to 'its highest union with God in this life.' Can coldness do more Can it bring us to an union higher than the highest

To explain this you say: 'The fervor made the soul delight in God. But it was too much an own delight. It was a fancied self-holiness, and occasioned rest and satisfaction in itself, in a spiritual self.' Either fervor does bring us to purity of love and absolute resignation or not. To say it does not, contradicts what you said before: to say it does, contradicts what you say now, For if it does, we cannot say, 'Coldness does the work which fervor did in an higher degree.' I should not insist so long on these glaring inconsistencies, were not the doctrine you are here laboring to support absolutely inconsistent with that of St. Paul, and naturally productive of the most fatal consequences. St. Paul asserts the present kingdom of God in the soul is 'righteousness and peace and joy in the Holy Ghost.' He continually teaches that these, which God hath joined, man ought not to put asunder; that peace and joy should never be separated from righteousness, being the divine means both of preserving and increasing it; and that we may, yea ought to, rejoice evermore, till the God of peace sanctifies us wholly. But if these things are so, then 'distress and coldness are' not 'better' than fervent love and joy in the Holy Ghost.

'A. We apprehend not; "seeing God" being the very essence of faith, love and obedience the inseparable properties of it.' 'August 2, 1745. 'QUESTION. Is an assurance of God's pardoning love absolutely necessary to our being in His favor Or may there possibly be some exempt cases 'ANSWER. We dare not positively say there are not. 'Q. Is it necessary to final salvation in those (as Papists) who never heard it preached 'A. We know not how far invincible ignorance may excuse. "Love hopeth all things." 'Q, But what if one who does hear it preached should die without it 'A. We determine nothing. We leave his soul in the hands of Him that made it. ' Q. Does a man believe any longer than he sees a reconciled God 'A. We conceive not. But we allow there may be very many degrees of seeing God, even as many as are between seeing the sun with the eyelids closed and with the eyes open.' The doctrine which I espouse, till I receive farther light, being thus explained and limited, I observe, (1) A divine conviction of my being reconciled to God is, I think, directly implied, not in a divine evidence or conviction of something rise, but in a divine conviction that Christ loved me and gave Himself for me, and still more clearly in the Spirit's bearing witness with my spirit that I am a child of God. (2) I see no reason either to retract or soften the expression 'God's mercy in some cases obliges Him to act thus and thus.' Certainly, as His own nature obliges Him (in a very clear and sound sense) to act according to truth and justice in all things; so in some sense His love obliged Him to give His only Son, that whosoever believeth in Him might not perish. So much for the phrase. My meaning is, The same compassion which moves God to pardon a mourning, broken-hearted sinner moves Him to comfort that mourner by witnessing to his spirit that his sins are pardoned.

(3) You think 'full assurance excludes all doubt.' I think so too. But there may be faith without fun assurance. And these lower degrees of faith do not exclude doubts, which frequently mingle therewith, more or less. But this you cannot allow. You say it cannot be shaken without being overthrown; and trust I shall be 'convinced upon reflection that the distinction between "shaken" and "destroyed" is absolutely without a difference.' Hark! The wind rises: the house shakes, but it is not overthrown; it totters, but it is not destroyed. You add: 'Assurance is quite a distinct thing from faith. Neither does it depend upon the same agent. Faith is an act of my mind; assurance an act of the Holy Ghost.' I answer: (1) The assurance in question is no other than the full assurance of faith; therefore it cannot be a distinct thing from faith, but only so high a degree of faith as excludes all doubt and fear. (2) The plerophory, or full assurance, is doubtless wrought in us by the Holy Ghost. But so is every degree of true faith; yet the mind of man h the subject of both. I believe feebly; I believe without all doubt. Your next remark is: 'The Spirit's witnessing that we are accepted cannot be the faith whereby we are accepted,' I allow it. A conviction that we are justified cannot be implied in justifying faith. You subjoin: 'A sure trust that God hath accepted me is not the same thing with knowing that God has accepted me.' I think it is the same thing with some degree of that knowledge. But it matters not whether it be so or no. I will not contend for a term. I contend only for this that every true Christian believer has 'a sure trust and confidence in God that through the merits of Christ he is reconciled to God'; and that in consequence of this he is able to say, 'The life which I now live, I live by faith in the Son of God, who loved me, and gave Himself for me.'

3. What is the meaning of the term 'perfection' is another question; but that is a scriptural term is undeniable. Therefore none ought to object to the use of the term, whatever they may do to this or that explication of it. I am very willing to consider whatever you have to object to what is advanced under the flint head of that sermon. But I still think that perfection is only another term for holiness or the image of God in man. God made man perfect, I think, is just the same as He made him holy, or in His own image. You are the very first person I ever read of or spoke with who made any doubt of it. Now, this perfection does certainly admit of degrees. Therefore I readily allow the propriety of that distinction, perfection of kinds and perfection of degree. Nor do I remember one writer ancient or modern who excepts against it. 4. In the sermon on Salvation by Faith See Works, v. 7-16. I say, 'He that is born of God sinneth not' (a proposition explained at large in another sermon, and there everywhere either explicitly or virtually connected with while he keepeth himself.) 'by any sinful desire; for any unholy desire he stifleth in the birth.' Assuredly he does while he keepeth himself. 'Nor doth he sin by infirmities; for his infirmities have no concurrence of his will, and without this they am not properly tins.' Taking the words as they lie in connexion thus (and taken otherwise they are not my words, but yours), I must still aver they speak both my own experience and that of many hundred children of God whom I personally know. And all this, with abundantly more than this, is contained in that single expression 'the loving God with all our hearts and serving Him with all our strength.' Nor did I ever say or mean any more by perfection than thus loving and serving God. But I dare not say less than this; for it might be attended with worse consequences than you seem to be aware of. If there be a mistake, it is far more dangerous on the one ride than on the other. If I set the mark too high, I drive men into needless fears: if you set k too low, you drive them into hell-fire.

To Richard Tompson Date: COLEFORD, March 16, 1756. MY DEAR BROTHER, My belief in general is this that every Christian believer has a divine conviction of his reconciliation with God. The sum of those concessions is, 'I am inclined to think there may be some exceptions.' Faith implies both the perceptive faculty itself and the act of perceiving God and the things of God. And the expression 'seeing God' may include both, the act and the faculty of seeing Him. Bishop Pearson's definition To which he had referred in his letter. is abundantly too wide for the faith of which we are speaking. Neither does he give that definition either of justifying or saving faith. But if he did, I should prefer the definition of Bishop Paul. A clear conviction of the love of God cannot remain in any who do not walk closely with God. And I know no one person who has lost this without some voluntary defect in his conduct; though perhaps at the time he was not conscious of it, but upon prayer it was revealed to him. Your reasons for concealing your name were good. We cannot too carefully guard against prejudice. You have no need of any excuse at all; for you have done no wrong but rather a pleasure to Your affectionate brother.

To Ebenezer Blackwell Date: DUBLIN, April 19, 1756. I dined at Mrs. Moreland's last week, and promised to drink tea with her this evening. She has been at the preaching several times, and desires much to be remembered to Mrs. Blackwell and you. She seems to have a liking to the gospel. It may sink deeper. There is nothing too hard for God. I hope Mrs. Blackwell and you are improving to the utmost these days of tranquility. I purpose going to Cork directly, and after two or three weeks turning back toward the North of Ireland. If it please God that troublous times come between the design and the execution, I shall go as far as I can go, and no farther. But I take no thought for the morrow. To-day I am determined by His grace to do the work of Him that sent me. I find encouragement so to do; for all the people here are athirst for the word of life. I am, dear sir, Your affectionate servant. Do you at London believe that the danger of an invasion is over

'You grant more to others. To my certain knowledge both of you have been told for more than two years that James Morris James Morris left Wesley in 1756. See Myles's Chronological History; and for his share in the conversion of Toplady this year, Journal, v. 327-8n; Wright's Life of Toplady, p. 18. administered.' You may as well say, 'To my certain knowledge black is white.' I was never told it to this, unless by C. Perronet. But whether he does or no, it is nothing to me. He never was in close connexion with us; he is now in no connexion at all. We have totally renounced him. So here is another instance of accusing, yea falsely accusing, your brethren. 'A man may be circumcised, count his beads, or adore a cross, and still be a member of your society.' That is, may be Papist or a Jew. I know no such instance in England or Ireland. We have many members in Ireland that were Papists, but not one that continues so. 'Other reasons than those that could possibly relate to conscience have borne too much share in the late affair.' I say as before, I am not conscious of it. And who art thou that judgest another's servant 'You have allowed that we are called to this by the Holy Ghost and God was with us in what we did.' I allow! No more than I allow you to be archangel. I allow neither the one nor the other. I believe you felt joy or power, so called; but I do not know that it was from God, and I said, 'Supposing you were called of God to this' (which is exceeding far from granting it), 'still you ought to waive that privilege out of tenderness to your brethren.' I do not grant either that God calls you to do this or that He ever blessed you in it.

To Samuel Walker Date: KINGSWOOD, September 3. 1756. REVEREND AND DEAR SIR, I have one point in view - to promote, so far as I am able, vital practical religion; and by the grace of God to beget, preserve, and increase the life of God in the souls of men. On this single principle I have hitherto proceeded, and taken no step but in subserviency to it. With this view, when I found it to be absolutely necessary for the continuance of the work which God had begun in many souls (which their regular pastors generally used all possible means to destroy), I permitted several of their brethren, whom I believe God called thereto and qualified for the work, to comfort, exhort and instruct those who were athirst for God or who walked in the light of his countenance. But, as the persons so qualified were few and those who waned their assistance very many, it followed it followed that most these were obliged to travel continually from place to place; and this occasion several regulations from time to time, which were chiefly made in our conferences. So great a blessing has from the beginning attended the labors of the itinerants, that we have been more and more convinced every year of the more than lawfulness of this proceeding, And the inconvenience, most of which we foresaw from the very first, have been both fewer and smaller than were expected. Rarely two in one year out of the whole number of preachers have either separated themselves or been rejected by us. A great majority have all along behaved as becometh the gospel of Christ, and I am clearly persuaded still desire nothing more than to spend and be spent for their brethren.

You oblige me by speaking your sentiments so plainly: with the same plainness I will answer. So far as I know myself, I have no more concern for the reputation of Methodism or my own than for the reputation of Prester John. I have the same point in view as when I set out the promoting as I am able vital, practical religion; and in all our discipline I still aim at the continuance of the work which God has already begun in so many souls. With this view, and this only, I permitted those whom I believed God had called thereto to comfort, exhort, and instruct their brethren. And if this end can be better answered some other way, I shall subscribe to it without dray. But is that which you propose a better way This should be coolly and calmly considered. If I mistake not, there are now in the county of Cornwall about four-and-thirty of these little Societies, part of whom now experience the love of God, part are more or less earnestly seeking it. Four preachers Peter Jaco, Thomas Johnson, W. Crabb, and William Alwood Peter Jaco was a Cornishman who became one of Wesley's preachers in 1754; his portrait and autobiography are given in the first volume of the Arminian Mag. 1778, p. 541 (See Wesley's Veterans, ii. 7-17). Thomas Johnson was born at Wakefield in 1720, became an itinerant in 1752, and died in 1797; he was acceptable and useful wherever he went (Atmore's Memorial, pp 220-3). William Crabb was amiable and devoted; but he suffered much from weakness, and died about 1764 (ibid. p. 94). William Alwood was seized by the press-gang at Stockton in 1759 (Journal, iv. 328-9): see W.H.S. iii. 182, and letter of March 6, 1759, to him. design for the ensuing year, partly to call other sinners to repentance, but crafty to feed and guide those few feeble sheep, to forward them (as of the ability which God giveth) in vital, practical religion. Now, suppose we can effect that Peter Jaco and Thomas Johnson be ordained and settled in the curacies of Buryan and St. Just, and suppose William Crabb and William Alwood fix at Launceston and Plymouth Dock as readers and exhorters, will this answer the end which I have in view so well as traveling through the county

Permit me, sir, to speak exceeding plainly. Are you not an orthodox man Perhaps there is none more so in the diocese. Yet possibly you may have no religion at all. If it be true that you frequently drink to execs, you may have orthodoxy, but you can have no religion. If, when you are in a passion, you call your brother 'Thou fool,' you have no religion at all. If you then even curse and swear by taking God's name in vain, you can have no other religion but orthodoxy; a religion of which the devil and his angels have as much as you. Clark replied that he could prove the reports to be false. O sir, what an idle thing it is for you to dispute about lay preaches! Is not a lay preacher preferable to a drunken preacher, to a cursing, swearing preacher 'To the ungody saith God, Why takest thou My covenant in thy mouth, whereas thou hatest to be reformed, and castest My words behind thee 'In tender compassionI speak this. May God apply it to your heart! And then you will not receive this as an affront but as the truest instance of brotherly love from, reverend sir, Yours, c.

Another instance of this is just now before me. A week or two ago one put a tract into my hands in which I could discern nothing of the Christian gentleman, or scholar, but much of low, dull, ill-natured scurrility and blasphemy. How was I surprised when I read in your three hundred and fifteenth page, 'We have read this little piece with great pleasure'! when I found you so smitten with the author's 'spirit, sense, and freedom,' his 'smart animadversions' and 'becoming severity'! O gentlemen! do not you speak too plain Do not you discover too much at once especially when you so keenly ridicule Mr. Pike's supposition See reference to Samuel Pike's Philosopha Sacra in Journal, iv. 146-7. 190. Pike (1717 - 1773) adopted the views of Sandeman; he became an Independent minister. that the Son and Spirit are truly divine May I ask, If the Son of God is not truly divine, is He divine at all Is He a little God, or no God at all If no God at all, how came He to say, 'I and the Father are one' Did any prophet before, from the beginning of the world, use any one expression which could possibly be so interpreted as this and other expressions were by aft that heard Jesus speak And did He ever attempt to undeceive them Be pleased, then, to let me know, if He was not God, how do you clear Him from being the vilest of men I am, gentlemen, Your well-wisher, though not admirer.

'A rebel may be forgiven without being restored to the dignity of a son' . A rebel against an earthly king may, but not a rebel against God. In the very same moment that God forgives we are the sons of God. Therefore this is an idle dispute. For pardon and acceptance, though they may be distinguished, cannot be divided. The words of Job which you cite are wide of the question. Those of Solomon prove no more than this (and who denies it), that justification implies both pardon and acceptance. 'Grace reigneth through righteousness unto eternal life' that is, the free love of God brings us through justification and sanctification to glory. 'That they may receive forgiveness, and a lot among the sanctified' (ibid.) that is, that they may receive pardon, holiness, heaven. 'Is not the satisfaction made by the death of Christ sufficient to obtain both our full pardon and final happiness' (Ibid.) Unquestionably it is, and neither of the texts you cite proves the contrary. 'If it was requisite for Christ to be baptized, much more to fulfill the moral law' . I cannot prove that either one or the other was requisite in order to His purchasing redemption for us. 'By Christ's sufferings alone the law was not satisfied' . Yes, it was; for it required only the alternative, Obey or die. It required no man to obey and die too. If any man had perfectly obeyed, He would not have died. 'Where the Scripture ascribes the whole of our salvation to the death of Christ a part of His humiliation is put for the whole' (ibid.). I cannot allow this without some proof. 'He was obedient unto death' is no proof at all, as it does not necessarily imply any more than that He died in obedience to the Father. In some texts there is a necessity of taking a part for the whole; but in these there is no such necessity. 'Christ undertook to do everything necessary for our redemption' namely, in a covenant made with the Father. It is sure He did everything necessary; but how does it appear that He undertook this before the foundation of the world, and that by a positive covenant between Him and the Father

You think this appears from four texts: (1) From that, 'Thou gavest them to Me.' Nay; when any believe, 'the Father gives them to Christ.' But this proves no such previous contract. (2) 'God hath laid upon Him the iniquities of us all.' Neither does this prove any such thing. (3) That expression, 'The counsel of peace shall be between them,' does not necessarily imply any more than that both the Father and the Son would concur in the redemption of man. (4) 'According to the counsel of His will' -that is, in the way or method He had chosen. Therefore neither any of these texts, nor all of them, prove what they were brought to prove. They do by no means prove that there ever was any such covenant made between the Father and the Son. 'The conditions of the covenant are recorded: "Lo, I come to do Thy will"' . Nay; here is no mention of any covenant, nor anything from which it can be inferred. 'The recompense stipulated in this glorious treaty.' But I see not one word of the treaty itself; nor can I possibly allow the existence of it without far other proof than this. 'Another copy of this grand treaty is recorded, Isa. xlix., from the 1st to the 6th verse' (ibid.). I have read them, but cannot find a word about it in all those verses. They contain neither more nor less than a prediction of the salvation of the Gentiles. 'By the covenant of works man was bound to obey in his own person' . And so he is under the covenant of grace; though not in order to his justification. 'The obedience of our Surety is accepted instead of our own.' This is neither a safe nor a scriptural way of speaking. I would simply say, 'We are accepted through the Beloved. We have redemption through His blood.'

'The "wedding garment" here means holiness' . 'This is His tender complaint, "They will not come unto Me !"' . Nay, that is not the case; they cannot. He Himself has decreed not to give them that grace without which their coming is impossible. 'The grand end which God proposes in all His favorable dispensations to fallen man is to demonstrate the sovereignty of His grace.' Not so: to impart happiness to His creatures is His grand end herein. Barely to demonstrate His sovereignty is a principle of action fit for the great Turk, not the Most High God. 'God hath pleasure in the prosperity of His servants. He is a boundless ocean of good.' Nay, that ocean is far from boundless, if it wholly passes by nine-tenths of mankind. 'You cannot suppose God would enter into a fresh covenant with a rebel' . I both suppose and know He did. 'God made the new covenant with Christ, and charged Him with the performance of the conditions.' I deny both these assertions, which are the central point wherein Calvinism and Antinomianism meet. '"I have made a covenant with My chosen" ' namely, with 'David My servant.' So God Himself explains it. 'He will wash you in the blood which atones and invest you with the righteousness which justifies' . Why should you thus continually put asunder what God has joined 'God Himself at the last day pronounces them righteous because they are interested in the obedience of the Redeemer' . Rather because they are washed in His blood and renewed by His Spirit.

Upon the whole, I cannot but wish that the plan of these Dialogues had been executed in a different manner. Most of the grand truths of Christianity are herein both explained and proved with great strength and clearness. Why was anything intermixed which could prevent any serious Christian's recommending them to all mankind anything which must necessarily render them exceptionable to so many thousands of the children of God In practical writings I studiously abstain from the very shadow of controversy; nay, even in controversial I do not knowingly write one line to which any but my opponent would object. For opinions, shall I destroy the work of God Then am I a bigot indeed. Much more, if I would not drop any mode of expression rather than offend either Jew or Gentile or the Church of God. I am, with great sincerity, dear sir, Your affectionate brother and servant.

To Captain Richard Williams Date: LONDON November 16. 1756. MY DEAR BROTHER, You do me too much honor. Yet I do not think you flatter; for you speak out of the sincerity of your heart. But love is apt to make us a little blind, so that we cannot see clearly. However, I am obliged to you for your good intention. I wish you may be more and more zealous for God; and am, dear Richard. Your affectionate brother.

To Samuel Furly Date: LONDON, November 26, 1756. MY DEAR BROTHER, You would do weft to meet earlier in the evening at seven, if not sooner; and to begin your meeting with close examination of each other's progress for the day past. I am afraid an hour and half is too little. At Oxford we always met at six. You should likewise have your eyes all round, to see if you can't add another to your number. Probably some parts of the Serious Call or Christian Perfection might be a means of awakening her again. But whether it would or not is very uncertain; for when a person has once quenched the Spirit, we cannot be assured God will restore it again. However one would spare no pains in a case of such importance, and there are such instances of God's longsuffering that we cannot despair of any. I have lately been reading Mr. Hutchinson's Works. And the more I read the less I tike them. I am fully convinced of one thing in particular, which I least of all expected: he did not understand Hebrew; not critically no, not tolerably. I verily believe T. Walsh See Wesley's Veterans, v. 68. understands it far better at this day than he did to the day of his death. Let us understand the love of God, and it is enough. I am Your affectionate brother.

To Mrs. Crosby NEWCASTLE-UPON-TYNE, June 14, 1757. MY DEAR SISTER, I was concerned at not hearing from you for so long a time, whereas I would not willingly pass a fortnight without it. Whenever you have leisure write, whether any one else does or not. I shah be here near three weeks, and then at York. It comforts me to hear that your love does not decrease: I want it to increase daily. Is there not height and depth in Him with whom you have to do, for your love to rise infinitely higher and to sink infinitely deeper into Him than ever it has done yet Are you fully employed for Him, and yet so as to have some time daily for reading and other private exercises If you should grow cold, it would afflict me much. Rather let me always rejoice over you. As for me, I seem only to be just beginning to aim feebly at God; though I have found more liberty in the respects you mention lately than of a long season. Dear Sally, never forget to pray for Your affectionate brother.

I speak as a fool: bear with me. I am dearly satisfied that you have far more faith, more love, and more of the mind which was in Christ than I have. But have you more gifts for the work of God or more fruit of your labor Has God owned you more I would He had a thousand-fold! I pray God that He may. Have you at present more experience of the wisdom of the world or the devices of Satan or of the manner and method wherein it pleases God to counterwork them in this period of His providence Are you sure God would add nothing to you by me beside what He might add to me by you Perhaps when the time is slipped out of your hands, when I am no more seen, you may wish you had not rejected the assistance of even Your affectionate brother. To a Friend 6 TRURO, September 20, 1757.

It is also no small advantage that the person who reads prayers, though not always the same, yet is always one who may be supposed to speak from his heart, one whose life is no reproach to his profession, and one who performs that solemn part of divine service, not in a careless, hurrying, slovenly manner, but seriously and slowly, as becomes him who is transacting so high an affair between God and man. Nor are their solemn addresses to God interrupted either by the formal drawl of a parish clerk, the screaming of boys who bawl out what they neither feel nor understand, or the unseasonable and unmeaning impertinence of a voluntary on the organ. When it is seasonable to sing praise to God, they do it with the spirit and with the understanding also; not in the miserable, scandalous doggerel of Hopkins and Sternhold, but in psalms and hymns which are both sense and poetry, such as would sooner provoke a critic to turn Christian than a Christian to turn critic. What they sing is therefore a proper continuation of the spiritual and reasonable service; bring selected for that end, not by a poor humdrum wretch who can scarce read what he drones out with such an air of importance, but by one who knows what he is about and how to connect the preceding with the following part of the service. Nor does he take just 'two staves,' but more or less, as may best raise the soul to God; especially when sung in well-composed and well-adapted tuner not by an handful of wild, unawakened striplings, but by an whole serious congregation; and these not lolling at ease, or in the indecent posture of sitting drawling out one word after another, but all standing before God, and praising Him lustily and with a good courage. Nor is it a little advantage as to the next part of the service to hear a preacher whom you know to live as he speaks, speaking the genuine gospel of present salvation through faith, wrought in the heart by the Holy Ghost, declaring present, free, full justification, and enforcing every branch of inward and outward holiness. And this you hear done in the most clear plain, simple, unaffected language, yet with an earnestness becoming the importance of the subject and with the demonstration of the Spirit.

With regard to the last and most awful part of divine service, the celebration of the Lord's Supper, although we cannot say that either the unworthiness of the minister or the unholiness of some of the communicants deprives the rest of a blessing from God, yet do they greatly lessen the comfort of receiving But these discouragements are removed from you: you have proof that he who administers fears God; and you have no reason to believe that any of your fellow communicants walk unworthy of their profession. Add to this that the whole service is performed in a decent and solemn manner, is enlivened by hymns suitable to the occasion, and concluded with prayer that comes not out of feigned lips. Surely, then, of all the people in Great Britain, the Methodist would be the most inexcusable, should they let any opportunity slip of attending that worship which has so many advantages, should they prefer any before it, or not continually improve by the advantages they enjoy! What can be pleaded for them, if they do not worship God in spirit and in truth, if they are still outward worshippers only, approaching God with their lips while their hearts are far from Him yea, if, having known Him, they do not daily grow in grace and in the knowledge of our Lord Jesus Christ I am Yours affectionately.

To Dorthy Furly Date: BRISTOL, October 21, 1757. MY DEAR SISTER, God will do His own work in His own manner, and exceeding variously in different persons. It matters not whether it be wrought in a more pleasing or painful manner, so it is wrought, so nature is subdued, pride and self-will dethroned, and the will of God done in us and by us. Therefore trouble not yourself about the experience of others: God knows you, and let Him do with you as He sees best. I judge your late distress to be partly the effect of disease, but chiefly preternatural. In the Third Journal there is a case nearly parallel; only the symptoms were more severe. For in a moment Lucretia Smith Journal, ii. 410; and letter of April 26, 1739. felt such a cloud spread over her that she could not believe there was a God or an after-state. You did right to pray, as you could pray; and this is the best method which can be taken in heaviness or darkness of any kind. Then, if sin be the cause, it will be discovered. But take care that you do not refuse any help; even rough speakers may be of service. Only spread what they say before the Lord, and He will turn it to good. I am Your affectionate broker.

No wonder, then, that you have it not nay, that you are at the utmost distance both from the love of God and of your neighbor. You cannot love God, because you do not love your neighbor. For he that loves God loves his brother also. But such hatred malevolence, rancor, bitterness as you show to all who do not exactly fall in with your opinion was scarce ever seen in a Jew, an heathen or a popish inquisitor. 'Nay, but you abhor persecution. You would persecute no man.' I should be very loath to trust you. I doubt, were it in your power, you would make more bonfires in Smithfield than Bonner and Gardiner put together. But if not, if you would not pemecute with fire and faggot, Mirum! Ut neque calce lupus quenquam, neque dente petit bos. Horace's Satires, II. i. 55: 'Wondrous indeed! that bulls ne'er strive to bites, Nor wolves with desperate horns engage in fight.' What does this prove Only that you murder in another way. You smite with the tongue, with the poison of asps which is under your lips. A few specimens follow: The popular preachers worship another God' . It can never be allowed that Dr. Doddridge worshipped the same God with Paul' . 'Notice the difference betwixt the God of these preachers and the true God, betwixt their Christ and the Christ preached by the Apostles, betwixt their spirit and the Spirit that influenced the Apostles' . 'I know no sinners more hardened, none greater destroyers of mankind than they' . 'By no small energy of deceit, they darken the revelation of God and change the doctrine of the blessed God into a doctrine of self-dependence.' Strange that you yourself should do the very same thing! averring that 'men am justified by a knowledge of the righteousness of Christ,' not by the bare work which Christ has wrought! You put me in mind of an old usurer who vehemently thanked a minister that had preached a severe sermon against usury; and bring asked, 'Why do you talk thus' replied, 'I wish them were no usurer in London beside myself'! Sir, do not you wish there was no miniser in Great Britain who taught this doctrine beside yourself

To Mrs. Ryan Date: NORWICH, November 21, 1757 MY DEAR SISTER, May the peace and love of God spring up in your heart as in time past, and more abundantly! You have refreshed my bowels in the Lord; I feel your words, and praise God on your behalf. I not only excuse but love your simplicity; and whatever freedom you use, it will be welcome. Surely God will never suffer me to be ashamed of my confidence in you. I have been censured for it by some of your nearest friends; but I cannot repent of it. See previous letter. Will not you put forth all your strength (which, indeed, is not yours; it is the Spirit of the Father which now worketh in you), (1) in managing all things pertaining to the house, so as to adorn the gospel of God our Savor (2) in feeding the sheep He has committed to your immediate care and carrying the weak and sickly in your bosom (3) in assisting, quickening, and directing the family at Kingswood, whom I trust you will always bear upon your heart (4) in reproving, stirring up, or confirming all whom the providence of God shall put into your hands and (lastly) in watching over and helping forward in the ways of God one who has more need of help than all the rest, and who is always willing to receive it from you because you always speak the truth in love

To Mrs. Ryan Date: LONDON, November 30, 1757. MY DEAR SISTER, Your letter came in a seasonable time, as rain in a time of drought. How fain would we excuse those we love! I would gladly acquit those who severely condemn each other. The wrong to myself is not worth a thought; it gives me not a moment's uneasiness. But I am pained for others, who, if they do not sin against God, yet give great occasion to the enemy to blaspheme. You may learn an excellent lesson herefrom. Suppose you are saved from sin, it is certain that you are not saved from a possibility of mistake. On this side, therefore, Satan may assault you; you may be deceived either as to persons or things. You may think better or (which is far more strange) you may think worse of them than they deserve. And hence words or actions may spring which, if not sinful in you, are certainly wrong in themselves, and which will and must appear sinful to those who cannot read your heart. What grievous inconvenience would ensue! How would the good that is in you be evil-spoken of! How would the great gift of God be doubted of, if not disbelieved and denied for your cause! Therefore in the name of God I exhort you, keep close every moment to the unction of the Holy One! I Attend to the still, small voice! Beware of hearkening to the voice of a stranger! My eyes ache, my head aches, my heart aches. And yet I know not when to have done. He had spent this Wednesday and the previous Monday in hearing an 'intricate cause' where 'one side flatly affirmed, the other flatly denied.' See Journal iv. 245. O speak nothing, act nothing, think nothing but as you are taught of God! Still may He with your weakness stay, Nor for a moment's space depart; Evil and danger turn away, And keep your hand, your tongue, your heart. So shall you always comfort, not grieve, Your affectionate brother.

I think my behaviour must fully convince you what my thoughts have been of yourself. When I have spoken to you, it has been without reserve; and if at any time I have expressed myself a little freer than many others would dare to do, do not think the harder of me, for indeed it has constantly been with a view if possible to have established peace between yourself and Mrs. W. And I seldom if ever see Mrs. Wesley from the time you leave London until you return, and would even then be glad to be excused that honour if it was not out of civility to yourself. Therefore she has no opportunity, or if she had I dare not give encouragement to her or any one, to entertain me with the faults of any either in your Society or not. Indeed, sir, I am sensible, if I did, it would very much hurt my soul. And yet, alas! I have been often much hurt, though I dare not blame my dear friend on that account, and yet must declare what you have said, and what I have seen of your brother, has very often much grieved and stumbled my poor soul. I feel I have an evil heart; I know I am not renewed; and I earnestly wish that my own faults were more and more engraver on my mind, that so I may never rest until I am born again and have the image of God stamped on my soul. I earnestly wish you all happiness, and pray that the peace and love of God may continually attend you. I am, dear sir, Your very affectionate and much obliged servant, EBENEZER BLACKWELL.

At Colchester likewise the word of God has free course; only no house will contain the congregation. On Sunday I was obliged to preach on St. John's Green. The people stood on a smooth sloping ground, sheltered by the walls of an old castle, and behaved as men who felt that God was there. I am persuaded your Ladyship still remembers in your prayers Your willing servant for Christ's sake. To the Right Honourable the Countess of Huntingdon, In London.

To Sir James Lowther NEWCASTLE-UPON-TYNE June 1, 1759.

To Mr. Editor's Introductory Notes: 1759 10 EVERTON, August 6, 1759

To Mr. Jones Editor's Introductory Notes: 1759 12 LONDON, August 22, 1759. SIR, Nothing is more certain than that the kingdom of God is not divided against itself; that peace and joy in the Holy Ghost are no ways obstructive of righteousness, even in the highest degree of it. Hold fast, therefore, that whereunto you have attained, and in peace and joy wait for perfect love. We know this is not of works, lest any man should boast; and it is no more of sufferings than it is of works. Nothing is absolutely pre-required but a sense of our want; and this may be a calm, peaceful, yet joyful sense of it. When I was lately in Rotherham, I talked with eleven persons who seem to be perfected in love. Wesley says in the Journal for Aug. 2, 1759: 'Thence I went on to Rotherham, and talked with five men and six women (as I had done with many others before in various places) who believe they are saved from sin. And this fact I believe, that they "rejoice evermore, pray without ceasing, and in everything give thanks." I believe they feel nothing but love now: what they will do, I leave to God.' Of these Jane Green (the wife of one of our preachers) was facile princeps higher and deeper in experience than them all; and she never was in darkness or heaviness one hour during the second conviction. Only she felt in a manner not to be expressed her own foolishness, emptiness, and nothingness. And in this state she quietly continued till God said, 'Be thou clean.' While I was riding (since Christmas) three- or four-and twenty hundred miles I found no want of strength. But when my work was at an end, so was my strength. When I want it, I shall have it again. I thought you was to have been here in October; but God's time is the best! He cloth all things well. Why should we not trust Him in all! I am, dear sir, Ever yours. Will you take the time and pains to read the Notes critically over, and give me your alterations and additions before I print another edition!

To Lady Rawdon Editor's Introductory Notes: 1760 5 LIVERPOOL., March 18, 1760. MY LADY, It was impossible to see the distress into which your Ladyship was thrown by the late unhappy affair without bearing a part of it, without sympathizing with you. But may we not see God therein May we not both hear and understand His voice We must allow it is generally 'small and still'; yet He speaks sometimes in the whirlwind. Permit me to speak to your Ladyship with all freedom; not as to a person of quality, but as to a creature whom the Almighty made for Himself, and one that is in a few days to appear before Him. You were not only a nominal but a real Christian. You tasted of the powers of the world to come. You knew God the Father had accepted you through His eternal Son, and God the Spirit bore witness with your spirit that you were a child of God. But you fell among thieves, and such as were peculiarly qualified to rob you of your God. Two of these in particular were sensible, learned, well-bred, well-natured, moral men. These did not assault you in a rough, abrupt, offensive manner. No; you would then have armed yourself against them, and have repelled all their attacks. But by soft, delicate, unobserved touches, by pleasing strokes of raillery, by insinuations rather than surly arguments, they by little and little sapped the foundation of your faith perhaps not only of your living faith, your 'evidence of things not seen,' but even of your notional. It is well if they left you so much as an assent to the Bible or a belief that Christ is God over all I And what was the consequence of this Did not your love of God grow cold Did not you Measure back your steps to earth again Did not your love of the world revive even of those poor, low trifles, which in your very childhood you utterly despised

To Miss March Editor's Introductory Notes: 1760 7 LIVERPOOL, March 29, 1760. Having a little longer reprieve, I snatch the opportunity of writing a few lines before we embark. Prayer is certainly the grand means of drawing near to God; and all others are helpful to us only so far as they are mixed with or prepare us for this. The comfort of it may be taken away by wandering thoughts, but not the benefit: violently to fight against these is not the best and speediest way to conquer them; ;but rather humbly and calmly to ask and wait for His help, who will bruise Satan under your feet. You may undoubtedly remain in peace and joy until you are perfected in love. You need neither enter into a dispute, when persons speak wrong, nor yet betray the truth; there is a middle way. You may simply say, 'I believe otherwise; but I think, and let think; I am not fond of contending on this or any other head, lest I receive more hurt than I can do good.' Remember your calling; be A simple follower of the Lamb, And harmless as a little child.

To Miss March DUBLIN, April 16, 1760. Eltham is a barren soil indeed. I fear scarce any are to be found there who know anything of the power of religion, and not many that have so much as the form. But God is there, and He can supply every want. Nothing contributes to seriousness more than humility, because it is a preparation for every fruit of the Holy Spirit; and the knowledge of our desperate state by sin has a particular tendency to keep us earnest after deliverance; and that earnestness can hardly consist with levity, either of temper or behaviour. Those who have tasted of the goodness of God are frequently wanting in declaring it. They do not as they ought stir up the gift of God which is in every believer by exciting one another to continual thankfulness and provoking each other to love and good works. We should never be content to make a drawn battle, to part neither better nor worse than we met. Christian conversation is too precious a talent to be thus squandered away. It does not require a large share of natural wisdom to see God in all things in all His works of creation as well as of providence. This is rather a branch of spiritual wisdom, and is given to believers more and more as they advance in purity of heart. Probably it would be of use to you to be as regular as you can: I mean, to allot such hours to such employments; only not to be troubled when Providence calls you from them. For the best rule of all is to follow the will of God.

I should not have obtruded myself either upon them or you: for I have really work enough, full as much as either my body or mind is able to go through; and I have, blessed be God, friends enough I mean, as many as I have time to converse with. Nevertheless, I never repented of that I spent at Everton; and I trust it was not spent in vain. I have not time to throw these thoughts into a smoother form; so I give you them just as they occur. May the God whom you serve give you to form a right judgement concerning them, and give a blessing to the rough sincerity of, dear sir, Your affectionate servant.

To Dorothy Furly ATHLONE, June 1, 1760. MY DEAR SISTER, I am persuaded it is not a little thing which will make me angry at you. I hope your thinking evil of me would not; for you may have many reasons so to do. Try: perhaps by prayer and a little resolution you may avoid hearing those disputes about holiness. It implies no more than this: If John Jones or any other begins a discourse concerning the errors or sins of absent persons, tell him, 'I beg you would say no more on this head; I dare not, and I will not, hear, unless those persons were present.' If one begins any caution of that kind, stop him, only with mildness and good humour; say, 'I believe you speak out of kindness: but I must not hear; it both distresses and hurts my soul. Therefore, if you really wish my welfare, be silent, or let us call another cause.' Where you see good, you may add, 'I consulted Mr. Wesley on this head, and this was the advice he gave me.' No one ever 'walked in the light as God is in the light' (I mean in the full sense of the expression) till 'the blood of Jesus Christ had cleansed him from all sin.' 'If we are perfectly saved, it is through His blood.' This is the plain meaning of the text; and it may be fulfilled in you before you sleep. God is Sovereign, in sanctifying as well as justifying. He will act when as well as how He pleases; and none can say unto him, What doest Thou When the lungs are ulcerated, cold bathing not only does no hurt, but is the most probable cure. Sammy is a letter in my debt. I do not know but he is providentially called to this kingdom. I have now finished more than half my progress, having gone through two of the four provinces. Who knows whether I shall live to go through the other two It matters not how long we live, but how well. I am, my dear sister, Your affectionate brother.

To his Wife ENNIS, NEAR LIMERICK, July 12, 1760. MY DEAR, Though you have not answered my two last, I will not stand upon ceremony. I am now looking toward England again, having wellnigh gone through this kingdom. In a few days I purpose moving toward Cork, where I shall probably take ship for Bristol. There the Conference is to begin (if it please God to give me a prosperous voyage) on Wednesday, August 27. If there be no ship ready to sail from Cork on or about August 20, I design (God willing) to return straight to Dublin, and embark there. He returned by Dublin. See letter of June 23. My desire is to live peaceably with all men; with you in particular. And (as I have told you again and again) everything which is in my power I do and will do to oblige you; everything you desire, unless I judge it would hurt my own soul, or yours, or the cause of God. And there is nothing which I should rejoice in more than the having you always with me; provided only that I could keep you in a good humour, and that you would not speak against me behind my back. I still love you for your indefatigable industry, for your exact frugality, and for your uncommon neatness and cleanliness, both in your person, your clothes, and all things round you. I value you for your patience, skill, and tenderness in assisting the sick. And if you could submit to follow my advice, I could make you an hundred times more useful both to the sick and healthy in every place where God has been pleased to work by my ministry. O Molly, why should these opportunities be lost Why should you not Catch the golden moments as they fly, And by few fleeting hours ensure eternity Adapted from his brother Samuel's poem on William Morgan. See Journal, i. 104.

If John Fisher One of the preachers. See letter of Nov. 21. is at Bristol, pray desire him to send what Thomas Seccomb left Thomas Seccomb, a Cornishman, was one of Wesley's preachers. His father disinherited him, and he died of consumption in Ireland, where Lord Rawdon took him into his house and treated him as his son. Seccomb asked that the Methodists might come and receive his dying benediction. Lord Rawdon was present, and after Seccomb had addressed the people he lay down and passed away. Lord Rawdon sent an account of his death to a nobleman in London adding, 'Now, my Lord, find me if you can a man that will die like a Methodist!' See Atmore's Memorial, pp. 379-80; Crookshank's Methodism in Ireland, i. 139. (with an account) to his poor mother.

To Miss March LONDON, November 11, 1760. Conviction is not condemnation. You may be convinced, yet not condemned; convinced of useless thoughts or words, and yet not condemned for them. You are condemned for nothing, if you love God and continue to give Him your whole heart. Certainly spiritual temptations will pass through your spirit, else you could not feel them. I believe I understand your state better than you do yourself. Do not perplex yourself at all about what you shall call it. You are a child of God, a member of Christ, an heir of the kingdom. What you have hold fast (whatever name is given to it), and you shall have all that God has prepared for them that love Him. Certainly you do need more faith; for you are a tender, sickly plant. But see, Faith while yet you ask is given; God comes down, the God and Lord That made both earth and heaven! You cannot live on what He did yesterday. Therefore He comes to-day! He comes to destroy that tendency to levity, to severe judging, to anything that is not of God. Peace be with your spirit!

To the Author of the 'Westminster Journal' The New Weekly Miscellany, or Westminster Journal. Date: LONDON, January 7, 1761. SIR, I hope you are a person of impartiality; if so, you will not insert what is urged on one side of a question only, but likewise what is offered on the other. Your correspondent is doubtless a man of sense, and he seems to write in a good humour; but he is extremely little acquainted with the persons of whom he undertakes to give an account. There is 'gone abroad,' says he, 'an ungoverned spirit of enthusiasm, propagated by knaves and embraced by fools.' Suffer me now to address the gentleman himself. Sir, you may call me both a knave and a fool; but prove me either the one or the other if you can. 'Why, you are an enthusiast.' What do you mean by the term? A believer in Jesus Christ? An asserter of His equality with the Father and of the entire Christian revelation? Do you mean one who maintains the antiquated doctrines of the New Birth and Justification by Faith? Then I am an enthusiast. But if you mean anything else, either prove or retract the charge. The enthusiasm which has lately gone abroad is faith which worketh by love. Does this 'endanger government itself'? Just the reverse. Fearing God, it honours the King. It teaches all men to be subject to the higher powers, not for wrath, but for conscience' sake.

To Sarah Moore Date: LONDON, March 3, 1761. MY DEAR SISTER, I hope to spend a night or two with you at Sheffield Wesley preached at Sheffield on July 29. He had not been able to visit there the previous year. See letter of May 29. in my return from Newcastle. Probably I may see Hallam too. I am glad to hear you are athirst for God. Look for Him. Is He not nigh at hand? Beware of unbelief. Receive a blessing now. I am Your affectionate brother.

To James Rouquet Date: MANCHESTER, March 30, 1761. I'll give the fruitless contest o'er. However, if you can think of any expedient which is likely to avail, I will make a fresh trial. God has lately done great things. Mr. Berridge and Whitefield were much knit to us. The grand breach is now between the irregular and regular clergy. The latter say: 'Stand by yourselves; we are better than you!' And a good man is continually exhorting them so to do, whose steady advice is so very civil to the Methodists. But we have nothing to do with them. And this man of war is a dying man it is poor, honest Mr. Walker.

To Miss March Date: STOCKTON, June 17, 1761. I apprehend your great danger now is this to think you never shall receive that blessing because you have not received it yet; nay, perhaps you may be tempted to believe that there is no such thing, and that those who thought they had received it were mistaken as well as you. This danger will be increased if some who professed to be sanctified long ago, and yet have not received this blessing, affirm there is no such thing, and begin to warn others against falling into this delusion. But keep close to your rule, the Word of God, and to your guide, the Spirit of God, and never be afraid of expecting too much. As yet you are but a babe. Oh what heights of holiness are to come! I hope you do not forget to pray for me. Adieu!

To Grace Walton Date: LONDON, September 8, 1761. SISTER, If a few more persons come in when you are meeting, either enlarge four or five minutes on the question you had, with a short exhortation (perhaps for five or six minutes, sing and pray). See letters of Feb. 14, 1761, and March 18, 1769. I think, and always, its meaning is this: 'I suffer not a woman to teach in a congregation, nor thereby to assert authority over the man . . . God has invested with this prerogative; whereas teaching . I ask you some more questions, which you may answer as soon as you have opportunity: Had you then, or have you had since, a witness that you would never finally perish? Have you a witness that sin shall never enter more? Have you a witness that you shall no more offend God? If so, what need have you to watch against sin! Do you ever use self-examination? At what times or in what meaning? Do you always see God? Does no cloud ever interpose? Are you as sure you see Him as that you are living? Does nothing ever dim your sight of God? Have you an experimental proof of the ever-blessed Trinity? Is your mind always stayed on God? Do your thoughts never wander from Him in prayer, in business, or in travelling? What are you looking for now? I am Your affectionate brother.

To Mrs. Ryan Date: LONDON, November 12, 1761. MY DEAR SISTER, Your letter gave me much satisfaction. You answer me simply and clearly. So much the rather I will ask you some more questions, which you may answer as soon as you have opportunity. See letter of Nov. 4, 1758, to her. Had you then, or have you had since, a witness that you should never finally perish? Have you a witness that you shall no more offend God? If so, what need have you to watch against sin! Do you ever use self-examination? At what times or in what manner? Do you always see God? Does no cloud ever interpose? Are you as sure you see Him as that you are alive? Does nothing ever dim your sight of God? Have you an experimental proof of the ever-blessed Trinity? Is your mind always stayed on God? Do your thoughts never wander from Him in prayer, in business, or in travelling? What are you looking for now? I am Your affectionate brother.

Pray tell Brother Sheen I am hugely displeased at his reprinting the Nativity hymns Hymns for the Nativity of our Lord, sixth edition, was printed in Bristol in 1761. Sheen was probably a master at Kingswood, as Charles Wesley wants him to be told there was 'a hue and cry' in London because parents had not been informed of the safe arrival of their boys at school (about 1757). See C. Wesley's Journal, ii. 266; and letter of Sept. 8 to him. and omitting the very best hymn in the collection, 'All glory to God in the sky, c.' I beg they may never more be printed without it. Omit one or two, and I will thank you. They are namby-pambical. I wish you would give us two or three invitatory hymns. We want such exceedingly. My love to Sally. My wife gains ground. Adieu!

Persons who talked of being emptied before they were filled were for some time a great stumbling-block to me too; but I have since considered it thus: The great point in question is, Can we be saved from all sin or not? Now, it may please God to act in that uncommon manner, purposely to clear this point to satisfy those persons that they are saved from all sin before He goes on in His work. Forgive me, dear Miss Hardy, that I do but just touch upon the heads of your letter. Indeed, this defect does not spring from the want of love, but only from want of time. I should not wonder if your soul was one of the next that was filled with pure love. Receive it freely, thou poor bruised reed! It is able to make thee stand. I am Your affectionate friend and brother.

To Dr. Horne 4 LEWISHAM, March 10, 1762. REVEREND SIR, When you spoke of 'heresies making their periodical revolutions,' of 'Antinomianism rampant among us,' and immediately after of 'the new lights at the Tabernacle and Foundery,' must not your hearers naturally think that Mr. Whitefield and I were reviving those heresies But do you know the persons of whom you speak Have you ever conversed with them Have you read their writings If not, is it kind, is it just, to pass so severe a censure upon them Had you only taken the trouble of reading one tract, the Appeal to Men of Reason and Religion, you would have seen that a great part of what you affirm is what I never denied. To put this beyond dispute, I beg leave to transcribe some passages from that treatise; which will show not only what I teach now, but what I have taught for many years. I will afterward simply and plainly declare wherein I as yet differ from you; and the rather that, if I err therein, you may by God's assistance convince me of it. I. 1. 'Justification sometimes means our acquittal at the last day (Matt. xii. 37). But this is altogether out of the present question; that justification whereof our Articles and Homilies speak meaning present forgiveness, pardon of sins, and consequently acceptance with God, who therein "declares His righteousness," or mercy, by or "for the remission of the sins that are past," saying, "I will be merciful to thy unrighteousness, and shine iniquities I will remember no more" (Rom. iii. 25; Heb. viii. 12). 'I believe the condition of this is faith (Rom. iv. 5, c.): I mean, not only that without faith we cannot be justified, but also that, as soon as any one has true faith, in that moment he is justified. 'Good works follow this faith, but cannot go before it (Luke vi. 43); much less can sanctification, which implies a continued course of good works springing from holiness of heart. But it is allowed that entire sanctification goes before our justification at the last day (Heb. xii. 14).

The fact was manifestly this: (1) When Abraham dwelt in Haran, being then seventy-five years old, God called him thence: he 'believed God,' and He 'counted it to him for righteousness' that is, he 'was justified by faith,' as St. Paul strenuously asserts. (2) Many years after Isaac was born (some of the ancients thought three-and-thirty) Abraham, showing his faith by his works, offered him up upon the altar. (3) Here the 'faith' by which, in St. Paul's sense, he was justified long before, 'wrought together with his works'; and he was justified in St. James's sense that is (as the Apostle explains his own meaning), 'by works his faith was made perfect.' God confirmed, increased, and perfected the principle from which those works sprang. 9. Drawing to a conclusion, you say: 'What pity so many volumes should have been written upon the question whether a man be justified by faith or works, seeing they are two essential parts of the same thing!' . If by works you understand inward and outward holiness, both faith and works are essential parts of Christianity: and yet they are essentially different, and by God Himself contradistinguished from each other; and that in the very question before us 'Him that worketh not, but believeth.' Therefore whether a man be justified by faith or works is a point of the last importance; otherwise our Reformers could not have answered to God their spending so much time upon it. Indeed, they were both too wise and too good men to have wrote so many volumes on a trifling or needless question.

To Miss March ATHLONE, May 13, 1762. You did well to write. 'It is good to hide the secrets of a king, but to declare the loving-kindness of the Lord.' See Tobit xii. 7. Have you never found any wandering since Is your mind always stayed on God Do you find every thought brought into captivity to the obedience of Christ Do no vain thoughts (useless, trifling, unedifying) lodge within you Does not the corruptible body at some times more or less press down the soul Has God made your very dreams devout I have known Satan assault in their sleep (endeavouring to terrify or affright) those whom he could not touch when they were awake. As to your band, there are two sorts of persons with whom you may have to do the earnest and the slack: the way you are to take with the one is quite different from that one would take with the other. The latter you must search, and find out why they are slack; exhort them to repent, be zealous, do the first works. The former you have only to encourage, to exhort to push forward to the mark, to bid them grasp the prize so nigh! And do so yourself. Receive a thousand more blessings; believe more, love more: you cannot love enough. Beware of sins of omission. So shall you fulfil the joy of Your affectionate brother.

To Jenny Lee CORK, June 18, 1762. MY DEAR SISTER, It is observed in Mr. De Renty's Life that God Himself does often give desires that He will not suffer to take effect. Such probably may be your desire of death. God may make it a blessing to you, though He does not intend to fulfil it soon. But He will withhold no manner of thing that is good. Do you now find a witness in yourself that you are saved from sin Do you see God always and always feel His love and in everything give thanks My dear Jenny, you shall see greater things than these! The Lord is your Shepherd; therefore can you lack nothing. O cleave close to Him I Christ is yours! All is yours! Trust Him, praise Him evermore. Pray for Your affectionate brother.

If Mr. Maxfield or you say that 'coming short is sin,' be it so; I contend not. But still I say: 'There are they whom I believe to be scripturally perfect. And yet these never felt their want of Christ so deeply and strongly as they do now.' If in saying this I have 'fully given up the point,' what would you have more Is it not enough that I leave you to 'boast your superior power against the little, weak shifts of baffled error' 'Canst thou not be content,' as the Quaker said, 'to lay J. W. on his back, but thou must tread his guts out'See letter of Nov. 4, 1758, sect. 5 (to Potter). Here are persons exceeding holy and happy; rejoicing evermore, praying always, and in everything giving thanks; feeling the love of God and man every moment; feeling no pride or other evil temper. If these are not perfect, that scriptural word has no meaning. Stop! you must not cavil at that word: you are not wiser than the Holy Ghost. But if you are not, see that you teach perfection too. 'But are they not sinners' Explain the term one way, and I say, Yes; another, and I say, No. 'Are they cleansed from all sin' I believe they are; meaning from all sinful tempers. 'But have they then need of Christ' I believe they have in the sense and for the reasons above mentioned. Now, be this true or false, it is no contradiction; it is consistent with itself, and I think consistent with right reason and the whole oracles of God. O let you and I go on to perfection! God grant we may so run as to attain! I am Your affectionate friend and brother.

To Thomas Maxfield 8 CANTERBURY, November 2, 1762. Without any preface or ceremony, which is needless between you and me, I will simply and plainly tell what I dislike in your doctrine, spirit, or outward behaviour. When I say yours, I include Brother Bell and Owen and those who are most closely connected with them. 1. I like your doctrine of Perfection, or pure love; love excluding sin; your insisting that it is merely by faith; that consequently it is instantaneous (though preceded and followed by a gradual work), and that it may be now, at this instant. But I dislike your supposing man may be as perfect as an angel; that he can be absolutely perfect; that he can be infallible, or above being tempted; or that the moment he is pure in heart he cannot fall from it. I dislike the saying, This was not known or taught among us till within two or three years. I grant you did not know it. You have over and over denied instantaneous sanctification to me; but I have known and taught it (and so has my brother, as our writings show) above these twenty years. I dislike your directly or indirectly depreciating justification, saying a justified person is not in Christ, is not born of God, is not a new creature, has not a new heart, is not sanctified, not a temple of the Holy Ghost, or that he cannot please God or cannot grow in grace. I dislike your saying that one saved from sin needs nothing more than looking to Jesus; needs not to hear or think of anything else; believe, believe is enough; that he needs no self-examination, no times of private prayer; needs not mind little or outward things; and that he cannot be taught by any person who is not in the same state. I dislike your affirming that justified persons in general persecute them that are saved from sin; that they have persecuted you on this account; and that for two years past you have been more persecuted by the two brothers than ever you was by the world in all your life. 2. As to your spirit, I like your confidence in God and your zeal for the salvation of souls.

I dislike your appointing such meetings as hinder others from attending either the public preaching or their class or band, or any other meeting which the Rules of the Society or their office requires them to attend. I dislike your spending so much time in several meetings, as many that attend can ill spare from the other duties of their calling, unless they omit either the preaching or their class or band. This naturally tends to dissolve our Society by cutting the sinews of it. As to your more public meetings, I like the praying fervently and largely for all the blessings of God; and I know much good has been done hereby, and hope much more will be done. But I dislike several things therein, (1) The singing or speaking or praying of several at once: (2) the praying to the Son of God only, or more than to the Father: (3) the using improper expressions in prayer; sometimes too bold, if not irreverent; sometimes too pompous and magnificent, extolling yourselves rather than God, and telling Him what you are, not what you want: (4) using poor, flat, bald hymns: (5) the never kneeling at prayer: (6) your using postures or gestures highly indecent: (7) your screaming, even so as to make the words unintelligible: (8) your affirming people will be justified or sanctified just now: (9) the affirming they are when they are not: (10) the bidding them say, 'I believe': (11) the bitterly condemning any that oppose, calling them wolves, c.; and pronouncing them hypocrites, or not justified. Read this calmly and impartially before the Lord in prayer. So shall the evil cease and the good remain, and you will then be more than ever united to Your affectionate brother.

To Jonah Freeman 11 CITY ROAD, December 20, 1762. MY DEAR BROTHER, That you have received a considerable blessing from God is beyond all dispute. Hold fast whereunto you have attained, and do not reason about it. Do not concern yourself whether it should be called by this or another name. It is right as far as it goes. And whatsoever is yet lacking, God is able and willing to supply. I am Your affectionate brother. Mr. Jonah Freeman, At Mr. Clark's, Hosier, In Farr's Alley, Aldersgate Street.

To Jenny Lee Date: ABERDEEN, May 26, 1763. MY DEAR SISTER, If you are likely to fall into a consumption, I believe nothing will save your life but the living two or three months upon buttermilk churned daily in a bottle. Change of air may do something, if you add riding every day. Else it will avail but little. Your conscience will not be clear unless you find fault wherever occasion requires. Thou shalt in any wise rebuke thy brother, and not suffer sin upon him. Regard none who speak otherwise. You have but one rule, the oracles of God. His Spirit will always guide you, according to His word. Keep close to Him, and pray for, dear Jenny, Your affectionate brother.

To Dorothy Furly Date: LONDON, July 16, 1763. MY DEAR SISTER, 1. So far as I know what will make me most holy and most useful I know what is the will of God. 2. Certainly it is possible for persons to be as devoted to God in a married as in a single state. 3. I believe John Downes is throughly desirous of being wholly devoted to God, and that (if you alter your condition at all) you cannot choose a more proper person. I am, my dear sister, Your affectionate brother.

To Mrs. Bennis Date: PEMBROKE, August 23, 1763. MY DEAR SISTER, You did well to write. This is one of the means which God generally uses to convey either light or comfort. Even while you are writing you will often find relief; frequently while we propose a doubt it is removed. There is no doubt but what you at first experienced was a real foretaste of the blessing, although you were not properly possessed of it till the Whit Sunday following. But it is very possible to cast away the gift of God, or to lose it by little and little; though I trust this is not the case with you: and yet you may frequently be in heaviness, and may find your love to God not near so warm at some times as it is at others. Many wanderings likewise, and many deficiencies, are consistent with pure love; but the thing you mean is the abiding witness of the Spirit touching this very thing. And this you may boldly claim on the warrant of that word, 'We have received the Spirit that is of God; that we may know the things which are freely given to us of God.' I am, my dear sister, Your affectionate brother.

To Various Clergymen 5 SCARBOROUGH, April 19, 1764. REVEREND SIR, Near two years and an half ago Thomas Marriott dates it 'Lewisham, 16-19 Nov. 1761.' I wrote the following letter. You will please to observe (1) that I propose no more therein than is the bounden duty of every Christian; (2) that you may comply with this proposal, whether any other does or not. I myself have endeavoured so to do for many years, though I have been almost alone therein, and although many, the more earnestly I talk of peace, the more zealously make themselves ready for battle. I am, reverend sir, Your affectionate brother.The letter received by John Newton is in print, dated 'Bristol, Oct. 15, 1766'; and this is crossed out, and 'London, Dec. 10,' written in. Some years since, God began a great work in England; but the labourers were few. At first those few were of one heart; but it was not so long. First one fell off, then another and another, till no two of us were left together in the work besides my brother and me. This prevented much good, and occasioned much evil. It grieved our spirits and weakened our hands; it gave our common enemies huge occasion to blaspheme. It perplexed and puzzled many sincere Christians; it caused many to draw back to perdition; it grieved the Holy Spirit of God. As labourers increased, disunion increased. Offences were multiplied; and, instead of coming nearer to, they stood farther and farther off from each other; till at length those who were not only brethren in Christ but fellow labourers in His gospel had no more connexion or fellowship with each other than Protestants have with Papists.

To Matthew Errington 12 EDINBURGH, May 30, 1764. O Matthew, how is this There is not one Milton here, nor one set of the Philosophy. Pray send immediately twelve sets of the Philosophy and twenty Miltons Wesley's Extract from Milton's 'Paradise Lost,' 18mo, 322 pp., printed in 1763. Errington has written a figure 8 over the word Miltons. (if you have more than twenty at Newcastle, for you must not be left without some); and see that they be here before I return, which I expect will be on Saturday fortnight. So on Tuesday fortnight, June 19, you will (if God permit) see me at Newcastle. The word of God has free course in North Britain, even among honourable and right honourable sinners. I am, with love to all, dear Matthew, Your affectionate brother. I hope to spend two days with you and to preach at the Fell at three on Thursday, 21st. Send also 24 Plain Accounts. None. 50 Character of a Methodist. 100 Rules of Society. 60. 30 Primitive Physick (if you have them). 12 Earnest Appeals. None. 30 Answer to Bp. Warburton. 20. 20 Kempis. Lose not a day. 40 Short Hymns. To Mr. Matthew Errington, At the Orphan House, Newcastle-upon-Tyne. Answered.Errington's note.

To Lady Maxwell MANCHESTER, July IO, 1764. MY DEAR LADY, Till I had the pleasure of receiving yours, I was almost in doubt whether you would think it worth your while to write or not. So much the more I rejoiced when that doubt was removed, and removed in so agreeable a manner. I cannot but think of you often: I seem to see you just by me, panting after God, under the heavy pressure of bodily weakness and faintness, bereaved of your dearest relatives, convinced that you are a sinner, a debtor that has nothing to pay, and just ready to cry out, Jesu, now I have lost my all, Let me upon Thy bosom fall. Amen, Lord Jesus! Speak; for Thy servant heareth! Speak Thyself into her heart! Lift up the hands that hang down and the feeble knees. Let her see Thee full of grace and truth, and make her glad with the light of Thy countenance. Do not stop, my dear Lady, one moment 'because you have not felt sorrow enough.' Your Friend above has felt enough of it for you. O Lamb of God, was ever pain, Was ever love like Thine! Look, look unto Him, and be thou saved! He is not a God afar off; He is now hovering over you with eyes of tenderness and love! Only believe! Then He turns your heaviness into joy. Do not think you are not humble enough, not contrite enough, not earnest enough. You are nothing; but Christ is all, and He is yours. The Lord God write it upon your heart, and take you for an habitation of God through the Spirit.

To Lady Maxwell LONDON, August 17, 1764. MY DEAR LADY, Since I had the pleasure of yours, I have hardly had an hour that I could call my own; otherwise I should not have delayed writing so long, as I have a very tender regard for you and an earnest desire that you should be altogether a Christian. I cannot be content with your being ever so harmless or regular in your behaviour, or even exemplary in all externals; nay, more than all this you have received already, for you have the fear of God. But shall you stop here God forbid! This is only the beginning of wisdom. You are not to end here: fear shall ripen into love. You shall know (perhaps very soon) that love of God which passeth knowledge. You shall witness the kingdom of God within you, even righteousness, peace, and joy in the Holy Ghost. It is no small instance of the goodness of God towards you that you are conscious of your want, your 'want of living faith divine.' And His goodness herein is more remarkable, because almost all your neighbours would set you down for a right good believer. O beware of those flatterers! Hold fast the conviction which God hath given you! Faith, living, conquering, loving faith, is undoubtedly the thing you want. And of this you have frequently a taste to encourage you in pressing forward: such is the tender mercy of Him that loves you; such His desire that you should receive all His precious promises! Do not think they are afar off. Do not imagine you must stay long (years or months) before you receive them. Do not put them off a day, an hour! Why not now Why should you not look up this instant, and see, as it were, Jesus Christ set forth, evidently set forth, crucified before your eyes O hear His voice! 'Daughter, be of good cheer; thy sins are forgiven thee!' 'Say not in thy heart, Who shall go up into heaven, or who shall go down into the deep ' No; 'the word is nigh thee, even in thy mouth and in thy heart.' 'Lord, I believe; help my unbelief.'

Joy in the Holy Ghost is a precious gift of God, but yet tenderness of conscience is a still greater gift; and all this is for you. Just ready, The speechless awe which dares not move, And all the silent heaven of love. I am no great friend to solitary Christianity; nevertheless, in so peculiar a case as yours, I think an exception may be admitted. It does seem most expedient for you to retire from Edinburgh, at least for a season, till God has increased your strength. For the company of those who know not God, who are strangers to the religion of the heart, especially if they are sensible, agreeable persons, might quite damp the grace of God in your soul. You cannot oblige me more than by telling me all that is in your heart; there is no danger of your tiring me. I do not often write so long letters myself; but when I write to you, I am full of matter. I seem to see you just before me, a poor, feeble, helpless creature, but just upon the point of salvation; upright of heart (in a measure), full of real desires for God, and emerging into light. The Lord take you whole! So prays, my dear Lady, Your affectionate servant.

To the Societies at Bristol 21 October 1764. MY DEAR BRETHREN, I was much comforted among you when I was with you last, finding my labour had not been in vain. Many of you I found rejoicing in God your Saviour, walking in the light of His countenance, and studying to have a conscience void of offence towards God and man. In order to assist you therein, suffer me to remind you of a few things, which I think are of no small concern, in order to your retaining the life of faith and the testimony of a good conscience towards God. And, 1. For God's sake, for the honour of the gospel, for your country's sake, and for the sake of your own souls, beware of bribery. Before you see me again the trial will come at the General Election for Members of Parliament. On no account take money or money's worth. Keep yourselves pure. Give, not sell, your vote. Touch not the accursed thing, lest it bring a blast upon you and your household. 2. Have nothing to do with stolen goods. Neither sell nor buy anything that has not paid the duty no, not if you could have it at half price. Defraud not the King any more than your fellow subject. Never think of being religious unless you are honest. What has a thief to do with religion Herein mind not men but the Word of God; and, whatever others do, keep yourselves pure. 3. Lose no opportunity of receiving the sacrament. All who have neglected this have suffered loss; most of them are as dead as stones: therefore be you constant herein, not only for example, but for the sake of your own souls.

6. If you constantly meet your band, I make no doubt that you will constantly meet your class; indeed, otherwise you are not of our Society. Whoever misses his class thrice together thereby excludes himself, and the preacher that comes next ought to put out his name. I wish you would consider this. Halt not between two. Meet the brethren, or leave them. It is not honest to profess yourself of a Society and not observe the rules of it. Be therefore consistent with yourself. Never miss your class till you miss it for good and all. And when you meet it, be merciful after your power; give as God enables you. If you are not in pressing want, give something, and you will be no poorer for it. Grudge not, fear not; lend unto the Lord, and He will surely repay. If you earn but three shillings a week and give a penny out of it, you will never want. But I do not say this to you who have ten or fifteen shillings a week and give only a penny! To see this has often grieved my spirit. I have been ashamed for you, if you have not been ashamed for yourself. Why, by the same rule that you give a penny, that poor man should give a peppercorn! O be ashamed before God and man! Be not straitened in your own bowels. Give in proportion to your substance. You can better afford a shilling than he a penny. This is more to him than that to you. Open your eyes, your heart, your hand. If this one rule was observed throughout England, we should need no other collection. It would soon form a stock sufficient to relieve all that want and to answer all occasions. Many of these occasions are now exceeding pressing, and we are nowise able to answer them; so that the cause of God suffers and the children of God, and that without remedy.

To his Brother Charles 26 LONDON, December, 31, 1764. John Matthews See letter of April 24, 1757. sent for me between two and three on Friday morning. One had a little before asked him how he found himself; and he answered, 'The Lord protects, for ever near.' When I came, he was perfectly sensible. I began to pray at three, and before I had spoken many words his soul was set at liberty without a groan. Here is a subject for your pen. He has had 'the witness' in my sense for several months that is, he knew he was in the favour of God, and had no doubt of going to heaven. I hope Goodwin is above three-quarters printed. See letter of Dec. 15. You know doctors differ. I could trust Dr. Turner as well as any. I shall say a word to the preachers in Ireland. I really thought Mark Davis had had more wit and more modesty. I do not yet find anything on the Atonement fit for a Deist. Pray inquire of your learned friends. My love to Sally. I have sent you by Miss Billo the Preface to Goodwin and the Appeals. You will English the Latin verses, and produce the neatest and correctest edition of them which has ever appeared.

To the Printer of the 'St. James's Chronicle' 2 LONDON, February 5, I 765. SIR, To the four questions proposed to me in your last week's paper, I answer: 1. None of those six persons lately ordained by a Greek bishop were ordained with my consent or knowledge. 2. I will not, cannot, own or receive them as clergymen. 3. I think an ordination performed in a language not understood by the persons ordained is not valid. 4. I think it is absolutely unlawful for any one to give money to the Bishop (or to any one for him) for ordaining him. I am, sir, Your humble servant.

To the Printer of the 'St. James's Chronicle' LONDON, February 10, 1765. SIR, In the St. James's Chronicle published on Saturday last there was an innocent thing wrote by an hat-maker in Southwark. It may be proper to take a little more notice of it than it deserves, lest silence should appear to be an acknowledgement of the charge. I insert nothing in the public papers without my name. I know not the authors of what has been lately inserted; part of which I have not seen yet, nor did I see any part before it was printed. A year or two ago I found a stranger perishing for want and expecting daily to be thrown in prison. He told me he was a Greek bishop. I examined his credentials,, and was fully satisfied. After much conversation (in Latin and Greek, for he spoke no English at all) I determined to relieve him effectively; which I did without delay, and promised to send him back to Amsterdam, where he had several friends of his own nation. And this I did, without any farther view, merely upon motives of humanity. After this he ordained Mr. John Jones, a man well versed both in the languages and other parts of learning. When I was gone out of town, Bishop Erasmus was prevailed upon to ordain Lawrence Coughlan, a person who had no learning at all. Some time after, Mr. Maxfield, or his friends, sent for him from Amsterdam, to ordain Mr. S t and three other persons, as unlearned as any of the Apostles, but I believe not so much inspired. In December last he was sent for again, and ordained six other persons, members of our Society, but every way, I think, unqualified for that office. These I judged it my duty to disclaim (to waive all other considerations) for a fault which I know not who can excuse, buying an ordination in an unknown tongue.

REVEREND SIR, Between thirty and forty years I have had the world upon me, speaking all manner of evil. And I expected no less, as God had called me to testify that its deeds were evil. But the children of God were not upon me; nor did I expect they would. I rather hoped they would take knowledge that all my designs, and thought, and care, and labour were directed to this one point to advance the kingdom of Christ upon earth. And so many of them did, however differing from me both in opinions and modes of worship. I have the pleasure to mention Dr. Doddridge, Dr. Watts, and Mr. Wardrobe Minister of Hexham, and then of Bathgate. See Journal, iv. 116, 164. in particular. How, then, was I surprised as well as concerned that a child of the same Father, a servant of the same Lord, a member of the same family, and (as to the essence of it) a preacher of the same gospel, should, without any provocation that I know of, declare open war against me! I was the more surprised, because you had told me, some months since, that you would favour me with a letter. And had this been done, I make no doubt but you would have received full satisfaction. Instead of this, you ushered into this part of the world one of the most bitter libels that was ever written against me; written by a dying man (so far as it was written by poor, well-meaning Mr. Hervey), with a trembling hand, just as he was tottering on the margin of the grave. A great warrior resigned his crown, because 'there should be some interval,' he said, 'between fighting and death.' But Mr. Hervey, who had been a man of peace all his life, began a war not six months before he died. He drew his sword when he was just putting off his body. He then fell on one to whom he had the deepest obligations (as his own letters, which I have now in my hands, testify), on one who had never intentionally wronged him, who had never spoken an unkind word of him or to him, and who loved him as his own child. O tell it not in Gath! The good Mr. Hervey (if these Letters were his) died cursing his spiritual father.

To James Knox 9 SLIGO, May 30, 1765. Still, I cannot but remember the clear light you had with regard to the nature of real scriptural Christianity. You saw what heart-religion meant, and the gate of it Justification. You had earnest desires to be a partaker of the whole gospel blessing. And you evidenced the sincerity of those desires by the steps you took in your family. So that in everything you was hastening to be not almost but altogether a Christian. Where is that light now Do you now see that true religion is not a negative or an external thing, but the life of God in the soul of man, the image of God stamped upon the heart Do you now see that, in order to this, we are justified freely through the redemption that is in Jesus Christ Where are the desires after this which you once felt, the hungering and thirsting after righteousness And where are the outward marks of a soul groaning after God and refusing to be comforted with anything less than His love

To the Leaders and Stewards LIMERICK, June 9, 1765. MY DEAR BRETHREN, Yours of March evening, 28th, I received yesterday. I shall have little time to spare this autumn; yet I will endeavour (with God's leave) to spend a few days in Cornwall. I hope to be at Tiverton on Tuesday, September 3; on Wednesday, 4th, at Bideford; on Thursday evening, 5th, at Millhouse; on Friday at Port Isaac; on Saturday the 7th at St. Cuthbert's; on Sunday morning and afternoon at St. Agnes; on Monday, 9th, St. Just; Tuesday, 10th, St. Ives; Friday, 13th, St. Just; Saturday, 21st, Bristol. The Journal, v. 141-8, shows how closely he kept to his plan. Let Mr. Rankin fix the time and place of the Quarterly Meetings. Peace be multiplied upon you. I am, my dear brethren, Your affectionate brother.

To Richard Walsh 13 REDRUTH, September 9, 1765. MY DEAR BROTHER, I doubt very much whether either Jeremy Coombs or Sister Weyworth spoke any such thing. I advise you to go to Mr. Henderson and relate to him what you mentioned to me. I have no objection to your speaking at those times and places which he shall think proper. On the 23rd and 24th of next month (Wednesday and Thursday) I expect, God willing, to be at Salisbury myself. I am Your affectionate brother.

To Miss March BRISTOL, October 13, 1765. A year or two ago you was pretty clear of enthusiasm: I hope you are so still. But nothing under heaven is more catching, especially when it is found in those we love; and, above all, when it is in those whom we cannot but believe to be sound of understanding in most instances, and to have received larger measures of the grace of God than we have ourselves. There are now about twenty persons here who believe they are saved from sin (1) because they always love, pray, rejoice, and give thanks; and (2) because they have the witness of it in themselves. But if these lose what they have received, nothing will be more easy than to think they never had it. There were four hundred (to speak at the lowest) in London who (unless they told me lies) had the same experience. If near half of these have lost what they had received, I do not wonder if they think they never had it: it is so ready a way of excusing themselves for throwing away the blessed gift of God. I no more doubt of Miss Dale's having this once than I doubt of her sister's Miss Peggy. See letter of June 4, 1767. having it now. Whether God will restore her suddenly as well as freely I know not; whether by many steps, or in one moment. But here again you halt, as Sarah Crosby did, and Sarah Ryan does. You seem to think pain, yea much pain, must go before an entire cure. In Sarah Ryan it did, and in a very few others. See previous letter. But it need not: pain is no more salutary than pleasure. Saving grace is essentially such, saving pain but accidentally. When God saves us by pain rather than pleasure, I can resolve it only into His justice or sovereign will. To use the grace we have, and now to expect all we want, is the grand secret. He whom you love will teach you this continually.

To William Orpe 16 LONDON, November 13, 1765. MY DEAR BROTHER, You must in no wise return to your father's; it would be at the price of your soul. You have already made the experiment, and you made it long enough, till you had wellnigh quenched the Spirit. If you should leap into the furnace again, how would you expect that God would bring you out As to your temptation concerning preaching, it is nothing uncommon. Many have had it as well as you, and some of them for a time gave place to the devil and departed from the work. So did John Catermole; so did James Morgan: but God scourged them back again. Do not reason with the devil, but pray, wrestle with God, and He will give you light. I am Your affectionate brother. To Mr. Will. Orpe, At Mr. Dickenson's, Near the Dolphin, In Birmingham.

To William Orpe LONDON, December 14, 1765. MY DEAR BROTHER, You have a clear call to go home for a short season. But let it be as short as you can. 'Let the dead bury their dead. But follow thou Me.' I do not know that either getting a licence or taking the oaths would signify a rush. These are things which the mob has little regard to. Orpe was second of the three preachers in Staffordshire, where Methodists had to suffer much from the mob. Not that there is anything in those oaths that at all entangles your conscience. The Very same thing which you thereby engage to do every honest man must do without that engagement. We in particular shall 'bear true allegiance to our Sovereign Lord King George,' whether we swear so to do or no. The main point is to be all devoted to God. You might begin the Sunday service at Birmingham as soon as the Church service ends. I am Your affectionate brother. To Mr. Will. Orpe, At Mr. Ezekiel King's, In Stroud, Gloucestershire.

To George Merryweather 2 LONDON, February 8, 1766. MY DEAR BROTHER, Where Christian perfection is not strongly and explicitly preached there is seldom any remarkable blessing from God, and consequently little addition to the Society and little life in the members of it. Therefore, if Jacob Rowell is grown faint and says but little about it, do you supply his lack of service. Speak, and spare not. Let not regard for any man induce you to betray the truth of God. Till you press the believers to expect full salvation now you must not look for any revival. It is certain God does at some times, without any cause known to us, shower down His grace in an extraordinary manner. And He does in some instances delay to give either justifying or sanctifying grace for reasons which are not discovered to us. These are some of those secrets of His government, which it hath pleased Him to reserve in His own breast. I hope you and your wife keep all you have and gasp for more. I am Your affectionate brother.

To his Brother Charles LEWISHAM, February 28, 1766. I desire all the Society to meet me on Tuesday evening (March 11) after preaching. He met the Bristol Society at this time, See Journal, v. 159. I. TO JOHN DOWNES, Rector of St. Michael's, Wood Street, author of Methodism Examined and Exposed. II. TO DR. WARBURTON, Bishop of Gloucester, 'occasioned by his tract on The Office and Operations of the Holy Spirit.' LONDON, November 17, 1759.

15. 'But is not this plain proof of the enthusiasm of the Methodists, that they despise human learning and make a loud and terrible outcry against it' Pray, sir, when and where was this done Be so good as to point out the time and place; for I am quite a stranger to it. I believe, indeed, and so do you, that many men make an ill use of their learning. But so they do of their Bibles; therefore this is no reason for despising or crying out against it. I would use it just as far as it will go; how far I apprehend it may be of use, how far I judge it to be expedient at least, if not necessary, for a clergyman, you might have seen in the Earnest Address to the Clergy. See letter of Jan. 7, 1756, n. But in the meantime I bless God that there is a more excellent gift than either the knowledge of languages or philosophy: for tongues and knowledge and learning will vanish away; but love never faileth. 16. I think this is all you have said which is any way material concerning the doctrines of the Methodists. The charges you bring concerning their spirit or practice may be dispatched in fewer words. And, first, you charge them with pride and uncharitableness: 'They talk as proudly as the Donatists of their being the only true preachers of the gospel, and esteem themselves, in contradistinction to others, as the regenerate, the children of God, and as having arrived at sinless perfection' . All of a piece. We neither talk nor think so. We doubt not but there are many true preachers of the gospel, both in England and elsewhere, who have no connexion with, no knowledge of us. Neither can we doubt but that there are many thousand children of God who never heard our voice or saw our face. And this may suffice for an answer to all the assertions of the same kind which are scattered up and down your work. Of sinless perfection, here brought in by head and shoulders, I have nothing to say at present.

I am almost ashamed (having done it twenty times before) to answer this stale calumny again. But the bold, frontless manner wherein you advance it obliges me so to do. Know then, sir, that you have no authority, either from Scripture or reason, to judge of other men by yourself. If your own conscience convicts you of loving money, of 'casting a sheep's eye at the unrighteous mammon,' humble yourself before God, if haply the thoughts and desires of your heart may be forgiven you. But, blessed be God, my conscience is clear. My heart does not condemn me in this matter. I know, and God knoweth, that I have no desire to load myself with thick clay; that I love money no more than I love the mire in the streets; that I seek it not. And I have it not, any more than suffices for food and raiment, for the plain conveniences of life. I pay no court to it at all, or to those that have it, either with cunning or without. For myself, for my own use, I raise no contributions, either great or small. The weekly contributions of our community (which are freely given, not squeezed out of any) as well as the gifts and offerings at the Lord's Table never come into my hands. I have no concern with them, not so much as the beholding them with my eyes. They are received every week by the stewards of the Society, men of well-known character in the world; and by them constantly distributed within the week to those whom they know to be in real necessity. As to the 'very large oblations wherewith I am favoured by persons of better figure and fortune,' I know nothing of them. Be so kind as to refresh my memory by mentioning a few of their names. I have the happiness of knowing some of great figure and fortune, some right honourable persons. But if I were to say that all of them together had given me seven pounds in seven years I should say more than I could make good. And yet I doubt not but they would freely give me anything I wanted; but, by the blessing of God, I want nothing that they can give. I want only more of the spirit of love and power and of an healthful mind.

I know not what these eight quotations prove, but that I believe the devil still variously tempts and troubles good men, while he 'works with energy in the children of disobedience.' Certainly they do not prove that I lay claim to any of the preceding gifts. Let us see whether any more is proved by the ten next quotations: 1. 'So many living witnesses hath God given that His hand is still stretched out to heal' (namely, the souls of sinners, as the whole paragraph fixes the sense) 'and that signs and wonders are even now wrought' (namely, in the conversion of the greatest sinners). 2. 'Among the poor colliers of Placey, Jo. Lane, then nine or ten years old, was one of the first that found peace with God' (ibid.). 3. 'Mrs. Nowers said her little son appeared to have a continual fear of God and an awful sense of His presence. A few days since, she said he broke out into prayers aloud and said, " I shall go to heaven soon."' This child, when he began to have the fear of God, was, as his parents said, just three years old. 4. I did receive that 'account of the young woman of Manchester from her own mouth.' But I pass no judgement on it, good or bad; nor, 5. On 'the trance' , as her mother called it, of S T , See Journal, iii.254-6. neither denying nor affirming the truth of it. 6. 'You deny that God does work these effects at least, that He works them in this manner: I affirm both. I have seen very many persons changed in a moment from the spirit of fear, horror, despair, to the spirit of love, joy, and praise. In several of them this change was wrought in a dream, or during a strong representation to their mind of Christ either on the cross or in glory.'

'But here the symptoms of grace and of perdition are interwoven and confounded with one another' . No. Though light followed darkness, yet they were not interwoven, much less confounded with each other. 7. 'But some imputed the work to the force of imagination, or even to the delusion of the devil' (ibid.). They did so; which made me say, 8. 'I fear we have grieved the Spirit of the jealous God by questioning His work' (ibid.). 9. 'Yet he says himself, " These symptoms I can no more impute to any natural cause than to the Spirit of God. I make no doubt it was Satan tearing them as they were coming to Christ."' But these symptoms and the work mentioned before are wholly different things. The work spoken of is the conversion of sinners to God; these symptoms are cries and bodily pain. The very next instance makes this plain. 10. 'I visited a poor old woman. 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.' Neither do any of those quotations prove that I lay claim to any miraculous gift. 'Such was the evangelic state of things when Mr. Wesley first entered on this ministry; who, seeing himself surrounded with subjects so harmoniously disposed, thus triumphantly exults.' To illustrate this let us add the date: 'Such was the evangelic state of things, August 9, 1750' (on that day I preached that sermon), 'when Mr. Wesley first entered on this ministry.' Nay, that was in the year 1738. So I triumphed because I saw what would be twelve years after!

Will the eight following quotations prove any more 1. 'Some heard perfectly well on the side of the opposite hill, which was sevenscore yards from the place where I stood' (ibid.). I believe they did, as it was a calm day, and the hill rose gradually like a theatre. 2. 'What I here aver is the naked fact. Let every one account for it as he sees good. My horse was exceeding lame, and my head ached much. I thought, Cannot God heal man or beast by means or without Immediately my weariness and headache ceased, and my horse's lameness in the same instant.' It was so; and I believe thousands of serious Christians have found as plain answers to prayer as this. 3. William Kirkman's case See letter in Dec. 1748, sect. XII. 4, to Vincent Perronet. proves only that God does what pleases Him, not that I make myself either 'a great saint or a great physician' . 4. 'R A Is this Richard Annesley, Wesley's uncle See Journal, iv. 101. was freed at once without any human means from a distemper naturally incurable' . He was; but it was before I knew him. So what is that to me 5. 'I found Mr. Lunell in a violent fever. He revived the moment he saw me, and began to recover from that time. Perhaps for this also was I sent.' (Ibid.) I mean, perhaps this was one end for which the providence of God brought me thither at that time. 6. 'In the evening I called upon Ann Calcut. She had been speechless for some time. But almost as soon as we began to pray, God restored her speech. And from that hour the fever left her.' 7. 'I visited several ill of the spotted fever, which had been extremely mortal. But God had said, " Hitherto shalt thou come." I believe there was not one with whom we were but he recovered.' 8. 'Mr. Meyrick had been speechless and senseless for some time. A few of us joined in prayer. Before we had done his sense and his speech returned. Others may account for this by natural causes. I believe this is the power of God.' (Ibid.)

(1) And, first: 'He has no mercy on his opposers. They pass with him under no other title than that of the devil's servants and the devil's children.' (Ibid.) This is far from true. Many have opposed and do oppose me still, whom I believe to be children and servants of God. 'We have seen him dispatching the principal of these children of the devil without mercy to their father' . No, not one. This has been affirmed over and over, but never proved yet. I fling about no exterminating judgements of God; I call down no fire from heaven. 'But it would be for the credit of these new saints to distinguish between rage and zeal.' That is easily done. Rage is furious fire from hell; zeal is loving fire from heaven. (2) 'If what has been said above does not suffice, turn again to Mr. Wesley's Journals: "Mr. Simpson, while he was speaking to the Society against my brother and me, was struck raving mad"' . He was so before an hundred witnesses, though I was the last to believe it. 'But it seems God is at length entreated for him, and has restored him to a sound mind.' And is my relating this fact an instance of 'dooming men to perdition' (3) 'John Haydon cried aloud, "Let the world see the just judgement of God"' . He did. But let John Haydon look to that. It was he said so, not I. (4) 'I was informed of an awful providence. A poor wretch, who was here the last week, cursing and blaspheming, and labouring with all his might to hinder the word of God, had afterwards boasted he would come again on Sunday, and no man should stop his mouth then. But on Friday God laid his hand upon him, and on Sunday he was buried.' And was not this an awful providence But yet I do not doom even him to perdition. (5) 'I saw a poor man, once joined with us, who wanted nothing in this world. A day or two before, he hanged himself, but was cut down before he was dead. He has been crying out ever since, God had left him because he had left the children of God.' This was his assertion, not mine. I neither affirm nor deny it.

I neither affirm nor deny it. (6) The true account of Lucy Godshall is this: 'I buried the body of Lucy Godshall, After pressing toward the mark for more than two years, since she had known the pardoning love of God, she was for some time weary and faint in her mind, till I put her out of the bands. God blessed this greatly to her soul, so that in a short time she was admitted again. Soon after, being at home, she felt the love of God in an unusual manner poured into her heart. She fell down upon her knees and delivered up her soul and body into the hands of God. In the instant the use of all her limbs was taken away and she was in a burning fever. For three days she mightily praised God and rejoiced in Him all the day long. She then cried out, "Now Satan hath desired to have me that he may sift me as wheat." Immediately darkness and heaviness fell upon her, which continued till Saturday, the 4th instant. On Sunday the light shone again upon her heart. About ten in the evening one said to her, "Jesus is ready to receive your soul." She said, "Amen! Amen!" closed her eyes, and died.' (Journal, iii. 44-5.) Is this brought as a proof of my inexorableness or of my dooming men to perdition (7) 'I found Nicholas Palmer in great weakness of body and heaviness of spirit. We wrestled with God in his behalf; and our labour was not in vain. His soul was comforted, and a few hours after he quietly fell asleep.' A strange proof this likewise, either of inexorableness or of 'dooming men to perdition.' Therefore this charge too stands totally unsupported. Here is no proof of my unmercifulness yet.

Now follow the proofs of my driving men mad: (1) 'Another of Dr. Monro's patients came to ask my advice. I found no reason to believe she had been any otherwise mad than every one is that is deeply convinced of sin.' (Tract, p. 208.) Let this prove all that it can prove. (2) 'A middle-aged woman was really distracted.' Yes, before I ever saw her or she me. (3) 'I could not but be under some concern with regard to one or two persons, who were tormented in an unaccountable manner, and seemed to be indeed lunatic as well as sore vexed.' True; for a time. But the deliverance of one of them is related in the very next paragraph. (4) 'Two or three are gone quite distracted' 'that is, they mourn and refuse to be comforted till they have redemption.' (5) 'I desired one to visit Mrs. G in Bedlam, put in by her husband as a madwoman.' But she never was mad in any degree, as he himself afterwards acknowledged. (6) 'One was so deeply convinced of her ungodliness that she cried out day and night, "Lord, save, or I perish!" All the neighbours agreed she was stark mad.' But I did not make her so. For this was before she ever saw my face. Now let every one judge whether here is yet a single proof that I drive men mad. 'The time when this spiritual madness was at its height he calls a glorious time' . I call that a glorious time when many notorious sinners are converted to God (whether with any outward symptoms or none, for those are no way essential), and when many are in the triumph of faith greatly rejoicing in God their Saviour. 'But though Mr. Wesley does so well in turning fools into madmen, yet his craftmaster is certainly one Mr. Wheatley, of whom he gives this extraordinary account' :

'His followers are directed by inward feelings, the impulses of an inflamed fancy' (no more than they are directed by the Alcoran); 'his opposers by the Scripture.' What, while they are cursing, swearing, blaspheming, beating and maiming men that have done them no wrong, and treating women in a manner too shocking to be repeated (2) The next proof is very extraordinary. My words are, 'I was with two persons, who, I doubt, are properly enthusiasts: for, first, they think to attain the end without the means, which is enthusiasm properly so called. Again, they think themselves inspired of 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.' Now, by what art of man can this be made a proof of my partiality Why, thus: 'These are wise words. But what do they amount to Only to this that these two persons would not take out their patents of inspiration from his office.' But what proof is there of this round assertion Truly, none at all. Full as extraordinary is the third proof of my partiality. 'Miss Gr Probably Miss Gregory. See Journal, ii. 430d, iii. 46-7. told Mrs. Sparrow Mr. Wesley was a Papist. Upon this Miss Gr is anathematized. And we are told that in consequence she had lately been raving mad, and as such was tied down in her bed. Yet all these circumstances of madness have befallen his favourite saints, whom he has vindicated from the opprobrium.'

Let this passage likewise stand as it is, and who can guess how it is to prove my partiality But by a sleight of hand the thing is done. 'How differently does Mr. Wesley treat these two enthusiasts! The first is accused of spreading lies of his master.' No, he never was any disciple of mine. 'On which Mr. Wesley took his leave of him; a gentle expression, to signify the thrusting him out head and shoulders from the society of saints.' It signifies neither more nor less than that I went out of the room and left him. 'The other's enthusiasm is made to consist only in want of method.' No. His enthusiasm did not consist in this: it was the cause of it. But he was quite another man than John Adams; and I believe a right honest man. (6) 'I was both surprised and grieved at a genuine instance of enthusiasm. John Brown, who had received a sense of the love of God a few days before, came riding through the town, hallooing and shouting, and driving all the people before him, telling them God had told him he should be a king and should tread all his enemies under his feet. I sent him home immediately to his work; and advised him to cry day and night to God that he might be lowly in heart, lest Satan again "get an advantage over him."' What this proves, or is intended to prove, I cannot tell. Certainly neither this nor any of the preceding passages prove the point now in question my partiality. So this likewise is wholly unproved still.

'We shall end, where every fanatic leader ends, with his hypocrisy' . Five arguments are brought in proof of this. I shall take them in their order. (1) 'After having heaped up miracles one upon another, he sneaks away under the protection of a puny wonder: "About five I began near the Keelmen's Hospital, many thousands standing round. The wind was high just before, but scarce a breath was felt all the time we assembled before God. I praise God for this also. Is it enthusiasm to see God in every benefit we receive "It is not; the enthusiasm consists in believing those benefits to be conferred through a change in the established course of nature. But here he insinuates that he meant no more by his miracles than the seeing God in every benefit we receive.' (Pages 228-9.) That sudden and total ceasing of the wind I impute to the particular providence of God. This I mean by seeing God therein. But this I knew many would count enthusiasm. In guarding against it, I had an eye to that single incident, and no other. Nor did I insinuate anything more than I expressed in as plain a manner as I could. A little digression follows: 'A friend of his advises not to establish the power of working miracles as the great criterion of a divine mission, seeing the agreement of doctrines with Scripture is the only infallible rule' . 'But Christ Himself establishes the power of working miracles as the great criterion of a divine mission' . True, of a mission to be the Saviour of the world; to put a period to the Jewish and introduce the Christian dispensation. And whoever pretends to such a mission will stand in need of such credentials.

(2) 'He shifts and doubles no less' (neither less nor more) 'as to the ecstasies of his saints. Sometimes they are of God, sometimes of the devil; but he is constant in this that natural causes have no hand in them.' This is not true: in what are here termed ecstasies, strong joy or grief, attended with various bodily symptoms, I have openly affirmed again and again that natural causes have a part; nor did I ever shift or double on the head. I have steadily and uniformly maintained that, if the mind be affected to such a degree, the body must be affected by the laws of the vital union. The mind I believe was in many of those cases affected by the Spirit of God, in others by the devil, and in some by both; and in consequence of this the body was affected also. (3) 'Mr. Wesley says, "I fear we have grieved the Spirit of the jealous God by questioning His work, and by blaspheming it, by imputing it to nature, or even to the devil"' (pages 232-3). True; by imputing the conviction and conversion of sinners, which is the work of God alone (because of these unusual circumstances attending it), either to nature or to the devil. This is flat and plain. No prevarication yet. Let us attend to the next proof of it: 'Innumerable cautions were given me not to regard visions or dreams, or to fancy people had remission of sins because of their cries or tears or outward professions. The sum of my answer was, You deny that God does now work these effects at least, that He works them in this manner. I affirm both. I have seen very many persons changed in a moment from a spirit of fear, horror, despair, to a spirit of love, joy, peace. What I have to say touching visions and dreams is this: I know several persons in whom this great change was wrought in a dream, or during a strong representation to the eye of their mind of Christ either on the cross or in glory. This is the fact; let any judge of it as they please.

This is the fact; let any judge of it as they please. And that such a change was then wrought appears, not from their shedding tears only, or falling into fits, or crying out (these are not the fruits, as you seem to suppose, whereby I judge), but from the whole tenor of their life, till then many ways wicked, from that time holy and just and good.' 'Nay, he is so convinced of its being the work of God, that the horrid blasphemies which ensued he ascribes to the abundance of joy which God had given to a poor mad woman' . Do I ascribe those blasphemies to her joy in God No; but to her pride. My words are: 'I met with one who, having been lifted up with the abundance of joy which God had given her, had fallen into such blasphemies and vain imaginations as are not common to men. In the afternoon I found another instance, nearly, I fear, of the same kind one who set her private revelations (so called) on the selfsame foot with the written Word.'

Meantime how many untruths are here in one page! (1) 'He made the path doubly perplexed for his followers. (2) He left them to answer for his crimes. (3) He longed for persecution. (4) He went as far as Georgia for it. (5) The truth of his mission was questioned by the Magistrate, and (6) decried by the people, (7) for his false morals. (8) The gospel was wounded through the sides of its pretended missionary. (9) The first Christian preachers offered up themselves.' So did I. 'Instead of this, our paltry mimic' . Bona verba! Surely a writer should reverence himself, how much soever he despises his opponent. So, upon the whole, this proof of my hypocrisy is as lame as the three former. 5. 'We have seen above how he sets all prudence at defiance.' None but false prudence. 'But he uses a different language when his rivals are to be restrained.' No; always the same, both with regard to false prudence and true. 'But take the affair from the beginning. He began to suspect rivals in the year thirty-nine; for he says, "Remembering how many that came after me were preferred before me."' The very next words show in what sense. They 'had attained unto the law of righteousness': I had not. But what has this to do with rivals However, go on: 'At this time, December 8, 1739, his opening the Bible afforded him but small relief. He sunk so far in his despondency as to doubt if God would not lay him aside and send other labourers into His harvest.' But this was another time. It was June 22; and the occasion of the doubt is expressly mentioned: 'I preached, but had no life or spirit in me, and was much in doubt' on that account. Not on account of Mr. Whitefield. He did not 'now begin to set up for himself.' We were in full union; nor was there the least shadow of rivalry or contention between us. I still sincerely 'praise God for His wisdom in giving different talents to different preachers' , and particularly for His giving Mr. Whitefield the talents which I have not.

I have spoke abundantly more concerning myself than I intended or expected. Yet I must beg leave to add a few words more. How far I am from being an enemy to prudence I hope appears already. It remains to inquire whether I am an enemy to reason or natural religion. 'As to the first, he frankly tells us the father of lies was the father of reasonings also. For he says, "I observed more and more the advantage Satan had gained over us. Many were thrown into idle reasonings."' Yes, and they were hurt thereby. But reason is good, though idle reasonings are evil. Nor does it follow that I am an enemy to the one because I condemn the other. 'However, you are an enemy to natural religion. For you say, "A Frenchman gave us a full account of the Chicasaws. They do nothing but eat and drink and smoke from morning till night, and almost from night till morning. For they rise at any hour of the night when they awake, and, after eating and drinking as much as they can, go to sleep again. Hence we could not but remark what is the religion of nature, properly so called, or that religion which flows from natural reason unassisted by revelation."' I believe this dispute may be cut short by only defining the term. What does your Lordship mean by natural religion a system of principles But I mean by it in this place men's natural manners. These certainly 'flow from their natural passions and appetites' with that degree of reason which they have. And this in other instances is not contemptible, though it is not sufficient to teach them true religion. II. I proceed to consider, in the second place, what is advanced concerning the operations of the Holy Spirit. 'Our blessed Redeemer promised to send among His followers the Holy Ghost, called "the Spirit of truth" and "the Comforter," which should co-operate with man in establishing his faith and in perfecting his obedience, or (in other words) should sanctify him to redemption' . Accordingly 'the sanctification and redemption of the world man cannot frustrate nor render ineffectual. For it is not in his power to make that to be undone which is once done and perfected.'

'Let us labour to convince all mankind that to be a real Christian is to love the Lord our God with all our heart and to serve Him with all our strength; to love our neighbour as ourselves, and therefore to do unto every man as we would he should do unto us. See letter of June 17 1746, sect. vi. 3-4. To change one of these heathens into a real Christian, and to continue him such, all the ordinary operations of the Holy Spirit are absolutely necessary. 'But what are they' I sum them up (as I did in the Farther Appeal to Men of Reason and Religion) in the words of as learned and orthodox a divine as ever England bred: 'Sanctification being opposed to our corruption, and answering fully to the latitude thereof, whatsoever of holiness and perfection is wanting in our nature must be supplied by the Spirit of God. Wherefore, we being by nature totally void of all saving truth and under an impossibility of knowing the will of God, this "Spirit searcheth all things, yea even the deep things of God," and revealeth them unto the sons of men; so that thereby the darkness of their understanding is expelled, and they are enlightened with the knowledge of God. The same Spirit which revealeth the object of faith generally to the universal Church, doth also illuminate the understanding of such as believe, that they may receive the truth. For faith is the gift of God, not only in the object, but also in the act. And this gift is a gift of the Holy Ghost working within us. And as the increase of perfection, so the original of faith, is from the Spirit of God by an internal illumination of the soul. 'The second part of the office of the Holy Ghost is the renewing of man in all the parts and faculties of his soul. For our natural corruption consisting in an aversation of our wills and a depravation of our affections, an inclination of them to the will of God is wrought within us by the Spirit of God.

'It is also the office of the Holy Ghost to assure us of the adoption of sons, to create in us a sense of the paternal love of God towards us, to give us an earnest of our everlasting inheritance. "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For as many as are led by the Spirit of God, they are the sons of God. And, because we are sons, God hath sent forth the Spirit of His Son into our hearts, crying, Abba, Father. For we have not received the spirit of bondage again to fear, but we have received the Spirit of adoption, whereby we cry, Abba, Father; the Spirit itself bearing witness with our spirit that we are the children of God." As, therefore, we are born again by the Spirit, and receive from Him our regeneration, so we are also by the same Spirit assured of our adoption. Because, being "sons, we are also heirs, heirs of God, and joint heirs with Christ," by the same Spirit we have the pledge, or rather the earnest, of our inheritance. "For He which establisheth us in Christ, and hath anointed us, is God; who hath also sealed us, and hath given us the earnest of His Spirit in our hearts; so that we are sealed with that Holy Spirit of promise, which is the earnest of our inheritance." The Spirit of God, as given unto us in this life, is to be looked upon as an earnest, being part of that reward which is promised, and, upon performance of the covenant which God hath made with us, certainly to be received.' Works, viii. 99-101; Pearson's An Exposition of the Creed, art. VIII. ii. on The Office of the Spirit. It now rests with your Lordship to take your choice, either to condemn or to acquit both: either your Lordship must condemn Bishop Pearson for an enthusiast, or you must acquit me; for I have his express authority on my side concerning every text which I affirm to belong to all Christians.

But I have greater authority than his, and such as I reverence only less than the oracles of God: I mean that of our own Church. I shall close this head by setting down what occurs in her authentic records concerning either our receiving the Holy Ghost or His ordinary operations in all true Christians. In her Daily Service she teacheth us all to 'beseech God to grant us His Holy Spirit, that those things may please Him which we do at this present, and that the rest of our life may be pure and holy'; to pray for our sovereign Lord the King, that God would 'replenish him with the grace of His Holy Spirit'; for all the Royal Family, that 'they may be endued with His Holy Spirit and enriched with His heavenly grace'; for all the clergy and people, that He would 'send down upon them the healthful Spirit of His grace'; for the catholic Church, that 'it may be guided and governed by His good Spirit'; and for all therein, who at any time make their common supplications unto Him, that 'the fellowship' or communication 'of the Holy Ghost may be with them all evermore.'

Her Collects are full of petitions to the same effect. 'Grant that we may daily be renewed by Thy Holy Spirit' (Collect for Christmas Day). 'Grant that in all our sufferings here, for the testimony of Thy truth, we may by faith behold the glory that shall be revealed, and, being filled with the Holy Ghost, may love and bless our persecutors' (St. Stephen's Day). 'Send Thy Holy Ghost, and pour into our hearts that most excellent gift of charity' (Quinquagesima Sunday). 'O Lord, from whom all good things do come, grant to us Thy humble servants that by Thy holy inspiration we may think those things that are good, and by Thy merciful guidance may perform the same' (Fifth Sunday after Easter). 'We beseech Thee, leave us not comfortless, but send to us the Holy Ghost to comfort us' (Sunday after Ascension Day). 'Grant us by the same Spirit to have a right judgement in all things, and evermore to rejoice in His holy comfort' (Whit Sunday). 'Grant us, Lord, we beseech Thee, the Spirit to think and do always such things as be rightful' (Ninth Sunday after Trinity). 'O God, forasmuch as without Thee we are not able to please Thee, mercifully grant that Thy Holy Spirit may in all things direct and rule our hearts' (Nineteenth Sunday after Trinity). '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' (Communion Office). 'Give Thy Holy Spirit to this infant (or this person), that he may be born again. Give Thy Holy Spirit to these persons' (N.B. already baptized), 'that they may continue Thy servants.' 'Almighty God, who hast vouchsafed to regenerate these persons by water and the Holy Ghost, strengthen them with the Holy Ghost the Comforter, and daily increase in them the manifold gifts of Thy grace' (Office of Confirmation). From these passages it may sufficiently appear for what purposes every Christian, according to the doctrine of the Church of England, does now receive the Holy Ghost. But this will be still more clear from those that follow; wherein we may likewise observe a plain, rational sense of God's 'revealing' Himself to us, of the 'inspiration' of the Holy Ghost, and of a believer's 'feeling' in himself the 'mighty working' of the Spirit of Christ:

'God gave them of old, grace to be His children, as He doth us now. But, now by the coming of our Saviour Christ, we have received more abundantly the Spirit of God in our hearts.' (Homily on Faith, Part II.) 'He died to destroy the rule of the devil in us, and He rose again to send down His Holy Spirit to rule in our hearts' (Homily on the Resurrection). 'We have the Holy Spirit in our hearts as a seal and pledge of our everlasting inheritance' (ibid.). 'The Holy Ghost sat upon each of them, like as it had been cloven tongues of fire, to teach that it is He that giveth eloquence and utterance in preaching the gospel, which engendereth a burning zeal towards God's Word, and giveth all men a tongue; yea a fiery tongue.' (N.B. Whatever occurs, in any of the Journals, of God's 'giving me utterance' or 'enabling me to speak with power' cannot therefore be quoted as enthusiasm without wounding the Church through my side.) 'So that if any man be a dumb Christian, not professing his faith openly, he giveth men occasion to doubt lest he have not the grace of the Holy Ghost within him.' (Homily on Whit Sunday, Part I.)

'It is the office of the Holy Ghost to sanctify; which the more it is hid from our understanding' (that is, the particular manner of His working), 'the more it ought to move all men to wonder at the secret and mighty workings of God's Holy Spirit, which is within us. For it is the Holy Ghost that doth quicken the minds of men, stirring up godly motions in their hearts. Neither does He think it sufficient inwardly to work the new birth of men, unless He does also dwell and abide in them. "Know ye not," saith St. Paul, "that ye are the temples of God, and that His Spirit dwelleth in you Know ye not that your bodies are the temples of the Holy Ghost, which is within you" Again he saith, "Ye are not in the flesh, but in the Spirit." For why "The Spirit of God dwelleth in you." To this agreeth St. John: "The anointing which ye have received" (he meaneth the Holy Ghost) "abideth in you" (I John ii. 27). And St. Peter saith the same: "The Spirit of glory and of God resteth upon you." Oh what comfort is this to the heart of a true Christian, to think that the Holy Ghost dwelleth in him! "If God be with us," as the Apostle saith, "who can be against us" He giveth patience and joyfulness of heart in temptation and affliction, and is therefore worthily called "the Comforter" (John xiv. 16). He doth instruct the hearts of the simple in the knowledge of God and His Word; therefore He is justly termed "the Spirit of truth" (John xvi. 13). And (N.B.) where the Holy Ghost doth instruct and teach, there is no delay at all in learning.' (Ibid.) From this passage I learn (1) that every true Christian now 'receives the Holy Ghost' as the Paraclete or Comforter promised by our Lord (John xiv. 16); (2) that every Christian receives Him as 'the Spirit of all truth' (promised John xvi. 13) to 'teach him all things'; and (3) that the anointing mentioned in the First Epistle of St. John 'abides in every Christian.' 'In reading of God's Word, he profiteth most who is most inspired with the Holy Ghost' (Homily on Reading the Scripture, Part I.).

'Human and worldly reason is not needful to the understanding the Scripture; but the "revelation of the Holy Ghost," who inspireth the true meaning unto them who with humility and diligence search for it' (Part II.). 'Make him know and feel that there is no other name given under heaven unto men whereby we can be saved.' 'If we feel our conscience at peace with God, through remission of our sins, all is of God.' (Homily on Rogation Week, Part III.) 'If you feel such a faith in you, rejoice in it, and let it be daily increasing by well working' (Homily on Faith, Part III.). 'The faithful may feel wrought, tranquillity of conscience, the increase of faith and hope, with many other graces of God' (Homily on the Sacrament, Part I.). 'Godly men feel inwardly God's Holy Spirit inflaming their hearts with love' (Homily on Certain Places of Scripture, Part I.). 'God give us grace to know these things, and feel them in our hearts! This knowledge and feeling is not of ourselves. Let us therefore meekly call upon the bountiful Spirit, the Holy Ghost, to inspire us with His presence, that we may be able to hear the goodness of God to our salvation. For without His lively inspiration we cannot so much as speak the name of the Mediator: "No man can say Jesus is the Lord but by the Holy Ghost." Much less should we be able to believe and know these great mysteries that be opened to us by Christ. "But we have received," saith St. Paul, "not the Spirit of the world, but the Spirit which is of God"; for this purpose, "that we may know the things which are freely given to us of God." In the power of the Holy Ghost resteth all ability to know God and to please Him. It is He that purifieth the mind by His secret working. He enlighteneth the heart to conceive worthy thoughts of Almighty God. He sitteth on the tongue of man to stir him to speak His honour. He only ministereth spiritual strength to the powers of the soul and body. And if we have any gift whereby we may profit our neighbour, all is wrought by this one and selfsame Spirit.' (Homily for Rogation Week, Part III.)

Every proposition which I have anywhere advanced concerning those operations of the Holy Ghost, which I believe are common to all Christians in all ages, is here clearly maintained by our own Church. Being fully convinced of this, I could not well understand for many years how it was that, on the mentioning any of these great truths, even among men of education, the cry immediately arose, 'An enthusiast, an enthusiast!' But I now plainly perceive this is only an old fallacy in a new shape. To object enthusiasm to any person or doctrine is but a decent method of begging the question. It generally spares the objector the trouble of reasoning, and is a shorter and easier way of carrying his cause. For instance: I assert that 'till a man "receives the Holy Ghost" he is without God in the world; that he cannot know the things of God unless God reveal them unto him by His Spirit no, nor have even one holy or heavenly temper without the inspiration of the Holy One.' Now, should one who is conscious to himself that he has experienced none of these things attempt to confute these propositions either from Scripture or antiquity, it might prove a difficult task. What, then, shall he do Why, cry out, 'Enthusiasm! Fanaticism!' and the work is done. 'But is it not mere enthusiasm or fanaticism to talk of the new birth' So one might imagine from the manner in which your Lordship talks of it: 'The Spirit did not stop till it had manifested itself in the last effort of its power the new birth. The new birth began in storms and tempests, in cries and ecstasies, in tumults and confusions. Persons who had no sense of religion that is, no ecstatic feelings, or pains of the new birth. What can be the issue of the new birth, attended with those infernal throes Why would he elicit sense from these Gentiles, when they were finally to be deprived of it in ecstasies and new births All these circumstances Mr. Wesley has declared to be constant symptoms of the new birth.' (Pages 123, 126, 180, 170, 225, 222.) So the new birth is throughout the whole tract the standing topic of ridicule.

To his Brother Charles Date: LONDON, February 12, 1767. I won't complain of the preaching too often at Bath. Pray do you take two things upon yourself: (1) Let punctual notice be given on Sunday, March 8, in the chapel See Journal, v. 198. of my preaching there on Tuesday evening, March 10. (2) That notice be given at Bristol on the same Sunday of my preaching at the New Room on Wednesday the 11th, at seven in the evening, and afterwards meeting the Society, at which I desire all who can to be present. On Thursday, Friday, and Saturday I purpose meeting the classes. Pray take care that Brother Henderson Richard Henderson, then Assistant at Bristol. wants nothing. Sickness is an expensive thing. You are not yet (nor probably I) aware of pickthanks. Pickthank, 'one who picks a thank i.e. one who curries favour with another, especially by informing against someone else' (New Eng. Dic.). See 1 Henry IV. 111. ii. 22 - 5:Yet such extenuation let me beg,/As, in reproof of many tales devised/(Which oft the ear of greatness needs must hear)/By smiling pickthanks and base news mongers. Such were those who told you I 'did not pray for you by name in public.' And they are liars into the bargain, unless they are deaf. . The voice of one who truly loves God surely is 'Tis worse than death my God to love And not my God alone. Such an one is certainly 'as much athirst for sanctification as he once was for justification.' You remember this used to be one of your constant questions. It is not now. Therefore you are altered in your sentiments. And, unless we come to an explanation, we shall inevitably contradict each other. But this ought not to be in any wise, if it can possibly be avoided. See letter of Jan. 27.

As you were providentially called to the place where you now are, I cannot doubt but you will be preserved. But you have need of much prayer and continual watching, or you may insensibly lose what God has given. I am jealous over you; I cannot but be interested in whatever concerns you. I know your tender spirit, your desire to please all for their good, your unwillingness to give pain. And even these amiable dispositions may prove a snare; for how easily may they be carried too far! If you find anything hurts you or draws your soul from God, I conjure you flee for your life! In that case, you must not stand upon ceremony; you must escape without delay. But I hope better things: I hope you are sent to Brisbane, Her father Thomas Brisbane, lived at Brisbane, in the county of Ayr. not to receive hurt, but to do good, to grow in grace, to find a deeper communion than ever with Him that gave Himself for you; and to fulfil the joy of, my dear Lady, Your most affectionate friend.

To his Brother Charles Date: ATHLONE, June 21, 1767 What, indeed, has hindered I want to consider this. And must we not first say, Nos consules 'We who are the chiefs.' If we were more holy in heart and life, and more throughly devoted to God, would not all the preachers catch our spirit and carry it with them throughout the land Is not the next hindrance the littleness of grace (rather than of gifts) in a considerable part of our preachers They have not the whole mind which was in Christ; they do not steadily walk as He walked. And therefore the hand of the Lord is stayed; though not altogether; though He does work still, but not in such a degree as He surely would were they holy as He that hath sent them is holy. Is not the third hindrance the littleness of grace in the generality of the people Therefore they pray little and with little fervency for a general blessing; and therefore their prayer has little power with God. It does not, as once, shut and open heaven. Add to this, that as there is much of the spirit of the world in their hearts, so there is much conformity to the world in their lives. They ought to be both burning and shining lights; but they neither burn nor shine. They are not true to the rules they profess to observe; they are not holy in all manner of conversation. Nay, many of them are salt that has lost its savour, the little savour they once had. Wherewith, then, shall the rest of the land be seasoned What wonder that their neighbours are as unholy as ever

To Miss March PORTARLINGTON, Junc 29, 1767. For some days you have been much on my mind. Are you still making the best of life employing a few days exactly in such a manner as you judge is most to the glory of God And do you still hold fast what you have received and expect the fullness of the promise Surely you may retain all that earnestness of expectation to which Mr. Maxfield See Journal, v. 5-7; and letter of Oct. 13, 1764. used to incite you without any prejudice either to humility or sobriety of spirit. Doubtless it is possible, with Mr. Dryden's leave, 'to be wise and love' Palamon and Arcite, ii. 364-5 (Amare et sapere vix deo conceditur Publius Syrus): The proverb holds, that to be wise and love / Is hardly granted to the gods above. at the same time; and neither of these need interfere with the other, seeing the spirit of love is also the spirit of wisdom. Are all your family breathing this spirit and strengthening each other's hands in God I hope you have the satisfaction of observing the same thing in most of those that are round about you, and of seeing the work of God prosper, wherever you have occasion to be. When you are with the genteel part of your acquaintance, you have more immediate need of watching unto prayer, or you will insensibly drink into the lightness of their spirit and abate a little of the accuracy of your walking. Nay, stand fast, walking in every point as Christ also walked. Fashion and custom are nothing to you: you have a more excellent rule. You are resolved to be a Bible Christian; and that, by the grace of God, not in some but in all points. Go on in the name of God and in the power of His might. Compare with his last letter, to Wilberforce, Feb. 26, 1791. Still let your eye be single; aim at one point; retain and increase your communion with God! You have nothing else to do. Happy and wise, the time redeem, And live, my friend, and die to Him.

This is home to the point. Convince me of this, and I have done with the Methodists and with preaching. But is it the true state of the case Let us consider it point by point. 1. Are the Methodists a fallen people Blessed be God, they are not: there never were more, there never were so many of them, either in England, Scotland, or Ireland, standing fast in loving, holy faith, as at this day. 2. 'But the preachers preach only dry morality.' With what ears must they hear who think so With the same as the honest Predestinarian at Witney, who, when I had been enforcing Galatians vi. 14 (and indeed with uncommon freedom of spirit), said, 'It was a pretty moral discourse.' My brother, distrust yourself; you may possibly mistake. I think we likewise have the Spirit of God. I think even I, to speak as a fool, can judge a little of preaching the gospel, perhaps as well as either Mr. Madan or Romaine. 3. 'But they deny election and perseverance and the righteousness of Christ.' They are not Calvinists; but they no more deny the righteousness of Christ than they do the godhead of Christ. Let this never be said more; it is a shameless slander. They deny only the vile abuse of that precious truth. 4. 'But they teach perfection.' They do exhort believers to go on unto perfection; and so do you, if you speak as the oracles of God. 5. 'Their work is at an end.' Far from it; sinners are still convinced and converted throughout the land. 6. 'The work of God is now wrought by the clergy.' The more the better; but where, and by whom How many has any one of them convinced or converted since Whitsuntide I fear, when we come to particulars, there will be small room to boast. If you put things on this issue, 'Whose word does God now bless' the matter will soon be determined.

7. 'My preaching in your chapel would have been in effect to tell the people of Edinburgh that the Methodists did not deny the Calvinist doctrines.' Amazing! Did Mr. Gillies Dr. John Gillies. See letter of March 24, 1761 n. tell them so when he preached in our house Just the contrary. He told them: 'In some opinions I do not agree with the Methodists; but I know they are a people of God: therefore I wish them good luck in the name of the Lord.' Might not you have done the very same May you not still Can you be clear before God without doing it I have now told you all that lay upon my mind. If you can receive it, I shall rejoice for your sake and for the people's. If not, I have delivered my own soul. For many years I have been labouring for peace, though I have had little thanks for my pains. However, my record is above, and my reward with the Most High. It is but a little while that I have to endure the contradiction either of sinners or good men. May God enable you, that stand up in my stead, to labour more successfully! So prays, dear sir, Your affectionate brother and servant.

To Ann Foard NEWCASTLE-UPON-TYNE:, August 8, 1767. Among the hearers of Mr. Madan and Mr. Romaine (much more among those of Mr. Whitefield) there are many gracious souls, and some who have deep experience of the ways of God. Yet the hearing them would not profit you; it would be apt to lead you into unprofitable reasonings, which would probably end in your giving up all hope of a full salvation from sin in this life. Therefore I advise you, check all curiosity of this kind and keep quite out of the way of danger. Hannah Harrison is a blessed woman.See letter of Nov. 26, 1768. I am glad you had an opportunity of conversing with her. And why should not you enjoy the same blessing The Lord is at hand. I am Your affectionate brother.

To William Orpe Date: PEMBROKE, September 2, 1767. MY DEAR BROTHER, I advise you to tell her immediately, either in person or by letter (whichever you think safest), 'I dare not settle in any one place: God has called me to be a travelling preacher. Are you willing to accept of me upon these terms And can you engage never directly or indirectly to hinder me from travelling If not, it is best for us to part. It cannot be avoided.' I am, dear Billy, Yours affectionately.

This may be paid either yearly, quarterly, or in any such manner as the subscribers please. The grand objection is, there are not so many persons in our Societies who are able and willing to contribute so much. Perhaps so. But are there not some who are both able and willing to contribute more Are there none who clear several hundred pounds a year or who are two or three thousand pounds beforehand And will none of these give ten, twenty, perhaps fifty guineas in such a case as this a case of so general concern, and that can occur but once in their lives By this method the poor will be quite excused, unless any of them choose to throw in their mite. Praying God to give good success to this and to all your undertakings for His glory, I remain Your affectionate friend and servant, A. H. I think you love me and the cause wherein I am engaged. You wish to ease me of any burthen you can. You sincerely desire the salvation of souls and the prosperity of the work of God. Will you not, then, exert yourself on such an occasion as this Will you not gladly embrace the opportunity Surely you will not be straitened in your own bowels. Do according as God has prospered you. And do it willingly, not of necessity, knowing God loveth a cheerful giver. I am Your affectionate brother. Thus far the printed circular, which is signed 'J. Wesley.' In a note to Costerdine, then in the Haworth Circuit, Wesley adds: MY DEAR BROTHER, I have wrote to T. Colbeck, Jam. Greenwood, Jo. Greenwood, Sutcliffe, Southwell, Garforth, and Littledale. The rest in your circuit I leave to you. Leave no stone unturned. When you receive the printed letters, seal, superscribe, and deliver them in my name to whom you please. Be active. Adieu!

To Robert Costerdine Date: NORWICH, December 2, 1767. MY DEAR BROTHER, We judge it will be to the glory of God to make a push without delay toward the payment of the General Debt. Send me a list (to London) by the next post of ten, twenty, or more of the most able persons whom you can recollect in your circuit. I will first write to each of them myself. The rest (when you have the plan) I must leave to you. Let much prayer be made concerning this. I am Your affectionate friend and brother.

To John Fenwick Date: December 25, 1767. Well said, John Fenwick! Go on in the name of God! One year will suffice if you have faith. Richard Pearce, of Bradford, Bradford-on-Avon. See Wesley's Veterans, i. 216. writes he will give 20; Mr. Iles, of Stroud, that he will give 50. Surely God's time is come. Set all your shoulders to the work, and it shall be done. Have you Mr. Heaton's (the lawyer's) bill I think Michael Callendar See heading to letter of Sept. 7, 1749. will settle.

To his Brother Charles Date: LONDON, January 15, 1768. It is highly probable one of the three will stand before the Lord. But, so far as I can learn, such a thing has scarce been for these thousand years before, as a son, father, grandfather, atavus, tritavus, preaching the gospel, nay, and the genuine gospel, in a line. You know, Mr. White, sometime Chairman of the Assembly of Divines, was my grandmother's father. Look upon our little ones at Kingswood as often as you can. A word from you will be a quickening to them. O how many talents are we entrusted with! 'But what account can thy bad steward make' Indeed, we have need to gird up the loins of our mind and run faster the small remainder of our race. 'One thing!' Let us mind one thing only; and nothing great or small but as it ministers to it! Peace be with you and yours! Adieu.

To Mrs. Moon Date: LONDON, January 24, 1768. MY DEAR SISTER, Formerly, when persons reproached me for doing thus and thus, I have very frequently said, 'In truth I have not done it yet; but by the grace of God I will.' This seems to be the very case with you. You are accused for what you did not, but ought to have done. You ought to have informed me from time to time, not indeed of trifles or idle reports, but of things which you judged to be a real hindrance to the work of God. And God permitted you to be reminded of this omission by those who intended nothing less. Opposition from their brethren has been one cause why so many who were set free have not retained their liberty. But perhaps there was another more general cause: they had not proper help. One just saved from sin is like a newborn child, and needs as careful nursing. But these had it not. How few were as nursing fathers! How few cherished them as a nurse her own children! So that the greater part were weakened, if not destroyed, before their sinews were knit, for want of that prudent and tender care which their state necessarily required. Do all that you can to cherish them that are left; and never forget Your affectionate brother.

To Mrs. Woodhouse Date: LONDON, February 3, 1768. MY DEAR SISTER, You did not willingly omit anything that was in your power. See letters of May 17, 1766, and Nov. 12, 1768, to her Therefore you have no reason to be uneasy on that account. Your father went to God in a good old age as a ripe shock of corn. Be you also ready; that, whenever our Lord cometh, He may find you watching! Undoubtedly God does sometimes show His children things to come in dreams or visions of the night. And whenever they bring us nearer to Him, it is well, whenever they are means of increasing our faith and holiness. Only we must take care not to depend upon them too much, and to bring all to the standard the law and the testimony. I believe it would be a trial to you if you should hear I was called away. But you have a strong Helper in all trials. It might please God to calm your troubled mind by that particular outward representation; and let Him work in whatever manner He pleases. Peace and love are blessings, come how they will. These I hope you find increasing in you. Let your soul be all love, and it suffices. I am, my dear sister, Your affectionate brother.

To Ann Bolton Date: LONDON, February 13, 1768. MY DEAR SISTER, The best and most desirable thing of all is that you should live and die wholly devoted to God, waiting upon Him without distraction, serving Him without carefulness, and studying one thing to be holy both in body and spirit, an whole burnt sacrifice of love. If you have not steadiness and resolution for this, the next thing to be desired is that you may marry a man of faith and love, who has a good temper and a good understanding. The temptation you are now in was perhaps the most dangerous one you ever had in your life. God deliver you from that almost certain destruction which attends the being unequally yoked to an unbeliever! If you could come up to London before I leave it, which is to be the 7th of March, and had time and resolution to converse with those who are most alive to God, it might be an unspeakable help to you. If you do come, let me know exactly when and how and where you purpose to lodge. And may the God of love 'cover with His wings your head' and keep you from all evil! I am, my dear sister, Your affectionate brother.

But, were these or those of ever so excellent a spirit, you converse with them too long. 'Three or four hours'! One had need to be an angel, not a man, to converse four hours at once to any purpose. In the latter part of such a conversation we shall doubtless lose all the profit we had gained before. But have you not a remedy for all this in your hands In order to truly profitable conversation, may not you select persons clear both of Calvinism and Antinomianism, not fond of that luscious way of talking, but standing in awe of Him they love persons who are vigorously working out their salvation, persons athirst for full redemption, and every moment expecting if not already enjoying it Though, it is true, these will commonly be poor and mean; seldom possessed of either riches or learning, unless there be now and then a rara avis in terris, Juvenal's Satires, vi. 165: 'A bird rarely seen on earth.' a Miss March or Betty Johnson. See headings to letters of March 4, 1760, and Dec. 15, 1763. If you converse with these humbly and simply an hour at a time, with prayer before and prayer after, you will not complain of the unprofitableness of conversation or find any need of turning hermit.

To Robert Costerdine Date: KENDAL, April 13, 1768. MY DEAR BROTHER, If the debt of Colne house were given at Leeds Conference, it will be taken in of course. If it were not, I will lay Mr. Shaw's paper before the ensuing Conference. On Monday, June 27, I hope to be at Pateley Bridge (coming from Tadcaster, where I expect to preach at noon one might meet me at Tadcaster); Tuesday, 28th, at Skipton; Wednesday, 29th, at Otley; Saturday, July 2nd, Keighley. You may have the three volumes. Do not spare to speak when you visit the classes again, and many will enlarge their subscription. I am Yours affectionately.

To Ann Bolton Date: May 9, 1768. MY DEAR SISTER, How far are you from holiness Nay, rather think how near you are to it! You are no farther from it than you are from faith, than you are from Christ. And how far is He from you Is He not nigh Is He not just now knocking at the door of your heart Hark! The Master calleth you! Thou dead soul, hear the voice of the Son of God, and live! What saith He to you Woman, be of good cheer! Thy sins are forgiven thee. I am, my dear Nancy, Your affectionate brother.

To his Brother Charles Date: EDINBURGH, May 14, 1768. I am glad Mr. Fletcher has been with you. But if the tutor fails, what will become of our college at Trevecca Did you ever see anything more queer than their plan of institution Pray who penned it, man or woman I am afraid the visitor too will fail.Fletcher was the visitor. The archers here have sorely wounded Lord Buchan. The Earl of Buchan died on Dec. 1, 1767, and his son succeeded him at the age of twenty-four. But if Isaac stays with you in London, what have the Stewards of Bristol to do with him They may, then, easily find his equal; for, with regard to them, he is equal to nothing. I am at my wits' end with regard to two things the Church and Christian Perfection. Unless both you and I stand in the gap in good earnest, the Methodists will drop them both. Talking will not avail. We must do, or be borne away. Will you set shoulder to shoulder If so, think deeply upon the matter, and tell me what can be done. Age, vir esto! nervos intendas tuos. 'Come, be a man! Stretch your nerves.' The last three words are from Terence's Eunuchus, II. iii. 19. Peace be with you and yours! Adieu.

To his Brother Charles Date: NORTON, NEAR STOCKTON, June 14, 1768. But what shall we do I think it is high time that you and I at least should come to a point. Shall we go on in asserting perfection against all the world Or shall we quietly let it drop We really must do one or the other; and, I apprehend, the sooner the better. What shall we jointly and explicitly maintain (and recommend to all our preachers) concerning the nature, the time (now or by-and-by), and the manner of it (instantaneous or not) I am weary of intestine war, of preachers quoting one of us against the other. At length let us fix something for good and all; either the same as formerly or different from it. Errwso. 'Farewell.'

We are in truth so far from being enemies to the Church, that we are rather bigots to it. I dare not, like Mr. Venn, leave the parish church where I am to go to an Independent meeting. I dare not advise others to go thither rather than to church. I advise all over whom I have any influence steadily to keep to the Church. Meantime I advise them to see that the kingdom of God is within them; that their hearts be full of love to God and man; and to look upon all, of whatever opinion, who are ike-minded, as their 'brother and sister and mother.' O sir, what art of men or devils is this which makes you so studiously stand aloof from those who are thus minded I cannot but say to you, as I did to Mr. Walker (and I say it the more freely because Quid mea refert I am neither better nor worse, whether you hear or forbear), 'The Methodists do not want you; but you want them.' You want the life, the spirit, the power which they have, not of themselves, but by the free grace of God; else how could it be (let me speak without reserve) that so good a man and so good a preacher should have so little fruit of his labour his unwearied labour for so many years Have your parishioners the life of religion in their souls Have they so much as the form of it Are the people of Wintringham in general any better than those of Winterton or Horton Alas! sir, what is it that hinders your reaping the fruit of so much pains and so many prayers Is it not possible this may be the very thing, your setting yourself against those whom God owns by the continual conviction and conversion of sinners I fear, as long as you in any wise oppose these, your rod will not blossom, neither will you see the desire of your soul, in the prosperity of the souls committed to your charge. I pray God to give you a right judgement in all things; and am, dear sir, Your affectionate brother.

You never learned, either from my conversation or preaching or writings, that 'holiness consisted in a flow of joy.' I constantly told you quite the contrary: I told you it was love; the love of God and our neighbour; the image of God stamped on the heart; the life of God in the soul of man; the mind that was in Christ, enabling us to walk as Christ also walked. If Mr. Maxfield or you took it to be anything else, it was your own fault, not mine. And whenever you waked out of that dream, you ought not to have laid the blame of it upon me. It is true that joy is one part of 'the fruit of the Spirit,' of the kingdom of God within us. But this is first 'righteousness,' then 'peace,' and 'joy in the Holy Ghost.' It is true, farther, that if you love God with 'all your heart' you may 'rejoice evermore.' Nay, it is true still farther that many serious, humble, sober-minded believers, who do feel the love of God sometimes, and do then rejoice in God their Saviour, cannot be content with this, but pray continually that He would enable them to love and 'rejoice in the Lord always.' And no fact under heaven is more undeniable than that God does answer this prayer; that He does, for the sake of His Son, and through the power of His Spirit, enable one and another so to do. It is also a plain fact that this power does commonly overshadow them in an instant, and that from that time they enjoy that inward and outward holiness to which they were utter strangers before. Possibly you might be mistaken in this; perhaps you thought you had received what you had not. But pray do not measure all men by yourself; do not imagine you are the universal standard. If you deceived yourself (which yet I do not affirm), you should not infer that all others do. Many think they are justified, and are not; but we cannot infer that none are justified. So neither, if many think they are 'perfected in love,' and are not, will it follow that none are so.

So neither, if many think they are 'perfected in love,' and are not, will it follow that none are so. Blessed be God, though we set an hundred enthusiasts aside, we are still 'encompassed with a cloud of witnesses,' who have testified, and do testify, in life and in death, that perfection which I have taught these forty years! This perfection cannot be a delusion, unless the Bible be a delusion too; I mean, 'loving God with all our heart and our neighbour as ourselves.' I pin down all its opposers to this definition of it. No evasion! No shifting the question! Where is the delusion of this Either you received this love or you did not; if you did, dare you call it a delusion You will not call it so for all the world. If you received anything else, it does not at all affect the question. Be it as much a delusion as you please, it is nothing to them who have received quite another thing namely, that deep communion with the Father and the Son, whereby they are enabled to give Him their whole heart, to love every man as their own soul, and to walk as Christ also walked. O Lawrence, if Sister Coughlan and you ever did enjoy this, humble yourselves before God for casting it away; if you did not, God grant you may

To James Morgan Date: ST. JUST, September 3, 1768. Peace, righteousness, and joy impart, And speak forgiveness to his heart.

To Mrs. Woodhouse Date: LONDON, November 12, 1768. MY DEAR SISTER, I believe Mr. Rankin Rankin had been Assistant at Epworth for two years, and was now in Cornwall. will write soon. You did well to write to me. I am always glad to hear from you, more than from most other persons. I can hardly believe John Harrison's Harrison was a 'Still' brother at Epworth. See Journal, iii. 5, 19. story. Perhaps one ought not to believe it without having the accuser and accused face for face, especially if the girl has behaved well while she has been with you. It may be you did not pray for her, and then anger would easily arise. You must trust God with Mr. Woodhouse, See letter of Feb. 3, 1768. and He will do all things well. There is very little danger in any sore throat if, as soon as it begins, you apply an handful of nettles boiled, and repeated if need be after six hours. I have known one cured at the beginning by drinking a pint and an half of cold water and steeping his feet in hot water. But all strong drinks are hurtful. I have not lately heard from John Standring. Standring, then travelling in South Lancashire, appears in the Minutes in 1766. He was greatly beloved by those among whom he laboured. See Atmore's Memorial, p. 400. Do you now retain the love you had and the spirit of prayer And are you still able to give your whole heart to God Cleave to Him, and what can hurt you And write freely to, my dear sister, Your affectionate brother.

But the difficulty with me lies here. I am not persuaded, that the Romish Missionaries (very few excepted) either know, or teach, true, genuine religion. And of all their Missionaries, generally speaking, the Jesuits are the worst. They teach nothing less than the true genuine religion of Jesus Christ. They spend their main strength in teaching their converts, so called, the opinions and usages of their Church. Perhaps the most religious that ever was among them, was their 'East Indian Apostle,' Francis Xavier. And from his own Letters (four volumes of which I had) it plainly appears, that (whether he knew it himself or no) he never taught one tittle of the religion of the heart, but barely opinions and externals. Now what virtue, what happiness can possibly spring from such a root as this Allowing then, that the Paraguay converts have peace and plenty, allowing they have moral honesty, allowing they have an outward form of religion (and thus far I know not but their guides may bring them), I cannot believe they have gone one step farther, or that they know what True Religion is. Do their instructors experience the inward Kingdom of God Righteousness and peace and joy in the Holy Ghost And if not, are they likely to lead others, any farther than they have gone themselves Can they point out The Eternal Sunshine of the spotless Mind, Each Prayer accepted, and each Wish resigned 7 Desires composed, Affections ever even; Tears that delight, and Sighs that waft to Heaven Pope, Eloisa and Abelard, p. 207, quoted in Earnest Appeal, 3. And without this, who can be happy Who can avoid feeling many dull, heavy hours Let the Indians eat, drink, dance, play: all this will not fill up the blanks of life. Their highest enjoyments will carry them no farther than 'Sauntring Jack and Idle Joan' An Epitaph, 1. 2: 'Without love, hatred, joy, or fear, They led-a kind of-as it were.' in Prior. What can carry them any farther but heart-religion, 'Fellowship with the Father and with the Son'! O may you and yours always experience this better part, which alone takes away the weariness of life, which alone gives that heart-felt, that unceasing joy, the pledge and earnest of Life Eternal! I am, sir, Your very humble servant.

To John Valton Date: LONDON, March 1, 1769. MY DEAR BROTHER, Wherever you are I do not doubt but you will find something to do for God. But I think you are not always to stay at Purfleet; a larger field of action is prepared for you. Indeed, the time is not yet fully come. For the present, therefore, labour where you are. But be ready, that, whenever our Lord shall call, you may reply, 'Lo, I come to do Thy will, O God.' I am Your affectionate brother.

To John Valton Date: DUBLIN, March 23, 1769, MY DEAR BROTHER, Certainly the Lord is preparing you for a more extensive work and showing that He can and will give you a mouth. Take care you do not cleave to any person or thing I God is a jealous God. And stay where you are as long as you can stay; but do not resist when He thrusts you out into His harvest. That God has called you to a more extensive work I cannot doubt in the least. See letter of March 1 to him. He has given you an earnest of it at Stroud; and your weakness of soul or body is no bar to Him. Leave Him to remove that when and as it pleases Him. But I doubt concerning the time; it does not seem to be fully come. At present you are to do all you can where you are, and to be always hearkening to His voice and waiting till He makes plain the way before your face. I am Your affectionate brother.

To Mrs. Barton (Jane Hilton) Date: LISBURN, April 9, 1769. MY DEAR SISTER, I thank Brother Barton Miss Hilton had recently married William Barton, of Beverley. See letter of Sept. 30, 1768. for his letter. Both of you have now more need than ever continually to watch and pray that you enter not into temptation. There will be a great danger of so cleaving to each other as to forget God, or of being so taken up with a creature as to abate your hunger and thirst after righteousness. There will be a danger likewise of whiling away time, of not improving it to the uttermost, of spending more of it than needs in good sort of talk with each other which yet does not quicken your souls. If you should once get into an habit of this, it will be exceeding hard to break it off. Therefore you should now attend to every step you take, that you may begin as you hope to hold on to the end. And beware you are not entangled with worldly care any more than worldly desire. Be careful for nothing, but in everything make your request known to God with thanksgiving. Your affectionate brother.

To Joseph Benson Date: CORK, May 27, 1769, With regard to Kingswood School, I have one string more: if that breaks, I shall let it drop. I have borne the burthen one-and-twenty years; I have done what I could: now let someone else do more. I am, dear Joseph, Your affectionate brother.

To Mrs. Bennis Date: CORK, May 30, 1769. MY DEAR SISTER BENNIS, Some years since, I was inclined to think that one who had once enjoyed and lost the pure love of God must never look to enjoy it again till they were just stepping into eternity. But experience has taught us better things. We have now numerous instances of those who had cast away that unspeakable blessing and now enjoy it in a larger measure than ever. And why should not this be your case Because you are unworthy So were they. Because you have been an unfaithful steward So they had been also; yet God healed them freely: and so He will you. Only do not reason against Him. Look for nothing in yourself but sin and unworthiness. Forget yourself. Worthy is the Lamb; and He has prevailed for you. You shall not die, but live live all the life of heaven on earth. You need nothing in order to this but faith. And who gives this He that standeth at the door. I hope to see you at Limerick on Monday evening; probably we shall be at Brough soon after one o'clock. On Monday, June 5, Wesley writes: 'Having been much importuned to give them a day or two more, I rode to Limerick. . . . On Thursday, the 8th, I once more took my leave of this loving people.' See Journal, v. 319. And I pray let there never more be any reserve between you and, my dear sister, Your affectionate brother.

To John Mason Date: CORK, May 30, 1769. MY DEAR BROTHER, By last Friday's post we sent you word that I hoped to see you at Limerick Mason was stationed there. once more. We purpose with God's leave to set out early on Monday morning, and hope to reach Brough soon after one. O let us work while the day is! Our Father worketh hitherto. I am Your affectionate friend and brother.

3. I take it for granted it cannot be preserved by any means between those who have not a single eye. Those who aim at anything but the glory of God and the salvation of men, who desire or seek any earthly thing, whether honour, profit, or ease, will not, cannot continue in the Connexion: it will not answer their design. Some of them, perhaps a fourth of the whole number, will secure preferment in the Church. Others will turn Independents, and get separate congregations, like John Edwards and Charles Skelton. Edwards, an able Irishman, left Wesley about 1753, having adopted Calvinistic views, and settled at Leeds, where he attracted 'a very considerable and respectable congregation, who erected him a very large and commodious chapel.' He died about 1784. See letter of Nov. 20, 1755; and for Skelton, July 17, 1751. Lay your accounts with this, and be not surprised if some you do not suspect be of this number. 4. But what method can be taken to preserve a firm union between those who choose to remain together Perhaps you might take some such steps as these: On notice of my death, let all the preachers in England and Ireland repair to London within six weeks. Let them seek God by solemn fasting and prayer. Let them draw up articles of agreement to be signed by those who choose to act in concert. Let those be dismissed who do not choose it in the most friendly manner possible. Let them choose by votes a committee of three, five, or seven, each of whom is to be Moderator in his turn. Let the Committee do what I do now; propose preachers to be tried, admitted, or excluded; fix the place of each preacher for the ensuing year and the time of the next Conference. 5. Can anything be done now in order to lay a foundation for this future union Would it not be well, for any that are willing, to sign some articles of agreement before God calls me hence Suppose something like these: 'We, whose names are under-written, being throughly convinced of the necessity of a close union between those whom God is pleased to use as instruments in this glorious work, in order to preserve this union between ourselves, are resolved, God being our Helper,

'I. To devote ourselves entirely to God; denying ourselves, taking up our cross daily, steadily aiming at one thing to save our own souls and them that hear us. 'II. To preach the old Methodist doctrines, and no other, contained in the Minutes of the Conferences. 'III. To observe and enforce the whole Methodist discipline laid down in the said Minutes.'

To Mrs. Barton Date: BRISTOL, September 9, 1769. MY DEAR SISTER, Now I understand you well; but I did not understand you before. I thought you meant that you had not now the love that you had once. See letter of Aug. 6. I am glad to find that I was mistaken, and that you still retain that precious gift of God. Undoubtedly you may retain it always; yea, and with a continual increase. You may have a deeper and deeper fellowship with the Father and with His Son Jesus Christ. You may have more and more of the mind which was in Him and be more fully renewed in His likeness. You should send me word from time to time what your present experience and your present trials are. Peace be with your spirits! I am, my dear sister, Your affectionate brother.

To Mr. BRISTOL, September, 17, 1769. MY DEAR BROTHER, I hope you will not be disappointed any more. On Thursday se'nnight I propose with God's leave to preach at Pill at three o'clock. I am Your affectionate brother.

To Hannah Ball Date: November 5, 1769. MY DEAR SISTER, Need I tell you that I found a particular satisfaction in my late conversations with you Perhaps you observed such a freedom in my behaviour as I never showed to you before. Indeed, it seemed to me as if I had just recovered a dear friend whom I had been in fear of losing. But you sweetly relieved me from that fear and showed me that your heart is as my heart. Do you still find a clear deliverance from pride, from anger, from your own will, and from the love of earthly things Have you an uninterrupted sense of the presence of God as a loving and gracious Father Do you find your heart is continually ascending to Him And are you still enabled in everything to give thanks You must expect various trials. We know nature is variable as the wind. But go on. Be never weary of well doing; in due time you shall reap if you faint not. I am, my dear sister, Your affectionate brother.

5. Mr. Whitefield is a Calvinist, Messrs. Wesley are not; this is the only material difference between them. And this has continued without any variation ever since Mr. Whitefield adopted those opinions. The consequences of that difference are touched upon in the letter sent two or three years ago to the persons named therein. 6. There are only three Methodist Societies in America: one at Philadelphia, one at New York, and one twelve miles from it. There are five preachers there; two have been at New York for some years. Three are lately gone over. Mr. Whitefield has published a particular account of everything relative to the Orphan House in Georgia. 7. The most eminent writers against the Methodists are the late Bishop of London (Dr. Gibson), Dr. Church, the Bishop of Gloucester (Dr. Warburton), and Bishop Lavington. Bishops Gibson and Lavington were throughly convinced of their mistake before they died. I believe Dr. Church was so too. None, I think, but Mr. Perronet has wrote for the Methodists. 8. No Moravians belong to their Societies. They have no considerable settlements in England but at London, Bedford, and Pudsey, a little town near Leeds, in Yorkshire. They make a profound secret of everything relating to their community. What I know of them I have published in the Journals. The Count's house at Chelsea is a palace for a prince. Truly they are wise in their generation.

'But neither can I lay up so much.' This likewise is most true. But is it ill husbandry to lay up treasure in heaven Is that lost which is given to God Whether you go to Him soon, or whether He gives you a few years longer here in either case is it not wise to lay up for yourself a good foundation, that you may attain eternal life 'But I thought we should have paid the debt in one year, and so need no farther collections.' I never thought so. I knew it might be paid in one year, but never expected it would. There is more likelihood of its being paid this year. It will, if our brethren exert themselves: do you, for one; let nothing be wanting on your part. Yet do not imagine 'we shall need no farther collections.' Indeed we shall, though we owed not one shilling. Do not you remember the original design of the Yearly Subscription See Works, viii. 335-6. Paying our debts is but one branch of the design. It answers several other valuable ends equally necessary. It enables us to carry the gospel through the three kingdoms. And as long as we pursue that glorious design, this subscription will be necessary; though it is true, when once this burthen is removed, a far smaller contribution will suffice. However, let the morrow take thought for the things of itself: to-day do what you can, for the love of God, of your brethren, of the cause of God, and of Your affectionate brother. PS. This is the letter, a copy of which I intend sending this or next post to each of the chief persons in your circuit. You will second it in good earnest. Try what you can do, going on in the cheerfulness of faith. Probably you will take in subscriptions by Christmas, and receive what is subscribed between Easter and Midsummer. Be not weary in well doing; you shall reap if you faint not.

To John Valton Date: LONDON, November 21, 1769. MY DEAR BROTHER, It is a great thing to be open to the call of God. It really seems as if He were now calling you. When I wrote last, you was not willing to go out; and probably He is now thrusting you out into His harvest. If so, take care you be not disobedient to the heavenly calling. Otherwise you may be permitted to fall lower than you imagine. I am Your affectionate brother.

To Mary Bishop Date: LONDON, November 22, 1769. MY DEAR SISTER, It is exceedingly strange. I should really wonder (if I could wonder at any weakness of human nature) that so good a woman as Lady Huntingdon, and one who particularly piques herself on her catholic spirit, should be guilty of such narrowness of spirit. Let it teach us a better lesson! Henry Venn was then preaching to crowded audiences in the Countess of Huntingdon's chapel at Bath. See letter of Dec. 26. Let us not vary in thought or word from the old Methodist principle, 'Whosoever doeth the will of my Father which is in heaven, the same is my brother and sister and mother.' We have other instances of persons who now enjoy the peace of God and yet do not know the time when they received it. And God is sovereign: He may make what exceptions He pleases to His general rule. So this objection is easily set aside; and so is that of your age. The Spirit of the Lord can give understanding either in a longer and shorter time. And I doubt not but He will give you favour in the eyes of your sisters. You have only to go on in simplicity, doing the will of God from the heart and trusting in the anointing of the Holy One to teach you of all things. I am glad you are acquainted with the Miss Owens. Wesley says on Sept. 16, 1772: 'I went to Publow, which is now what Leytonstone was once. Here is a family indeed. Such mistresses, and such a company of children, as, I believe, all England cannot parallel!' See Journal v. 484; and letter of Aug. 22, 1772. Encourage one another to be altogether Christians. Defy fashion and custom, and labour only To steer your useful lives below By reason and by grace. Let not the gentlewoman entrench upon the Christian; but be a simple follower of the Lamb. I expect to hear soon what has occurred since you wrote last. And I hope you will always speak without any reserve to, my dear sister, Your affectionate brother.

To Mrs. Bennis Date: WHITBHAVEN, April 12, 1770.

To Rebecca Yeoman Date: LONDON, August 4, 1770. MY DEAR SISTER, I was glad to hear from you; and especially to hear that you are still athirst for God. O beware of setting up any idol in your heart! Give all to Him; for He is worthy. You did exceeding right in going to Jane Johnson. There is no end of shyness if we stand aloof from each other. In this case we have only to overcome evil with good; and they are wisest that yield first. Promises of that kind are of no force. The sooner they are broken the better. You should take Molly Strologer in to board. Oh self-will! How few have conquered it! I believe it is a good providence for your account: she can pay but few visits. She fears God and wishes to save her soul; and the visiting those that are Otherwise-minded will not profit her: she wants nothin but Christ. Surely you may tell anything to, my dear sister, Your affectionate brother.

To Joseph Benson Date: BRISTOL, October 5, 1770. I am glad you had the courage to speak your mind on so critical an occasion. At all hazards do so still, only with all possible tenderness and respect. She is much devoted to God and has a thousand valuable and amiable qualities. There is no great fear that I should be prejudiced against one whom I have intimately known for these thirty years. The countess of Huntingdon. And I know what is in man; therefore I make large allowance for human weaknesses. But what you say is exactly the state of the case. They are 'jealous of their authority.' Truly there is no cause: Longe mea discrepat illi et vox et ratio. Horace's Satires, 1. vi. 92-3: 'My language and judgement are far different from that.' I fear and shun, not desire, authority of any kind. Only when God lays that burthen upon me, I bear it for His and the people's sake. 'Child,' said my father to me when I was young, 'you think to carry everything by dint of argument. But you will find by-and-by how very little is ever done in the world by clear reason.' See Clarke's Wesley Family, ii. 321. Very little indeed! It is true of almost all men, except so far as we are taught of God, Against experience we believe, We argue against demonstration; Pleased while our reason we deceive,

'But is there no help? Is there no deliverance, no salvation from this inbred enemy?' Surely there is; else many great and precious promises must fall to the ground. 'I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness and from all your idols will I cleanse you.' 'I will circumcise thy heart' (from all sin), 'to love the Lord thy God with all thy heart and with all thy soul.' This I term sanctification (which is both an instantaneous and a gradual work), or perfection, the being perfected in love, filled with love, which still admits of a thousand degrees. But I have no time to throw away in contending for words, especially where the thing is allowed. And you allow the whole thing which I contend for an entire deliverance from sin, a recovery of the whole image of God, the loving God with all our heart, soul, and strength. And you believe God is able to give you this yea, to give it you in an instant. You trust He will. O hold fast this also this blessed hope, which He has wrought in your heart! And with all zeal and diligence confirm the brethren, (1) in holding fast that whereto they have attained namely, the remission of all their sins by faith in a bleeding Lord; (2) in expecting a second change, whereby they shall be saved from all sin and perfected in love. If they like to call this 'receiving the Holy Ghost,' they may: only the phrase in that sense is not scriptural and not quite proper; for they all 'received the Holy Ghost' when they were justified. God then 'sent forth the Spirit of His Son into their hearts, crying, Abba, Father.' O Joseph, keep close to the Bible both as to sentiment and expression! Then there will never be any material difference between you and Your affectionate brother. This morning I have calmly and coolly read over my letter to Lady Huntingdon. See letter of Nov. 30. I still believe every line of it is true. And I am assured I spoke the truth in love. It is great pity any who wish her well should skin over the wounds which are there searched. As long as she resents that office of true esteem her grace can be but small!

To Hannah Ball Date: LONDON, January 24, 1771. MY DEAR SISTER, The sure way is, By doing and bearing the will of our Lord, We still are preparing to meet our reward. See Poetical Works of J. and C. Wesley, v. 427. Go on steadily doing and suffering the holy and acceptable will of God. It pleases Him sometimes to let us sow much seed before there is any visible fruit. But frequently much grows upon a sudden, at a time and in a manner which we least expected. So God confounds human wisdom, and constrains him that glorieth to glory in the Lord. I am glad the providence of God led you to Wallingford, were it only for the sake of poor Miss Hartly. See letter of Aug. 3 to Miss March. She departed from us for a season that we might receive her again for ever. This should be an encouragement to you to labour with other backsliders. No one is ruined while he is out of hell. I am, my dear sister, Your affectionate brother.

To Thomas Wride Date: LONDON, February 14, 1771. The providence of God has remarkably interposed in behalf of the poor people at Whitehaven. I am in hopes there will be more peace among them, and more life than has been for some time. Now, Tommy, you have good encouragement to stir up the gift of God that is in you. Labour to be steadily serious, to be weighty in conversation, and to walk humbly and closely with God. I am Your affectionate friend and brother.

But the main attack is on the sermon itself, wherein I am charged with asserting a gross falsehood in the face of God and the congregation, and that knowing it to be such namely, 'That the grand fundamental doctrines which Mr. Whitefield everywhere preached were those of the New Birth and Justification by Faith.' 'No,' says Mr. Romaine; 'not at all: the grand fundamental doctrines he everywhere preached were the Everlasting Covenant between the Father and the Son and Absolute Predestination flowing therefrom.' I join issue on this head. Whether the doctrines of the Eternal Covenant and Absolute Predestination are the grand fundamental doctrines of Christianity or not, I affirm again (1) that Mr. Whitefield did not everywhere preach these; (2) that he did everywhere preach the New Birth and Justification by Faith. 1. He did not everywhere preach the Eternal Covenant and Absolute Predestination. I never heard him utter a sentence on one or the other. Yea, all the times he preached in West Street Chapel and in our other chapels throughout England he did not preach those doctrines at all no, not in a single paragraph; which, by-the-by, is a demonstration that he did not think them the fundamental doctrines of Christianity. 2. Both in West Street Chapel and all our other chapels throughout England he did preach the necessity of the new birth and justification by faith as clearly as he has done in his two volumes of printed sermons; therefore all I have asserted is true, and provable by ten thousand witnesses. Nay, says Mr. Romaine, 'Mr. Whitefield everywhere insisted on other fundamental doctrines, from the foundation of which the new birth and justification take their rise, with which they are inseparably connected: these are the everlasting covenant which was entered into by the Holy Trinity, and God the Father's everlasting, unchangeable election of sinners' (in virtue of which a fiftieth part of mankind shall be saved, do what they will; and the other forty-nine parts shall be damned, do what they can); - 'these doctrines are not of a less essential nature than either Regeneration or Justification. No, by no means; they are to the full equally essential to the glory of God. Yea, there is an inseparable connexion between them. This is a most essential, a most fundamental point.' (Gospel Magazine, p. 41.)

To Damaris Perronet Date: DUBLIN, March 30, 1771. I do not wonder you should find such a nearness to Miss Bolton. She is an amiable young woman. When she was with us last, I marked her every word and almost every meaning; but I could find nothing to reprove. There was in all her actions sanctity and love. God sent her to you in an acceptable time. She came with a good message, and blessed is she that believed; for there shall be a performance of those things which were spoken unto her. He will water you every moment, and on this depends the continuance of the great salvation. It will surely continue if you watch and pray; and yet not without temptation. I expect temptations will come about you Thick as autumnal leaves that strew the vales, But what are temptations to you He giveth occasions of fighting that you may conquer. If there is no fight, there is no victory. There is no general rule whereby we can always determine whether a thought come from a good or an evil spirit; but on all particular occasions we may plead that promise, If a man be willing to do My will, he shall know of the doctrine,' or suggestion, by the light then given, whether it be of God.' Your affectionate brother. The following three undated letters to Miss Perronet may here be inserted: I am sensible you have many trials, not only such as are grievous to flesh and blood, but such as oppose those desires which are not from nature but the Spirit of God; and if you chose for yourself, you ought not to choose the situation you are now in. If you did, it would be a great hurt to your soul. It would hinder the work of God in you. But you do not choose for yourself; God chooses for you: and He cannot err; so that you may safely say, I'll trust my great Physician's skill: What He prescribes can ne'er be ill.

It is true so it may seem to us, because we are dim-sighted and dull of understanding; but in this case, too, we may apply His word, Blessed are they who have not seen, and yet have believed.' O believe, and feel Him near! Believe, and experience that blessedness. He calls you into a stormy path; but did He not Himself tread it before you And does He not go with you through the fire, so that you are not burned, neither can the flames kindle upon you Lie, then, as clay in the Potter's hand, that He may stamp you with all His image. Be still, and know that He is God your God, your love, your all. Be as a little child before Him. The word of God to them of old, Speak to the children of Israel, that they go forward,' is undoubtedly spoken to you. Horses, and chariots, and armies, and mountains, and seas cannot hinder you; for God is on your side. You have Him with you who has all power in heaven. O trust Him, and you shall praise Him! And do not fail to remember in your prayers Your affectionate brother. By-and-by you shall have the abiding witness of His Spirit, and He will shine upon His own work; and why not now Ask, and it shall be given you. The Lord is at hand; and He cannot deny Himself. Your trials, you know, are all chosen by God. It is the cup which your Father has given you; and He does and will bless it as long as He is pleased to give it. Just when it is best He will take it away and give you outward fellowship with His children. Continue in private prayer, in spite of all coldness and wanderings, and you shall soon pray without ceasing. Your affectionate brother.

To Miss March Date: ATHLONE, April 14, 1771. Whatever comes from you is agreeable to me; your letters always give me pleasure, but none more than the last, which brings the welcome news of the revival of the work of God among you. You will encourage I T Miss Thornton, of London, the intimate friend of John Fletcher. See Bulmer's Memoirs of Mrs. Elizabeth Mortimer, p. 115; and letters of July 6, 1770, and Dec. 18, 1780. to send me a circumstantial account of God's dealings with her soul. Mr. Norris observes that no part of history is so profitable as that which relates to the great changes in states and kingdoms; and it is certain no part of Christian history is so profitable as that which relates to great changes wrought in our souls: these, therefore, should be carefully noticed and treasured up for the encouragement of our brethren. I am glad you have at length broke through those evil reasonings which so long held you down and prevented you from acknowledging the things which were freely given to you of God. Always remember the essence of Christian holiness is simplicity and purity; one design, one desire entire devotion to God. But this admits of a thousand degrees and variations, and certainly it will be proved by a thousand temptations; but in all these things you shall be more than conqueror. It takes God (so to speak) abundance of pains to hide pride from man; and you are in more danger of it than many, were it only on account of outward advantages. Happy are you if you use those for that single end, to be outwardly and inwardly devoted to God, and that more entirely than you could be in different circumstances. I have just been conversing with that excellent woman Molly Penington See letter of May 30.: what a mystery that one of such gifts and such grace should be fixed in a place where she is almost useless! So much the more thankful you may be who have opportunity of employing every talent which God hath given you. If you would retain the talent of health, sleep early and rise early.

To Mrs. Bennis Date: LIMERICK, May 15, 1771. MY DEAR SISTER, Whenever there is a dependence, though frequently secret and unobserved, on any outward thing, it is the mercy of God which disappoints us of our hope, that we may be more sensibly convinced, Neither is he that planteth anything, nor he that watereth, but God that giveth the increase.' From time to time you must find many difficulties and perplexities that none but God can clear. But can He clear them That is enough. Then He surely will. This is the very use of that anointing which we have from God. It is to teach us of all things, to clear up a thousand doubts and perplexities which no human wisdom could do. This was given you in the case of your child; and when that came, temptation spake not again. This is never more needful than with regard to anger; because there is an anger which is not sinful, a disgust at sin which is often attended with much commotion of the animal spirits: and I doubt whether we can well distinguish this from sinful anger but by that light from heaven. I really hope John Christian will do well: within these two years he is improved exceedingly. If our sisters miss you any more, there is but one way you must go or send after them. Be not idle; neither give way to voluntary humility. You were not sent to Waterford for nothing, but to strengthen the things that remain.' It would be a strange thing if I should pass a day without praying for you. By this means at least we may reach each other; and there may be a still increasing union between you and Your affectionate brother.

To George L. Fleury Date: LIMERICK, May 18, 1771. REVEREND SIR, 1. In June 1769 I spent two or three days at Waterford. As soon as my back was turned, you valiantly attacked me, I suppose both morning and afternoon. Hearing, when I was there two or three weeks ago, that you designed me the same favour, I waited upon you at the cathedral on Sunday, April 28. You was as good as your word: you drew the sword, and in effect threw away the scabbard. You made a furious attack on a large body of people, of whom you knew just nothing. Blind and bold, you laid about you without fear or wit, without any regard either to truth, justice, or mercy. And thus you entertained both morning and evening a large congregation who came to hear the words of eternal life.' 2. Not having leisure myself, I desired Mr. Bourke to wait upon you the next morning. He proposed our writing to each other. You said, No; if anything can be said against my sermons, I expect it shall be printed: let it be done in a public, not a private way.' I did not desire this; I had much rather it had been done privately. But, since you will have it so, I submit. 3. Your text was, I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them.' (Acts xx. 29-30.) Having shown that St. Paul foresaw these false teachers, you undertake to show, (1) the mischiefs which they occasioned; (2) the character of them, and how nearly this concerns a set of men called Methodists. (First Sermon, pp. 1-4 ) 4. Against these false teachers, you observe, St. Paul warned the Corinthians, Galatians, Colossians, and Hebrews (pages 5-8). Very true; but what is this to the point Oh, much more than some are aware of! The insinuation was all along just as if you had said: I beseech you, my dear hearers, mark the titles he gives to these grievous wolves, false apostles, deceitful workers, and apply them to the Methodist teachers. There I give them a deadly thrust.'

9. You conclude this sermon, Let us not be led away by those who represent the comfortable religion of Christ as a path covered over with thorns' . This cap does not fit me. I appeal to all that have heard me at Waterford or elsewhere whether I represent religion as an uncomfortable thing. No, sir; both in preaching and writing I represent it as far more comfortable than you do or are able to do. But you represent us as lovers of pleasure more than lovers of God.' If any do this, I doubt they touch a sore spot; I am afraid the shoe pinches. They affirm pleasure in general to be unlawful, grounding it on, "They that are in the flesh cannot please God"' . Wrong, top and bottom. Did we hold the conclusion, we should never infer it from such premises. But we do not hold it: we no more affirm pleasure in general to be unlawful than eating and drinking. This is another invention of your own brain which never entered into our thoughts. It is really curious when you add, This is bringing men "after the principles of the world, and not after Christ."' What, the affirming that pleasure is unlawful Is this after the principles of the world' Was ever text so unhappily applied 10. So much for your first sermon: wherein, though you do not seem to want goodwill, yet you are marvellously barren of invention; having only retailed two or three old, threadbare objections which have been answered twenty times over. You begin the second, I shall now consider some of their many absurd doctrines: the first of which is "the pretending to be divinely inspired"' (Second Sermon, p. 1). An odd doctrine enough. And called in an extraordinary manner to preach the word of God' (pages 2-4). This is all harping upon the same string the grand objection of lay preachers. We have it again and again, ten, twenty times over. I shall answer it once for all. Not by anything new that is utterly needless; but barely by repeating the answer which convinced a serious clergyman many years ago. See letter of May 4, 1748.

11. But why do you not prove your mission by miracles' This likewise you repeat over and over. But I have not leisure to answer the same stale objection an hundred times. I therefore give this also the same answer which I gave many years ago: 12. What is it you would have us prove by miracles that the doctrines we preach are true This is not the way to prove that. We prove the doctrines we preach by Scripture and reason. Is it (1) That A B was for many years without God in the world, a common swearer, a drunkard, a Sabbath-breaker Or (2) That he is not so now Or (3) That he continued so till he heard us preach, and from that time was another man Not so. The proper way to prove these facts is by the testimony of competent witnesses; and these witnesses are ready whenever required to give full evidence of them. Or would you have it proved by miracles (4) That this was not done by our own power or holiness that God only is able to raise the dead, those who are dead in trespasses and sins Nay, if you "hear not Moses and the Prophets" and Apostles on this head, neither will you believe "though one rose from the dead." It is therefore utterly unreasonable and absurd to require or expect the proof of miracles in questions of such a kind as are always decided by proofs of quite another nature.' A Farther Appeal, Part III. See Works, Viii. 233-4. If you will take the trouble of reading that little tract, you will find more upon the same head. 13. If you say, But those who lay claim to extraordinary inspiration and revelation ought to prove that claim by miracles,' we allow it. But this is not our case. We lay claim to no such thing. The Apostles did lay claim to extraordinary inspiration, and accordingly proved their claim by miracles. And their blessed Master claimed to be Lord of all, the eternal Son of God. Well, therefore, might He be expected to do the works which no other man did,' especially as He came to put an end to that dispensation which all men knew to be of God. See, then, how idly and impertinently you require the Methodists to work miracles because Christ and His Apostles did.'

15. You next descant upon the disorders which the spirit of enthusiasm created in the last age.' Very likely it might; but, blessed be God, that is nothing at all to us. For He hath given us, not the spirit of enthusiasm, but of love and of a sound mind. In the following page you quaintly compare your hearers to sheep and yourself and friends to the dogs in the fable, and seem much afraid lest the silly sheep should be persuaded to give you up to these ravening wolves.' Nay, should you not rather be ranked with the sheep than the dogs For your teeth are not so sharp as razors. 16. Another fundamental error of the Methodists is the asserting that laymen may preach yea, the most ignorant and illiterate of them, provided they have the inward call of the Spirit' . The former part of this objection we had before. The latter is a total mistake. They do not allow the most ignorant 'men to preach whatever inward call' they pretend to. Among them none are allowed to be stated preachers but such as (1) are truly alive to God, such as experience the faith that worketh by love,' such as love God and all mankind; (2) such as have a competent knowledge of the Word of God and of the work of God in the souls of men; (3) such as have given proof that they are called of God by converting sinners from the error of their ways. And to show whether they have these qualifications or no, they are a year, sometimes more, upon trial. Now, I pray, what is the common examination either for deacon's or priest's orders to this 17. But no ambassador can act without a commission from his King; consequently no preacher wit,hout a commission from God' . This is a tender point; but you constrain me to speak. I ask, then, Is he commissioned from God to preach the gospel who does not know the gospel who knows little more of the Bible than of the Koran I fear not. But if so, what are many of our brethren Sent of man, but not of God!

However, these laymen are not sent of God to preach; for does not St. Paul say, "No man taketh this honour to himself but he that is called of God, as was Aaron"' Another text most unhappily applied; for Aaron did not preach at all. But if these men are not sent of God, how comes God to confirm their word by convincing and converting sinners He confirms the word of His messenger, but of none else. Therefore, if God owns their word, it is plain that God has sent them. But the earth opened and swallowed up those intruders into the priestly office, Korah, Dathan, and Abiram' . Such an intruder are you if you convert no sinners to God. Take heed lest a deeper pit swallow you up! 18. But the Church of Rome has sent out preachers among us, such as Thomas Heath, a Jesuit; and Faithful Commin, See letter in Dec. 1751, sect. 48, to Bishop Lavington. a Dominican friar' (pages 16-17). And what do you infer from hence that my brother, who was thought a student of Christ Church in Oxford, was really a Jesuit and that, while I passed for a Fellow of Lincoln College, I was in fact a Dominican friar Even to hint at such absurdities as these is an insult on common sense. 19. We have now done with the argumentative part of your sermons, and come to the exhortation: "Mark them that cause divisions and offences among you; for they serve not the Lord, but their own bellies"' . Who serve their own bellies' the Methodists, or Alas, how terribly might this be retorted! "And by fair speeches deceive the hearts of the simple."' Deceive them into what into the knowledge and love of God! the loving their neighbour as themselves! the walking in justice, mercy, and truth! the doing to all as they would be done to! Felices errore suo! 'Happy in their error.' Would to God all the people of Waterford, rich and poor, yea, all the men, women, and children in the three kingdoms, may be thus deceived!

To Duncan Wright Date: LONDONDERRY, June 11, 1771. the three sermons on the Law. See Works, v. 433-66. Let us be open and downright both in public and private, and it will succeed best. The work of God will never stand still for want of money so long as He has the hearts of all men in His hand. You should all use your best endeavours with regard to the Yearly Subscription. Scotland especially has found the benefit of it. I should not advise our brother Hamilton to give up his business. It is a talent God has entrusted him with. But it would be wise to contract it, that he may have more leisure for business of greater importance. See that you strongly and explicitly exhort the believers to go on to perfection! I am, dear Duncan, Your affectionate friend and brother.

To the Countess of Huntingdon Date: LONDON, June 19, 1771. Source: The Letters of John Wesley (1771) MY DEAR LADY, Many years since, I saw that 'without holiness no man shall see the Lord.' I began following after it, and inciting all with whom I had any intercourse to do the same. Ten years after, God gave me a clearer view than I had before of the way how to attain this namely, by faith in the Son of God. And immediately I declared to all, 'We are saved from sin, we are made holy, by faith.' This I testified in private, in public, in print; and God confirmed it by a thousand witnesses. I have continued to declare this for above thirty years, and God hath continued to confirm the word of His grace. But during this time wellnigh all the religious world hath set themselves in array against me, and among the rest many of my own children, following the example of one of my eldest sons, Mr. Whitefield. Their general cry has been, 'He is unsound in the faith; he preaches another gospel!' I answer, Whether it be the same which they preach or not, it is the same which I have preached for above thirty years. This may easily appear from what I have published during that whole term. I instance only in three sermons: that on Salvation by Faith, printed in the year 1738; that on The Lord our Righteousness, printed a few years since; and that on Mr. Whitefield's funeral, printed only some months ago. See Works, v. 7-16, 234-46; vi. 167 - 82. But it is said, 'Oh, but you printed ten lines in August last which contradict all your other writings! Minutes of the Bristol Conference,1770: 'Who of us is now accepted of God c.' Be not so sure of this. It is probable, at least, that I understand my own meaning as well as you do; and that meaning I have yet again declared in the sermon last referred to. By that interpret those ten lines, and you will understand them better; although I should think that any one might see even without this help that the lines in question do not refer to the condition of obtaining, but of continuing in, the favour of God.

By that interpret those ten lines, and you will understand them better; although I should think that any one might see even without this help that the lines in question do not refer to the condition of obtaining, but of continuing in, the favour of God. But whether the sentiment contained in those lines be right or wrong, and whether it be well or ill expressed, the gospel which I now preach God does still confirm by new witnesses in every place; perhaps never so much in this kingdom as within these last three months. Now, I argue from glaring, undeniable fact; God cannot bear witness to a lie. The gospel, therefore, which He confirms must be true in substance. There may be opinions maintained at the same time which are not exactly true; and who can be secure from these Perhaps I thought myself so once: when I was much younger than I am now, I thought myself almost infallible; but I bless God I know myself better now. To be short: such as I am, I love you well. You have one of the first places in my esteem and affection. And you once had some regard for me. But it cannot continue if it depends upon my seeing with your eyes or on my being in no mistake. What, if I was in as many as Mr. Law himself If you were, I should love you still, provided your heart was still right with God. My dear friend, you seem not to have well learned yet the meaning of those words, which I desire to have continually written on my heart, 'Whosoever doeth the will of My Father which is in heaven, the same is My brother and sister and mother.' I am, my dear Lady, Your affectionate.

To Miss March Date: COCKHILL, IRELAND, June 25, 1771. Undoubtedly the reward which is purchased for us by the blood of the covenant will be proportioned to what we are (through grace), what we do, and what we suffer. Whatever, therefore, prevents our doing good prevents our receiving so full a reward; and what can countervail that loss It is certainly right that we should bear one another's burthens; that we should weep with them that weep, and for them that weep not for themselves. 'When Jesus saw them weeping, He troubled Himself.' He willingly sustained that emotion; He voluntarily suffered that sorrow; and it is good for us to tread in His steps. 'But how far' Just so far as does not disqualify us for any other part of our duty; so far as softens, not unnerves, the mind, as makes us more, not less, zealous of good works. Undoubtedly there are various kinds and various degrees of communion with God. We cannot confine it to one only; it may take in the exercise of every affection, either single or variously mixed together; and may run through all our outward employments. The most desirable prayer is that where we can quite pour out our soul and freely talk with God. But it is not this alone which is acceptable to Him. 'I love one,' said an holy man, 'that perseveres in dry duty.' Beware of thinking even this is labour lost. God does much work in the heart even at those seasons. And when the soul, sighing to be approved, Says, 'Could I love,' and stops, God writeth, 'Loved!' And yet the comfort is that you need not rest here: you may go on until all your heart is love; till you 'rejoice evermore, pray without ceasing, and in everything give thanks.' You know this is the will of God concerning you in Christ Jesus. I think Molly Penington See letters of May 30, 1771, and Sept. 16, 1780. enjoys this, and grows in grace continually. So do two or three more members in this Society. But they sadly want more searching preachers, and those that would help them forward by explaining the deep things of God. Peace be with your spirit.

'2. But who among those that never heard of Christ He that " feareth God and worketh righteousness " according to the light he has.' The very words of St. Peter Acts x. 34-5.: 'Of a truth I perceive God is no respecter of persons: but in every nation he that feareth God and worketh righteousness is accepted with Him' (dektos autw esti), is in a state of acceptance. Disprove this who can. '3. Is this the same with he that is sincere Nearly, if not quite.' So I think. But I contend not for a word. You may either take it or leave it. '4. Is not this salvation by works Not by the merit of works, but by works as a condition.' By salvation I here mean final salvation. And who can deny that both inward good works (loving God and our neighbour) and outward good works (keeping His commandments) are a condition of this What is this more or less than 'Without holiness no man shall see the Lord' '5. What have we, then, been disputing about these thirty years I am afraid about words.' That is, so far as we have been disputing (as I did with Dr. Church) whether works be a condition of salvation yea, or of justification, suppose you take that term as our Lord does (Matt. xii. 37), where (speaking of the Last Day) He says, 'By thy words thou shalt be justified.' With justification as it means our first acceptance with God this proposition has nothing to do. 'Tis true thirty years ago I was very angry with Bishop Bull, that great light of the Christian Church, because in his Harmonica Apostolica he distinguishes our first from our final justification, and affirms both inward and outward good works to be the condition of the latter, though not the former. '6. As to merit itself, of which we have been so dreadfully afraid, we are rewarded according to our works yea, because of our works. How does this differ from for the sake of our works And how differs this from secundum merita operum as our works deserve Can you split this hair I doubt I cannot.'

I follow after truth; and wherever I find it, I not only embrace it, but own it in the face of the sun. If any will show me this is not the truth, I will retract it. But let us consider it part by part. (1) 'We were dreadfully afraid of the word merit.' None can deny this. (2) 'We are rewarded (at the Last Day) according to our works.' Neither can this be denied. (3) 'Yea, because of our works.' Witness Abraham, the grand pattern of believers: 'Because thou hast done this thing, . . . in blessing I will bless thee' (Gen. xxii. 16-17). (4) 'How differs this from secundum merita operum as our works deserve ' I say again, I cannot split this hair. Whoever can has my free leave. And afterwards let him split his throat with crying out, 'Oh dreadful heresy!' '7. The grand objection to one of the preceding propositions is drawn from matter of fact. God does in fact justify those who by their own confession neither feared God nor wrought righteousness. Is not this an exception to the general rule It is a doubt if God makes any exception at all.' But methinks I would rather answer, We are sliding away from our question, which is not, how we gain, but how retain the favour of God. '8. Does not talking of a justified or a sanctified state tend to mislead men almost naturally leading them to trust in what was done in one moment Whereas we are every hour and every moment pleasing or displeasing to God according to our works, according to the whole of our inward tempers and our outward behaviour.' Perhaps the former part of this sentence is a little too strong. Instead of almost naturally I would say very frequently. But the latter contains a truth of the deepest importance, and one that cannot be too much inculcated. Every hour God is more or less pleased with us according to the whole of our inward and outward behaviour. If any candid person desires it, I am ready to explain myself more largely on any of the preceding heads. I am Your affectionate servant.

To Miss March Date: DUBLIN, July 13, 1771. As long as we dwell in an house of clay it is liable to affect the mind; sometimes by dulling or darkening the understanding, and sometimes more directly by damping and depressing the soul and sinking it into distress and heaviness. In this state doubt or fear of one kind or another will naturally arise. And the prince of this world, who well knows whereof we are made, will not fail to improve the occasion, in order to disturb, though he cannot pollute, the heart which God hath cleansed from all unrighteousness. I rejoice with you concerning poor Martin Madan. See reference to his mother in Tyerman's Wesley, ii. 284. Persons who are eminently dutiful to their parents hardly ever fail of receiving a reward even in the present world. My call to America is not yet clear. See letters of Dec. 14, 1770, and Aug. 14, 1771 (to Philothea Briggs). I have no business there as long as they can do without me. At present I am a debtor to the people of England and Ireland, and especially to them that believe. You have a delicate part to act with regard to Philly. See previous letter and that of Sept. 13. There are so many great defects in her natural temper that a deal of grace will be required to make her altogether a Christian; neither will grace shine in her as it would in others. You have need carefully to encourage what is of God in her and tenderly to reprove what is of nature. I am afraid for P D , Damaris Perronet. lest she should be less zealous of good works than she was formerly. I doubt she has at present little encouragement thereto.

In the 13th of the First of Corinthians you have the height and depth of genuine perfection; and it is observable St. Paul speaks all along of the love of our neighbour, flowing indeed from the love of God. Mr. De Renty is an excellent pattern of this. But many things in his fellowship with God will not be explained till the Holy Spirit explains them by writing them on your heart. That darkness which often clouds your understanding I take to be quite preternatural. I believe the spirit of darkness spreads a mist over your mind, so far as he is permitted; and that the best remedy is simply to look up to God, and the cloud will flee away at His presence. I am, c.

To Miss March Date: KINGSWOOD, August 3, 1771. How wise are all the ways of God! And although in many instances they are past finding out, yet we may even now discern the designs of His providence. The Appendix to the Philosophy The third volume of A Compendium of Natural Philosophy forms an Appendix to the several sections of the previous volumes. See Green's Bibliography, No. 265; and for Hymns on the Trinity (1767), No. 246. and the Trinity Hymns, I hope, will settle you on that important point. It is a striking remark of Bishop Browne's that we are not required to 'believe any mystery' in the matter. The mystery does not lie in the fact 'These Three are One,' but in the manner the accounting how they are one. But with this I have nothing to do. I believe the fact. As to the manner (wherein the whole mystery lies) I believe nothing about it. The quaint device of styling them three offices rather than persons gives up the whole doctrine. There is scarcely any word of coextensive a sense as 'wisdom.' It frequently means the whole of religion. And, indeed, no one can be termed throughly wise until he is altogether a Christian. To devote all our thoughts and actions to God, this is our highest wisdom; and so far as we inwardly or outwardly swerve from this, we walk as fools, not as wise. In order to be all devoted to the Lord, even those who are renewed in love still need the unction of the Holy One, to teach them in all circumstances the most excellent way, and to enable them so to watch and pray that they may continually walk therein. It seems my time for writing either on this or other subjects is pretty well over; only I am ready to add a word now and then if Providence so require.

To Hannah Ball Date: BRECKNOCK, August 14, 1771. MY DEAR SISTER, I am glad you remain at Wycombe. That is undoubtedly your place: you have there a large field of action to exercise all the grace and gifts which God has given you. See that you be zealous for God. Redeem the time, and in due time you shall reap if you faint not. The great point is to retain what we have received. You have need by every possible means to watch over your sister Miss Ann Ball, who continued the Sunday School after Hannah's death. and your mother, lest they lose what God has wrought. Hardly three in five of those that are either justified or sanctified keep the gift of God a year to an end. So much the more exhort them to watch and pray that they enter not into temptation. I love you the better because you love dear Miss Hartly. See letter of Aug. 3 to Miss March. Peace be with your spirits! I am Your affectionate brother.

To Thomas Wride Date: BRISTOL, September 7, 1771. Let Brother Mason and Linnell follow the blow at Keswick. I am glad to hear so good an account of John M'Combe. For John M'Combe's escape from a pit on fire, near Whitehaven in 1759, 'burned from head to foot, but rejoicing and praising God,' see Journal, iv. 314. Be zealous, serious, active! Then you will save your own soul and them that hear you! I am Your affectionate friend and brother.

To Ann Bolton Date: BRISTOL, September 16, 1771. Nancy, Nancy! Why do you forget your friends Why do you tempt me to be angry I tell you again you will lose your labour: I can't be angry at you. You are marvellously slow in writing. Come, I hope you will make me amends (if you are well) by a long letter. I purpose, if God permit, to be at Wallingford on Monday, October 14; at Witney on Wednesday and Thursday; at High Wycombe on Friday; and at London on Saturday. Do not delay to write. I want to hear how you are and what you are doing, as well as how the work of God goes on at Witney and elsewhere And how go on Brother Jaquis and his wife Peace be multiplied upon you! My dear Nancy, adieu!

To Christopher Hopper Date: LONDON, October 13, 1771. MY DEAR BROTHER, Methodist preachers cannot have always accommodations fit for gentlemen. But let us look upon David Brainerd, and praise God for what we have. In the general, Yarm Circuit is one of the best in England. See letter of Sept. 22. The living souls make us ample amends for the inconvenient houses. I am persuaded, wherever the Assistant is earnest in the matter and has a little address and patience, the weekly contribution will answer the end. Difficulties we must expect; but by the help of God you will conquer them. If Tommy Hanson and you live till May, you may change again. I am, with love to Sister Hopper, Your affectionate friend and brother.

To Ann Bolton Date: LYNN, November 7, 1771. MY DEAR SISTER, At length I have snatched an hour to repeat to you in writing the advices which I gave you before. He had been at Witney on Oct. 15 and 16. (1) Keep that safe which God has given you; never let slip any blessing which you have received. Regard none who tell you, 'You must lose it.' No; you never need lose one degree of love. (2) You never will, provided you are a careful steward of the manifold gifts of God. To him that hath that is, uses what he hath it shall be given still, and that more abundantly. Therefore (3) Use your every grace. Stir up the gift of God that is in you. Be zealous! Be active! Spare no one. Speak for God wherever you are. But meantime (4) Be humble; let all that mind be in you which was in Christ Jesus. And be clothed with humility. Pray that you may always feel that you are nothing, less than nothing, and vanity. In this spirit speak and do everything, giving all the glory to Him that reigns in your heart by faith. Last night I was reading some advices of a French author, part of which may be of use to you. Only observe, he is writing to one that had living faith, but was not perfected in love.

To John Valton Date: NORWICH, November 12, 1771. MY DEAR BROTHER, Many of our brethren have begun to assist their neighbours on the principles of the Primitive Physick. At first they prescribed only simple things, and God gave a blessing to their labours. But they seldom continued as they began; they grew more and more complex in their prescriptions. Beware of this; keep to the simple scheme. One thing will almost always do better than two. I think there is a small tract of the kind you mention among those given away by the Society for Promoting Christian Knowledge. If so, I can easily abridge it into a penny pamphlet. Dr. Tissot wrote for Swiss constitutions: we must make allowance for English, which are generally less robust. In every place there is a remarkable blessing attending the meetings for prayer. A revival of the work of God is generally the consequence of them. The most prevailing fault among the Methodists is to be too outward in religion. We are continually forgetting that the kingdom of God is within us, and that our fundamental principle is, We are saved by faith, producing all inward holiness, not by works, by any externals whatever. I am Your affectionate brother.

To Thomas Simpson Date: CHATHAM, December 12, 1771. I found John Glascock Is this John Glascott who was converted at the school in April 1768, and became a preacher in 1782-3 He may have come from Cardiff. See letter of May 13, 1764. in want of everything; I sent him to Kingswood, that he might want nothing. But, since he is neither thankful to God nor man, send him back again as soon as you please. Whenever we can find a young man that can and will conscientiously observe the rules of the house, you shall have him directly. Is the young man of Coleford such an one If so, take him without delay. I am, dear Tommy, Your affectionate brother.

To Mr. Thomas Simpson, Kingswood. Date: LEWISHAM, December 14, 1771. It has pleased God to entrust you with several talents a measure of His grace, of natural understanding, improved by reading and conversation, and a tolerable utterance. And what are you doing with these talents You are wellnigh burying them in the earth. A dispensation of the gospel is committed to you; and yet you preach not the gospel, or but now and then, instead of continually stirring up the gift of God that is in you. Is this inactivity, this losing so many precious opportunities, owing to any temporal views Do you expect to get more money by delay I hope not. Do you want to avoid labour, shame, or censure I would fain think better things of you. Surely you have not so learned Christ! But you have promised, not indeed to man, but before God, that you will not leave the Church. What do you mean by this What ideas do you affix to that confused expression In what sense can the officiating at West Street or Spitalfields Chapels (both of them consecrated places, if that avails anything) be called leaving the Church Does Mr. Dodd, one of the King's chaplains, leave the Church by officiating at Charlotte Street Chapel although this was never consecrated yet, neither is under any Episcopal jurisdiction.

To Mary Stokes Date: LONDON, December 26, 1771. MY DEAR SISTER, Sanctified crosses are blessings indeed; and when it is best, our Lord will remove them. A peculiar kind of watching, to which you are now called, is against the suggestions of that wicked one who would persuade you to deny or undervalue the grace of God which is in you. Beware of mistaking his voice for the voice of the Holy One. Do justice to Him that lives and reigns in you, and acknowledge His work with thankfulness. There is no pride in doing this: it is only giving Him His due, rendering Him the glory of His own graces. But in order to this you stand in continual need of the unction, to abide with you and teach you of all things. So shall you never lose anything of what God has given; neither the blessing itself nor the witness of it. Nay, rather you shall sink deeper and deeper into His love; you shall go on from faith to faith; and patience shall have its perfect work, until you are perfect and entire, wanting nothing. Cannot poor Molly Jones discern the difference between John Pawson and T. Janes See letter in Jan. 1772 to Miss Stokes. In Tommy's conversation there is nothing solid or weighty, as neither was there in his preaching. Therefore neither religion nor sound reason would lead one to admit either one or the other. It is only free, open love, however shy she may be, whereby you can make any impression upon her. And love, seconded with prayer, will persuade. Do you not find as much life in your soul as ever Can you still give God all your heart Do you find as much of the spirit of prayer and the same zeal for God Go on, in His name and in the power of His might, trampling yours and His enemies under your feet. My dear Molly, Your affectionate brother.

To Robert Costerdine Date: LONDON, January 18, 1772 MY DEAR BROTHER, I am glad you see the fruit of your labour. As to Bilston, Costerdine was now Assistant in Staffordshire. if you can do no good there, you will do well to bestow the time elsewhere. I hope (if God prolong my life and health) to be at Broadmarston He did not get to Broadmarston till the 14th, and Birmingham on the 16th. See Journal, v. 448. on Friday, March 13; on Saturday at Birmingham; on Sunday at Wednesbury; on Monday, 16th where you please; on Tuesday, at five or six in the evening, at Wolverhampton; and on Wednesday, the 18th, at Newcastle (noon); Burslem, six in the evening. I am Your affectionate friend and brother.

To Mrs. Pywell Date: NEAR LONDON, January 22, 1772. MY DEAR SISTER, You have given me a clear and satisfactory answer to the questions which I proposed, and I rejoice over you for the grace of God which is in you. May He increase it more and more! How should I rejoice to see you and to talk with you more particularly on these heads! I hope that may be in spring; but before then you can tell me, Are you always sensible of the presence of God Is not that sense ever interrupted by company or by hurry of business Do you pray without ceasing Is your heart lifted up, whatever your hands are employed in Do you rejoice evermore Are you always happy always more or less enjoying God Do you never fret never so grieve at anything as to interrupt your happiness Do you never find lowness of spirits Are you enabled in everything to give thanks I ask you many questions, because I want you to write freely and particularly to, dear Sally, Your affectionate brother.

To Mrs. Woodhouse Date: LONDON, February 25, 1772. MY DEAR SISTER, I do not understand how it should be that your Society decreases. If only two or three of you are zealous for God, certainly it will increase. Thomas Rankin and William Ellis go on well. Then in Cornwall West. I trust William has recovered his ground. John Ellis called the family at Worcester to prayer, went up into his chamber, and died. Ellis was Assistant in Gloucestershire. While reading at Worcester he fell from his chair, 'and expired without the pomp of dying' on Jan. 5, 1772. See Atmore's Memorial,p. 119. So he has his desire; he was troublesome to no one, and went home in the height of his usefulness. If you should hear that I was gone after him, you would: be enabled to say, 'Good is the will of the Lord!' Press forward to the mark! All things then will 'work together for good.' I am, my dear sister, Your affectionate brother.

To Mary Bishop Date: LONDON, March 1, 1772. MY DEAR MISS BISHOP, That your every hour is crowded with employment I account no common blessing. The more employment the better, since you are not doing your own will, but the will of Him that sent you. I cannot see that it is by any means His will for you to quit your present situation. But I observe one sentence in your letter on which you and I may explain a little. On Tuesday morning at ten I am (if God permit) to preach at The Devizes. About two I have appointed T. Lewis from Bristol to meet me at the Pelican in Bath, where I should be glad to see you, were it only for two or three minutes. I am, my dear Miss Bishop, Your affectionate brother.

To Samuel Sparrow Date: NEAR LORDS, July 2, 1772. I incline to think that when you engaged in business, though you had no leisure for reading polemical writers, you had leisure to converse with those who ridiculed the doctrines which you till then believed, and perhaps of hearing a preacher who disbelieved them, and talked largely against human authority, bodies of divinity, systems of doctrine, and compiling of creeds. These declamations would certainly make an impression upon an unexperienced mind, especially when confirmed by frequent descants upon the errors of translators; although I really believe our English translation, with all its faults, is the best translation of the Bible now in the world. When you had heard a good deal of this kind, then was the time to offer you such arguments as the cause afforded; which, to a mind so prepared, would naturally appear as so many demonstrations. And it is no wonder at all that, by lending you a few books and properly commenting upon them, those new apostles should confirm you in the sentiments which they had so artfully infused. To the questions which you propose, I answer: 1. I really think that if an hundred or an hundred thousand sincere, honest (I add humble, modest, self-diffident) men were with attention and care to read over the New Testament, uninfluenced by any but the Holy Spirit, nine in ten of them at least, if not every one, would discover that the Son of God was 'adorable' and one God with the Father; and would be immediately led to 'honour Him, even as they honoured the Father'; which would be gross, undeniable idolatry, unless He and the Father are one.

To his Niece Sarah Wesley Date: CARDIFF, August 28, 1772. Excuse me, my dear Sally, if I do not stay so long, if I write a line before I come to Bristol, and remember the condition you are in. Write to Nancy Bolton without delay. You gave me much satisfaction when I was with you both yesterday and the day before. And yet I felt a good deal of pain for you, lest you should lose the desires which God has given you, surrounded as you are with those who hardly consider whether there is any God or devil. Oh what a strange, unaccountable creature is man while he is following his own imaginations! Is this silly, laughing, trifling animal born for eternity Is this he that was made an incorruptible picture of the God of glory he that was born to live with angels and archangels and all the company of heaven And is it thus that he is preparing to meet Him that is coming in the clouds of heaven What a fool, what a blockhead, what a madman is he that forgets the very end of his creation! Look upon such in this and no other view, however lively, good-natured, well-bred, and choose you your better part! Be a reasonable creature! Be a Christian! Be wise now and happy for ever! My dear Sally, adieu.

To Penelope Newman Date: WYCOMBE, October 23, 1772. MY DEAR SISTER, I am glad to hear that you found benefit by your little journey to Bristol. I did not doubt but the conversation of those experienced Christians would be of service to you, and would enable you to be of more service to the little flock at Cheltenham. In one point only our friends at Bristol have been once and again in some danger. They have been in danger of being a little hurt by reading those that are called Mystic authors. For Mysticism, see next letter. These (Madame Guyon in particular) have abundance of excellent sayings. They have many fine and elegant observations; but in the meantime they are immeasurably wise above that is written. They continually refine upon plain Christianity. But to refine religion is to spoil it. It is the most simple thing that can be conceived: it is only humble, gentle, patient love. It is nothing less and nothing more than this; as it is described in the 13th chapter of the First Epistle to the Corinthians. O keep to this! Aim at nothing higher, at nothing else! Let your heart continually burn with humble love. If you have an opportunity to be electrified, that would remove the pain in your eye, should it return. I am glad my dear sisters did not suffer in your absence. This is another token that your journey was pleasing to God. I was much delighted, when I saw you, with your artless, simple love; and love you the more on that account. As freely as you would talk to me if we were together, so freely write to, my dear Penny, Yours affectionately. From time to time you should tell me just what God works in you and by you.

To Francis Wolfe LONDON, November, 22, 1772. You should speak plainly and freely to Brother Seed. See letter of June 23, 1771. Before his illness I am afraid he had lost much ground. He should receive this stroke as a call from God, and for the time to come live as he did when he travelled first. Let both of you strongly exhort the believers everywhere to 'go on to perfection'; otherwise they cannot keep what they have. I am, with love to Sister Wolfe, Your affectionate friend and brother.

To Ann Bolton Date: LONDON, January 15, 1775. Let me know, not more seldom than once a month (unless something extraordinary prevent), how you are yourself both as to your bodily health and with regard to your better part; and how the work of God goes on among your neighbors, particularly in any remarkable instance. Consider I am not likely to trouble you long: my day is far spent. I am therefore the more desirous to help you forward who are in the morning of life. Happy if foreboding here your little stay, You make your morning bear the heat of day. See Journal, i. 103; and letter of Nov.28, 1772. Do you find as near and as constant a communion with God as when I saw you last Are you now continually sensible of His loving presence and continually happy in Him Do you enjoy an uninterrupted spirit of prayer and a power in everything to give thanks Does not company or hurry of business ever hinder your attention to the presence of God Are you ' never hindered by any person or thing' from running your course with even joy Your affectionate brother.

To John Fletcher SHOREHAM, January, 15, 1773. But who is sufficient for these things qualified to preside both over the preachers and people He must be a man of faith and love and one that has a single eye to the advancement of the kingdom of God. He must have a dear understanding; a knowledge of men and things, particularly of the Methodist doctrine and discipline; a ready utterance; diligence and activity, with a tolerable share of health. There must be added to these, favor with the people, with the Methodists in general. For unless God turn their eyes and their hearts towards him, he will be quite incapable of the work. He must likewise have some degree of learning; because there are many adversaries, learned as well as unearned, whose mouths must be stopped. But this cannot be done unless he be able to meet them on their own ground.

But has God provided one so qualified Who is he Thou art the man! God has given you a measure of loving faith and a single eye to His glory. He has given you some knowledge of men and things, particularly of the whole plan of Methodism. You are blessed with some health, activity, and diligence, together with a degree of learning. And to all these He has lately added, by a way none could have foreseen, favor both with the preachers and the whole people. Come out in the name of God! Come to the help of the Lord against the mighty! Come while I am alive and capable of labor! Dum superest Lachesi quod torqueat, et pedibus me Porto meis, nullo dextram subeunte bacillo. Juvenal's Satires, iii. 27-8: ' While Lachesis has some thread of life to spin, And I walk on my own feet, without the help of a staff'. Come while I am able, God assisting to build you up in faith, to ripen your gifts, and to introduce you to the people. Nil tanti. What possible employment can you have which is of so great importance But you will naturally say, ' I am not equal to the task; I have neither grace nor gifts for such an employment.' You say true; it is certain you have not. And who has But do you not know Him who is able to give them perhaps not at once, but rather day by day: as each is, so shall your strength be. 'But this implies,' you may say, ' a thousand crosses, such as I feel I am not able to bear.' You are not able to bear them now; and they are not now come. Whenever they do come, will He not send them in due number, weight, and measure And will they not all be for your profit, that you may be a partaker of His holiness Without conferring, therefore, with flesh and blood, come and strengthen the hands, comfort the heart, and share the labor of Your affectionate friend and brother.

To Martha Chapman Date: LEWISHAM, January 19, 1773. MY DEAR SISTER, If nothing unforeseen prevent, I shall be at Newbury on Monday, March 8. You should not be content with coming yourself, but bring Mr. and Mrs. Jacques with you. I doubt not but you will see a still greater increase of the work of God at Watlington: only lose no time! Be instant in season, out of season! In due time you will reap if you faint not. God gives the full assurance of hope sooner or later as it seemeth Him good. But the main point is, let your heart be whole with Him. Let no false rival claim a part, Nor sin disseize Him of His own! I am, dear Patty, Yours affectionately.

To Mrs. Savage Date: LONDON, January 30, 1773. MY DEAR SISTER, I rejoice to hear that the work of God does not decrease among you and that you find an increase of it in your own soul. Perhaps the best way to examine your own growth is, first, to consider whether your faith remains unshaken. Do you continually see Him that is invisible Have you as clear an evidence of the spiritual as of the invisible world Are you always conscious of the presence of God and of His love to your soul In what sense do you pray without ceasing Are you never in an hurry, so as to dim the eye of your soul or make you inattentive to the voice of God Next, consider your hope. Do you thereby taste of the powers of the world to come Do you sit in heavenly places with Christ Jesus Do you never shrink at death Do you steadily desire to depart and to be with Christ Do you always feel that this is far better Can you in pain and trouble rejoice in hope of the glory of God You may answer me at your leisure. I hope to see you in March He was at Worcester on Tuesday, the 16th; and am, dear Molly, Yours affectionately.

To Mrs. Bennis LOND0N, February 12, 1773. MY DEAR SISTER, When we draw near to God in His appointed ways, He will surely draw near to us. Pray remind Mr. Glassbrook of using the same means; then he and you will find the same blessing. Write to Waterford to Brother Slater, and encourage him to do there as he did at Limerick. I can observe, by Mrs. Dawson's manner of writing, a very considerable change in her spirit, more acquaintance with God, more humility, and more artless, simple love. I am much pleased that you visit so frequently. Continue to lead the simple, and God will give you more wisdom. As long as you trust not in yourself, but in Him that has all power in heaven and in earth, you will find His grace sufficient for you and His strength made perfect in your weakness. Look to Him continually, and trust in Him, that you may increase with all the increase of God. I am, my dear sister, Your ever affectionate brother.

To Philothea Briggs Date: LONDON February 20, 1773. I often heard my own mother make the same complaint with you. She did not feel for others near so much as my father did; but she did ten times more than he did. You must labor to do so much the more, and pray that God may supply whatever is wanting. One degree of forgiveness is due to every one, though impenitent; still I love him as I love all men. But the other degree, whereby I should again receive him as a friend, is only due to one who says, ' I repent ' that is, convinces me that he does really repent and is entirely changed. It is certain God has given you a talent, and I still think it ought to be used. I grant, indeed, to be hid and to be still is more agreeable to flesh and blood; but is it more agreeable to Him ' who hath left us an example that we might tread in His steps' Yours affectionately.

To John Valton Date: LONDON, February 23, 1773. MY DEAR BROTHER, In all stations you can have but one rule, your own conscience directed by the Word of God. Two or three dozen of the Instructions for Children (better than any spelling-book) and of the Tokens for Children you are welcome to. It would be extremely proper to receive a little of your patients toward the support of the school. If the chalk-workers do not come to hear, I advise you to suspend preaching among them for a month or two (possibly it may have a good effect). Do this the rather that you may have that time for yourself. Let it be sacred! Employ no part of it but in private exercises. Keep steadily to the, beginning from this time, and your soul will revive. I am Your affectionate brother.

To James Creighton Date: ENNISKILLEN, May 24, 1773. REVEREND SIR, Your important questions deserve a father answer than I have now leisure to give. I therefore beg your acceptance of two or three little tracts I could not here procure ant other Copy of the Appeal than this dirty one wherein they are answered at large. (1), (2), (3) The Methodists, so called, observe more of the Article, Rubrics, and Canons of the Church than any other people in the three kingdoms. They vary from none of them willingly, although the English Canons were never established by law. (4) They maintain that no man can be saved by a faith which is without works: that (5) faith does not necessarily produce good works; (6) neither universally and instantaneously: (7) that no man can be saved without his own endeavors: (8) that a man is not entirely passive in the business of salvation. (9) Revelation is complete: yet we cannot be saved unless Christ be revealed in our hearts; (10) neither unless God cleanse the thought of our hearts by the inspiration of His Holy Spirit. May God enable you perfectly to love Him and worthily magnify His holy name. I am, reverend sir, Your brother and servant for Christ sake.

To Miss Cummins Date: CLONMAIN, June 8, 1773. Do not think it strange, my dear Miss Cummins, that I write to you; the regard I have for you constrains me. It is possible I may see you no more: I am not young, and you are not healthy; nay, and the ten thousand gates of death stand continually open to every child of man. Will you take it ill, then, that I tell you freely you have been much upon my mind Ever since I saw you first, I felt an earnest desire that you should be wise and happy; that you should make the best of a few uncertain days, and improve the time which flees away as a shadow and knows not to return. Believe me, my dear maid, what are called pleasures and diversions can give you no solid happiness. They are poor, empty, insignificant trifles; and you was made for better things. You are not only to consider yourself as having an agreeable person; you are an immortal spirit. You was made a little lower than the angels, that you may live with them for ever. You are come forth from God, and are returning to God as fast as a few fleeting years can carry you. But I am in pain for you: I am concerned lest you should forget this, like other pretty, giddy, unthinking creatures. What if it should be said of you, At dawn poor Stella danced and sung; The gazing youth around her bowed: At night her passing-bell was rung; I saw, and kissed her in her shroud! O make haste! Be a Christian, a real Bible Christian now! You may say, ' Nay, I am a Christian already.' I fear not. (See how freely I speak.) A Christian is not afraid to die. Are not you Do you desire to depart and to be with Christ A Christian is happy in God. Are you Can you say, I noting need, beneath, above, Happy, happy in Thy love

A Christian (though perhaps he never heard the name of a Methodist) has power over all sin. Have you If not, it is certain you may; for God is no respecter of persons. Whatsoever He has given to any other He is willing to give to you also. O let your heart cry to Him, ' What I know not teach Thou me. Let me not die before I long to die! Give me the wisdom that sitteth by Thy throne, and reject me not from among Thy children!' To His care I tenderly commit you; and am, my dear Miss Cummins, Yours affectionately. If you love me, hear Mr. Saunderson preach.

To Mary Bosanquet Date: LONDON, July 17, 1773. MY DEAR SISTER, By the blessing of God I reached this place an hour ago in nearly as good health as I left it. I am glad my friend His wife was at your house; she would receive no hurt, and possibly a little good. I think Tho. Mitchell The three preachers at Birstall in 1772 were Thomas Taylor, Thomas Mitchell, and John Nelson. In 1773 Mitchell remained. See letter of Aug. 15, 1751, about the riotous mob at Wrangle, where he was thrown into a pond at least may spend another year in Birstall Circuit. There did seem to be a providential call for what was done at Harrogate! I am glad you find your soul unencumbered. You are just in your place. Stand fast in glorious liberty! I am, my dear sister, Your affectionate brother.

To Joseph Benson Date: LEWISHAM, July 31, 1773. Mr. Hopper desires to spend another year in the Newcastle Circuit. I refer it to him whether it would not suffice to have preaching at Newcastle five nights in a week. 'God has made practical divinity necessary, and the devil controversially.' See heading to letter in Dec. 1751 to Bishop Lavington. Sometimes we must write and preach controversially, but the less the better. I think we have few if any of our travelling preachers that love controversy. But there will always be men de pste Titus i. 11:'whose mouths must be stopped.' Antinomians and Calvinists in particular. By our long silence we have done much hurt both to them and the cause of God. I am, dear Joseph, Your affectionate brother.

To Ann Bolton Date: LONDON, August 8, 1773. MY DEAR SISTER, It gives me much pleasure to observe that you do not lose your simplicity. You seem not only to retain simplicity of spirit (the great thing), but likewise of sentiment and language. God has indeed dealt very graciously with you from the beginning hitherto. He has led you tenderly by the hand from grace to grace and from faith to faith; and you may well say, The mercy I feel To others I show; I set to my seal That Jesus is true. Go on in His name, and earnestly exhort all that know Him to press forward to the mark. Encourage them to aspire after full salvation salvation into the whole image of God. Beware you do not decline in your zeal for this; let no prudence, hinder you. Let prudence ' guide not cool its fires.' Still let it for His glory burn With unextinguishable blaze; And trembling to its source return, In flames of love and joy and praise. But I had forgotten that I am in haste. I hope Mr. Severn William Severn, just admitted on trial, and appointed to Gloucestershire. See letter of June 23, 1776 will be a blessing to many. He is alive to God. This day I set out for Bristol, and thence to Cornwall; but I hope to, be at Bristol again on the 28th instant. Life is short! We have need to improve every moment! Adieu!

To Hannah Ball Date: BRISTOL, September 1, 1773. MY DEAR SISTER, I was glad you had an opportunity of spending a few days in London, and also that you was not ashamed to declare what God had done for your soul This is the way, not only to receive an increase of grace yourself, but likewise to impart it to others. Even this kind of simplicity, the speaking artlessly, as little children, just what we feel in our hearts, without any reasoning what people will think or say, is of great use to the soul. I hope you will be able to speak to Mr. Saunderson Hugh Saunderson, Assistant of the Oxford Circuit without the least reserve. He has tasted of the pure love of God, and should be encouraged to hold it fast. But I wonder a little how some of our friends at Witney come to take exception at honest John Wittam Wittam, who had come from Armagh, was second preacher. He is an Israelite indeed; not much polished but serious, solid, and sensible. I preferred him before two or three young men (who offered for Oxfordshire), because I have seen the proof of him. I am, my dear sister, Yours affectionately.

To Philothea Briggs Date: BRISTOL, September 8, 1773. MY DEAR PHILLY, We have the clearest proof, when we have to do with children, that 'the help which is done upon earth God doeth it Himself.' All our wisdom will not even make them understand, much less feel the things of God. The Instructions for Children See letter of Feb. 23 contain the best matter that we can possibly teach them. But nothing less than the finger of God can write it on their hearts. On Saturday night He sent another shower of grace upon our children at Kingswood See Journal, v. 525. Sixteen of them were deeply affected, and I think thirteen found peace with God. Four or five of them were some of the smallest we had, not above seven or eight years old. Although there may be some use in teaching even very young children to 'say their prayers daily,' yet I judge it to be utterly impossible to teach any to 'practice prayer' till they are awakened. For what is prayer but the desire of the soul expressed in words to God, either inwardly or outwardly How, then, will you teach them to express a desire who feel no desire at all When, therefore, Madame Guyon talks in that manner, it often makes me afraid that both she and her teacher, Archbishop Fenelon, talked by rote of the things they knew not. Both of them had an amazing genius, but I doubt full little experience. It is exceeding certain neither his nor her writings are likely to do us any solid service. We have all the gold that is in them without the dross, which is often not only useless but dangerous. Let you and I keep the good old way: In doing and bearing The will of our Lord, We still are preparing To meet our reward. Go on steadily in this path: there is none better. By patient continuance in well doing, seek for glory and honor and immortality. You shall reap if you faint not. I am, my dear Philly, Yours affectionately.

To Mrs. Bennis Date: BRISTOL, September 10, 1773. MY DEAR SISTER, When two or three agree to seek God by fasting and prayer, it cannot be that their labor should be in vain; especially if they add their endeavors to their prayers for the increase of the work of God. I hope you will encourage every preacher to visit the whole Society in order from house to house: dinner or drinking tea does not answer the same intention. This may and ought to be done over and above. I thought you had been in more danger of being hurt by worldly abundance than worldly care. But we cannot stand under either one or the other unless we be endued with power from on high, and that continually from hour to hour, or rather from moment to moment. Yet distress is not sin; we may be grieved, and still resigned. And this is acceptable with God. In all these cases you should remember that observation never to be let slip, With even mind thy course of duty ran: God nothing does, or surfers to be done, But thou wouldst do thyself, if thou couldst see The end of all events as well as He! See letter of July 18. My dear sister, adieu. Your affectionate brother.

To Certain Proprietors of East India Stock End of September 1773. TO ALL WHO HAVE HAD EAST INDIA STOCK LATELY TRANSFERRED TO THEM, IN ORDER TO QUALIFY THEM FOR VOTING AT THE ELECTION FOR DIRECTORS ON WEDNESDAY NEXT. GENTLEMEN AND LADIES, Do you know what the oath is which you are to take before you will be admitted to vote It is as follows: ' I, A B, do swear that the sum of five hundred pound, or more, of the capital stock of the United Company of Merchants of England trading to the East Indies doth at this time belong to me in my own right, and not in trust for any other person or persons whatsoever. So help me God.' Do not you hereby call upon God either to help you or to send down His curse upon you as your oath is true or false If you consider this, can you take a false oath can you call God to witness to lie Are you not doing this if the stock standing in your name is not your real and true property Have you not given a note of your hand for it, which is to be returned upon your retransferring the stock Are you either benefited or hurt by the rise or fall of the stock If not, can you say you are proprietor at all Does it alter the case, though a third person lend you the money to pay for that stock which you are so to retransfer Still you nether gain nor lose by the rise or fall of the stock: a plain proof that you have no property therein. Weigh this in time; and do not, to oblige a friend, bring the guilt of perjury on your own soul.

To Samuel Sparrow Date: WINDMILL HILL, October 9, 1773. God could not command me to worship a creature without contradicting Himself: therefore, if a voice from heaven bade me honor a creature as I honor the Creator, I should know this is the voice of Satan, not of God. The Father and the Son are not ' two beings,' but ' one.' As He is man, the Father is doubtless 'greater than the Son'; who as such 'can do nothing of Himself,' and is no more omniscient than omnipresent. And as man He might well say, ' I ascend to my Father and your Father,' and pray to His Father and His God. He bids His disciples also to pray to Him, but never forbids their praying to Himself. I take this to be the plain, obvious, easy meaning of our Lord's words, and the only one wherein they are reconcilable with an hundred passages both of the Old and New Testament. With regard to original sin (I mean the proneness to evil which is found in every child of man), you have supposed it in the essays with which you favored me See letter of Feb. 26, 1772, to him, almost from the beginning to the end: and you have frequently asserted it; although you could not assert it in plainer terms than the honest, unbiased heathens have done: Vitiis nemo sine nascitur Horace's Satires, I.iii.68: 'No one is born without vices'. Hence Omnes natura proclives ad libidinem Terence's Andria, I. i. 51. 'All, by nature are prone to evil desire'. Hence Dociles imitandis turpibus et pravis omnes sumus Juvenal's Satires, xiv. 41: 'All are apt to imitate shameful and vicious things'. But I believe nothing can set this point in a more clear and strong light than the tract which I beg you to accept of Fletcher's Appeal. Accept likewise the best wishes of, dear sir, Your affectionate servant.

To Mrs. Woodhouse Date: LONDON, October 22, 1773. MY DEAR SISTER, Arthur Kershaw is exceedingly happy in God, and I believe he will be an useful preacher. Two months longer he must stay Northampton; then he may make a trial in Epworth Circuit. In the meantime William Thom may labor there, of whom Mr. Rhodes gives me a good account. I am afraid Lady Huntingdon's preachers will do little good wherever they go. They are wholly swallowed up in that detestable doctrine of Predestination, and can talk of nothing else. I am glad to hear so good an account of Mr. Woodhouse. We have to do with a God that heareth prayer. If you seek Him with your whole heart, He cannot withhold any manner of thing that is good. I am, my dear sister, Your affectionate brother.

To James Hutton LEWISHAM, January 8, 1774. If you can spare half an hour on Monday, I shall be glad of your company. I will endeavor to be at Mr. Atwood's Wesley dined with Atwood on various occasions, See Journal Index, house (one of the King's musicians) by two o'clock on Monday. He lives at Pimlico, just behind the Queen's Gardens. I suppose Mr. Rivington's advertisement is only a puff, as the booksellers call it. I am, dear Jemmy, Yours affectionately.

To Mrs. Bennis Date: LONDON, January 18, 1774. MY DEAR SISTER, A will steadily and uniformly devoted to God is essential to a state of sanctification, but not an uniformity of joy or peace or happy communion with God. These may rise and fall in various degrees; nay, and may be affected either by the body or by diabolical agency, in a manner which all our wisdom can neither understand nor prevent. As to wanderings, you would do right well to consider the sermon on Wandering Thoughts See Works, vi. 23-32: you might likewise profit by Elizabeth Harper's Journal, whose experience much resembled yours, only she was more simple; and you may learn from her to go straight to God as a little child, and tell Him all your troubles and hindrances and doubts, and desire Him to turn them all to good. You are not sent to Waterford to be useless. Stir up the gift of God which is in you; gather together those that have been scattered abroad, and make up a band, if not a class or two. Your best way would be to visit from house to house. By this means you can judge of their conduct and dispositions in domestic life, and may have opportunity to speak to the young of the family. By motion you will contract warmth; by imparting fife you will increase it in yourself. As to the circumstance mentioned in the postscript of your last, I should think you would do well to exert yourself in that matter as much as possible On Dec. 29, 1773, she wrote from Waterford, where she found the people very dead. There is no postscript to the printed letter. It will be a cross: take up that cross, bear your cross, and it will bear you; and if you do it with a single eye, it will be no loss to your soul. I am, my dear sister, Your affectionate brother.

To Hannah Ball Date: LONDON, February 27. 1774. MY DEAR SISTER, If not now, yet we shall probably live to meet again; and the great comfort is that we shall meet and part no more. Before Mr. Saunderson came into Oxford Circuit I promised him that he should travel with me in spring. Another will come in his place that is much alive to God. Some will be profited by one, and some by the other. There are two general ways wherein it phases God to lead His children to perfection doing and suffering. And let Him take one or the other, we are assured. His way is best. If we are led chiefly in the latter way, the less there is of our own choice in it the better. It is when we fly from those sufferings which God chooses for us that we meet with 'spiritual deaths' and 'spiritual martyrdoms,' as some speak that is, plainly, God punishes us either by Himself or by the devil for going out of His way. Nay, but keep in His way! Do and suffer just what seemeth Him good. I am, my dear sister, Your affectionate brother.

To Joseph Benson Date: LONDON, March 4, 1774. Before I settled my plan that thought occurred, 'It would be better to go a little later into Scotland.' Accordingly I have contrived not to be at Glasgow till Friday, the 6th of May, coming by way of Edinburgh. Probably it may then be practicable to take the field. I incline to think it will be of use for you to spend another year in that circuit. I am, dear Joseph, Your affectionate brother.

To Isaac Twycross Date: WORCESTER, March 17, 1774. Your affectionate brother. At Trevecca, Near the Hay, Brecon.

To Mrs. Savage Date: WHITEHAVEN, May 6, 1774. MY DEAR SISTER, You send me an agreeable account of the work of God in Worcester. I expected that He would give a blessing to the zeal and activity of your present preachers, and of Mr. Collins in particular, who is everywhere of use to those that are simple of heart. But much also depends upon the spirit and behavior of those who are united together. If their love does not grow cold; if they continue walking in the Spirit, using the grace they have already received, adorning the doctrine of God our Saviour, and going on to perfection, their light, shining before men, will incite many to glorify our Father which is in heaven. I am glad to hear that Billy Savage and you are still pressing toward the mark. Indeed, God will permit all the grace you have to be tried. He prepares occasions of fighting, that you may conquer; yea, in all these things you shall be more than conquerors through Him that loveth you. To His tender care I commit you; and am, my dear sister, Your affectionate brother.

To his Wife Date: EDINBURGH, May 18, 1774. MY DEAR LOVE, I am just now come hither from Glasgow, and take this opportunity of writing two or three lines. I desire you would let Mr. Pine have an hundred pounds of that money which is in your hands, provided he gives you his full account first: which I must beg of you to send to London to John Atlay, together with fifty pounds for Mr. Nind, the paper-maker, and fifty pounds for Robert Hawes. There is no use in letting the money lie dead. If I do not administer, I can but pay this again. I am just going to preach, and am in great haste. My dear Molly, Your affectionate Husband.

To Miss J. C. March NEWCASTLE-UPON-TYNE, June 3, 1774. You are living witness of two great truths: the one, that there cannot be a lasting, steady enjoyment of pure love without the direct testimony of the Spirit concerning it, without God's Spirit shining on His own work; the other, that setting perfection too high is the ready way to drive it out of the world. A third thing you may learn from your own experience is that the heart of man contains things that one would think incompatible. Such are the tempers and sensations of those especially that are renewed in love. Some of them seem to be quite inconsistent with others; so that, if we give way to reasoning on this head, if we will not believe what God has wrought till we can account for all the circumstances attending it, till we know how these things can be, we shall bewilder ourselves more and more, and Find no end, in wandering mazes lost. I believe one thing which has hurt you is that kind of silence. One use of your present journey may be this: Learn to speak for God without either fear or shame. You have need to be more simple. Look straight forward; eye one thing! Do not consider that you are a woman or a gentlewoman. Do not you bear an higher character What! know you not that your very body is the temple of the Holy Ghost which is in you Therefore glorify God with your body and with your spirit. Give Him the praise that is due unto His name. I am glad you are going to Stroud. It is probable you will see that good young woman, A. Esther. If you do, I hope you will be enabled to encourage her, that she may hold fast the good gift of God. Her experience was exceeding clear when I talked with her last. If possible, guard her against evil reasoning, that she may never let go her simplicity. Peace be with all your spirits!

To Miss March Date: SUNDERLAND, June 17, 1774. I am glad you think of me when you do not see me; I was almost afraid it was otherwise. Air and exercise you must have; and if you use constant exercise with an exact regimen, it is not improbable that you will have vigorous health if you live to four- or five-and-thirty. About that time the constitution both of men and women frequently takes an entire turn. At present you are certainly in your place, and you need take no thought for the morrow. The praying much for those we love much is doubtless the fruit of affection, but such an affection as is well pleasing to God and is wrought in us by His own Spirit. Therefore it is certain the intercession that flows from that affection is according to the will of God. That is an exceedingly nice question. 'How far may we desire the approbation of good men' I think it cannot be proved that such a desire is anywhere forbidden in Scripture. But it requires a very strong influence of the Holy Spirit to prevent its running into excess. Friendship is one species of love; and is, in its proper sense, a disinterested reciprocal love between two persons Wicked persons are, it seems, incapable of friendship. For 'he who fears no God can love no friend.' Nor, indeed, is every one that fears God capable of friendship. It requires a peculiar turn of mind, without which it can have no being. The properties of Christian friendship are the same as the properties of love; with those which St. Paul so beautifully describes in the 13th chapter of the First Epistle to the Corinthians. And it produces as occasions offer, every good word and work. Many have laid down the rules whereby it should be regulated; but they are not to be comprised in a few lines. One is, 'Give up everything to your friend except a good conscience toward God.'

My dear Molly, let the time past suffice. If you have not (to prevent my giving it to bad women) robbed me of my substance too; if you do not blacken me, on purpose that when this breaks out, no one may believe it, stop, and consider what you do. As yet the breach may be repaired; you have wronged me much, but not beyond forgiveness. I love you still, and am as clear from all other women as the day I was born. At length know me, and know yourself. Your enemy I cannot be; but let me be your friend. Suspect me no more; asperse me no more; provoke me no more. Do not any longer contend for mastery, for power, money, or praise. Be content to be a private, insignificant person, known and loved by God and me. Attempt no more to abridge me of the liberty which I claim by the laws of God and man. Leave me to be governed by God and my own conscience. Then shall I govern you with gentle sway, and show that I do indeed love you, even as Christ the Church.

To Christopher Hopper Date: ROTHERHAM, July 25, 1774. MY DEAR BROTHER, It was not two or three or a few inconsiderable people who desired that Billy Hunter might stay another year at York, but the stewards and the leaders and the most considerable persons both in respect of grace and understanding. I was agreeably surprised by the account they gave of him, as I had conceived him to be not the best, though not the worst, of our preachers. See that Brother Hudson bring all the accounts. Don't you remember last Conference, on my scrupling his staying another year at Bristol, Jo. Pawson flatly refused to travel at all So I suppose he would do now, were he not to be at Leeds. 'And what should I lose by that' Nothing. But he might lose more than ever he would regain. I am, with love to Sister Hopper, Your affectionate friend and brother.

To Joseph Benson Date: BRISTOL, August 8, 1774. I was sorry to find that Mr. P -was almost discouraged from proceeding in his little labor of love. I commend you for dealing tenderly with him. Certainly he is an honest man, and undoubtedly he is useful in his little way. Pray what becomes of Mrs. L - Is she gaining or losing ground O Joseph, fight through and conquer all! I am Your affectionate friend and brother.

To Thomas Stedman Date: BRISTOL, August 13, 1774. For near fifty years I have been called to go through evil report and good report; and, indeed, the latter without the former would be 'a test for human frailty too severe.' But when one balances the other all is well. The north wind prevents the ill effect of the sunshine, and the providence of God has in this respect been highly remarkable. Reproach came first from men of no character, either for learning or religion; next from men who had no pretence to religion, though they had sense and learning; and afterwards from men that were eminent for religion and learning too. But then we were old weather-beaten soldiers, so that a storm of that kind did not affright us; neither did it surprise us at all, as we had long weighed that word, which we know must be fulfilled 'If they have called the master of the house Beelzebub, how much more them of his household.' The Journals will conclude the Works. But some have pressed me vehemently to leave out all that relates to the Moravians and all the accounts of demoniacs and apparitions. I cannot yet see it proper to leave out the latter, for the reason given in the last Journal, prefatory to that remarkable account of the young woman at Sunderland. And as to the former, as I never wrote one fine in haste, neither in anger or prejudice, but from my cool and deliberate judgement that it was absolutely necessary to guard the simple from a most specious delusion, I know not but the same cautions may be of use to others when I am no more seen. I am, dear sir, Your affectionate brother.

To Martha Chapman Date: BRISTOL, October 6, 1774. My DEAR SISTER, On Monday se'nnight, the 17th of this month, I hope to be at Wallingford; and at High Wycombe, as usual, on the Thursday following. When you have time, you would do well to write down the particular circumstances of your conversion to God. The more closely we are united to Him, the more nearly we shall be united to each other. I cannot doubt but He will make Mr. Wolfe an instrument of good to many of His children. He is simple of heart, and much devoted to God; and, indeed, so is his wife also. Yours affectionately.

To Mrs. Gair Date: LONDON, November 5, 1774. MY DEAR SISTER, With regard to you, the great danger is that you should forsake the sacred channels of His grace. Only abide in the way. Read, meditate, pray as you can, though not as you would. Then God will return and abundantly lift up the light of His countenance upon you. With regard to Brother Gair, it is not unlikely that the impression he feels is really from God. I think he might make a trial as a local preacher; and probably God would confirm the word of His messenger. I am, dear Becky, Your affectionate brother.

To Martha Chapman Date: LUTON, January 11, 1775. MY DEAR SISTER, I hope with God's help to be at Newbury on, Thursday, March 2; and to have the pleasure of seeing you there, unless something unforeseen should hinder. You have lately had a wintry season at Watlington: now expect the return of spring. Beware you are not weary or faint in your mind! Even bodily weakness may you to this; especially when there appears to be no increase, but rather a decay, of the work of God. Yet I do you apprehend you are yet at liberty to remove from Watlington. Cannot Hannah Ball step over for two or three days and kindle a flame among you If she does not come, look for One greater than her. How soon It may be before you see another day. I am, dear Patty, Yours affectionately.

To Elizabeth Ritchie Date: LONDON, January 17, 1775. MY DEAR BETSY, I beg, if you love me, you will send me a minute account how you are both in body and mind. Some of the Mystic writers do not choose to speak plainly; some of them know not how. But, blessed be God, we do; and we know there is nothing deeper, there is nothing better in heaven or earth than love! There cannot be, unless there were something higher than the God of love! So that we see distinctly what we have to aim at. We see the prize and the way to it! Here is the height, here is the depth, of Christian experience! 'God is love; and he that dwelleth in love dwelleth in God, and God in him.' Mr. Fletcher has given us a wonderful view of the different dispensations which we are under. I believe that difficult subject was never placed in so clear a light before. It seems God has raised him up for this very thing To vindicate eternal Providence And justify the ways of God to man. By confining yourself to those who write dearly your understanding will be opened and strengthened far more than by reading a multiplicity of authors; at the same time your heart will be enlarged, and, I trust, more and more united to Yours affectionately.

To Joseph Benson Date: BRISTOL, March 12, 1775. You know what dreadful inconveniences have ensued from regarding private interest more than the public, from showing pet to particular persons at the expense of the general good. If this be done in the present instance, it will be at your door, not mine; for I do hereby give you full authority to send John Bredin back to his own home. I think the sooner this is done the better, For until he is thoroughly humbled he will only be an hinderer of the work of God and a stumbling-block to the people. I am, dear Joseph, Your affectionate friend and brother. I hope to be in Manchester on the 20th instant, and soon after in Dublin.

To John Fletcher Date: NORTHWICH, March 22, 1775. What a good Providence it is that different persons have different ways of writing! Many are convinced or affected by your way of writing who receive no benefit from mine. They are not to be reached by a few words: you must say a great deal, or you lose your labor. Heavy foot cannot overtake them; but when your light horse falls upon them on every side, they are utterly overthrown. I think the address to the Perfectionists and Imperfectionists will be well bestowed. And it is well you have bestowed a little time on Mr. Toplady. He might have been angry if you had taken no notice of him. It seems our views of Christian Perfection are a little different, though not opposite. It is certain every babe in Christ has received the Holy Ghost, and the Spirit witnesses with his spirit that he is a child of God. But he has not obtained Christian perfection. Perhaps you have not considered St. John's threefold distinction of Christian believers: little children, young men, and fathers. All of these had received the Holy Ghost; but only the fathers were perfected in love. But one thing seems to have escaped you still. What are the charms of Calvinism unde faces ardent How is it so many fall in love with her To-morrow I hope to be at Chester, and to embark on board the first vessel that offers. Commending myself to your prayers, I am, dear sir, Your affectionate brother.

To Thomas Rankin, in America Date: BALLINROBE, May 19, 1775. I doubt not but Brother Asbury and you will part friends: I shall hope to see him at the Conference. He is quite an upright man. I apprehend he will go through his work more cheerfully when he is within a little distance from me. We must speak the plain truth wherever we are, whether men will hear or whether they will forbear. And among our Societies we must enforce our Rules with all mildness and steadiness. At first this must appear strange to those who are as bullocks unaccustomed to the yoke. But after a time all that desire to be real Christians see the advantage of it. I am afraid Mr. B - is a weak brother, a little enlightened in his understanding, and having a kind of faith. But I would rather (of the two) be in the case of poor T - R - than of him. I think there is more probability of his being a real Christian than of the other's. Never was there a time when it was more necessary for all that fear God, both in England and in America, to stir up the gift of God that is in them and wrestle with God in mighty prayer. In all the other judgments of God the inhabitants of the earth learn righteousness. When a land is visited with famine or plague or earthquake, the people commonly see and acknowledge the hand of God. But wherever war breaks out, God is forgotten, if He be not set at open defiance. What a glorious work of God was at Cambuslang and Kilsyth from 1740 to 1744! But the war that followed tore it all up by the roots and left scarce any trace of it behind; insomuch that when I diligently inquired a few years after, I could not find one that retained the life of God! I am, my dear Tommy, Your affectionate friend and brother.

To Hannah Ball Date: LEEDS, July 28, 1775. MY DEAR SISTER, Undoubtedly that is our calling, to stand fast in glorious liberty, whatever God is pleased to give or take away. We may feel, and yet resign, like the Marquis De Renty when he apprehended his wife was dying. And this is a proof, not of want of affection, but of such an affection as is well pleasing to God. You will have need now to use double diligence to stir up the gift of God in those who have been hindered from attending His word, lest they should be faint in their mind. I am, my dear sister, Your affectionate brother.

To James Dempster Date: NEAR LEEDS, July 28, 1775. Yours affectionately.

To Mary Lewis Date: NEAR LEEDS, July 28, 1775. MY DEAR SISTER, By the blessing of God I am at least as well as I was before my late illness; and I have now recovered my strength, which returned by slow degrees from the time I got into the open air. Your being fully employed has been a means of preserving you from a thousand snares. Young persons who have little to do are in the greatest danger of all others. But in all your business you can hold fast that point ' This one thing I do': I love God; I serve God; I work out my own salvation. What else upon earth is worth a thought All besides passes away like a dream. As many of our brethren have desired that Mr. Muffin may spend another year at Bristol, Mr. Saunderson cannot be there next year, were it only on this account. Two preachers never stay two years together in one place, unless one of them be a supernumerary. But I doubt his late behavior is another objection; for I am afraid the observations you make concerning it are but too well grounded. Your letters are never too long. I have more letters to write than you; therefore mine are shorter. Keep close to Him that loves you, and He will soon make you partaker of your hope. All things are ready! I am, my dear Molly, Yours affectionately.

To Thomas Rankin Date: NEAR LEEDS, July 28, 1775. Certainly this is the point which we should insist upon in season and out of season. The universal corruption of all orders and degrees of men loudly calls for the vengeance of God; and inasmuch as all other nations are equally corrupt, it seems God will punish us by one another. What can prevent this but an universal, or at least a general, repentance Otherwise we have great reason to fear God will soon say, 'Sword, go through that land and destroy it.' Those clergymen should be lovingly advised not to hurt our preachers. I will pay your arrears. We have only to live to-day! God will take care of to-morrow. I am, dear Tommy, Your affectionate friend and brother.

To Damaris Perronet Date: NEAR LEEDS, August 6, 1775. MY DEAR SISTER, I believe my late illness has already answered many wise ends of Providence. It has been a blessing to me and to many others a fresh proof that God doeth all things well. I doubt not but Brother Wood' and his fellow laborer will be still zealous and active for God; and if so, his work will surely increase at Sevenoaks and the Wells as well as other places. Nay, I do not despair of poor Canterbury; it is not out of God's reach. I dreamed last night that the Spaniards were come, and were searching all houses and putting men to the torture. But on a sudden they were vanished out of the land, I could not tell how. My Betsy should not think that I am ever so busy as not to have leisure to read and answer her letters. I think Philothea, too, since I am alive again, should have written to me either in verse or prose. I am, my dear sister, Your affectionate brother.

To Thomas Rankin Date: LONDON, August 13, 1775. I am not sorry that Brother Asbury stays with you another year. In that time it will be seen what God will do with North America, and you will easily judge whether our preachers are called to remain any longer therein. If they are, God will make their way plain and give you favor even with the men that delight in war. Even in the Civil War of Rome Atticus stood firm in the esteem of both the contending parties. And so did the Archbishop of Cambray during the War in the Netherlands; not only the officers but the common soldiers, when they went by, treating him with love and regard. The clouds do indeed gather more and more, and it seems an heavy storm will follow; certainly it will, unless the prayers of the faithful obtain a longer reprieve. 'The preachers at the bottom of all this outcry' No, indeed; nor any of the Americans. They are only the tools of men on this side the water, who use them for deadly purposes. The scheme lies deep, and the wise men of the world imagine it cannot fail of success. But I trust One wiser than them will yet turn the counsel of Athithophel into foolishness. A few weeks ago I was at the gates of death in the North of Ireland. But the fever felt His touch and fled. And I am now just as I was before it came. You did well to remove the books into a place of safety, if any such can be found in America. It is no wonder that the spirits of the men that know not God are sharpened into madness, that human creatures become and commence lions and bears; this is the genuine fruit of war! Certainly, if they persecute in one city, you should flee into another. Peace be with your spirits. I am Your affectionate friend and brother.

To Alexander Hume Date: BRISTOL, September 22, 1775. MY DEAR BROTHER, I rejoice to hear that God has made Mr. Crook's labor of love profitable to some of you, and cannot blame you for desiring to have him with you a little longer.' I will write to Mr. Mason, the Assistant at Whitehaven, that Mr. Crook is coming to be a third preacher in that circuit. The three preachers may then visit the Isle month by month; so that you will have Mr. Crook one month in three. They will all teach you that religion is holy tempers and holy lives, and that the sum of all is love. I am Your affectionate brother.

I was glad to receive yours by Captain Crawford. I am entirely of your mind. I am persuaded love and tender measures will do far more than violence. And if I should have an interview with a great man (which seems to be not unlikely), I will by the grace of God tell him so without any circumlocution. Our time is in God's hands; let us stand ready for all things! -I am, dear Tommy, Your affectionate friend and brother.

This is a reproduction of a library book that was digitized by Google as part of an ongoing effort to preserve the information in books and make it universally accessible. https://books.google.com Mason Third Edition. Entered at Stationers' Wall. Mon. SEPTEMBER 13.-My cold remaining, I was ill able to speak. In the evening Iwas muchworse,mypalate and throat being greatly inflamed. However, I preached as I could ; but I could then go no farther. I could swallow neither liquids nor solids, and the windpipe seemed nearly closed. I lay down at myusual time, but the defluxion of rheum was so uninterrupted, that I slept not a minute till near three in the morning. On the following nine days I grew better. Friday, 17. I went to Kingswood, and found several of the children still alive to God. I gave them a short exhortation, which tired but did not hurt me. I thought myselfable to speak to the congregation, which I did for half an hour ; but afterwards I found a pain in my left side and inmy shoulder by turns, exactly as I did at Canterbury twenty years before. In the morning I could scarce liftmyhand tomyhead ; but, after being electrified, I was much better; so that I preached with tolerable ease in the evening ; and the next evening read the letters, though myvoicewas weak. From this time I slowly recovered my voice and my strength, and on Sunday preached without any trouble. After preaching at Pensford, I went to Publow, and in the morning spent a little time with the lovely children. Those ofthem who were lately affected, did not appear tohave lost anything of what they had received; and some of them were clearly gaining ground, and advancing in the faith which works by love. Sunday, OCTOBER 3. I took a solemn leave of the society at Bristol, now consisting of eight hundred members. -I went, by Shepton-Mallet, to Shaftesbury, and on Tuesday to Salisbury. Wednesday, 7. Taking chaise at two in the morning, in the evening I came well to London. The rest of the week I made what inquiry I could into the state of my accounts. Some confusion had arisen from the sudden 4 REV. J. WESLEY'S Nov. 1773. death ofmybook-keeper ; but itwas less than might have been expected.

Monday, 11 , and the following days, I took a little tour through Bedfordshire and Northamptonshire. Between North- ampton and Towcester we met with agreat natural curiosity, the largest elm I ever saw ; it was twenty-eight feet in circum- ference; six feet more than that which was some years ago in Magdalen-College walks at Oxford. I began my little journey through Oxfordshire and Buckinghamshire. In the way I read over Sir Richard Blackmore's " Prince Arthur." It is not a contemptible poem, although by no means equal to his Poem on the Creation, in which are many admirably fine strokes. I went to Shoreham, and spent two days both agreeably and profitably. The work of God, which broke out here two or three years ago, is still continually increasing. I preached near Bromley on Thursday, and on Friday, 29, had the satisfaction ofdining with an old friend. I hope she meant all the kindness she professed. If she did not, it was her own loss. Mon. NOVEMBER 1.-I set out for Norfolk, andcame to Lynn while the congregation was waiting for me. Here was once a prospect of doing much good ; but itwas almost vanished away. Calvinism, breaking inupon them, had torn the infant society in pieces. I did all I could to heal the breach, both in public and private ; and, having recovered a few, I left them all in peace, and went on to Norwich on Wednesday. I preached at noon to the warm congregation at Loddon, and in the evening to the cold one at Yarmouth. I know there is nothing too hard for God ; else I should go thither no more. Monday, 8. I found the society at Lakenheath was entirely vanished away. Ijoined them together once more, and they seriously promised to keep together. If they do, I shall endeavour to see them again; if not, I have better work. I preached at Bury ; and on Wednesday, at Col- chester, where I spent a day or two with much satisfaction, among a poor, loving, simple-hearted people. I returned to London on Friday, and was fully employed in visiting the classes from that time to Saturday, 20. In my latejourney I read over Dr. Lee's " Sophron." He is both a learned and a sensible man; yet Ijudge his book will Dec. 1773.1

one posture fifteen or sixteen days. And he did not knowwhe- ther this might not give awound to my constitution, which I should never recover. 2. To do nothing while I continued easy. And this advice I was determined to take. Last month the swelling was often painful. So on this day, Mr. Wathen performed the operation, and drew off something more than half a pint of a thin, yellow, transparent water. With this came out (to his no small surprise) a pearl of the Feb. 1774. 7 size ofa small shot ; which he supposed might be one cause of the disorder, by occasioning aconflux of humours to the part. Wednesday, 5. I was as perfectly easy, as ifno operation had beenperformed. -I began at the east end of the town to visit the society from house to house. I know no branch of the pastoral office, which is of greater importance than this. But it is so grievous to flesh and blood, that I can prevail on few, even of our Preachers, to undertake it. Mr. Pentycross assisted me at the chapel. O what a curse upon the poor sons of men is the confusion of opinions ! Worse by many degrees than the curse of Babel, the confusion of tongues. What but this could prevent this amiable young man fromjoining heart and hand with us ? I was desired by Mrs. Wright, of New- York, to let her take my effigy inwax-work. She has that of Mr. White- field andmany others ; but none ofthem, I think, comes up to awell-drawn picture. I buried the remains of that venerable mother in Israel, Bilhah Aspernell. She found peacewith God in 1738 ; and soon after, purity of heart. From that time she walked in the light of God's countenance, dayand night, without the least intermission. She was always in pain, yet always rejoicing, and going about doing good. Her desire was, that she might not live to be useless : And God granted her desire. On Sunday evening she met herclass, as usual. The next day she sent for her old fellow-traveller, Sarah Clay, and said to her, " Sally, I am going." She asked, " Where are you going ?" She cheer- fully answered, " To my Jesus, to be sure ! " and spoke no .more.

Saturday, 29, and several times in the following week, I had much conversation with Ralph Mather, a devoted young man, but almost driven out of his senses by Mystic Divinity. If he escapes out of this specious snare of the devil, he will be an instrument ofmuch good. Thur. FEBRUARY 10.-I was desired by that affectionate man, Mr. P , to give him a sermon at Chelsea. Every corner of the room was throughly crowded ; and all but two or three gentlewomen (so called) were deeply serious, while I strongly enforced, " Strait is the gate, and narrow is the way, that leadeth unto life ." March, 1774. In mywayto Dorking, I gave another reading to the " Life of Anna Maria Schurman : " Perhaps awoman of the strongest understanding that the world ever saw. And she was likewise deeply devoted to God. So was also Antoinette Bour- ignon, nearly her equal in sense, though not in learning ; and equally devoted to God. In manythings there was a surprising resemblance between them, particularly in severity of temper, leading them to separate from all the world, whom they seemed to give up to the devil without remorse ; only with this differ- ence, Madame Bourignon believed there were absolutely no children of God, but her and her three or four associates : Anna Schurman believed there were almost none, but her and her little community. Nowonder that the world returned their love, by persecuting them in every country. Thur. MARCH 3.-I preached at L-. But O what a change is there ! The society is shrunk to five or six members, and probably will soon shrink into nothing. And the family is not even a shadow of that which was for some years a pattern to all the kingdom ! In the evening I went to Brentford, and on Mon- day to Newbury. Tuesday, 8. Coming to Chippenham, I was informed that the floods had made the road by Marshfield impassable. So I went round by Bath, and came to Bristol just as my brother was giving out the hymn ; and in time to beseech a crowded audience, not to receive " the grace of God invain." -I went over to Kingswood, and put an end to some little misunderstandings which had crept into the family. At

forth !" In the evening I preached at Leicester. Here, like- wise, the people "walk in the fear ofthe Lord, and in the com- fort of the Holy Ghost." -About noon I preached at Stapleford, six miles westfrom Nottingham. I stood in a meadow, because no house could contain the congregation. But it was nothing to that at Nottingham-Cross in the evening, the largest I have seen for many years, except at Gwennap. Monday, 28. About noon I preached at Donnington. It was a showery day, but the showers were suspended during the preaching. In the evening I preached at Derby, and had the satisfaction to observe an unusual seriousness in the congregation. Careless as they used to be, they seemed at length to know the day of their visitation. About ten I preached in the market-place at 10 REV. J. WESLEY'S April, 1774. Ashbourne to a large and tolerably serious congregation ; and some, I believe, felt the word ofGod quick and powerful, while I enforced, "God now commandeth all men everywhere to repent." After dinner we went on to Newcastle-under-Lyne, (that is the proper name of the river,) where I was invited by the Mayor, a serious, sensible man,to lodge at his house. I was desired (our Room being but small) to preach in the market-place. Abundance of people were soon gathered toge- ther, who surprised me not a little, by mistaking the tune, and striking up the March in Judas Maccabeus. Many of them had admirable voices, and tolerable skill. I know not when I have heard so agreeable a sound : It was indeed the voice of melody. But we had one jarring string: A drunken gentle- man was a little noisy, till he was carried away. I went on to Congleton, where I received letters, informing me that my presence was necessary at Bristol. So about one I took chaise, and reached Bristol about halfan hour after one the next day. Having done my business in about two hours, on Friday in the afternoon I reached Congleton again ; (about ahundred and forty miles from Bristol;) no more tired (blessed be God!) than when I left it. What achange is in this town ! The bitter enmity of the townsfolks to the Methodists is clean forgotten. So has the steady behaviour of

ceased, and he fell into a sweet sleep. I preached at Morley, on, "O thou of little faith, wherefore didst thou doubt?" About two I preached at the new-built House at Pudsey, wherethe Germans (I was informed) are continually declining. Twenty years since onewould have thought they would never have been moved ; but who can stand any longer than God is on their side ? This evening and the next I preached to the lively congregation at Bradford, and was much comforted ; so were many ; indeed all that ear- nestly desired to recover the whole image ofGod. I rode and walked to Bradshaw House, standing alone in a drearywaste. But although it was a cold and stormy day, the people flocked from all quarters. So they did at noon the nextday, to Clough, (two or three miles from Colne,) where, though it was cold enough, I was obliged to preach abroad. In the evening I preached to our old, upright, loving brethren at Keighley. It being acold and stormy day,Haworth church contained the people tolerably well. On Monday, Tuesday, and Wednesday, I preached at Bingley and Yeadon ; and on Thursday opened the new House at Wakefield. What a change is here, since our friend was afraid to let me preach in his house, lest the mob should pull it down! So I preached in the main street : And then was sown the first seed, which has since borne so plenteous a harvest. Hence I went to Leeds, and on Saturday, 30, to Birstal. Here, on the top of the hill, was the standard first set up four- May, 1774.1 and-thirty years ago. And since that time, what hath God wrought! Sun. MAY 1.-I preached at eight on that delicate device of Satan to destroy the whole religion of the heart, the telling men not to regard frames or feelings, but to live by naked faith ; that is, inplain terms, not to regard either love, joy, peace, or any other fruit of the Spirit : Not to regard whether they feel these, or the reverse ; whether their souls be in an heavenly or hellish frame ! At one I preached at the foot of the hill to many thousand hearers ; and at Leeds to about the same num-

-About eight I preached at Ormiston, twelve miles from Edinburgh. The House being small, I stood in the street, and proclaimed " the grace of our Lord Jesus Christ." The congregation behaved with the utmost decency. So did that on the Castle-Hill in Edinburgh, at noon ; though I strongly insisted, that God " now commandeth all men every where to repent." In the evening the House was throughly filled ; and many seemed deeply affected. I do not wonder that Satan, had 18 REV. J. WESLEY'S June, 1774 . it been in his power, would have had me otherwise employed this day. -I took my leave of our affectionate friends, and in the evening preached at Dunbar. Thursday, 9. The wind being high, I preached in the Court-House at Alnwick ; but it was intolerably hot. Friday, 10. About eleven I preached in the little Square, adjoining to the preaching-house in Morpeth. In the evening I preached at Newcastle ; and in the morning, Saturday, 11 , set out for the Dales. About noon I preached at Wolsingham, and in the evening near the preaching-house in Weardale. The rain drove us into the House, both morning and afternoon. Afterwards I met the poor remains of the select society ; but neither ofmy two lovely children, neither Peggy Spence nor Sally Blackburn, were there. Indeed awhole row of such I had seen before ; but three in four ofthem were now as careless as ever. In the evening I sent for Peggy Spence and Sally Blackburn. Peggy came, and I found she had well nigh regained her ground, walking in the light, and having a lively hope of recovering all that she had lost. Sally flatly refused to come, and then ran out of doors. Being found at length, after a flood of tears, she was brought almost by force. But I could not get one look, and hardly aword, from her. She seemed to have no hope left : Yet she is not out of God's reach. I now inquired into the causes of that grievous decay in the vast work of God, which was here two years since ; and I found several causes had concurred: 1. Not one of the Preachers that succeeded was capable of being a nursing-father to the new-born children : 2. Jane Salkeld, one great instrument of the work,

-About nine I preached at Wakefield, and in the evening at Doncaster. Here also God has a few names. Fri- day, 15. About eleven I preached at Thorne, and in the even- ing at Rotherham, to a people who both understand and love the Gospel. I went to Epworth, and preached in the market- place to a numerous and quiet congregation. Sunday, 17. About eight I preached at Misterton. The sun shining in my face was a little troublesome at first; but was soon covered with clouds. We had an useful sermon at Haxey church. About one I preached at Overthorpe ; and between four and five, the rain being stayed, I began in Epworth market-place. Such a congregation never met there before; and they did not meet in vain. -I reached Brigg before eight ; and, by the request of the chief persons in the town, preached at nine in the market- place, to a large and attentive congregation. Hence I went on to Tealby, and preached near the church to a multitude ofplain, serious country-people : Very different from the wild, unbroken herd, to whom I preached at Horncastle in the evening. I preached at Louth about noon, and at Grimsby in the evening. At ten, on Wednesday, 20, I preached at Wimberton. None of the hearers was more attentive than an old acquaintance of my father's,-Mr. George Stovin, formerly a Justice of the peace near Epworth, now as teachable as a little child, and determined to know nothing save Christ crucified. About two I preached in an open place at Scotter, and in the evening at Owston. One ofmy audience here was Mr. Pinder, acontemporary of mine at Oxford. But any that observed so feeble, decrepid an old man, tottering over the grave, would imagine there was a difference of forty, rather than two, years between us ! On Friday and Saturday I made a little excursion into Yorkshire. Sunday, 24. I preached at eight at Gringley-in- the-Hill, to anhuge congregation, amongwhom I could observe but one person that was inattentive. Here I received an invi- tation from Mr. Harvey, to give him a sermon at Finningley. I came thither a little before the service began; and the church was filled, but not crowded. Between three and four I returned 24 REV. J. WESLEY'S July, 1774.

I set out for Wales, but did not reach Cardiff till near eight o'clock. As the congregationwas waiting in the Town-Hall, I went thither without delay ; and many, I believe, did not regret the time they had waited there. I preached, about noon, in the great hall at Aug. 1774. Llandaff, on, " It is appointed unto men once to die." Strange doctrine, and not very welcome to the inhabitants ofpalaces ! At eleven I preached in the Town-Hall, at Cow- bridge : The neatest place of the kind I have ever seen. Not only the floor, the walls, the ceiling, are kept exactly clean, but every pane ofglass in the windows. Hence I hasted on to Swansea, and at seven preached in the Castle to a large congregation. The next morning I went on to Llanelly ; butwhat a change was there! Sir Thomas Stepney, the father of the poor, was dead: Cut down in the strength of his years ! So the family was broke up, and Wilfred Colley, his butler, the father of the society, obliged to remove. Soon after, John Deer, who was next in usefulness to him, was taken into Abraham's bosom. But just then Col. St. Leger, in the neighbourhood, sent to Galway for Lieutenant Cook to come and put his house into repair, and managehis estate. So ano- ther is brought, just in time to supply the place of Wilfred Colley. I preached at five near sister Deer's door, to a good company of plain country-people ; and then rode over to the old ruinous house, which Mr. Cook is making all haste to repair. It is not unlike old Mr. Gwynne's house at Garth, having a few large handsome rooms. It is also situated much like that ; only not quite so low : For it has thecommand of a well- cultivated vale, and of the fruitful side of the opposite mountain. We rode on to Larn-Ferry ; and seeing a person just riding over the ford, we followed him with ease, the water scarce reaching aboveour horses' knees. Between two and three we came to Pembroke. At nine I began the service at St. Daniel's, and concluded a little before twelve. It was a good time. The power of the Lord was unusually present, both to wound and

towards all men. Her natural temper indeed was passionate, but the grace ofGod left scarce any traces of it. " 5. From the very time of her justification, she clearly saw the necessity of being wholly sanctified ; and found an unspeak- able hunger and thirst after the full image of God ; and in the year 1772, God answered her desire. The second change was wrought in as strong and distinct amanner as the first had been. Yet she was apt to fall into unprofitable reasonings ; by which her evidence was often so clouded, that she could not affirm she was saved from sin, though neither could she deny it. But her whole life bore witness to the work which God had wrought in her heart. She was as a mother in Israel, helping those that were weak, and tenderly concerned for all ; while she sunk deeper into the love of God, and found more and more of the mind that was in Christ. " 6. In the summer, 1773, she took cold by lying in adamp bed. This threw her into a violent fever, which not only brought her very low, but fixed a deep cough upon her lungs, which no medicine could remove. It quite wore her down ; especially whenthere was added the loss ofboth her sisters and her mother, who were all taken away within a little time of each other. She had likewise a continual cross from her father, and was at the same time tried by the falsehood of those friends in whom she confided, and whom she tenderly loved. The following year, 1774, she had a presage of her death ; in consequence of which, Oct. 1774. JOURNAL. 33 shewas continually exhorting the young women, Betty Padbury in particular, to fill up her place when God should remove her fromthem. " 7. In the beginning of winter I understood, that, weak as she was, she had not proper nourishment ; being unable to procure it for herself, and having no one to procure it for her ; so I took that charge upon myself; I worked with her in the day, (for she would work as long as she could move her fingers,) laywith her every night, and took care that she should want nothing which was convenient for her.

She said, ' I feel my heart knit to you, in a manner I cannot express ; and I was thinking, if we love one another now, how will our love be enlarged when we meet in heaven! Andthe thought was too much for me to bear; it quite overcame me.' " 14. On Friday she seemed to be just upon the wing : We thought she was going almost every moment. So she continued till Tuesday. We were unwilling to part with her,but seeing the pain she was in,could not wish it should continue; and so gave her up to God. I sat upwithher thatnight, and the next day, June 7, she fell asleep." Monday, 31, and the following days, Ivisited the societies near London. Friday, NOVEMBER 5. In the afternoon John Downes (who had preached with usmany years) was saying, " I feel such a love to the people at West-Street, that I could be content to die with them. I do not find myself very well ; but I must be with them this evening." He went thither, and began preaching, on, " Come unto me, ye that are weary and heavy-laden." After speaking ten or twelve minutes, he sunk down, and spake no more, till his spirit returned to God. I suppose he was by nature full as great a genius as Sir Isaac Newton. I will mention but two or three instances of it :-When he was at school, learningAlgebra, he came oneday to his master, and said, " Sir, I can prove this proposition a betterway than it is provedinthe book." His master thought it could not be ; but upon trial, acknowledged it to be so. Some time after, his father sent him to Newcastle with a clock, which was to bemended. He observed the clockmaker's tools, and the manner how he took it in pieces, and put it together again ; and whenhe came home, first made himself tools, andthenmade a clock, which went as true as any in the town. I suppose such strength of genius as this, has scarce been known in Europe before. Anotherproofof it was this:-Thirty years ago, while I was shaving, he was whittling the top of a stick : I asked, "What Nov. 1774.1 JOURNAL. 35 are you doing ? " He answered, " I am taking your face, which

I intend to engrave on acopper-plate." Accordingly, without any instruction, he first made himself tools, and then engraved the plate. The second picture which he engraved, was that which was prefixed to the " Notes upon the New Testament." Such another instance, I suppose, not all England, or perhaps Europe, can produce. For several months past, he had far deeper communion with God, than ever he had had in his life; and for some days he had been frequently saying, " I am so happy, that I scarce know how to live. I enjoy such fellowship with God, as I thought could not be had on this side heaven." And having now finished his course of fifty-two years, after a long conflict with pain, sickness, and poverty, he gloriously rested from his labours, and entered into the joy of his Lord. -I baptized twoyoungwomen; one ofwhom found adeep sense of the presence ofGodinhis ordinance ; the other received a full assurance of his pardoning love, and was filled withjoy unspeakable. After aday of much labour, at my usual time, (half-hour past nine,) I lay down to rest. I told my servants, " I must rise at three, the Norwich coach setting out at four." Hearing one of them knock, though sooner than I expected, I rose and dressed myself; but afterwards, looking at my watch, I found itwas but half-hour past ten. While I was considering what to do, I heard a confused sound of many voices below ; and looking out at the window towards the yard, I saw it was as light as day. Meantime, many large flakes of fire were con- tinually flying about the house; all the upper part ofwhich was built of wood, which was near as dry as tinder. A large deal- yard, at a very smalldistance from us, was all in a light fire ; fromwhich the north-west wind drove the flames directly upon the Foundery; and there was no probability of help, for no water could be found. Perceiving I could be of no use, I took my Diary and my papers, and retired to a friend's house. I had no fear ; committing the matter into God's hands, and knowing He would do whatever was best. Immediately the wind turned about from north-west to south-east ; and our pump

thought it high time to begin ; and about one I preached to a very well-dressed and yet well-behaved congregation. Thence my new friend (how long will she be such ? ) carried me to Godmanchester, near Huntingdon. A large barn was ready, in which Mr. Berridge and Mr. Vennused to preach. And though the weather was still severe, it was well filled with deeply atten- tive people. Saturday, 26. I set out early, and in the evening reached London. -I paid a visit to the amiable family at Shoreham , and found the work of God there still increasing. Wednesday, 30. I crossed over to Ryegate, and had a larger congregation thanever before. 38 REV. J. WESLEY'S Jan. 1775. Thur. DECEMBER 1.-I preached at Dorking, and was much pleased with the congregation,who seemed to " taste the good word." Friday, 2. I returned to London. -I preached at Canterbury ; and Tuesday, 6, at Dover. As I was setting out thence on Wednesday morning, awagon, jostling us, disabled our chaise. Our coachmanwent back to procure another, saying, he would soon overtake us. He did so after we had walked nine or ten miles, and brought us safe to Canterbury, where I spent a day or two with much satisfaction ; and on Saturday, returned home. -I opened the new House at Sevenoaks . Tuesday, 13. About noon I preached at Newbounds ; and in theevening at Sevenoaks again, where our labour has not been in vain. I rode to Chatham, and found that James Wood, one of our Local Preachers, who, being in a deep consumption, had been advised to spend some time in France, had come back thither two or three days before me. The day after he came he slept in peace : And two days after, his body was interred, all our brethren singing him to the grave, and praising God on his behalf. I preached his funeral sermon to a crowded audience, on the text which he had chosen : " Let me die the death of the righteous; and let my last end be like his ! " Monday,19, and the following days, I read with the Preachers what I judged most useful: And we endeavoured to " provoke one another to love andto good works." -. I walked, with one that belongs to the family,

was sufficiently crowded both this night and the next. After preaching at many places in the way, on Saturday, 25, I came to Liverpool. The congregations here, bothmorning and even- ing, were so large, and so deeply attentive, that I could not be sorry for the contrary winds, which detained us till Thursday, the 30th, when we went on board the Hawk. We were scarce out of the river, when the wind turned against us, and blew hard- er and harder. Arolling seamade my companions sick enough. But so fine a ship I never sailed in before. She never shipped one sea, and went more steady than I thought was possible. On Friday morning it blew hard; but the next day we had a fair, small wind. So about six, on Sunday, APRIL 2, we landed at Dunleary; and between nine and ten reached White- friar-Street. On Monday and Tuesday I examined the society, in which, two years ago, there were three hundred and seventy-six persons. And I found three hundred and seventy-six still, not one more or less. But I found more peace and love among them, than I had done for many years. I visited that venerable man, Dr. Rutty, just tot- tering over the grave; but still clear in his understanding, full of faith and love, and patiently waiting till his change should come. Afterwards I waited on Lady Moira; and was surprised April, 1775, to observe, though not a more grand, yet a far more elegant room, than any I ever saw in England. It was an octagon, about twenty feet square, and fifteen or sixteen high ; having one window, (the sides of it inlaid throughout with mother-of- pearl,) reaching from the top of the room to the bottom. The ceiling, sides, and furniture of the room, were equally elegant. Andmust this too pass away like a dream ! The good old Dean of St. Patrick's desired me to come within the rails, and assist him at the Lord's Supper. This alsowas a means of removing much prejudice from those who were zealous for the Church. Monday, 10. Leaving just four hundred members in the society, I began my tour through the kingdom. I preached at Edinderry in the evening ; on Tuesday and Wednesday, at Tyrrel's Pass. Thursday, 13. Sending my chaise straight to Athlone, I rode to Mullingar ;

the next day to Limerick . I preached to a large congregation of Papists and Protestants, in the yard of the Custom-House, where many could hear within as well as without. Having waited for a chaise to go to Balligarane as long as I could, I at length set out on horseback. But T. Wride loitering behind, I might as well have spared my pains ; for though I came to the town at the time appointed, I could findneither man, woman, nor child, to direct me to the preaching- house. After gaping and staring some time, I judged it best to go to Newmarket, where I was to preach in the evening. I began about six. The congregationwas deeply serious ; great part of whom came again at five in the morning. And were it only for this opportunity, I did not regret my labour. -1 examined the society at Limerick, containing now an hundred and one persons, seven less than they were two years ago. I a little wonder at this ; considering the scandal of the cross is well nigh ceased here, through the wise and steady behaviour of our brethren. But they want zeal ; they are not fervent in spirit: Therefore, they cannot increase. In the evening I preached at Galway, in the county Court-House, to a more civil and attentive congregation that I ever saw there before. About one I preached at Ballinrobe, in the assembly-room, and was agreeably surprised, both at the un- usual number and seriousness of the hearers. I had purposed to go on to Castlebar, but now thought it might be worth while to stay a little longer. In the afternoon I took a view of the Castle. Colonel Cuffe's father took great delight in this place, laid out beautiful gardens, and procured trees of all sorts, from May,1775. all parts of the kingdom. Part of these placed on the slope of the hill, (at the side of which runs the river,) form a lovely wilderness, at the end whereof are regular rows of elms. But the Colonel has no pleasure therein. So all is now swiftly run- ning to ruin. Ipreached again at six, to a large congregation, and the next evening at Castlebar. Monday, 22. I spent two or three hours

do not love our hours, and will therefore order dinner to be on table between two and three o'clock." Wehad a piece of boiled beef, and an English pudding. This is true good breeding. The Bishop is entirely easy and unaffected in his whole beha- viour, exemplary in all parts of public worship, and plenteous ingoodworks. -About noon I preached a few miles from Strabane ; in the evening at Lisleen; and the next at Castle-Caulfield. In the night the rain came plentifully through the thatch, into my lodging-room. But I found no present inconvenience, and was not careful for the morrow. I preached at eight to a numerous congregation, in the market-place at Dungannon ; at eleven, and at five in the afternoon, in the main street at Charlemount. I lodged at a gentleman's, who showed me a flower, which he called a Gummy Cystus. It blooms in the morning, with a large, beautiful, snow-white flower ; but every flower dies in the even- ing. New flowers blow and fall every day. Does not this short-lived flower answer to that short-lived animal, the Ephe- meron-fly ? -. I preached at nine to a large congregation, at Killeman. The rain began as soon as I concluded ; but it ceased time enough forme to preach in Mr. M'Gough's avenue, atArmagh. JUNE 11.-(Being Trinity-Sunday.) I preached at nine on, " So God created man in his own image;" and in the evening, to an huge congregation. But I could not find the way to their hearts. Having taken a solemn leave of Armagh, about eleven I preached at Blackwater ; and in the evening at Clan- main, where many seemed cut to the heart. O, why should they heal the wound slightly ! I was not very well in the morning, but sup- posed it would soon go off. In the afternoon, the weather being extremely hot, I lay down on the grass, in Mr. Lark's orchard, at Cock-Hill. This I had been accustomed to do for forty years, and never remember to have been hurt by it : Only I never before lay on my face ; in which posture I fell asleep. I waked a little, and but a little, out of order, and preached with 48 REV. J. WESLEY'S June, 1775.

quite confused, andmy strength entirely gone. Yet I breathed freely, and had not the least thirst, nor any pain, from head to foot. I was now at a full stand, whether to aim at Lisburn, or to push forward for Dublin. But my friends doubting whether I could bear so long a journey, I went straight to Derry-Aghy; a gentleman's seat, on the side of a hill, three miles beyond Lisburn. Here nature sunk, and I tookmy bed. But I could July, 1775. no more turn myself therein, than a new-born child. My memory failed, as well as my strength, andwell nigh my under- standing. Only those words ran in my mind, when I saw Miss Gayer on one side of the bed, looking at her mother on the other:- She sat, like Patience on a monument, Smiling at grief. But still I had no thirst, no difficulty of breathing, no pain, from head to foot. I cangive no account ofwhat followed for two or three days, beingmore dead than alive. Only I remember it was difficult for me to speak, my throat being exceeding dry. But Joseph Bradford tells me I said on Wednesday, " It will be determined before this time to-morrow ; " that my tongue was much swollen, and as black as a coal ; that I was convulsed all over ; and that for some time my heart did not beat perceptibly, neither was any pulse discernible. In the night of Thursday, 22, Joseph Bradford came to me with a cup, and said, " Sir, you must take this." I thought, " I will, if I can swallow, to please him; for it will do me neither harm nor good." Immediately it set me a vomiting ; myheart began to beat and my pulse to play again ; and from that hour the extremity ofthe symptoms abated. The nextday I sat up several hours, and walked four or five times across the room. On Saturday I sat up all day, and walked across the room many times, without any weariness ; on Sunday, I came down stairs, and sat several hours in the parlour ; on Monday, I walked out before the house ; on Tuesday, I took an airing in the chaise, and on Wednesday, trusting in God, to the aston-

the men at top overset the coach ; otherwise, ten times the shock would not have moved it; but neither the coachman, nor the men at top, norany within,were hurt at all. On Tuesday, in the afternoon, wewere met at Hatfield bymany of our friends, who conducted us safe to London. Having spent a few days in town, on Monday, 14, I set out for Wales; and Wednesday, 16, reached the Hay. Being desired to give them one sermon at Trevecka, I turned aside thither, and on Thursday, 17, preached at eleven to a numerous congregation. What alovelyplace ! And what a lovely family ! still consisting of about sixscore persons. So the good "man 52 REV. J. WESLEY'S Aug. 1775. is turned again to his dust ! " But his thoughts do not perish. I preached at Brecon the next day, and on Saturday, 19, went on to Carmarthen. How is this wilderness become a fruit- ful field ! A year ago I knew no one in this town who had any desire of fleeing from the wrath to come ; and now we have eighty persons in society. It is true not many of them are awakened ; but they have broke off their outward sins. Now let us try, whether it be not possible to prevent the greater part of these from drawing back. About this time I received a remarkable letter, from one of our Preachers at West-Bromwich, near Wednesbury. The substance of it is as follows :- "August 16, 1775. "ABOUT three weeks since, a person came and told me, Martha Wood, of Darlaston, was dying, and had a great desire to see me. When I came into the house, which, with all that was in it, was scarce worth five pounds, I found, in that mean cottage, such a jewel as my eyes never beheld before. Her eyes even sparkled with joy, and her heart danced like David before the ark : In truth, she seemed to be in the suburbs of heaven, upon the confines ofglory . " She took hold of my hand, and said, ' I am glad to see you; you are my father in Christ. It is twenty years since I heard you first. It was on that text, Now ye have sorrow : But I will see you again, and your heart shall rejoice, and

glorified throng, coming nearer and nearer. They are just come!' At that word, her soul took its flight, to mingle with the heavenly host. We looked after her, as Elisha after Elijah ; and I trust some of us have catched her mantle." After making a little tour through Carmarthenshire, Pem- brokeshire, and Glamorganshire, on Monday, 28, setting out early from Cardiff, I reached Newport about eight ; and soon after preached to a large and serious congregation. I believe it is five-and-thirty years since I preached here before, to a people who were then wild as bears. How amazingly is the scene changed! O what is too hard for God ! We came to the New-Passage just as the boat was putting off; so I went in immediately. Some friends were waiting for me on the other side, who received me as one risen from the dead. TheRoom at Bristol was throughly filled in the evening ; and we rejoiced in Him that heareth the prayer. Having finished my present business here, on Wednesday, 30, I set out at three, and at twelve preached in the great Presbyterian meeting-house in Taunton ; and indeed with such freedom and openness of spirit as I did not expect in so brilliant a congrega- tion. In the evening I preached in the dreary preaching-house 54 REV. J. WESLEY'S Sept.1775. at Tiverton. The people appeared as dull as the place. Yet who knows but that many of them may again hear the voice that raiseth the dead? On Thursday and Friday I preached at Launceston, Bod- min, and Truro ; on Saturday, in the main street at Redruth, to the usual congregation, on, " Happy are the people that have the Lord for their God." Sun. SEPTEMBER 3.-I preached at eight in St. Agnes Church-town, on, " Believe on the Lord Jesus Christ, and thou shalt be saved." Ayoung woman followed me into the house, weeping bitterly, and crying out, " I must have Christ ; I will have Christ. Give me Christ, or else I die! " Two or three of us claimed the promise in her behalf. She was soon filled with joy unspeakable, and burst out, "O let me die ! Let me go to Him now! How can I bear to stay here any longer ?" We left her full of that peace which passeth all understanding.

his heart. Wednesday, 28. I looked over a volume of Lord Lyttelton's Works. He is really a fine writer, both in verse and prose, though he believed the Bible ; yea, and fearedGod! Inmy scraps of time I likewise read over Miss Talbot's Essays ; equal to any thing of the kind I ever saw. She was a woman of admirable sense and piety, and a far better poet than the celebrated Mrs. Rowe. But here too Heaven its choicest gold by torture tried ! After suffering much, she died of a cancer in her breast. Fri. MARCH 1.-As we cannot depend on having the Foun- dery long, we met to consult about building a new chapel. Our petition to the City for a piece of ground lies before their Com- mittee; but when we shall get any farther, I know not : So I determined to begin my circuit as usual; but promised to retur whenever I should receive notice that our petition was granted On Sunday evening I set out, and on Tuesday reached March, 1776. Bristol. In theway I read over Mr. Boëhm's Sermons, Chap- lain to Prince George of Denmark, husband to Queen Anne. Hewas a person ofvery strong sense, and, in general, sound in his judgment. I remember hearing avery remarkable circum- stance concerning him, from Mr. Fraser, then Chaplain to St. George'sHospital. " One day," said he," I asked Mr. Boëhm, withwhom I was intimately acquainted, 'Sir, when you are sur- rounded by various persons, listening to one, and dictating to another, does not that vast hurry of business hinder your com- munion with God ?" He replied, ' I bless God, I have just then as full communionwith him, as if I was kneeling alone at the altar.'" -I went down to Taunton, and at three in the after- noon opened the new preaching-house. The people showed great eagerness to hear. Will they at length know the day of their visitation ? Thursday, 7. I returned to Bristol ; which I left onMonday, 11 ; and having visited Stroud, Painswick, and Tewkesbury, on Wednesday, 20, came to Worcester. Thurs- day, 21. I was much refreshed among this loving people ; espe- cially by the select society, the far greater part of whom could still witness that God had saved them from inward as well as outward sin.

dred and ten students ! These all come to their several Colleges inNovember, and return home in May ! So they may study fivemonths in the year, and lounge all the rest ! O where was the common sense of those who instituted such Colleges ? In the English Colleges, every one may reside all the year, as allmy pupils did : And I should have thought myself little better than ahighwayman, if I had not lectured them every day in the year, but Sundays . Wewere so longdetained at the Passage, that I only reached Edinburgh time enough to give notice of my preaching the nextday. After preaching at Dunbar, Alnwick, and Morpeth, on Saturday, JUNE 1, I reached Newcastle. I visited Sunderland, where the society then con June,1776. tained three hundred and seventy-two members. Thursday, 6. I preached at Darlington, and Barnard-Castle : On Friday, in Teesdale and Weardale. Here manyrejoicedwithjoyunspeak- able, and seemed determined never to rest till they had reco- vered that great salvation which they enjoyed some years ago. Saturday, 8. As we rode to Sheep-Hill,we saw and heard at a distance, much thunder, and rain, and lightning. The rainwas before and behind, and on each side : But none fell upon us. About six, I preached at Sheep-Hill. It rained hard very near us; but not a drop came upon us. After eight, I reachedNew- castle, thoroughly tired. But anight's rest set me up again. On Monday and Tuesday I met the classes. I left three hun- dred and seventy-four in the society, and I found about four hundred: And I trust they are more established in the " faith that worketh by love." While I was here, I talked largely with a piouswoman,whom Icould not well understand. I could not doubt of her being quite sincere, nay, and much devoted to God : But she had fallen among some well-meaning enthusiasts, who taught her so to attend to the inward voice, as to quit the society, the preaching, the Lord's Supper, and almost all outward means. I find no persons harder to deal with than these. One knows not how to advise them. They must not act contrary to their conscience, though it be an erroneous one. And who can convince them that it is erroneous ? None but the Almighty.

conversation with him, he was clearly convinced it was his duty to join with the people called Methodists. At first, indeed, he staggered at Lay Preachers ; but, after weighing the matter more deeply, he began preaching himself; and found a very remarkable blessing, both on his own soul, and on his labours. After visiting a few more places in these parts, on Saturday, 13, I returned to Epworth. Sunday, 14. I preached in the morning at Gringley ; about one, at Ouston ; and at four, in Epworth market-place ; where God " struck with the hammer ofhis word, and broke the hearts of stone." We had afterwards alove-feast at which a flame was soon kindled ; which was greatly increased while Mr. Cundy related the manner how God perfected him in love: A testimony which is always attended with a peculiar blessing. -I preached at Doncaster, in one of the most elegant Houses in England, and to one of the most elegant congregations. They seemed greatly astonished ; and well they might ; for I scarce ever spoke so strongly on, " Strait is the gate, and narrow is the way, that leadeth unto life." Tuesday, 16. At Sheffield I talked at large with one whose case is very peculiar. She never loses a sense of the love of God ; and yet is continually harassed by the devil, and constrained to utter words which her soul abhors ; while her body feels as if it was in a burning flame. For this her father turned her out of doors ; and she had no money, nor any friend to take her in. To cut her off from everyhuman comfort, our wise Assistant turned her out of society. Yet in all this she murmured not, neither " charged God foolishly." 82 REV. J. WESLEY'S Aug. 1776. Having been desired, by one of Chesterfield, to give them a sermon in the way, I called there; but he did not come to own me. So, after resting awhile at another house, I stood at a small distance from the main street, and proclaimed salvation by faith to a serious congregation. After preaching at a few other places, on Thursday, 18, I preached at Notting- ham ; and, having no time to lose, took chaise at noon, and the

great a work God has wrought among them. I found exceeding little to reprove ; but much to praiseGod for. And I observed one thing, which I did not expect :-In visiting all the families, without Lawford-Gate, by far the poorest about the city, I did not find so much as one person who was out of work. Another circumstance I critically inquired into, What is the real number of the people ? Dr. Price says, (doubtless to encourage our good friends, the French and Spaniards,) " The people of England are between four and five millions ; supposing them to be four, or four and a half, on an average, in one house." I found, in the families which I visited, about six in a house. Sept. 1776. JOURNAL. 87 But onewho has latelymade amore general inquiry, informs me, there are, without Lawford-Gate, seven in a house. The same information I received, from one who has lately made the inquiry, concerningthe inhabitants of Redcliff. Now, if at four in ahouse, we are four millions, must we not, at seven in a house, be seven millions ? But even this is far short of the truth; for a plain reason, the houses are miscomputed. To give one instance :-The houses without Lawford-Gate are computed to be a thousand. Now, at the sitting of the Justices, some years since, there were two hundred public-houses. Was then one house in five a public- house? No, surely ; one in ten at the utmost. If so, there were two thousand houses ; and, consequently, fourteen thousand persons. I believe, there are now full twenty thousand. And these are nothing near a quarter of the present inhabitants of Bristol. I preached about one at Bath ; and about six, in ameadow, near the preaching-house, in Frome, besought a listen- ing multitude " not to receive the grace ofGod in vain." I spent about two hours in Mr. Hoare's gardens, at Stourton. I have seen the most celebrated gardens in Eng- land; but these far exceed them all: 1. In the situation ; being laid out on the sloping sides of a semicircular mountain : 2. In the vast basin of water inclosed between them, covering, I sup- pose, sixty acres of ground: 3. In the delightful interchange of shady groves and sunny glades, curiously mixed together.

been lately seen there. I began in King's Square a little before five, where the word of God was quick and powerful. And I was no more tired at night than when I rose in the morning. Such is the power of God ! After settling all things at Bristol and Kingswood, and visit- ing the rest of the societies in Somersetshire, Wiltshire, and Hants, I returned, in October, to London with Mr. Fletcher. Sun. NOVEMBER 10.-I was desired to preach at St. Vedast's church, Foster-Lane, which contained the congregation tolerably well. I preached on those words in the Gospel for the day, (how little regarded even by men that fear God ! ) " Render to Cæsar the things that are Cæsar's, and unto God the things that are God's. " I set out with Mr. Fletcher to Norwich. I took coach at twelve, slept till six, and then spent the time very agreeably, in conversation, singing, and reading. I read Mr. Bolt's account of the affairs in the East Indies : I supposemuch Nov. 1776. 89 the best that is extant. Butwhat ascene is here opened ! What consummate villains, what devils incarnate, were the managers there ! What utter strangers to justice, mercy, and truth ; to every sentiment ofhumanity ! I believe no heathen history contains a parallel. I remember none in all the annals of anti- quity : Not even the divine Cato, or the virtuous Brutus, plun- dered the provinces committed to their charge with such merciless cruelty as the English have plundered the desolated provinces of Indostan. Whenwe came to Norwich, finding many of our friends had been shakenby the assertors of the Horrible Decree, I employed the three followingmornings in sifting the question to the bottom. Manywere confirmed thereby ; and, I trust, will not again be removed from the genuine Gospel. I showed in the eveningwhat the Gospel is, and what it is to preach the Gospel. The next evening I explained, at large, the wrong and the right sense of, " Ye are saved by faith." Andmany saw how miserably they had been abusedby those vulgarly called Gospel Preachers. In the morning we had about a hundred and fifty communicants, and a remarkable blessing. In the afternoon and in the evening we were crowded enough. Monday, 18.

friendly conversation with Mr. V. O that all men would sit as loose to opinions as I do ; that they would think and let think ! I preached in the evening to a numerous con- gregation with much enlargement of spirit. Wednesday, 4. I preached at Godmanchester, and on Thursday, returned to London. In the way, I read over Mr. Gray's Works, and his Life wrote by Mr. Mason. He is an admirable poet,not much inferior to either Prior or Pope ; but he does not appear, uponthe whole, to have been an amiableman. His picture, I apprehend, expresses his character;-sharp, sensible, ingenious; but, at the same time, proud, morose, envious, passionate, and resentful. I was quite shocked at the contempt with which he more than once speaks of Mr. Mason ; one full as ingenious as himself, yea, full as good a poet ; (as even " Elfrida " shows, as much as Mr. Gray despises, or affects to despise it ;) and, over and above, possessed ofthat modesty and humanity, whereinMr. Gray was sogreatly deficient. Friday, 13, was the national fast. It was observed not only throughout the city, but (I was afterwards informed) throughout the nation, with the utmost solemnity. I shall not wonder if God should now interpose and send us prosperity, since, at Jan. 1777. JOURNAL. 91 length, we are not too proud to acknowledge " there is a God that judgeth the earth." I preached at Canterbury ; on Tuesday, at Dover; Wednesday, about eleven, at poor, dry, dead Sandwich. But I now foundmore hope for the poor people, than I had done for many years. In the evening I preached at Margate, to a very genteel, and yet very serious, congregation ; and I believe (although it blew a storm) near a hundred were present in the morning. I had another truly comfortable opportunity at Canterbury. God lifted up the hands that hung down, and gavemany a strong hope that they should yet see good days, after all the days of darkness and heaviness. Friday, 20. I returned to London ; and on Sunday, 22, buried the remains of Elizabeth Duchesne ; a person eminently upright of heart, yet for manyyears a child of labour and sorrow. For near forty years shewas zealous of good works, and at length shortened her

days by labouring for the poor beyond her strength. But her endwas peace. She now rests from her labours, and her works follow her. We concluded the year with solemn praise to God for continuing his great work in our land. It has never been intermitted one year or one month, since the year 1738 ; in which my brother and I began to preach that strange doctrine ofsalvation by faith. Wed. JANUARY 1, 1777.-We met, as usual, to renew our covenant with God. It was a solemn season, wherein many found his power present to heal, and were enabled to urge their waywith strength renewed. -I began expounding, in order, the book of Eccle- siastes. I never before had so clear a sight either of the mean- ing or the beauties of it. Neither did I imagine thatthe several parts of it were in so exquisite a manner connected together ; all tending to prove that grand truth, that there is no happiness out ofGod. -I looked over the manuscripts of that great and goodman, Charles Perronet. I did not think he had so deep communion with God. I know exceeding few that equal him ; and hadhe had an University education, there would have been few finer writers in England. I took the opportunity of spending an hour every 92 REV. J. WESLEY'S Jan. 1777. morning with the Preachers, as I did withmy pupils at Oxford. And we endeavoured not only to increase each other's know ledge, but " to provoke one another to love and to good works." -I began visiting those of our society who lived in Bethnal-Green hamlet. Many ofthem I foundin such poverty as few can conceive without seeing it. O why do not all the rich that fear God constantly visit the poor? Can they spend part of their spare-time better ? Certainly not. So they will find in that day when " every man shall receive his own reward according to his own labour." Such another scene I saw the next day, in visiting another part of the society. I have not found any such distress, no, not in the prison ofNewgate. One poor manwasjust creeping out of his sick-bed, to his ragged wife and three little children ; who were morethan halfnaked, and thevery picture of famine ;

when one bringing in a loaf of bread, they all ran, seized upon it, and tore it in pieces in an instant. Who would not rejoice that there is another world ? -Mrs. T. gave us a remarkable account :-On Saturday, the 11th instant, her little boy, a child of eminent piety, between five and six years old, gave up his spirit to God. She was saying to one in the house, " My son is gone toglory." Ayouth standing by, cried out, " But I am going to hell." He continued praying all Sunday and Monday ; but in utter despair. On Tuesday he found ahope ofmercy, which gradually increased. The next morning he rejoiced with joy unspeakable, knowing his sins were blotted out ; and soon after Henry Terry (the son ofmany tears to his poor mother) slept in peace. I dined at Mr. A.'s. A month or two ago he had a trial worthy of a Christian. He saw his little son (between four and five years old) crushed to death in a moment. But he did not murmur: He could say, " The Lord gave, and the Lord hath taken away." I preached again at Allhallows church, morning and afternoon. I found great liberty of spirit ; and the congre- gation seemed to be much affected. How is this ? Do I yet pleasemen? Is the offence of the Cross ceased ? It seems, after being scandalous near fifty years, I am at length growing into an honourable man ! I had a visit from Mr. B-, grown an old, feeble, decrepid man; hardly able to face a puff ofwind, or to March, 1777. JOURNAL. 93 creepup anddown stairs ! Such is the fruit of cooping one's self in a house, of sitting still day after day ! Mon. FEBRUARY 3.-Hearing there was some disturbance at Bristol, occasioned by men whose tongues were set on fire against theGovernment, I went down in the diligence, and on Tuesday evening strongly enforced those solemn words, " Put them in mind to be subject to principalities and powers, to speak evil of no man." I believe God applied his word, and convinced many that they had been out of their way. Finding the repeated attempts to set fire to the city had occa-

at Warrington, and in the evening at Liverpool ; where many large ships are now laid up in the docks, which had been 96 REV. J. WESLEY'S May, 1777. employed for many years in buying or stealing poor Africans, and selling them in America for slaves. The men-butchers have now nothing to do at this laudable occupation. Since the American war broke out, there is no demand for human cattle. So themen ofAfrica, as well as Europe, may enjoy their native liberty. -About noon I preached at Wigan ; in the even- ing, at the new House in Bolton, crowded within and without, on the " wise man" who " built his house upon a rock." Many here are following his example, and continually increasing both in the knowledge and love of God. -I called upon Mr. Barker, at Little-Leigh, just tottering over the great gulf. Being straitened for time, I rode from thence to Chester. I had not for some years rode so far on horseback, but it did me no hurt. After preaching, I took chaise, and came to Middlewich, a little before the Liver- pool coach, in which I went on to London. I have now finished Dr. Gell's " Essay toward an Amend- 'ment of the last Translation of the Bible." This part only takes in the Pentateuch ; but many other texts are occasionally explained. Surely hewas amanmighty in the Scriptures, and well acquainted with the work of God in the soul : And he plainly shows that the Antinomians and Anti-Perfectionists were just the same then, as they are now. Monday, 2, was the day appointed for laying the foundation of the new chapel. The rain befriended us much, by keeping away thousands who purposed to be there. But there were still such multitudes, that it was with great difficulty I got through them, to lay the first stone. Upon this was aplate of brass, (covered with another stone,) on which was engraved, " This was laid by Mr. John Wesley, on APRIL 1, 1777." Probably this will be seen no more, by any human eye ; but will remain there, till the earth and the works thereof are burned up. -The sun breaking out, I snatched the opportunity of preaching to many thousands in Moorfields. All were still

as night, while I showed how " the Son of God was manifested to destroy the works of the devil." At one I took coach, and on Wednesday evening preached at Newcastle-upon-Tyne. I love our brethren in the southern counties ; but still I find few among them that have the spirit of our northern societies. Saturday, MAY 3. I went May, 1777. 97 to Sunderland, and strongly enforced, "Render unto Cæsar the things that are Cæsar's." -Having finished my business in these parts, I set my face southward again ; and after preaching at Durham, about eleven went on to Darlington. I have not lately found so lively a work in any part ofEngland as here. The society is constantly increasing, and seems to be all on fire for God. There is nothing among them but humble,simple love ; no dis- pute, no jar of any kind. They exactly answer the description that David Brainerd gives of his Indian congregation. I par- ticularly desired both the Preachers and Leaders to have an especial care over them, and, if possible, to prevent either the devil or his agents from poisoning their simplicity. Many of them already know, that "the blood of Jesus Christ " hath " cleansed them from all sin . " -I went to Yarm. There I found a lovely young woman, in the last stage of a consumption ; but such a one as I never read of, nor heard any Physician speak of, but Dr.. Wilson. The seat of the ulcers is not in the lungs, but the wind-pipe. I never yet knew it cured. My housekeeper died ofit last year. This young woman died in a few wecks. -About eleven I preached at Osmotherley. I found my old friend Mr. Watson, who first brought me into this country, was just dead, after living a recluse life near fifty years . From one that attended him, I learned, that the sting of death was gone, and he calmly delivered up his soul to God. -I went to Malton, hoping to meet Miss R-y there : But instead of her, I found a letter which informed me that she was on the brink of the grave ; but added, " Surely my Lord will permit me to see you once more in the body." I

would not disappoint the congregation ; but as soon as I had done preaching, set out, and about four in the morning came to Otley. I minutely inquired into the circumstances of her illness. She is dropped suddenly into the third stage of a consump- tion, having one or more ulcers in her lungs, spitting blood, having a continual pain in her breast, and a constant hectic fever, which disables her from either riding on horseback, or bearing the motion of a carriage. Meantime, she breathes 'nothingbut praise and love. Short-lived flower, and ripe for abetter soil ! After travelling between ninety and a hundred May, 1777. miles, I cameback to Malton ; and,having rested an hour, went on to Scarborough, and preached in the evening. But the flux which I had had for a few days so increased, that at first I found it difficult to speak. Yet the longer I spoke the stronger I grew. Is not God a present help ? I experienced a second time what one calls, febris ex insolatione. The day was cold; but the sun shone warm on my back, as I sat in the window. In less than half an hour I began to shiver, and soon after had a strong fit of an ague. I directly lay down between blankets, and drank largely of warm lemonade. In ten minutes the hot fit came on, and quickly after I fell asleep. Having slept half an hour, I rose up and preached. Afterwards I met the society ; and I found no want of strength, but was just as well at the end as at the beginning. I preached atBridlington ; Tuesday, 13, in the morning at Beverley; and in the evening at Hull, on, "Narrow is theway that leadeth unto life. " And yet, blessed be God, there are thousands walking in it now, who a few years since thought nothing about it. At eleven I preached at Pocklington, with an eye to the death of that lovelywoman, Mrs. Cross. Agayyoung gentleman, with a young lady, stepped in, stayed five minutes, and went out again,with as easy anunconcern as if they had been listening to a ballad-singer. I mentioned to the congrega- tion the deep folly and ignorance implied in such behaviour. These pretty fools never thought that for this very opportunity

they are to give an account before men and angels ! In the evening I preached at York. Iwould gladly have rested the next day, feeling my breast much out of order. But notice having been given of my preaching at Tadcaster, I set out at nine in the morning. About ten the chaise broke down. I borrowed a horse ; but as hewas none of the easiest, in riding three miles I was so thoroughly electrified, that the pain inmy breastwas quite cured. I preached in the evening at York ; on Friday took the diligence ; and on Saturday afternoon came to London. MAY 18.-(Being Whit-Sunday.) Our Service at the Foun- dery began as usual at four. I preached in West-Street chapel Afever produced by an incautious exposure to the sun. EDIT. May, 1777.1 JOURNAL. 99 in the forenoon ; and at the Foundery in the evening. In the afternoon I buried the body of Joseph Guilford, a holy man, and a useful Preacher. Surely never before did a man of so weak talents do so much good ! He died, as he lived, in the full triumph of faith, vehemently rejoicing and praising God. -I met the Committee for building, which indeed was my chief business at London. We consulted together on several articles, and were confidently persuaded, that He who had incited us to begin, would enable us to finish . Mybrother and I paid another visit to Dr. Dodd, and spent a melancholy and useful hour. He appears, so far as man canjudge, to be a true, evangelical penitent. To ease myjourney, I went to Stevenage, on Sunday even- ing. Monday, 26. I went on to Witham-Common; and on Tuesday reached Sheffield. The next day I went to Leeds ; and, after preaching in the evening, pushed on to Otley. Here I found E- R- weaker and happier than ever. Her life seemed spun out to the last thread. I spent half an hour with her, to Teach her, at once, and learn ofher, to die. I then rested two or three hours ; and took chaise at two, on Thursday, 29, hoping to reach Whitehaven in the evening ; but I could only get to Cockermouth. Friday, 30. I went on to Whitehaven, where I found a little vessel waiting for me.

I found, could hear. Such another multitude assembled near Huddersfield in the evening. Many of these had never heard a Methodist Preacher before ; yet they all behaved well. I spent one hour more at Otley. Spectaculum Deo dignum ! I have not before seen so triumphant an instance of the power offaith. Though in constant pain, she has no com- plaint : So does the glory ofGod overshadow her, and swallow up her will in his ! She is indeed All praise, all meekness, and all love. I had appointed to preach in the new preaching- house at Colne. Supposing it would be sufficiently crowded, I went a little before the time ; so that the galleries were but half full when I came into the pulpit. Two minutes after, the whole left-handgallery fell at once, with a hundred and fifty or two hundred persons. Considering the height, and the weight of people, one would have supposed many lives would have been lost. But I did not hear of one. Does not God give his angels charge over them that fear him ? When the hurry was a little over, I went into the adjoining meadow, and quietly declared the whole counsel ofGod. On Thursday and Friday I preached at Halifax, Daw-Green, Asight worthy ofGod himself. EDIT. June,1777. Horbury, and Wakefield. On Saturday I wrote " Thoughts upon God's Sovereignty." To a cool man, I think the whole matter will appear to rest on a single point:-As Creator, he could not but act according to his own sovereign will : But as Governor he acts, not as a mere Sovereign, but according to justice and mercy. I met the class of children at Rothwell. This consisted last year of elevenyoung maidens. They are increased to twenty. I think, seventeen or eighteen of them are now rejoicing in the love of God. And their whole behaviour is suitable thereto, adorning the doctrine of God our Saviour. Afterwards I went on to Rotherham, and was glad to find, that the society is not discouraged by the death of that good man, William Green, who had been as a father to them from the beginning. He never started either at labour or suffering ; but went on calm and steady, trusting Godwith himselfand his eight

wrote an answer to it : "Not rendering railing for railing ; " (I have not so learned Christ;) but " speaking the truth in love." I have now completed my seventy-fourth year ; and by the peculiar favour ofGod, I find my health and strength, and allmy faculties of body and mind, just the same as they were at four-and-twenty. -I set out for Northamptonshire, and preached in the evening at Stony-Stratford. Mr. Canham had prepared a large and commodious place ; but it would not contain the congregation. However, all without, as well as within, except one fine lady, were serious and attentive. Tues. JULY 1.-I preached in the evening at Marton, near Buckingham ; the thunder, attended with heavy rain, waslikely to rob us ofour whole congregation. We cried to God. The thunder and rain ceased, and we had a fair sunshiny evening. Alarge number ofpeople flocked together, some of whom came twelve or fourteen miles : And they didnot lose their labour ; for God accompanied his word with the demonstration of his Spirit. -'The House was more thanfilled at five, and chiefly with genteel young women ; ofwhom (I learned) there is a large number in this village, remarkable both for sense and serious- ness. After dinner we went on to Oxford, where also we had a very serious congregation. So all the seed sown here has not fallen either on stony or thorny ground. In the afternoon I went to Witney ; and, the evening being fair and mild, preached on Wood-Green, to afar larger congre- gation than the House could have contained. I spent the rest of the evening profitably and agreeably, with afew of the excellent July, 1777. ones of the earth. I was ready to say, " It is good for me to be here." No ! Go thou and preach the Gospel. -Iwas much comforted at Stroud among anearnest, serious, loving people. Friday, 4. I preached in dull Glouces- ter at ten, and at six in the new House at Tewkesbury. Satur- day, 5. I sent my chaise straight to Worcester, andmyself took horse for Bengeworth : The churchwas tolerably filled. After- wards I went down with Mr. Beale to his house; the same in which Mr. Benjamin Steward lived three or four and forty years

Are the societies in general more dead, or more alive to God, than they were some years ago ? " The almost universal answer Aug. 1777. was, " Ifwe must know them by their fruits, there is no decay in the work of God, among the people in general. The societies are not dead to God: They are as much alive as they have been for many years. And we look onthis report as a mere device of Satan, to make our hands hang down." "But how can this question be decided ?" You, and you, can judge no farther thanyou see. You cannotjudge of one part by another ; of the people of London, suppose,by those of Bristol. And none but myself has an opportunity of seeing them throughout the three kingdoms. But to come to a short issue. Inmost places, the Methodists are still a poor, despised people, labouring under reproach, and many inconveniences ; therefore, wherever the power of Godis not, they decrease. By this, then, you may form a surejudgment. Do the Methodists in general decrease in number ? Then they decrease in grace ; they are a fallen, or, at least, a falling people. But theydonot decrease in number ; they con- tinually increase : Therefore, they are not a fallen people. The Conference concluded on Friday, as it began, in much love. But there was one jarring string : John Hilton told us, he must withdraw from our Connexion, because he saw the Methodists were a fallen people. Some would have reasoned with him, but it was lost labour ; so we let him go in peace. -I returned to London. Thursday, 14. I drew up proposals for the " Arminian Magazine." Friday, 15. The Committee for the buildingmet, which is now readyfor the roof. Hitherto God has helped us ! -In the calm, fair evening, I took the opportunity to preach in Moorfields. The congregation was at least as large as I ever saw there. As yet I do not see any sign ofthe decay of the work ofGod in England. I went down to Bristol again, and read in the way Dr. M'Bride's " Practice of Physic." Undoubtedly it is an ingenious book ; yet it did not answer my expectation. Several things I could contradictfrom my own experience ; e. g., he says,

Tuesday and Wednesday. Four-and-thirty persons, I found, had been put out of, or left, the society : But, notwithstanding, as there were last quarter four hundred and fifty-eightmembers, so there are just four hundred and fifty-eight still. At the desire of the members lately excluded, I now drew up the short state of the case; but I could in nowise pacify them : They were all civil, nay, it seemed, affectionate to me ; but they could never forgive the Preachers that had expelled them : So that I could not desire them to return into the society ; they could only remain friends at a distance. -I was desired by some of our friends to clear up the point of Imputed Righteousness : Idid so, by preaching on, "Abraham believed God, and it was imputed unto him for righte- ousness." In opening these words, I showed what that faith was, which was imputed to him for righteousness, viz. , faith in Oct.1777-1 God's promise to give him the land of Canaan; faith in the promise that Sarah should conceive ason; and the faith whereby he offered up Isaac on the altar. But Christ is not in any of these instances the direct or immediate object of Abraham's faith; whereas he is the direct, immediate object of that faith which is imputed to us for righteousness. I visited many,sick and well, and endeavoured to confirm them in their love towards each other. I was more and more convinced that God had sent me at this time to heal the breach of his people. We had alovely congregation in the morning, to whom I closely applied St. Peter's words : " I exhort you, as strangers and pilgrims, abstain from fleshly desires which war against the soul." To the mixed multitude in the evening, I applied our Lord's words : "All things are ready ; come unto the marriage." I then took a solemn and affectionate leave of the society, and cheerfully commended them to the Great Shep- herd ; more in number, and, I am persuaded, more established in grace, than they had been for twenty years . In the morning we went onboard ; but the wind being right a-head, and blowing hard, we made but little way, till night; and the sea was so rough, that I could not sleep till

nity of renewing our covenant with God. Tuesday, 6. I spent an agreeable and a profitable hour with three German gentle- men, two of them Lutheran Ministers, and the third, Professor of Divinity at Leipsig. I admired both their good sense, seri- ousness, and good breeding. How few of our Clergy exceed or equal them ! I went over to Tunbridge-Wells, and preached inthe large Dissenting meeting, to a numerous congregation; and deep attention sat on every face. Tuesday, 20. I went on, through miserable roads, to Robertsbridge ; where an unusually large congregation was waiting. Thence we went on to Rye, where the Housewas sufficiently crowded, as usual. How large a society would be here, could we but spare them in one thing ! Nay, but then all our labour would be in vain. One sin allowed would intercept the whole blessing. Mr. Holman's widow being extremely desirous I should lodge at Carborough, two miles from Rye, I ordered my chaise to take me up at the preaching-house immediately after the service. She had sent a servant to show me the way ; which was aroad dirty and slippery enough, cast up between two impassable marshes. The manwaited awhile, and then went home, leav- ing us to guide ourselves. Many roughjourneys I have had; but such a one as this I never had before. Itwas one of the darkest nights I ever saw : It blew a storm, and yet poured downwith rain. The descent, in going out of the town, was near as steep as the ridge of a house. As soon as we had Feb. 1778.1 JOURNAL. 115 passed it, the driver, being a stranger, knew not which way to turn. Joseph Bradford, whom I had taken into the chaise, perceiving how things were, immediately got out and walked at the head of the horses, (who could not possibly keep their eyes open, the rain so violently beating in their faces,) through rain, wind,mud, andwater ; till, in less than an hour, he brought us safe to Carborough . I went back to Shoreham. Mr. P. , though in his eighty-fifth year, is still able to go through the whole Sunday Service. How merciful is God to the poor people of Shoreham ! Andmany ofthem are not insensible of it. Mon. FEBRUARY 2.-I had the satisfaction of spending an

o'clock in the evening. Thus far, at least, we acknowledge Godmay direct our paths. Sun. MARCH 1.-I preached at Brentford in the evening ; Monday, 2, at Newbury ; and the next evening at Bath. Wed- nesday, 4, I went onto Bristol. I found the panic had spread hither also, as ifthe nation were on the brink ofruin. Strange that those who love God should be so frightened at shadows ! I can compare this only to the alarm which spread through the nation in King William's time, that on that very night the Irish Papists were to cut the throats ofall the Protestants in England. On this and the followingdays I visited the society, and found a good increase. This year I myself (which I have seldom done) chose the Preachers for Bristol , and these were plain men; and likely to do more good than has beendone in one year, for these twenty years. -I spent an hour with the children at Kingswood, many ofwhom are truly desirous to save their souls. I took a cheerful leave of our friends at Bristol, and set out once more for Ireland. After visiting Stroud, Gloucester, and Tewkesbury, on Wednesday, 18, I went over to Bewdley, and preached about noon at the upper end of the -town, to most of the inhabitants of it . I preached to a large congregation, in the church at Bengeworth, and spent a little time very agreeably with the Rector, a pious, candid, sensible man. In the evening I preached at Pebworth church ; but I seemed out ofmy element. Along anthem was sung ; but I suppose none beside the singers could understand one word of it. Is not that " praying in an unknown tongue ? " I could no more bear it in any church of mine, than Latin prayers. -I preached at Birmingham. Saturday, 21. Call- April, 1778.1 117 ing at Wolverhampton, I was informed that, some time since, a large, old house was taken, three or four miles from the town, which receives all the children that come, sometimes above four hundred at once. They are taught, gratis, reading, writing, and Popery; and, when at age, bound out apprentices. In the evening I preached in the shell of the new House, at Newcastle-under-Lyne ; and thence hastened forward, through

Burslem, Congleton, Macclesfield, and Stockport, to Manches- ter. I found it needful here also, to guard honest Englishmen against the vast terror which had spread far and wide. I had designed going from hence to Chester, in order to embark at Parkgate ; but a letter from Mr. Wagner informing me that a packetwas ready to sail from Liverpool, I sent my horses for- ward, and followed them in the morning. But before I came thither, the wind turned west : So I was content. -. I was much refreshed by two plain, useful sermons, at St. Thomas's church ; as well as by the serious and decent behaviour of the whole congregation. In the evening I exhorted all of our society who had been bred up in the Church, to con- tinuetherein. We went on board the Duke of Leinster, and fell down the river with a small side-wind : But in the morning, after a dead calm, acontrarywind arose, and blew exceeding hard. Wednesday, APRIL 1. The sea was rough enough. However, I went to sleep about my usual time, and in the morning found myself in Dublin Bay ; and about seven we landed at the quay. I was soon informed, that one of our friends, a strong, lively, healthyman, Mr. Ham, had died theday before. From the time he was taken ill, he was a mere self-condemned sinner, deeply convinced of his unfaithfulness to God, and declaring, I give up ev'ry plea beside, Lord, I amdamn'd ; but thou hast died. " When my wife dies," said he, " let her be carried to the Room. She has been anhonour to her profession. But I will not ; I am not worthy ; I have been no credit to you. " He con- tinued full of self-condemnation, till, after a week's illness, his spirit returned to God. I daily conversed with many of the society, and had the satisfaction to find them both more united together, and more 118 REV. J. WESLEY'S April, 1778. alive to God, than they had been for someyears. Saturday. I beganmeeting the classes, and was agreeably surprised. I had heard, that near a hundred persons had left the society : On strict inquiry, I found about fortywere wanting ; the present number being about four hundred and sixty ; and therefore were

more loving and unanimous than I ever knew them before. -Meeting the society in the evening, I largely explained the reasons of the late separation, and strongly exhorted all our brethren not to " render railing for railing." -. I set out for the country, and reached Tyrrel's Pass. It being amild evening, I preached to a numerous congre- gation. The next evening it was larger still ; and the power of the Lord was present to heal. -Between eight and nine I preached in the Court- House at Mullingar, to a more serious congregation than I ever saw there before. In the evening I preached in the Court- House at Longford, to a far more numerous, and equally serious, congregation. -About eleven I preached at Abydarrig ; and before one set out for Athlone. The sun shone as hot as it uses to do at midsummer. We had a comfortable time, both this evening and the next day ; all being peace and harmony. Sunday, 8. God spake in his word, both to wound and to heal. Oneyoung woman came to mejust after service, who then first rejoiced in God her Saviour. About noon I preached at Balinasloe to a large congregation ; some of whom seemed to be much affected ; so did many at Aghrim in the evening. Tuesday, 14. I went on to Eyre-Court. The wind was now piercing cold, so that I could not preach abroad : And there was no need ; for the Min- ister not only lent me his church, but offered me a bed at his house ; but I was obliged to go forward. At six in the evening I preached at Birr, to a congregation ofdeeply attentive hearers. I met many ofmy old friends at Coolylough, and had anumerous congregation in the evening. Thursday, 16. I preached in the riding-house in Tullamore. The Command- ing Officer ordered all the soldiers to be present, and attended himself, with the rest of the Officers, while I explained, " Ren- der unto Cæsar the things that are Cæsar's ; and unto God the things that are God's." APRIL 17.-(Being Good-Friday.) I preached at Tullamore April, 1778. JOURNAL. 119 in the morning, and Mount-Mellick in the evening. Saturday, 18. I preached at Portarlington in the evening ; and about

eight in the morning to a very genteel, yet attentive, audience, on, " Acquaint thyself now with him, and be at peace." I returned to Mount-Mellick before the church began, at which I would always be present, if possible. I would fain have preached abroad in the afternoon, but the weather would not permit; sowe made all the room we could in the House, and had asolemn and comfortable meeting. Mr. Jenkins, the Vicar of Maryborough, read Prayers, and I preached on, " Repent, and believe the Gospel." The congregationwas far larger than when I was here before, and abundantlymore attentive. Several Clergymen were present, and several gentlemen ; but they were as serious as the poor. We found the election for Parliament-men had put all Kilkenny in anuproar. In consequence of this, we had a small, dead congregation. But another cause of this was, the bitter and perpetual quarrels between the chief members of the society. I talked largely with the contending parties, and they promised better behaviour for the time to come. -I went on to Clonmell, where, our Room being small, and the weather unfavourable for preaching abroad, we procured the largest room in the town, which was in the Qua- kers' workhouse. I had scarce sat down when a young man came and said, " My father and mother send their kind respects, andwould be glad of thy company this evening." His mother (now Mrs. Dudley) was myold acquaintance, Molly Stokes. I went at four, and spent an hour very agreeably. But much company coming in, Mr. Dudley desired I would call again in the morning. I then told him what his wife was reported to say ofme: He answered me, it was an utter mistake ; that she had never spoke a disrespectful word concerning me. Several of our brethren from Cork met at Rath- cormic. I was glad to find Mr. Rankin with them, just arrived from America. When we came to Cork, the congregation was waiting; so I began without delay. I earnestly exhorted a numerous congregation at eight, to" abstain from fleshly desires ; "-a necessary lesson in every place, and no where more so than in Cork. At St. Peter's church I saw a pleasing sight, the Independent Companies, raised by private persons associating together, without any

does he personally inveigh against it, as absolutely, necessarily, essentially subversive, not only of liberty, but of all national industry, all virtue, all happiness ! And who can deny it ? Who ? The Abbéhimself? He totally confutes his own favour- ite hypothesis : For was not Atabalipe a Monarch ? Yea, a far May, 1778. more absolute one than the King of France? Andyet was not Peru industrious, virtuous, andhappy under this very Monarch ? So the Abbé peremptorily affirms, as it were on purpose to con- fute himself. And is not the Emperor of China, at this day, as absolute a Monarch as any in Europe? And yet who so indus- trious, according toRaynal,who so virtuous, so happy, as his sub- jects ? So that he must totally give up either his argument against Christianity, or that against Monarchy. If the Peruvians were, and the Chinese are, the most industrious, virtuous, and happy men, then Monarchy is no way inconsistent with the industry, virtue, and happiness of apeople. But if the Peruvians were, in these respects, and the Chinese are, no better than other men, (which is the very truth,) then the argument against Christianity falls to the ground. From the largeness and the seriousness of the congregations here, I should have imagined the work of God was much increased; but, upon inquiry, I found just the contrary : Near one third of those were wanting whom I left in the society three years ago. Yet those who remained seemed much in earnest. In the evening God clothed his word with power ; few appeared to be unaffected ; and I was sorry I could not spend a little more time, where the fields were so white to the harvest. -I returned to Cork, and met the classes. O when will even the Methodists learn not to exaggerate ? After all the pompous accounts I had had of the vast increase of the society, it is not increased at all; nay, it is a little smaller than it was three years ago: And yet many of the members are alive to God. But the smiling world hangs heavy upon them. Sun. MAY 3.-I was a little surprised at a message from the Gentlemen of the Aghrim Society, (a company of Volunteers so called,) that, if I had no objection, they would attend at the new

for many years so much alive to God ; and I do not remember to have ever found them so loving before: Indeed the whole city seemed to breathe the same spirit. At three in the after- noon I preached my farewell-sermon, on 1 Cor. xiii. 13 ; and set- ting out immediately, reached Snegborough before eight o'clock. -Setting out early, I intended to lodge at Clare- Galway ; but we found there was nolodging to be had. However, they told us there was agood inn at Shreuil, notmany miles farther : And there we found a house ; but it afforded no food either for man or beast ; so we were obliged to push on for Ballinrobe, which we reached about eleven o'clock. We came this day sixty-eight (English) miles : A good day's work for a pair of horses. May, 1778.1 I preached in the evening to a large congregation ; but most of them dead as stones. The next morning I crossed over to Holly-Mount, and preached to more than the House would contain. In the afternoon we came to Castlebar, and had alively congregation in the evening. Here we found the same spirit as at Limerick, and solemnly rejoiced in God our Saviour. Although the weather was rough and boisterous, the people flocked at nine from all quarters, Papists and Protestants; and God sent down a gracious rain, especially upon the backsliders. In the evening the Court-House was exceed- ingly crowded, and the fire of love ran from heart toheart. One eminent backslider, who had drank in iniquity like water, was utterly broken in pieces, and resolved to cut off the right hand at once, and to be altogether a Christian. Whenwe came into the house, I told them, " God has more work to do in this family." Two of John Carr's sons, and four of his daughters, were present. I prayed for them in faith : They were all soon in tears ; their hearts were broken, and I left them mere sinners. There were two roads to Sligo, one of which was several miles shorter, but had some sloughs in it. However, having agood guide, we chose this. Two sloughs we got over

draw of Cyrus ! What an understanding ! andwhat tempers ! Did ever a Heathen come up to this ? Not since the world began. Few, exceeding few, even of the best-instructed Christians have attained so unblamable a character. July, 1778.1 -I am this day seventy-five years old; and I do not findmyself, blessedbe God, any weaker than I was at five-and- twenty. This also hath God wrought ! All this week I visited asmany as I could, and endeavoured to confirm their love to each other; and I have not known the society for many years so united as it is now. Sat. JULY 4.-A remarkable piece was put into my hands ; the " Life of Mr. Morsay : " And I saw no reason to alter the judgment which I had formed ofhim forty years ago. He was amanofuncommonunderstanding, and greatlydevoted to God. But hewas a consummate enthusiast. Not the word of God, buthis own imaginations, which he took for divine inspirations, were the sole rule both of his words and actions. Hence arose his marvellous instability, taking such huge strides backwards and forwards ; hence his frequent darkness ofsoul : For when hedeparted from God's word, Goddeparted from him. Upon the whole, I do not know that ever I read a more dangerous writer; one who so wonderfully blends together truth and false- hood; solid piety, andwild enthusiasm . Our little Conference began, at which about twenty Preachers were present. On Wednesday we heard one of our friends at large, upon the duty of leaving the Church ; but after afull discussion of the point, we all remained firm in our judg- ment, that it is ourduty not to leave the Church, whereinGod has blessed us, and does bless us still. -After I had several times explained the nature of it, we solemnly renewed our covenant with God. Itwas a time never to be forgotten ; God poured down upon the assembly " the spirit of grace and supplication ; " especially in singing that verse of the concluding hymn, To us the covenant blood apply, Which takes our sins away ; And register our names on high, Andkeep us to that day. This afternoon, Mr. Delap, one of our Preachers, walking through the city, met a crowd of people running from amad

ence tasted largely of the powers of the world to come, while I enlarged upon our Lord's words, " Neither can theydie any more ; for they are equal to angels, and are the children of God, being the children of the resurrection." I preached at Bury and Rochdale, and the next evening at Halifax. Sunday, 26. The House was tolerably well filled at eight. Understanding there was great need of it, I preached on, " Render unto Cæsar the things that are Cæsar's ; and unto God the things that are God's." I spoke with all plainness, and yet did not hear that any one was offended. At one I preached on those words in the Gospel for the day, Aug. 1778. JOURNAL . 133 " Reckon ye yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord." Such a time I have notknown for some years : The House was extremely crowded; but I believe there was not only no inattentive but no unaffected hearer. In the evening I preached at Bradford, to such a con- gregation as I have notseen since I left London. Sat. AUGUST 1.-I was desired to take a view of Mr. Bus- field's improvements near Bingley. His house stands on the top of a hill clothed with wood, opposite to another which is covered with tall oaks. Between the hills runs the river. On the top, at the bottom, through the midst, and along the side of his woods, hehasmade partly straight, partly serpentine, walks ; some of which command a lovely prospect. He is continually making new improvements : But will not that thought frequently intrude,- Must I then leave thee, Paradise ? Then leave These happy shades and mansions fit for Gods ? -. At one I preached at the foot of Birstal-hill, to the largest congregation that ever was seen there. It was supposed therewere twelve or fourteen thousand ; but there were some thousands more at Leeds : I think it was the largest congrega- tion that I have seen for manyyears, except that at Gwennap, inCornwall. Our Conference began: So large a number of Preachers never met at a Conference before. I preached, morning and evening, till Thursday night : Then my voice beganto fail ; so I desired two of our Preachers to supply my

"Not long after this, Mr. Sm- died. Ten or twelve days after, as I was walking near his house, about eleven o'clock, in a bright, sunshiny day, I saw him standing at his chamber window, and looking full upon me; but it was with the most horrid countenance that I ever saw. As I walked on, I could not keep my eyes off him, till hewithdrew from the window, though I was so terrifiedwith his ghastlylook, that Iwas ready to dropdown." -I returned to London, and Sunday, 11, buried the remains of Eleanor Lee. I believe she received the great promise ofGod, entire sanctification, fifteen or sixteen years ago, and that she never lost it for an hour. I conversed intimately with her ever since, and never saw her do any action, little or great, nor heard herspeakanyword,which I could reprove. Thou wast indeed " a mother in Israel ! " I took a little tour into Oxfordshire, and preached in the evening at Wallingford. Wednesday, 14. I went on to Oxford, and, having an hour to spare,walked to Christ-Church, for which I cannot but still retain a peculiar affection. What lovely mansions are these ! What is wanting to make the inhabitants of them happy? That, without which, no rational creature can be happy,-the experimental knowledge of God. In the evening I preached at Finstock, to a congregation gathered from many miles round. How gladly could I spend a fewweeks in this delightful solitude ! But I must not rest yet. As long as God gives me strength to labour, I am to use it. Oct. 1778.1 139 Thursday, 15. I preached at Witney. Since Nancy B. has been detained here, the work ofGod has greatly revived. Mys- terious Providence ! That one capable of being so extremely useful, should be thus shut up in a corner ! I was desired to preach at Thame, on my return to London. I came thither a little after ten. The mob had beenso troublesome there, that it was a doubt with the Preachers, whether the place should not be given up. However, I thought itmight not be amiss, before this was done, to make one trial myself. But I found it impracticable to preach abroad, the wind being so exceeding sharp. I went therefore into a large building, formerly used by the Presbyterians. It was quickly

loud thunder. It kept me awake half an hour; I then slept in peace. Fri. JANUARY 1, 1779.-At length we have a House capable of containing the whole society. We met there this evening to Feb. 1779.1 renew our covenant with God; and we never met on that solemn occasionwithout a peculiar blessing. I dined anddrank teawith fourGerman Ministers. I could not but admire the wisdom of those that appointed them . They seem to consider not only the essential points, their sense and piety, but even those smaller things, the good breeding, the address, yea, the persons of those they send into foreign countries. I visited ayoung woman in such terrible fits as I scarce ever saw before ; and she was hardly out of one, when she fell into another ; so that it seemed she must soon lose her reason, ifnot her life. But Dr. Wilson, in one or twodays' time, restored her to perfect health. Mon. FEBRUARY 8.-Finding many serious persons were much discouraged by prophets of evil, confidently foretelling veryheavy calamities,which were coming upon our nation, I endeavoured to lift up their hands, by opening and applying those comfortable words : (Psalm xliii. 5, 6:) " Why art thou so heavy, O my soul? And why art thou so disquieted within me? O put thy trust in God ; for I will yet give him thanks, which is the help ofmy countenance, and my God." Wednesday, 10, was a National Fast. So solemn a one I never saw before. From one end of the city to the other, there was scarce any one seen in the streets. All places ofpublic worship were crowded in an uncommondegree; and an unusual awe sat onmost faces. I preached on the words of God to Abraham, interceding for Sodom, " I will not destroy the city for his sake." I went to Norwich in the stage-coach, with two very disagreeable companions, called a gentleman and gentle- woman, but equally ignorant, insolent, lewd, and profane. -I went to Yarmouth, and preached to a large and serious congregation. Thursday, 18. I preached at Lowestoft, where is a great awakening, especiallyamongyouth and children ; several of whom, between twelve and sixteen years of age, are a pattern to all about them. Friday, 19. I preached at Loddon,

and afterwards talked with a girl sixteen years of age. She was justified two months since, and has not yet lost the sight of God's countenance for a moment; but has been enabled to rejoice evermore, and to pray without ceasing. But being sur- rounded with relations who neither loved nor feared God, they were pressing upon her continually, till by little and little she 144 REV. J. WESLEY'S March, 1779. sunk back into the world, and had neither the power nor form of religion left. I returned to Norwich, and took an exact account of the society. I wish all our Preachers would be accurate in their accounts, and rather speak under than above the truth. I had heard again and again of the increase of the society. And what is the naked truth ? Why, I left in it two hundred and two members ; and I find one hundred and seventy-nine ! Sun- day, 21. At twelve I took coach, and in the morning reached London. -Immediately after preaching at Spitalfields, I hasted away to St. Peter's, Cornhill, and declared to a crowded congregation, " God hath given us his Holy Spirit." At four I preached in the new chapel, for the benefit of the Reformation Society. This also I trust will be a means of uniting together the hearts of the children of God of various denominations. Mon. MARCH 1.-I went to Bristol. Thursday, 4. I went over to Paulton, and preached at noon to the liveliest people in all the Circuit. This people are now just of the same spirit as those of Bristol were forty years ago. -I opened the new chapel at Bath. It is about half as large as that at London, and built nearly uponthe same model. After reading Prayers, I preached on, " We preach Christ crucified; to the Jews a stumbling-block, and to the Greeks foolishness." I believe God sent his word home to many hearts. We concluded the service with the Lord's Supper. I began my tour through England and Scotland; the lovely weather continuing, such as the oldest man alive has not seen before, for January, February, and half of March. In the evening I preached at Stroud, the next morning at Glou- cester, designing to preach in Stanley at two, and at Tewkesbury

the evening I preached at Stockport, where I received a strange account of poor William Hamilton, who left us to join the Quakers, and is as miserable as he can live, afraid to see any man lest he should kill him. O what a poor exchange has this unhappy man made ! -About one I opened the new chapel at Davyhulme. APRIL 4, (being Easter-Day,) was a solemn festival. In the afternoon I preached at Oldham, to such acongregation as I have not seen since I was in the Cornish amphitheatre. And all, beside a few giddy children, were seriously attentive. I preached at Northwich. I used to go on from hence to Little-Leigh ; but since Mr. Barker is gone hence, that place knows us no more. I cannot but wonder at the infatua- tion of men that really love and fear God, and yet leave great part of, if not all, their substance to men that neither love nor April, 1779. 147 fear him ! Surely if I did little goodwith my money while I lived, I would, at least, do good with it when I could live no longer. I went to Mr. S's at Nantwich, a nephew of Mr. Matthew S-; who was, fifty years ago, one ofour little company at Oxford, and was then both in person, in natural temper, and in piety, one of the loveliest young men I knew. Mr. Joseph S was then unborn, and was for many years without God in the world. But he is now as zealous in the works of God, as he was once in the works of the devil. While Ipreached itwas a season of strong consolation ; but one young gentlewoman refused to be comforted. She followed me into Mr. S's all in tears ; but would neither touch meat nor drink. After I had spent a little time in prayer, she broke out into prayer herself; and she did not cease, till God turned her sorrow intojoy unspeakable. After preaching at Alpraham and Chester, on Wednesday I went on to Warrington. The proprietor ofthe new chapel had sent me word, that I was welcome to preach in it ; but he had now altered his mind : So I preached in our own ; and I saw not one inattentive hearer.

I preached at Liverpool in the evening, and the next day ; at Wigan on Friday ; on Saturday and Sunday at Bolton. Monday, 12. I preached at Bury about one ; and in the evening at Rochdale. Now was the day of visitation for this town. The people were all on fire : Never was such a flame kindled here before ; chiefly by the prayer-meetings scattered through the town. Tuesday, 13. I preached at nine to a crowded audi- ence in the new House at Bacup ; at one in the shell of the House at Padiham, where there is at length a prospect of peace, after abundance of disturbance, caused by one who neither fears God nor reverences man. In the evening I preached at Colne; but the people were still in such a panic, that few durst go into the left-handgallery. Wednesday, 14. After a delightful ride through the mountains, I preached first in Todmorden, and thenin Heptonstall church. I afterwards lodged at the Ewood, which I still love for good Mr. Grimshaw's sake. I went to Halifax, where a little thing had lately occasioned great disturbance. An angel blowing a trumpet was placed on the sounding-board over the pulpit. Many were vehemently against this ; others as vehemently for it : But a 148 REV. J. WESLEY'S April, 1779. total end was soon put to the contest ; for the angel vanished away. The congregations, morning and evening, were very large; and the work ofGod seems to increase, in depth as well as extent. In the morning I preached in Haworth church ; but in the afternoon I could not. Thousands upon thousands were gathered together, so that I was obliged to stand in the church-yard. And I believe all that stood still were able to hear distinctly. I preached in Bingley church to a numerous con- gregation. I dined with Mr. Busfield, in his little paradise ; but it can give no happiness unless God is there. Thence I went to Otley. Here also the work of God increases ; particu- larlywith regard to sanctification. And I think every one whohas experienced it, retains a clearwitness of what God has wrought. -I was a little surprised at a passage in Dr. Smollet's " History of England," vol. xv., pp. 121, 122 :-

must observe, that the doctrine contained therein is not only quite unproved, quite precarious from beginning to end, as depending entirely on the assertion of a single brain-sick man ; but that, inmany instances, it is contradictory to Scripture, to reason, and to itself. But, over and above this, it contains many sentiments that are essentially and dangerously wrong. Such is that concerning the Trinity ; for he roundly affirms God to be only one person, who was crucified : So that he revives and openly asserts the long-exploded heresy of the Sabellians and Patripassians ; yea, and that of the Anthropo- morphites ; affirming that God constantly appears in heaven in the form of a man. And the worst is, he flatly affirms, " None can go to heaven, who believes three persons in the Godhead : " Which is more than the most violent Arian or Socinian ever affirmed before. Add to this, that his ideas of heaven are low, grovelling, just suiting a Mahometan paradise ; and his account of it has a natural tendency to sink our conceptions, both of the glory of heaven, and of the inhabitants of it ; whom he describes as far inferior both in holiness and happiness to Gregory Lopez, or Monsieur De Renty. And his account of hell leaves nothing terrible in it ; for, first, he quenches the unquenchable fire. He assures us there is no fire there ; only he allows that the gover- nor of it, the devil, sometimes orders the spirits that behave ill, to April, 1779. be " laid on a bed of hot ashes." And, secondly, he informs you, that all the damned enjoy their favourite pleasures. He that delights in filth is to have his filth ; yea, and his harlot too ! Now, how dreadful a tendencymust this have in such an age and nation as this ! I wish those pious men, Mr. Clowes and Clotworthy, would calmlyconsider these things, before they usher into the world any more of this madman's dreams. I preached at Huddersfield, where there is a great revival of the work ofGod. Manyhave found peacewithGod: Sometimes sixteen, eighteen, yea, twenty in one day. So that the deadly wound they suffered, when their Predestinarian brethren left them, is now fully healed ; and they are not only

perfection : So that all the pains which have been taken to stop the work ofGod here, have hitherto been in vain. We had another rainy day, so that I was again driven into the House ; and again I delivered my own soul to a larger congregationthanbefore. In the morning we had an affec- tionate parting, perhaps to meet no more. I am glad, however, June, 1779. that I have made three journeys to Inverness. It has not been lost labour. Between ten and eleven I began preaching at Nairn. The House was pretty well filled again ; and many more of the Gentry were there, than were present on Tuesday. It pleased God to giveme again liberty ofspeech, inopening and applying those words, " God is a Spirit ; and they that worship him, must worship him in spirit and in truth." About two we reached Sir Lodowick Grant's. In the evening we had a very serious congregation. Afterwards I spent an hour very agreeably with the family, and two or three neigh- bouring gentlemen. We did not stop at Keith, but went on to Strath- bogie. Here we were in a clean, convenient house, and had every thing we wanted. All the family very willingly joined us in prayer. We then slept in peace. About one I preached at Inverury, to a larger congregation than before, and was again refreshed with the simplicity and earnestness of the plain country-people. In the evening I preached at Aberdeen. Sunday, 13. I spoke as closely as I could, both morning and evening, and made a pointed application to the hearts of all that were present. I am convinced this is the onlyway whereby we can do any good in Scotland. This very day I heard many excellent truths delivered in the kirk. But as there was no application, it was likely to do as much good as the singing of a lark. I wonder the pious Minis- ters in Scotland are not sensible of this. They cannot but see, that no sinners are convinced of sin, none converted to God, by this way of preaching. How strange is it then, that neither reason nor experience teaches them to take a better way ! I preached again at Arbroath ; Tuesday, 15, at Dundee ; and Wednesday, 16, at Edinburgh. Thursday, 17.

-. I preached at eight in the Room, and at five in the market-place, to a huge congregation. They were deeply attentive ; but no more affected than the stones they stood upon. I preached in the new preaching-house, at Robin Hood's Bay, and thenwent on to Scarborough. Tuesday, 29, I spent agreeably and profitably with my old friends ; and inmy way toBridlington, Wednesday, 30, took a view ofFlamborough- Head. It is an huge rock, rising perpendicular from the sea to an immense height, which gives shelter to an innumerable multitude of sea-fowl of various kinds. I preached in the evening at Brid July, 1779. 157 lington, and afterwards heard a very uncommon instance of paternal affection:-A gentleman of the town had a favourite daughter, whom he set up in a milliner's shop. Some time after she had a concern for her soul, and believed it her duty to enter into the society. Upon this her good father forbad her his house ; demanding all the money he had laid out ; and required her instantly to sell all her goods, in order to make the payment! In this journey I looked over the " History of Whitby," in which are many curious things. Among others, there is an account of St. Ninian, a Monk of Whitby Abbey, long before the Conquest. Here is also an account of the father of the Percy family : He came over with William the Conqueror, and took his name from a town in Normandy. So the pretty tale of piercing the eye of the Scotch King proves to be mere inven- tion! Thur. JULY 1.-This was the first of eighteen or twenty days full as hot as any I remember in Georgia; and yet the season is remarkably healthy. I preached in Beverley at noon, and at Hull in the evening. Saturday, 3. I reached Grimsby, and found a little trial. In this, and many other parts of the kingdom, those striplings, who call themselves Lady Hunting- don's Preachers, have greatly hindered the work of God. They have neither sense, courage, nor grace, to go and beat up the devil's quarters, in any place where Christ has not been named ; but wherever we have entered as by storm, and gathered a few souls, often at the peril of our lives, they creep in, and, by doubt-

Taking a solitary walk in the church-yard, I felt the truth of, "One generation goeth, and another cometh." See how the earth drops its inhabitants as the tree drops its leaves ! -About eight I preached at Misterton ; and about one at Overthorpe. But good Alice Shadford was not there. She was long " amother in Israel," a burning and shining light, an unexceptionable instance of perfect love. After spending near a hundred years on earth, she was some months since transplanted to paradise. So general an out-pouring of God's Spirit we had seldom known, as we had at Epworth in the afternoon. Likemighty wind, or torrent fierce, It did opposers all o'errun. O that they may no more harden their hearts, lest God should swear, " They shall not enter into my rest !" July, 1779. 159 -I preached at Crowle; and afterwards searched the church-yard, to find the tomb of Mr. Ashbourn. We could find nothing of it there. At length we found alarge flat stone in the church ; but the inscription was utterly illegible, the letters being filled up with dust. However, we made a shift to pick it out; and thenread as follows :- Here lies the Body "Ye stiff-necked and uncircumcised inheart and ears, ye do always resist the HolyGhost : As your fathers did, so do ye."-Acts vii. 51. " I have laboured in vain, I have spent my strength for nought, and invain : Yet surely my judgment is with the Lord, and my work with my God. Isai. xlix.4, But that generation, which was abandoned to allwickedness, is gone : So are most of their children. And there is reason to hope, that the curse entailed on them and their children is gone also : For there is now a more lively work of God here, than in any ofthe neighbouring places . -About noon I preached at Swinfleet, under the shade of some tall elms. At six in the evening I preached on the Green at Thorne, to a multitude of people. The work of Godgoes on swiftlyhere: Many are awakened, many converted toGod. Wednesday, 14. I preached to anelegant congregation at Doncaster ; in the evening to a numerous one at Rotherham. Thursday, 15. I preached in Paradise-Square, in Sheffield, to the largest congregation I ever saw on a week-day. Friday, 16.

he got one of his legs over the pole. Mr. Broadbentand I then came out of the chaise and walked forward. While the drivers 164 REV. J. WESLEY'S Aug. 1779. were setting the chaise right, the horses ran back almost to the town; so that we did not reach Llyngwair till between two and three o'clock. Mr. Bowen was not returned from a journey to Glasgow. However, I spent a very comfortable evening with Mrs. Bowen and the rest of the family. I preached about ten in Newport church; and then we went on to Haverfordwest. Here we had a very differ- ent congregation, both as to number and spirit ; and we found the society striving together for the hope of the Gospel. Thurs- day, 19. We went over to Fracoon, one of the loveliest places in Great Britain. The house stands in a deep valley, sur- rounded with tall woods, and them with lofty mountains. But, as Admiral Vaughan was never married, this ancient family will soon come to an end. At two I preached in Newcastle church, and in the evening at Haverford. Many of us met at noon, and spent a solemn hour in intercession for our King and country. In the evening the House was thoroughly filled with people of all denominations. I believe they all felt that God was there, and that he was no respecter of persons. - I went to Pembroke. Understanding that a large number of American prisoners were here, in the evening I took my stand over against the place where they were confined ; so that they all could hear distinctly. Many of them seemed much affected. O that God may set their souls at liberty ! Mr. Rees, a neighbouring Clergyman, assisting me, I began at St. Daniel's between nine and ten. The con- gregation came from many miles round ; and many of them were greatly refreshed. While we rode to Haverford after dinner, I think it wasfull as hot as it uses to be in Georgia ; till about five o'clock a violent shower exceedingly cooled the air ; but it ceased in halfan hour, and we had then such a congrega- tion as was scarce ever seen here before ; and though many of the Gentry were there, yet a solemn awe spread over the whole assembly.

Reader ! if you have not done it already, make your Will before you sleep ! -. James Gerrish, jun., of Roade, near Frome, was for several years zealous for God: But he too grew rich, and grew lukewarm, till he was seized with a consumption. At the approach of death he was "horribly afraid; " he was " in the lowest darkness, and in the deep." But " he cried unto God in his trouble," and was " delivered out of his distress." He was filledwith peace and joy unspeakable, and so continued till he went to God. His father desired I would preach his funeral ser- mon ; which I accordingly did this day, at Roade. I concluded the busy day with a comfortable watch-night at Kingswood. ! I preached at Pill. On Wednesday I opened the 1 new chapel in Guinea-Street. Thursday, 30. I preached at Amesbury, on Communion with God, while deep awe sat on the face of all the people. Friday, OCTOBER 1. I took a solemn leave of the children at Kingswood. Several of them have been convinced of sin again and again; but they soon 1 trifled their convictions away. 168 REV. J. WESLEY'S Oct. 1779. -I preached once more in the Square, to a multitude of people ; and afterwards spent a solemn hour with the society, in renewing our covenant with God. -I left Bristol, preached at the Devizes at eleven, and in the evening at Sarum. Tuesday, 5. I preached atWhit- church, where many, even of the rich, attended, and behaved with much seriousness. Wednesday, 6. At eleven I preached in Winchester, where there are four thousand five hundred French Prisoners. I was glad to find they have plenty of wholesome food ; and are treated, in all respects, with great humanity. In the evening I preached at Portsmouth-Common. Thurs day, 7. I took a view of the Camp adjoining to the town, and wondered to find it as clean andneat as a gentleman's garden. But there was no Chaplain. The English soldiers of this age have nothing to do with God ! -We took chaise, as usual, at two, and about eleven came to Cobham. Having a little leisure, I thought I could not employ it better thanintaking awalk through the gardens.

and tell him who they were ; declaring he would fire among them, if any man struck another stroke. Upon their answering, he found they were friends, being six more deserters from the rebel army. So they gladly came on shore, and brought pro- visions with them to those who before had neither meat nor drink. After refreshing themselves, they all went into the boat, and cheerfully rowed to the English ships. We concluded the year at West-Street, with a solemn watch-night. Most of the congregation stayed till the beginning of the year, and cheerfully sang together,- Glory to God, and thanks, and praise, Who kindly lengthens out our days,c. Sun. JANUARY 2, 1780.-We had the largest congregation at the renewal of our covenant with God, which ever met upon the occasion ; and we were thoroughly convinced, that God was not departed from us. He never will, unless we firstdepart from him. -Receiving more and more accounts of the increase of Popery, I believed it my duty to write a letter concerning it, which was afterwards inserted in the public papers. Manywere grievously offended; but I cannot help it : I must follow my own conscience. -I spent an hour or two very agreeably in Sir Ashton Lever's museum . It does not equal the British Museum in size ; nor is it constructed on so large a plan ; as it contains nomanu- scripts, no books, no antiquities, nor any remarkable works of art. But I believe, for natural curiosities, it is not excelled by any museum in Europe ; and all the beasts, birds, reptiles, and insects, are admirably well ranged and preserved : So thatifyou saw many ofthem elsewhere, you would imagine they were alive ! The hippopotamus, in particular, looks as fierce as if he was just coming out of the river ; and the old lion appears as formidable now as when he was stalking in the Tower. In the evening I retired to Lewisham, to prepare matter (who would believe it ? ) fora Monthly Magazine. Fri- day, FEBRUARY 4, being the National Fast, I preached first at the new chapel, and then at St. Peter's, Cornhill. What a difference in the congregation ! Yet out of these stones God can raise up children to Abraham. March, 1780. 175

went on to Bolton, where the work ofGod is continually increas April, 1780. ing. On Easter-Day I set out for Warrington. Mr. Harmer read Prayers both morning and afternoon. We had a large congregation in the morning ; as many as the church could well contain in the afternoon ; and more than it could contain in the evening. At last there is reason to hope, that God will have a steady people even in this wilderness. The next evening, when afew of the societywere met together, the power ofGod came mightily upon them. Some fell to the ground; some cried aloud for mercy ; some rejoiced with joy unspeakable. Two or three found aclear sense of the love of God; onegay youngwoman, in particular, who was latelymuch prejudiced against this way,but is nowfilled withjoyunspeakable. Monday, Tuesday, and Wednesday, I spent at Liverpool, being undetermined whether to proceed or not. At length I yielded to the advice ofmy friends, and deferred my journey to Ireland. So I preached at Northwich about noon, and in the evening at Alpraham, in the midst of all the old Methodists. Wehad a very different congregation at Nantwich in the even- ing. But as many as could get into the House, or near the door, behaved very seriously. Sat. APRIL 1.-I returned to Chester, and found many alive to God, but scarce one that retained his pure love. Sunday, 2. I reached Warrington about ten. The chapel was well filled with serious hearers ; and I believe God confirmed the word of his grace. Hastening back to Chester, I found a numerous congregation waiting, and immediately began, "This is the victory that overcometh the world, even our faith." -I returned to Manchester, and, Tuesday,4, strongly applied, " What could I have done more to my vineyard, that Ihave not done ? " At present there are many here that "bring forth good grapes : But many swiftly increase in goods ; and I fear very few sufficiently watch and pray that they may not set their hearts upon them. I preached at Bolton ; Thursday, 6, about noon, at Bury ; and at Rochdale in the evening. Friday, 7. I went to Delph, a little village upon the mountains, where a remarkable work of God is just broke out. Iwasjust set down, when the

very many were obliged to go away. After preaching at several other places onMonday and Tues- day, Wednesday, 26, I preached in Heptonstall church, well filled with serious hearers. In the evening I preached near Todmorden, in the heart of the mountains. One would won- der where all the people came from. Thursday, 27. I preached in Todmorden church, with great enlargement of heart. In the afternoon we went on to Blackburn. It seemed, the whole townwas moved. But the question was,where to put the con gregation. We could not stand abroad because of the sun : So as many as could, squeezed into the preaching-house. All the May, 1780. 179 chief men of the town were there. It seems as if the last will befirst. We had alovely congregation at Colne ; but a much larger at one and at five. Many of them came ten or twelve miles; but I believe not invain: God gavethem agood reward for their labour. Mon. MAY 1.-We reached Grassington about ten. The multitude of people constrained me to preach abroad. It was fair all the time I was preaching; but afterwards rained much. At Pateley-Bridge, the Vicar offered me the use of his church. Though it was more than twice as large as our preaching-house, it was not near large enough to contain thecongregation. How vast is the increase of the work of God ! Particularly in the most rugged and uncultivated places ! How does he" send the springs " ofgrace also " into the valleys, that run among the hills". -We came to Ripon, and observed a remarkable turn of Providence : The great hinderance of the work of God in this place has suddenly disappeared ; and the poor people, beingdelivered from their fear, gladly flock together to hear His word. The new preaching-house was quickly more than filled. Surely some of them will not be forgetful hearers ! In the afternoonwe travelled through a delightful country ; themore so when contrasted with the horrid mountains. The immense ruins ofGarvaix Abbey show what a stately pile it was once. Though we were at a lone house, a numerous congrega- tion assembled in the evening ; on whom I enforced, " This is life eternal, to know thee, the only true God, and Jesus Christ whom thou hast sent."

designed for wit, concerning the large pension which the famous Wesley received for defending the King. This so increased the congregation in the evening, that scores were obliged to go away. AndGod applied that wordto many hearts, " I will not destroy the city for ten's sake !" -I preached at Pocklington and Swinfleet. Thurs- day, 8. I preached on theGreen at Thorne, to a listening multi- tude. Only two or three were much diverted at the thought ofseeing the dead,small andgreat, standing before God ! -About noon Ipreached at Crowle ; and in the even- ing at Epworth, on, " I willnot let thee go, except thou bless me." Saturday, 10. In the evening I preached atOwstone ; and passing the Trent early in the morning, on Sunday, 11, preached at Kirton, about eight, to a very large and very serious congre- gation. Only before me stood one,something like a gentleman, with his hat on even at prayer. I could scarce help telling him a story :-In Jamaica, aNegro passing by the Governor, pulled off his hat ; so did the Governor ; at which one expressing his surprise, he said, " Sir, I should be ashamed if a Negro had more good manners than the Governor ofJamaica." About two I preached atGainsborough,andagainat five, to a very numerous congregation. We had then a love-feast, and one of the most lively which I have known for many years. Many spoke, and with great fervour, as well as simplicity ; so that most who heard blessed God for the consolation. -About eleven I preached at Newton-upon-Trent, to a large and very genteel congregation. Thence we went to June, 1780.1 Newark : But our friends were divided as to the place where I should preach. At length they found a convenient place, covered on three sides, and on the fourth open to the street. It contained two or three thousand people well, who appeared to hear as for life. Onlyone big man, exceeding drunk, was very noisy and turbulent, till his wife (fortissima Tyndaridarum ! ) seized him by the collar,gave him two or three hearty boxes on the ear, and dragged him away like a calf. But, at length, he got out of her hands, crept in among the people, and stood as quiet as alamb. I accepted of an invitation from agentleman at

and evening : And a few are added to the society. I preached (after reading Prayers) at ten, at half- hour past two, and in the evening. Very many heard ; I hope Aug. 1780. 189 somefelt what was spoken. We have sown: O may God give the increase ! -I went on to Bristol. While I was at Bath, I narrowly observed and considered the celebrated Cartoons ; the three first in particular. What a poor designer was one of the finest painters in the world ! 1. Here are two men in a boat ; each of them more thanhalf as long as the boat itself. 2. Our Lord, saying to Peter, " Feed my sheep," points to three or four sheep standing by him. 3. While Peter and John heal the lame man, two naked boys stand by them. For what ? O pity that so fine a painter should be utterly without common sense ! In the evening I saw one of the greatest curiosities in the vegetable creation,-the Nightly Cereus. About four in the afternoon, the dry stem began to swell; about six, it gradually opened; and about eight, it was in its full glory. I think the inner part of this flower, which was snow-white, was about five inches diameter ; the yellow rays which surrounded it, I judged, were in diameter nine or ten inches. About twelve it began to droop, being covered with a cold sweat ; at four it died away. The people at Bath were still upon my mind: So on Thurs- day, 27, I went over again ; and God was with us of a truth, whenever we assembled together. Surely God is healing the breaches of this poor, shattered people. Forty or fifty of our Preachers being come, we had asolemn opportunity in the morning. Wehad the most numerous congregation in the afternoon which has been seen here for many years. Andwillnot the Lord be glorified in our reformation, rather than our destruction ? Tues. AUGUST 1.-Our Conference began. We have been always, hitherto, straitened for time. It was now resolved, " For the future we allow nine or ten days for each Conference ; that every thing, relative to the carrying onof the work ofGod, may be maturely considered." -. I preached on a convenient piece of ground, at one

nounced the blessing, and quietly walked away. I know not that ever I felt it hotter in Georgia than it was here this afternoon. Sun. SEPTEMBER 3.-I preached three times at Bath; and, I believe, not without a blessing. Wednesday, 6. I preached at Paulton. The flame, kindled last year, still continues to burn here : And, (what is strange,) though so many have set their hand to the plough, there are none that look back. In all the number, I do not find so much as one backslider . -. I spent an hour with the children, the most diffi- cult part of our work. About noon I preached to a large and serious congregation at Chew-Magna ; in the evening, to a still more serious company at Stoke ; where Mr. Griffin is calmly waiting for the call that summons him to Abraham's bosom. Oct. 1780. -As I drew near Bath, I wondered what haddrawn such a multitude of people together, till I learnt, that one ofthe Members for the city had given an ox tobe roasted whole. But their sport was sadly interrupted by heavy rain which sent them home faster than they came ; many of whom dropped in at our chapel, where I suppose they never had been before. At the invitation of that excellent woman, Mrs. Turner, I preached about noon in her chapel in Trowbridge. Asmost of the hearers were Dissenters, I did not expect to do much good. However, I have done myduty : God will look to the event. I read Prayers and preached in Clutton church: But it was with great difficulty, because ofmyhoarseness ; which so increased, that in four-and-twenty hours I could scarce speak at all. At night I usedmy never-failing remedy, bruised gar- lick applied to the soles of the feet. This cured my hoarseness in six hours : In one hour it cured my lumbago,the pain in the small of my back, which I had had ever since I came from Cornwall. -I preached in the market-place at Pill, to the most stupid congregation I have lately seen. Thursday, 21. I married Mr. Horton and Miss Durbin. May they be patterns to all aroundthem ! Sunday, 24. I preached in Temple church, the most beautiful and the most ancient in Bristol. Sun. OCTOBER 1.-Ipreached, as usual, morning and evening

at the Room. About two I preached a funeral sermon at Kings- wood, for that blessed saint, Bathsheba Hall, a pattern for many years of zealously doing and patiently suffering the will ofGod. In the evening about seven hundred of us joined in solemnly renewing our covenant with God. -After preaching at the Devizes, I went on to Sarum. Tuesday, 3. I walked over to Wilton, and preached to a very serious congregation in the new preaching-house. I found at Sarum the fruit of Captain Webb's preaching : Some were awakened, and one perfected in love. Yet I was a little sur- prised at the remark of some of our eldest brethren, that they had never heard Perfection preached before. The preaching house at Whitchurch, though much enlarged, could not contain the congregation in the evening. Some genteel people were inclined to smile at first ; but their mirth was quickly over. The awe of God fell upon the whole Nov. 1780. JOURNAL. 193 congregation, and many " rejoiced unto him with reverence." Saturday, 7. I returned from Portsmouth to London. -I went to Tunbridge-Wells, and preached to a serious congregation, on Rev. xx. 12. Tuesday, 17. I came back to Sevenoaks, and in the afternoon walked over to the Duke of Dorset's seat. The park is the pleasantest I ever saw ; the trees are so elegantly disposed. The house, which is at least twohundred years old, is immensely large. It consists of two squares, considerably bigger than the two Quadrangles in Lin- coln College. I believe we were shown above thirty rooms, beside the hall, the chapels, and three galleries. The pictures are innumerable ; I think, four times as many as in the Castle at Blenheim. Into one of the galleries opens the King's bed- chamber, ornamented above all the rest. The bed-curtains are cloth-of-gold ; and so richlywrought,that it requiressomestrength to draw them. The tables, the chairs, the frames of the looking- glasses, are all plated over with silver. The tapestry, repre- senting the whole history of Nebuchadnezzar, is as fresh as if newly woven. But the bed-curtains are exceeding dirty, and look more like copper than gold. The silver on the tables, chairs, and glass, looks as dull as lead. And, to complete all, King Nebuchadnezzar among the beasts, together with his eagle's

-At eight in the evening I took coach for Bristol, with Mr. Rankin and two other friends. We drove with two horses as far as Reading. Two more were then added, with a postilion, who knowing little of his business, instead of going forward, turned quite round on a sloping ground, so that we expected the coach to overturn every moment. So it must have done, but that the coachman instantly leaped off, and with some other men held it up, till we got out at the opposite door. The coach was then soon set right, and we went on without let or hinderance. After spending two or three days at Bath, on Thursday, 8, Iwent forward to Bristol. On Monday, 12, and the following days, I visited the society; butwas surprised to find no greater increase, considering what Preachers they had had. I preached morning and evening at the Room ; in the afternoon at Temple church. The congregation here is remarkably well-behaved ; indeed so are the parishioners in general. And no wonder, since they have had such a succession ofRectors as few parishes in England have had. The present incumbent truly fears God. So did his predecessor, Mr. Catcott, who was indeed as eminent for piety as most Clergymen in England. He succeeded his father, aman of the same spirit, who I suppose succeeded Mr. Arthur Bedford ; a person greatly esteemed, fifty or sixty years ago, for piety as well as learning. For several years the severe weather has begun the very day I set out from Bristol. But the mild weather now continued seven or eight days longer. This evening I preached at Stroud ; Tuesday, 20, at Stroud, Gloucester, Tewkesbury, and Worcester. Wednesday, 21. At noon I preached in Bewd- ley; and atWorcester in the evening. Thursday, 23. I preached in Bengeworth church, and had some conversation with that amiable man, Mr. B. I preached in the evening at Pebworth church, on those words in the Lesson, " Godliness with content- ment is greatgain." -I was invited to preach at Quinton, five miles from Birmingham. I preached there at noon in the open air, to a 198 REV. J. WESLEY'S March, 1781. serious and attentive congregation. Some of them appeared to be very deeply affected. Who knows but itmay continue? In

the evening I had another comfortable opportunity with our friends at Birmingham. I preached at Birmingham,Dudley, and Wednes- bury. Monday, 26. I preached at noon in Mr. Barker's large parlour, at Congreve, near Penkridge. Many stood in the next room, andmanyin the garden,near the windows : And I believe all could hear. I brought strange things to the ears of those that had been used to softer doctrines. And I believe not in vain. They seemed to receive the truth in the love thereof. In the evening I preached at Newcastle-under-Lyne. Mr. Scott and two or three of his Preachers were present. They have lately begun to preach both here and at Burslem. If they would go and break up fresh ground, we should rejoice ; but we cannot commend them for breaking in upon our labours, after we have borne the burdenand heat ofthe day. I went a little out of my way in order to open the new preaching-house at Shrewsbury. I did not so much wonder at the largeness, as at the seriousness, of the congrega- tion. So still and deeply attentive a congregation I did not expect to see here. How apt are we to forget that important truth, that " all things are possible with God! " -I returned to Burslem. How is the whole face of this countrychanged in about twenty years ! Since the potteries were introduced, inhabitants have continually flowed in from every side. Hence the wilderness is literally become a fruitful field. Houses, villages, towns have sprung up. And the coun- try is not more improved than the people. The word of God has had free course among them. Sinners are daily awakened and converted to God ; and believers grow in the knowledge of Christ. In the evening the House was filled with people, and with the presence of God. This constrained me to extend the service a good deal longer than I am accustomed to do. Like- wise at the meeting of the society, manywere filled with strong consolation. Afterpreaching at Congleton, Macclesfield, and Stockport, in my way, on Friday, 30, I opened the new chapel at Manches- ter, about the size of that in London. The whole congregation behaved with the utmost seriousness. I trust much good will be done in this place. April, 1781. JOURNAL. 199

Sun. APRIL 1.-I began reading Prayers at ten o'clock . Our country friends flocked in from all sides. At the Commu- nion was such a sight as I am persuaded was never seen at Manchester before : Eleven or twelve hundred communicants at once ; and all ofthem fearing God. -I took a solemn leave of our affectionate friends here, and went on to Bolton. The society here are true, origi- nal Methodists. They are notconformed to the world, either in its maxims, its spirit, or its fashions ; but are simple followers of the Lamb : Consequently they increase both in grace and number. -I went over to Wigan, and preached a funeral ser- mon for Betty Brown, one ofthe first members ofthis society ; one of whom, John Layland, gave me the following artless account of her:-" She met with us in a class about twenty years, even to the Sunday before her death, whichwas on Friday, March 2. Going to market that day ingood health, she returned (as she often did) without her husband, ate her supper, and went to bed. About midnight, he came, and found her body; but the spirit was fled! Her love for God, for his cause, and for her brethren and sisters, was truly remarkable. So was her pity for back- sliders. At home and abroad she was continually intent on one thing. We cannot forget her tears and prayers, which we doubt not the Lord hath heard. "A little before her death, sitting with my sisters, she seemed indeep thought, and broke out, ' I will go to God ! ' One of them being surprised, said, ' Pray, Betty, what do you mean ? ' She only replied, I will go to God.' So that, if I think right, she was the beloved of God, the delight of his children, a dread towicked men, and atorment to devils." I went to Chester. The House was well filled with deeply attentive hearers. I perceived God had exceedingly blessed the labours of Jonathan Hern and William Boothby. The congregations were much larger than they used to be. The society was increased ; and they were not only agreed among themselves, but inpeacewith all round about them. I went to Alpraham, and preached the funeral ser- mon ofgood old sister Cawley. She has been indeed a mother

in Israel ; a pattern of all good works. Saturday, 7. At noon, I preached at Preston-on-the-Hill ; and in the evening at War- rington. Sunday, 8. The service was at the usual hours. I April, 1781 came just in time to put a stop to a bad custom, which was creeping in here : A few men, who had fine voices, sang a Psalm which no one knew, in a tune fit for an opera, wherein three, four, or five persons, sung different words at the same time! What an insult upon common sense. What aburlesque upon public worship ! No custom can excuse such a mixture ofpro- faneness and absurdity. -Desiring to be in Ireland as soon as possible, I hastened to Liverpool, and found a ship ready to sail; but the wind was contrary, till on Thursday morning, theCaptain came in haste, and told us, the windwas come quite fair. So Mr. Floyd, Snowden, Joseph Bradford, and I, with two of our sis- ters, went on board. But scarce were we out at sea,when the wind turned quite foul, and rose higher and higher. In an hour I was so affected, as I had not been for fortyyears before. For two days I could not swallow the quantity ofa pea ofanything solid, and very little of anyliquid. Iwas bruised and sore from head to foot, and ill able to turn me on the bed. All Friday, the storm increasing, the sea of consequence was rougher and rougher. Early on Saturdaymorning, the hatches were closed, which, together with the violent motion, made our horses so tur- bulent, that I was afraid we must have killed them, lest they should damage the ship. Mrs. S. now crept to me, threw her arms over me, and said, " O Sir, we will die together ! " We had by this time three feet water in the hold, though it was an exceeding light vessel. Meantimewe were furiously driving on alee-shore ; and when the Captain cried, " Helm a lee," she would not obey the helm. I called our brethren to prayers ; and we found free access to the throne of grace. Soon after we got, I know not how, into Holyhead harbour, after being suffi- ciently buffeted by the winds andwaves, for twodays and two nights. Themore I considered, the more I was convinced, it was not

the will of God I should go to Ireland at this time. Sowe went into the stage-coach without delay, and the next evening came to Chester. I now considered in what place I could spend a few days to the greatest advantage. I soon thought of the Isle of Man, and those parts of Wales which I could not well see in my ordi- nary course. I judged it would be best to beginwith the latter. So, after a day or two's rest, on Wednesday, 18, I set out for April, 1781. Brecon, purposing to take Whitchurch (where I had not been formanyyears) and Shrewsbury in myway. Atnoon I preached in Whitchurch, to a numerous and very serious audience ; in the evening at Shrewsbury ; where, seeing the earnestness of the people, I agreed to stay another day. Here I read over Sir Richard Hill's Letter to Mr. Madan, on his Defence of Polygamy. I think it is home to the point ; and wish always to write (if I must write controversy) in just such a spirit. Not knowing the best way from hence to Brecon, I thought well to go round by Worcester. I took Broseley in myway, and thereby had aview of the iron bridge over the Severn : I sup- pose the first and the only one in Europe. It will not soon be imitated. In the evening I preached at Broseley; and on Saturday, 21, went on to Worcester. I found one of our Preachers, Joseph Cole, there ; but unable to preach through his ague. So that I could not have come more opportunely. Sunday, 22. I preached at seven in our own Room. At three the Service began at St. Andrew's. As no notice had been given of my preaching there, only aswe walked along the street, it was sup- posed the congregation would be small ; but it was far otherwise. High and low, rich and poor, flocked together from all parts of the city; and truly God spoke in his word; so that I believe most of them were almost persuaded to be Christians. Were it only for this hour alone, the pains of coming to Worcester would have been well bestowed. Being informed it was fifty miles to Brecknock, we set out early : But, on trial, we found they were computed

preached in our Room about ten, on, " I am not ashamed of the Gospel of Christ." May God deliver us from this evil disease, which eats out all the heart of religion ! In the evening I preached in the Town-Hall, at Cardiff: But the congregation was almost wholly new. The far greater part of the old society, Ann Jenkins, Thomas Glascot, Arthur Price, Jane Haswell, Nancy Newell, and a long train, are gone hence, and are no more seen. And how few are followers of them, as they were ofChrist ! Before I reached Monmouth, one met and informed me, that Mr. C., a Justice of the Peace, one of the greatest men in the town, desired I would take a bed at his house. Of consequence, all the rabble of the town were as quiet as lambs ; and we had acomfortable opportunity both night and morning. Surely this is the Lord's doing ! -We went through miserable roads to Worcester. Wednesday, 16. About ten I preached in the large meeting at May, 1781. Kidderminster, to a numerous congregation. With much diffi- culty we reached Salop in the evening, and found the people waiting. There has been no tumult since the new House was built. So far God has helped us. I preached at Whitchurch and Nantwich ; Fri- day, 18, at eleven, in the chapel near Northwich ; and in the evening at Manchester. Sunday, 20. I found much enlarge- ment in applying to a numerous congregation the lovely account given by St. James of " pure religion and undefiled." In the afternoon, I preached a funeral sermon for Mary Charlton, an Israelite indeed. From the hour that she first knew the par- doning love of God, she never lost sight of it for a moment. Eleven years ago, she believed that God had cleansed her from all sin ; and she showed that she had not believed in vain, by her holy and unblamable conversation. I went over to Warrington, and preached in the evening. Fearing many of the congregation rested in a false peace, I endeavoured to undeceive them, by closely applying those words, " Ye shall know them by their fruits." Tuesday, 22. About eleven, I preached at Chowbent, and in the evening at Bolton ; where the people seemed to be on the wing, just

least conception. Friday, 11. I came to London, and was informed that my wife died on Monday. This evening she was buried, though I was not informed ofit till a day or two after. I set out for Oxfordshire, and spent five days with much satisfaction among the societies. I found no offences among them at all, but they appeared to walk in love. On Friday, 19, I returned to London. About ten at night we set out for Norwich, and came thither about noon on Monday. Finding the people lov- ing and peaceable, I spent a dayor two with much satisfaction ; and on Wednesday, went on to Yarmouth. There is a prospect ofgood here also, the two grand hinderers having taken them- selves away. At Lowestoft I found much life and much love. On Friday I preached at Loddon, and on Saturday returned to Norwich. -I preached at Bear-Street to a large congregation, most ofwhom had never seen my face before. At half an hour after two, and at five, Ipreached to our usual congregation ; and the next morning commended them to the grace of God. -I went to Fakenham, and in the evening preached in the Room, built by Miss Franklin, now Mrs. Parker. I believe most of the town were present. Tuesday, 30. I went to Wells, a considerable sea-port, twelve miles from Fakenham, where also Miss Franklin had opened a door by preaching abroad, though at the peril of her life. She was followed by a young woman of the town, with whom I talked largely, and found her very sensible, and much devoted to God. From her Dec. 1781.1 JOURNAL. 219 I learnt, that till the Methodists came, they had none but female Teachers in this country ; and that there were six of these within ten or twelve miles, all of whom were members of the Church of England. I preached about ten in a small, neat preaching-house ; and all but two or three were very attentive. Here are a few who appear to be in great earnest. And if so, they will surely increase. At two in the afternoon I preached at Walsingham, a place famous for many generations. Afterwards I walked over what is left ofthe famous Abbey, the east end ofwhich is still stand-

five persons did so ; about as many men as women. explained to them the nature of a Christian society, and they willingly joined therein. I spent an agreeable hour at the Boarding-School April, 1782. in Sheriff- Hales. I believe the Misses Yeomans are well qualified for their office. Several of the children are under strong drawings. We then went on to Newcastle-under-Lyne. (This is the name of a little river which runs near the town.) Tuesday, 26. I found many at Burslem, too, under sad appre- hensions of the public danger : So I applied to these also those comfortable words, " I will not destroy it for ten's sake." Coming to Congleton, I found the Calvinists were just breaking in, and striving to make havoc of the flock. Is this brotherly love? Is this doing as we would be done to ? No more than robbing on the highway. But if it is decreed, they cannot help it : So we cannot blame them. MARCH 29.-(Being Good-Friday.) I came to Macclesfield just time enough to assist Mr. Simpson in the laborious service of the day. I preached for him morning and afternoon ; andwe administered the sacrament to about thirteen hundred persons. While wewere administering, I heard a low, soft, solemn sound, just like that of an Eolian harp. It continued five or six mi- nutes, and so affected many,that theycould not refrainfrom tears. It then gradually died away. Strange that no other organist (that I know) should think of this. In the evening, I preached at our Room. Herewas that harmony which artcannot imitate. -As our friends at Leek, thirteen miles from Mac- clesfield, would take no denial, I went over, and preached about noon to alovely congregation. God bore witness to his word in an uncommon manner, so that I could not think much ofmy labour. MARCH 31.-(Being Easter-Day.) I preached inthe church, morning and evening, where we had about eight hundred com- municants. In the evening, we had a love-feast ; and such an one as I had not seen for many years. Sixteen or eighteen per- sons gave a clear, scriptural testimony of being renewed in love. Andmany others told what God had done for their souls, with inimitable simplicity. Mon. APRIL 1.-We set out in the morning for Chapel-en-

le-Firth . But such a journey I have seldom had, unless in the middle of January. Wind, snow, and rainwe had in abun- dance, and roads almost impassable. However, at last we got to the town, and had agood walk from thence to the chapel, through the drivingsnow, about half a mile. But I soon forgot my labour, finding a large congregation that were all athirst for God. 224 REV. J. WESLEY'S April , 1782. -About ten I preached at New-Mills, to as simple a people as those at Chapel. Perceiving they had suffered much by not having the doctrineof Perfection clearly explained, and strongly pressed upon them, I preached expressly on the head ; andspoke to the same effect in meeting the society. The spirits of many greatly revived ; and they are now " going on unto perfection. " I found it needful to press the same thing at Stockport in the evening. Thursday, 4. I preachedat noonin the new preaching-house at Ashton, to as many as the House would hold. The inscription over the door is, " Can any good come out of Nazareth ? Come and see." In the evening I preached at Manchester. -About one I preached at Oldham ; and was surprised to see all the street lined with little children; and such children as I never saw till now. Before preaching they only ran round me and before me ; but after it, a whole troop, boys and girls, closed me in, and would not be content till I shook each of them by the hand. Being then asked to visit a dying woman, I no sooner entered the room, than both she and her companions were in such an emotion as I have seldom seen. Some laughed; some cried ; all were so transported, that they could hardly speak. O how much better is it to go to the poor, than to the rich ; and to the house of mourning than to the house of feast- ing! About this time I had a remarkable letter. Part of it was as follows :- " THE work of God prospers among us here : I never saw anything equal to it. The last time I was at St. Just, the Leaders gave me an account of seventy persons who had found

either pardon or perfect love, within the last fortnight : And the night and morning I was there, twenty more were delivered. One-and-twenty, likewise, were then added to the society ; most ofwhom have found peace with God. I preached at St. Helen's, a small, but populous town, ten or twelve miles from Liverpool, in Joseph Harris's house ; who is removed hither from Kingswood, to take care of the copper-works. Surely God has brought him hither for good. The people seem to be quite ripe for the Gospel. I waswaked at half-past two this morning, as was Mr. Broad- bent also, by a very loud noise, like a vast crack of thunder, April, 1782. accompaniedwitha flash of bright light. Itmadethe whole room shake, and all the tables and chairs therein jar. But (what is strange) none in the house, or in thetown, heard it, beside us. -I saw an uncommon sight,-the preaching-house at Wigan filled, yea, crowded ! Perhaps God will cause fruit to spring up even in this desolate place. Ihad now leisure to transcribe a letter, wrote last May, from Amherst, in Nova-Scotia, by a youngman whose father, some years since, went thither with his whole family :- " In the year 1779, I saw, if I would go to heaven, I must lead anew life. But I did not know Iwanted an inwardchange, or see the deplorable state I was in by nature, till I was at a prayer-meeting, held at Mr. Oxley's. While they were praying, myheart began to throb within me, my eyes gushed out with tears, and I cried aloud for mercy; as did most that were in the room, about fourteen in number. One, indeed, could not hold from laughing, whenwe began to cry out ; but it was not long before he cried as loud as any. In a few moments, it pleased God to fill Mrs. Oxley with joy unspeakable. After this, we went, almost every night, to Mr. Oxley's, to sing and pray. Going thence one night, and seeing the Northern Lights, I thought, What, if the Day of Judgment be coming ? ' I threw myself down on the ground, and cried to the Lord for mercy. On Sunday, Mr. Wells, an old Methodist, came to Amherst, and gave us an exhortation ; inwhich he said, ' Sin

and repent, sin and repent, till you repent in the bottomless pit. ' The words went like a dagger to my heart ; and I conti- nued mourning after God for five weeks and four days, till our monthly meeting. I was then strongly tempted to put an end to my life ; but God enabled me to resist the temptation. Two days after, an old Methodist, after praying with me, said, ' I think you will get the blessing before morning.' About two hours after, while we were singing a hymn, it pleased God to reveal his Son inmy heart. Since that time, Ihave hadmany blessed days, andmanyhappy nights . "One Sunday night, after my brother Dicky and I were gone to bed, I asked him, Can you believe ? ' He answered, ' No.' I exhorted him to wrestle hard with God, and got up to pray with him. Buthe was unbelieving still : So I went to sleep again. Yet, not being satisfied, after talking largely to him, I got up again, and began praying for him ; being fully 226 REV. J. WESLEY'S April, 1782. persuaded that God would set his soul at liberty. And so he did : He pardoned all his sins, and bade him ' go in peace.' " It being now between twelve and one, I wakedmybrothers, John and Thomas, and told them the glad tidings. They got up. We went to prayer; and when we rose from our knees, Tommy declared, 'God has blotted out all my sins.' I then went to my father and mother, (who were both seeking salva- tion,) and told them the joyful news. My father said, ' Willy, pray for us.' I did ; and earnestly exhorted him to wrestle with God for himself. So he did ; and it was not long before God set his soul also at liberty. The next morning, it pleased Him toshowmy sister Sally his pardoning love. Blessedbe his name for all his benefits ! "Not long after, Mr. Oxley's son came to our house, and lay withme, and complained of his hardness of heart. After I had talked with him a little while, the Lord laid his hand upon him in a wonderful manner, so that he rolled up and down, and roared as in the agonies of death. But between one and two in

the morning, he likewise could rejoice in God his Saviour. These are a few of the wonderful works of God among us: But he is also working on the hearts of the inhabitants in general. " WILLIAM BLACK, Jun." I preached, about eleven, in Todmorden church, thoroughly filled with attentive hearers ; in the afternoon, in Heptonstall church ; and at the Ewood in the evening. Wed- nesday, 24. The flood, caused by the violent rains, shut me up at Longwood-House. But on Thursday the rain turned to snow : So on Friday I got to Halifax ; where Mr. Floyd lay in ahigh fever, almost dead forwant of sleep. This was pre- vented by the violent pain inone of his feet, which was much swelled, and so sore, it could not be touched. We joined in prayer that God would fulfil his word, and give his beloved sleep. Presently the swelling, the soreness, the pain, were gone; and he had a good night's rest. As we rode to Keighley, the north-east windwas scarce supportable ; the frost being exceeding sharp, and all the mountains covered with snow . Saturday, 28. Bingley church was hot, but the heatwas very supportable, both in themorning and afternoon. Monday, 29. I preached at Skipton-in-Craven, at Grassington, and at Pateley-Bridge. Tuesday, 30. I found May, 1782. JOURNAL. 227 Miss Ritchie, at Otley, still hovering between life and death. Thursday, MAY 2. I met the select society ; all but two retain- ing the pure love of God, which some of them received near thirty years ago. On Saturday evening I preached to an earnest congregation at Yeadon. The same congregation was present in the morning, together with an army of little children ; full as numerous, and almost as loving, as those that surrounded us at Oldham. One of my horses having been so thoroughly lamed at Otley, that he died in three or four days, I purchased another: But as it was his way to stand still when he pleased, I set out as soon as possible. Whenwe had gone three miles , the chaise stuck fast. I walked for about a mile, and then borrowed a horse, which brought me to Birstal before the Prayers were ended. I preached on those words in the Gospel,

" Do ye now believe ?" which gave me an opportunity of speak- ing strong words, both to believers and unbelievers. In the evening I preached at Leeds, on St. James's beautiful descrip- tion of pure religion and undefiled: " To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." I preached at Wakefield in the evening. Such attention sat on every face, that it seemed as if every one in the congregation was on the brink of believing. Friday, 10. I preached at Sheffield ; Saturday, 11, aboutnoon, at Doncaster ; and in the evening at Epworth. I found the accounts I had received of the work of God here, were not at all exaggerated. Here is a little countrytown, containing a little more than eight or nine hundred grown people ; andthere has been such a work among them, as we have not seen in so short a time either at Leeds, Bristol, or London. -About eight I preached at Misterton ; about one at Overthorpe. Many of the Epworth children were there, and their spirit spread to all around them. But the huge congrega tionwas in the market-place at Epworth, and the Lord in the midst of them. The love-feast which followed exceeded all. I never knew such a one here before. As soon as one had done speaking, another began. Several of them were children ; but they spoke with the wisdom ofthe aged, though with the fire of youth . So out of the mouth of babes and sucklings did God perfect praise. June, 1782 I preached at Thorne. Never did I see such a congregation here before. The flame of Epworth hath spread hither also: In seven weeks fifty persons have found peace with God Some years ago four factories for spinning and weaving were set up at Epworth. In these a large number of young women, and boys, and girls were employed. The whole conversation of these was profane and loose to the last degree. But some of these stumbling in at the prayer-meeting were sud- denly cut to the heart. These never rested till they had gained their companions. The whole scene was changed. In three of the factories, no more lewdness or profaneness were found ; for God had put anew song in their mouth, and blasphemies

were turned to praise. Those three I visited to-day, and found religion had taken deep root in them. No trifling word was heard among them, and they watch over each other in love. I found it exceeding good to be there, and we rejoiced together in the God of our salvation. -I set out for the other side of Lincolnshire. Thursday, 16. I preached in the new House at Barrow. Iwas well pleased to meet with my old fellow-traveller, Charles Dela- motte, here. He gave me an invitation to lodge at his house, which I willingly accepted of. He seemed to be just the same as when we lodged together, five-and-forty years ago. Only he complained of the infirmities of old age, which, through the mercy of God, I know nothing of. Hence I wentby Hull, Beverley, Bridlington ; and then hastened to Newcastle-upon-Tyne,where I preached on Sunday, 26. Monday, 27. I set out for Scotland, and Wednesday, 29, reachedDunbar. Theweather was exceeding rough and stormy. Yetwe had a large and serious congregation. Thursday, 30. Finding the grounds were so flooded, that the common roads were not passable, we provided a guide to lead us a few miles round, by which means we came safe to Edinburgh. As I lodged with LadyMaxwell at Saughton-Hall, (agood old mansion-house, three miles from Edinburgh,) she desired me to give a short discourse to a few of her poor neigh- bours. I did so, at four in the afternoon, on the story ofDives and Lazarus. About seven I preached in our House at Edin- burgh, and fully delivered my own soul. Saturday, JUNE 1. I spent a little time with forty poor children, whom LadyMax- June, 1782. JOURNAL. 229 wellkeeps at school. They are swiftlybrought forward in reading andwriting, and learn the principles of religion. But I observe inthem all the ambitiosa paupertas. Be they ever so poor, theymust have a scrap of finery. Many of them have not a shoe to their foot: Butthe girl in rags is not without her ruffles. -Mr. Collins intended tohave preached on the Castle- hill, at twelve o'clock : But the dull Ministerkept us in the kirk tillpast one. At six the House was well filled: And I did not shun to declare the whole counsel of God. I almost wonder at myself. I seldom speak anywhere so roughly as in Scotland.

Andyet most of the people hear and hear, and are just what they were before. -I went on to Dundee. The congregation was large and attentive, as usual. But I found no increase, either of the society, or of the work of God. Tuesday, 4. The House at Arbroath was well filled with serious and attentive hearers. Only one or two pretty flutterers seemed inclined to laugh, if anywould have encouraged them. Wednesday, 5. We set out early, but did not reachAberdeen till between five and six in the evening. The congregations were large both morning andevening, and manyof them much alive to God. Friday, 7. We received a pleasing account of the work of God in the north. The flame begins to kindle even at poor, dull Keith : But muchmore at a little town near Fraserburg : And most of all at Newburgh, a small fishing town, fifteen miles from Aberdeen, where the soci- ety swiftly increases : And not only menand women, but a con- siderable number of children, are either rejoicing inGod or pant- ing after him. -. I walked with a friend to Mr. Lesley's seat, less than amile from the city. It is one ofthe pleasantest places of the kind I ever saw, either in Britain or Ireland. He has laid his gardens out on the side of a hill, which gives a fine prospect both of sea and land: And the variety is beyond what couldbe expected within so small a compass. But still Valeat possessor oportet, Si comportatis rebus bene cogitat uti . Unless a manhave peace within, he can enjoy none of the things That are round about him . The love of finery among the poor. EDIT. June, 1782. -We had a lovely congregation in the morning,many ofwhom were athirst for full salvation. In the evening God sent forth his voice, yea, and that amighty voice. I think few of the congregationwereunmoved: And we never had amore solemn parting. We went toArbroath ; Tuesday, 11, to Dun- dee; and Wednesday, 12, to Edinburgh. We had such congregations both that evening and the next, as had not been on aweek-day for many years: Some fruit of our labours here we have had already. Perhaps this is atoken that we shall have more. We travelled through apleasant country to Kelso,

day, 12. I walked through Mr. Bolton's curious works. He has carried every thing which he takes in hand to a high degree of perfection, and employs in the house about five hundred men, women, and children. His gardens, running along the side ofa hill, are delightful indeed ; having alarge piece of water at the bottom, in which are two well-wooded islands. If faithand love dwell here, then there maybe happiness too. Otherwise allthese beautiful things are as unsatisfactory as straws andfeathers. I spentan hourinHagley-Park ; I suppose inferior to few, if any, in England. But we were straitened for time. To take a proper view of it, would require five or six hours. Afterwards I went to the Leasowes, a farm so called, four or five miles from Hagley. I never was so surprised. I have seen nothing in all England to be comparedwith it. It is beautiful and elegant all over. There is nothing grand, nothing costly ; no temples, so called ; no statues ; (except two or three, which hadbetter have been spared;) but such walks, such shades, such hills and dales, such lawns, such artless cascades, such waving woods, with water intermixed, as exceed all imagination ! On the upper side, from the openings of a shady walk, is a most beautiful and extensive prospect. And allthis is comprised in the compass of three miles ! I doubt if it be exceeded by any thing in Europe. The father of Mr. Shenstone was a gentleman-farmer, who This bred him at the University, and left him a small estate. he wholly laid out in improving the Leasowes, living in hopes ofgreat preferment, grounded on the promises ofmanyrichand great friends. But nothing was performed, till he died at forty- eight; probably of a broken heart ! I heard a sermon in theoldchurch, at Birmingham, which the Preacher uttered with great vehemence against these " hairbrained, itinerant enthusiasts." Buthe totally missed his mark; having not the least conception ofthe persons whom he undertook to describe. Leaving Birmingham early in the morning, I Aug. 1782. preached at nine in alarge school-room at Coventry. About noon I preached to a multitude of people, in the brick-yard, at Bedworth. A few of them seemed to be much affected. In the evening I preached at Hinckley, one of the civilest towns I have seen.

-I went on to Leicester ; Thursday, 18, to Northampton ; and Friday, 19, to Hinxworth, in Hertford- shire. Adjoining to Miss Harvey's house is a pleasant garden ; and she has made ashady walk round the neighbouring mea- dows. How gladly could I repose awhile here ! But repose is not for me in this world. In the evening many of the villagers flocked together, so that her great hall was well filled. I would fainhope, some of them received the seed in good ground, and will bring forth fruit with patience. We reached London. All the following week the congregations were uncommonly large. Wednesday, 24. My brother and I paid our last visit to Lewisham, and spent a few pensive hours with the relict of our good friend, Mr. Blackwell. We took one more walk round the garden and meadow, which he took so much pains to improve. Upwards of forty years this has been my place of retirement, when I could spare two or three days from London. In that time, first Mrs. Sparrow went to rest ; then Mrs. Dewall ; then good Mrs. Blackwell ; now Mr. Blackwell himself. Who can tell how soon we may follow them? -I preached at West-Street, on the ministry of angels ; andmanywere greatly refreshed in considering the office of those spirits that continually attend on the heirs of salvation. Friday, AUGUST 2, we observed as a day of fasting and prayer for a blessing on the ensuing Conference ; and I believe God clothed his word with power in an uncommon manner throughout the week ; so that, were it only on this account, the Preachers, who came from all parts, found their labour was not invain. -Being obliged to leave London a little sooner than I intended, I concluded the Conference to-day; and desired all our brethren to observe it as a day of solemn thanksgiving. At three in the afternoon I took coach. About one on Wed- nesday morning we were informed that three highwaymen were on the road before us, and had robbed all the coaches that had passed, some of them within an hour or two. I felt no uncasi Aug. 1782. ness on the account, knowing that God would take care of us: Andhe did so ; for,beforewe came to the spot, all the highway-

to Redruth on Saturday, 31. I preached there in the even Sept. 1782.1 JOURNAL. ing, and at noon on Sunday, SEPTEMBER 1. Afterwards I expounded the Parable of the Sower at Gwennap, to how many thousands I know not. But all (I was informed) could hear distinctly. " This is the Lord's doing." -. I went on to Port-Isaac. Tuesday, 3. I preached inthe street at Camelford. Being informed here, that my old friend, Mr. Thompson, Rector of St. Gennis, was near death, and had expressed aparticular desire to see me, I judged no time was to be lost. So, borrowing the best horse I could find, I set out, and rode as fast as I could. On the way, I met with awhite-headed old man,who caught me by the hand, and said, " Sir, do you not know me ? " I answered, " No." He said, "My father, my father ! I am poor John Trembath." I desired him to speak to me in the evening at Launceston ; which he did. He was for some time reduced to extreme poverty, so as to hedge and ditch for bread; but in his dis- tress he cried to God, who sent him an answer of peace. He likewise enabled him to cure a gentleman that was desperately ill, and afterward several others ; so that he grew into reputa- tion, and gained a competent livelihood. " And now," said he, " I want for nothing ; I am happier than ever I was in my life." I found Mr. Thompson just alive, but quite sensible. It seemed to me as if none in the house but himselfwas very glad to see me. He had many doubts concerning his final state, and rather feared, than desired, to die ; so that my whole business was to comfort him, and to increase and confirm his confidence in God. He desired me to administer the Lord's Supper, which I willingly did ; and I left him much happier than I found him, calmly waiting till his change should come. January 19, 1786. Wednesday, SEPTEMBER 4, 1782.-I preached in the market house at Tiverton ; Thursday, 5, at Halberton, Taunton, and South-Brent. Friday, 6. About ten I preached at Shipham, a little town on the side of Mendiff, almost wholly inhabited by

miners, who dig up lapis calaminaris. I was surprised to see such a congregation at so short awarning ; and their deep and serious attention seemed to be a presage, that some ofthem will profit by what they hear. In the afternoon we went on to Bristol. -Mybrother read Prayers, and I preached to a very uncommon congregation. But a far more numerous one met near King's Square in the evening, onwhom I strongly enforced, " Ye cannot serve God and mammon." Permit me to observe here, how you may distinguish agenuine small Field's Bible from a spurious one : The genuine reads here, " Ye can serve God andmammon." In the spurious, the " not " is supplied. About nine I preached at Paulton, where the flame is abated, but not quenched. The same is the case at Shepton- Mallet, where I preached in the evening. Tuesday, 10. I went on to the simple-hearted colliers, at Coleford, abundance of whom met at six in the evening, in agreen meadow, which Wed- was delightfully gilded by the rays of the setting sun. nesday, 11. I preached to a large and serious congregation at the end of the preaching-house at Frome. After preaching at Roade, Pensford, Trowbridge, and Fresh- ford, on Friday, 13, I preached at Bath. Sunday, 15. I had a far greater number of communicants than usual. Both at this time, and in the afternoon and the evening service, we had no common blessing. On Monday and Tuesday I preached at Chew-Magna, at Sutton, Stoke, and Clutton : In mywaythither, I saw a famous monument of antiquity, at Stanton-Drew ; supposed to have 238 REV. J. WESLEY'S Oct. 1782. remained there between two and three thousand years. It was undoubtedly a Druid's temple, consisting of a smaller and a larger circle ofhuge stones set on end, one would think by some power morethan human. Indeed, such stones have been used for divine worship, nearly, if not quite, from the time of the flood. On the following days I preached at many other little places. After the service at Bristol, I hastened to Kings- wood, and preached a funeral sermon on Jenny Hall; a lovely young woman, who died in full triumph, and desired a sermon might be preached on Rev. vii. 13, and following verses. On Monday, Tuesday, and Wednesday, I visited theclasses ;

noon at his chapel. Prejudice seems now dying away: God grant it may never revive ! Tuesday, 11, I buried the remains of Sarah Clay, many years a mother in Israel; the last ofthose holy women, who, being filled with love, forty years ago devoted themselves wholly to God, to spend and be spent in his service Feb. 1783.1 JOURNAL. 243 Herdeath was like her life, calm and easy. She was dressing herselfwhen she dropped down and fell asleep. -I had an opportunity of attending the Lecture of that excellent man, Dr. Conyers. He was quite an original ; his matter was very good, his manner very bad; but it is enough that God owned him, both in the conviction and con- version of sinners . I went to Dorking ; and in the afternoon took a walk through the lovely gardens of Lord Grimstone. His father-in-law, who laidthem out, is some time since numbered with the dead ; and his son-in-law, living elsewhere, has not so much as the beholding them with his eyes ! At ouryearly meeting for that purpose, we exam- ined our yearly accounts, and found the money received (just answering the expense)was upwards of three thousand pounds a year ; but that is nothing to me : What I receive of it yearly, is neither more nor less than thirty pounds. To-day Charles Greenwood went to rest. He had been a melancholy man all his days, full ofdoubts and fears, and con- tinually writing bitter things against himself. When he was first taken ill, he said he should die, andwas miserable through fear ofdeath ; but two days before he died, the clouds dispersed, and he was unspeakably happy, telling his friends, " God has revealed to me things which it is impossible for man to utter." Just when he died, such glory filled the room, that it seemed to be a little heaven ; none could grieve or shed a tear, but all present appeared to be partakers of his joy. I buried the remains of Captain Cheesement, one who, some years since, from a plentiful fortune, was by a train of losses utterly ruined ; but two or three friends enabling him to begin trade again, the tide turned ; he prospered greatly, and riches flowed in on every side. A few years agohe married one

Here Imetwith Dr. Horne's " Commentary on the Psalms : " I suppose the best that ever was wrote. Yet I could not com- prehend his aggrandizing the Psalms, it seems, even above the New Testament. And someofthem hehardlymakes anything of; the eighty-seventh in particular. Tues. APRIL 1, c.-I went through several of the societies till I reached Holyhead, on Friday, 11. We went on board without delay, and on Sunday morning, the 13th, landed at Dunleary ; whence (not being able to procure a carriage) I walked on to Dublin. Here I spent two or three weeks with much satisfaction, in myusual employments. Monday, 21. I spent an hour with Mr. Shelton ; I think, full as extraordinary a man as Mr. Law ; of full as rapid agenius ; so that I had little to do but to hear; his words flowing as a river. Our little Conference began, and continued till Friday, MAY 2. All was peace and love ; and I trust the same spirit will spread through the nation. May, 1783. -I made a little excursion to a Nobleman's seat, a few miles from Dublin. It may doubtless vie in elegance, if not in costliness, with any seat in Great Britain : But the miserable master of the whole has little satisfaction therein. God hath said, " Write this man childless." For whom then does he heap up these things ? He is himself growing old:- Andmustheleave this paradise ? Then leave These happy shades, and mansions fit for Gods ? There was an Ordination at St. Patrick's. I admired the solemnity wherewith the Archbishop went through the Ser- vice: But the vacant faces of the ordained showed how little they were affected thereby. In the evening multitudes met to renew their covenant with God. But here was no vacant face to be seen ; forGodwas in the midst, and manifested himself to many ; particularly to adaughter of good William Pennington. We prepared for going on board the packet ; but as it delayed sailing, on Tuesday, 6, I waited on Lady Arabella Denny, at the Black Rock, four miles from Dublin. It is one of the pleasantest spots I ever saw. The garden is everything in miniature. On one side is a grove, with serpentine walks ; on

was simplex munditiis, plain and neat in the highest degree. 6. It has lately been observed, that growing vegetables greatly resist putridity ; so there is an use in their numerous rows of trees which was not thought of at first. The elms balance the canals, preventing the putrefaction which those otherwise might produce. One little circumstance I observed, which I suppose is pecu- liar to Holland : To most chamber-windows a looking-glass is placed on the outside of the sash, so as to show the whole street, with all the passengers. There is something very pleasing in these moving pictures. Are they found in no other country ? The Episcopal church is not quite so large as the chapel in West-Street. It is very elegant both without and within. The Service began at half-past nine. Such a congre- gationhad not often beenthere before. I preached on, "God created man inhis ownimage." The people seemed, " all but their attention, dead." In the afternoon the church was so filled as (they informedme) it had not been for these fifty years. I preached on, "God hath given us eternal life; and this life is in his Son." I believe God applied it to many hearts. Were it only for this hour, I am glad I came to Holland. One thing which I peculiarly observed was this, and the same in all the churches in Holland: At coming in, no one looks on the right or the left hand, or bows or courtesies to any one ; but all go straightforward to their seats, as if no other person was inthe place. During the service none turns his head on either side, or looks at anything but his book or the Minister ; and June,1783. in going out, none takes notice of any one, but all go straight forward till they are in the open air. After church an English gentleman invited me to his country- house, not half a mile from the town. 1 scarce ever saw so pretty a place. The garden before the house was in three par- titions, each quite different from the others. The house lay between this and another garden, (nothing like any of the others,) from which you looked through a beautiful summer- house, washed by a small stream, into rich pastures filled with

cattle. We sat under an arbour of stately trees, between the front and the back gardens. Here were four such children (I suppose seven, six, five, and three years old) as I never saw before in one family : Such inexpressible beauty and innocence shone together ! In the evening I attended the service of the great Dutch church, as large as most of our cathedrals. The organ (like those in all the Dutch churches) was elegantly painted and gilded; and the tunes that were sung were very lively, and yet solemn. We set out in a track-skuit for the Hague. By theway we saw a curiosity : The gallows near the canal, sur- rounded with a knot of beautiful trees ! So the dying man will have one pleasant prospect here, whatever befalls him hereafter ! At eleven we came to Delft, a large, handsome town, where we spent an hour at a merchant's house, who, as well as his wife, a very agreeable woman, seemed both to fear and to love God. Afterwards we saw the great church ; I think nearly, if not quite, as long as York Minster. It is exceedingly light and elegant within, and every part is kept exquisitely clean. The tomb of William the First is much admired ; particularly his statue, which has more life than one would think could be expressed in brass. Whenwe came to the Hague, though we hadheardmuch of it, we were not disappointed. It is, indeed, beautiful beyond expression. Many of the houses are exceeding grand, and are finely intermixed with water and wood; yet not too close, but so as to be sufficiently ventilated by the air. Being invited to tea by Madam de Vassenaar, (one of the first quality in the Hague,) I waited upon her in the afternoon. She received us with that easy openness and affability which is almost peculiar to Christians and persons of quality. Soon after June, 1783. came ten or twelve ladies more, who seemed to be of her own rank, (though dressed quite plain,)and two most agreeable gen- tlemen; one of whom, I afterwards understood, was a Colonel in the Prince's Guards. After tea I expounded the three first verses of the thirteenth of the first Epistle to the Corinthians. CaptainM. interpreted, sentence by sentence. I then prayed,

of the city. At eleven we drank coffee (the custom in Holland) at Mr. J's, a merchant, whose dining-room is covered, both walls and ceiling, with the most beautiful paintings. He and his lady walked with us in the afternoon to the Stadt-House; perhaps the grandest buildings of the kind in Europe. The great hall is a noble room indeed, near as large as that of Christ- Church in Oxford. But I have neither time nor inclination to describe particularly this amazing structure. At five in the evening we drank tea at another merchant's, Mr. G's, where I had a long conversation with Mr. de H.; one of the most learned as well as popular Ministers in the city ; and (I believe, what is far more important) he is truly alive to God. He spoke Latin well, and seemed to be one of a strong understanding, as well as of an excellent spirit. In returning to our inn, we called at a stationer's ; and though we spent but a few minutes, it was enough to convince us of his strong affec tion, even to strangers. What a change does the grace of God make in the heart ! Shyness and stiffness are now no more ! We breakfasted with avery extraordinary woman, who lamented that she could not talk to us but by an interpreter. ! However, she made us understand, that she had a little child some years since, three or four years old, that was praying con- tinually : That one morning, having just dressed her, she said, "Will you go kiss your sister ? " She said, " Yes, mamma; and I will kiss you too ;" and threw her arms about her mother's neck ; who said, " My dear, where willyou go now ? " She said, " I will go to Jesus ;" and died. At eleven I spent an hour with awoman of large fortune, who appeared to be as much devoted to God as her. Wewere immediately as well acquainted with each other, as if we had known each other for many years. Butindeed an easy good- breeding (such as I never expected to see here) runs through all the genteeler people of Amsterdam. And there is such a child-like simplicity in all that love God, as does honour to the religion they profess .

were asleep in the town were waked, and many thought the day of judgment was come. Men, women, and children, flocked out of their houses, and kneeled down together in the streets. With the flames, the grace of God came down also in a manner never known before ; and as the impression was general, so it was lasting : It did not pass awaywith the storm ; but the spirit of seriousness, with that of grace and supplication, continued. Aprayer-meeting being appointed on Saturday evening, the people flocked together ; so that the preaching-house was more than filled; and many were constrained to stand without the door andwindows. On Sunday morning, before the usual time of Service, the church was quite filled. Such a sight was never seen in that church before. The Rector himself was greatly moved, and delivered a pressing, close sermon, with uncommon earnestness. When I came on Wednesday, the same serious- ness remained on the generality of the people. I preached in the evening at Wood-Green, where a multitude flocked together, on the Son of man coming in his glory. The word fell heavy upon them, and many of their hearts were as melting wax. Thursday, 17. At five they were still so eager to hear, that the preaching-house wouldnot near containthe congregation. After preaching, four- and-thirty persons desired admission into the society ; every one ofwhomwas (for the present, at least)under very serious impressions : And most of them, there is reason to hope, will bring forth fruit with patience. In the evening I preached to a lovely congregation,at Stroud; and on Tuesday afternoon came to Bristol. Monday, Tuesday, and Wednesday, Ispent at Bath. Thurs- Aug. 1783. 259 day, 24. I went with a few friends to Blase-Castle. The woods on the side of the hill, cut through various directions, are the pleasantest I ever saw, little inferior to the Leasowes ; and, bythe beautiful prospects, far superior to Stow gardens. Afterwards we took a view of Lord Clifford's woods, at King's Weston. They are amazingly beautiful : I have seen nothing equal to them in the west of England, and very few in any other parts. In the evening I read to the congregation an account of our brethren in Holland, and many thanksgivings were rendered to God on their account. Our Conference began, at which two important

respect, had only my labour for my pains ; yet I do not at all repent ofmyjourney : I have done my part ; let others bear their own burden. Going back nearly the sameway I came, on Saturday, 13, I reached Bristol. I had likewise good reward for my labour, in the recovery of my health, by a journey of five or six hundred miles . On Wednesday, 17, and the two following days, I visited several of the country societies ; and found most of them, not only increasing in number, but in the knowledge and love of God. Observing thedeep poverty ofmanyof our brethren, I determined to do what I could for their relief. I spoke sever- ally to some thatwere ingood circumstances, and received about forty pounds. Next I inquired who were in the most pressing want, andvisited them at their own houses. I was surprised to find no murmuring spirits among them, but many that were truly happy in God; and all of them appeared to be exceeding thankful for the scanty reliefwhich they received. It being a fair day, I snatched the opportunity of preaching abroad to twice or thrice as many as the Roomwould have contained. Wednesday, ОсTOBER 1. I preached at Bath, to such acongregation as I have not seen there of a long season. All my leisure hours this week I employed in visiting the remaining poor, and in begging for them. Having collected about fifty pounds more, I was enabled to relieve most of those that were in pressing distress. -Leaving the societyin a more prosperous way than it had been for several years, I preached in the Devizes about noon, and at Sarum in the evening. Captain Webb lately kindled a flame here, and it is not yet gone out. Several persons were still rejoicing in God; and the people in general were much quickened. Tuesday, 7. I found his preaching in the street at Winchester had been blessed greatly. Many were more or less convinced of sin, and several had found peace with God. I never saw the preaching-house so crowded before with serious and attentive hearers. So was that at Portsmouth also. Wednesday, 8. We took a wherry for the Isle of Wight. Before we were half over, the sea rose, and the water washed Oct. 1783.

over us. However, we got safe to Watton-Bridge, and then walked on to Newport. There is much life among the people here ; and they walk worthy of their profession. -I went to Newtown, (two miles from Newport.) supposed to be the oldest town in the isle ; but itsglory ispast ! The church lies in ruins, and the town has scarce six houses remaining. However, the preaching-house was thoroughly filled; and the people appeared to be all of one rank ; none rich, and none extremely poor ; but all were extremely serious and attentive. I crossed over to Southampton ; and found two or three there also who feared and loved God. Then I went to Winchester, and had the pleasure of dining with Mr. Lowth, and supping with Mrs. Blackwell. Her six lovely children are in admirable order ; it is a pleasure to see them. A Clergyman having offered me his church, I purposed beginning at five ; but the key was not to be found ; SO I made a virtue of necessity, and preached near the Cross-Street ; probably to double the congregation which would have been in the church. Many of the Dutch prisoners remaining here, I paid them a short visit. When they were brought hither first, one of them prayed with as many as desired it,and gave them aword of exhortation. Presently one found peace withGod, and joined him in that labour of love. These increased, so that theyhave now five exhorters : Many are justified, and many more con- vinced of sin. About two hundred of them were met together when I came : They first sung a hymn in their own language; I then gave them ashort exhortation inEnglish, forwhich they were extremely thankful. Just at twelve (the same hour as at Bristol) I was taken exceeding ill, and so continued till three. I then took chaise, as I had appointed, and was better and better every stage, and quite wellwhen I came to London. I preached at Wallingford. Tuesday, 14. I went on to Oxford, and found both the congregation and society increased in zeal as well as in number. Wednesday, 15. I came to Witney. The flame which was kindled here by that provi-

dential storm of thunderand lightning, is not extinguished; but has continued ever since,with no discernible intermission. The preaching-house is still too small for the congregation. Thurs Oct. 1783.1 day, 16. I preached at High-Wycomb ; and on Friday returned to London. I took the diligence for Norwich, and preached there the next evening, to more than the House would contain ; and both this night and the following, we sensibly felt that Godwas in the midst of us. Wednesday, 22. I went to Yarmouth. Often this poor society had been well nigh shattered in pieces ; first, by Benjamin Worship, then a furious Calvinist, tearing away near half ofthem; next, by John Simpson, turningAnti- nomian, andscattering most that were left. It has pleased God, contrary to allhuman probability, to raise a new society out of the dust ; nay, and to give them courage to build a new preaching-house, which is well finished, and contains about five hundred persons. I opened it this evening ; and as many as could get in, seemed to be deeply affected. Who knows but God is about to repair the waste places, and to gather a people that shall be scattered no more ? -. We went to Lowestoft, where the people have stood firm from the beginning. Observing in the evening, that forty or fifty people were talking together, as soon as the service was over, (amiserable custom that prevails in most places of public worship, throughout England and Ireland,) I strongly warned the congregation against it ; as I had done those at Norwich and Yarmouth. They received it in love ; and the next evening, allwent silently away. But this warning must be givenagainand again in every place, or it will not be effectual. I preached in Lowestoft at five ; at eight to an earnest, lively people at Cove; and at one to a more numerous, but notmore lively, congregationat Loddon. The most numer- ouswas that at Norwich in the evening, many ofwhom were truly alive to God. I gave the sacrament at seven ; at nine I preached at Bear-Street, where I am in hopes considerable good will be done. The most serious congregation in our House we had at two ; but the most numerous at six ; though not above half of

those that came could get in. Those that could hear, did not lose their labour ; for God " satisfied the hungry with good things." -. I talked at largewith M. F. Such a case I have not known before. She has been in the society nearly from the begin- ning. She found peace with God five-and-twenty years ago ; and Nov. 1783. the pure love of God afewyears after. Above thirty years she has been a Class and aBand Leader, and of very eminent use. Ten months since she was accused of drunkenness, and of reveal- ing the secret of her friend. Being informed of this, I wrote to Norwich, (as I then believed the charge,) that she must be no longer a Leader, either ofa band or a class. The Preacher told her further, that, in his judgment, shewas unfit to be a member of the society. Upon this she gave up her ticket, together with the band and her class-papers. Immediately all her friends (of whom she seemed to have a large number) for- sook her at once. No one knew her, or spoke to her. She was as a dead thing out ofmind ! Onmaking a more particular inquiry, I found that Mrs. W (formerly a common woman) had revealed her own secret, to Dr. Hunt, and twenty people besides. So the first accusation vanished into air. As to the second, I verily believe, the drunkenness with which she was charged,was, in reality, the falling down in a fit. Sowe have thrown away one of the most useful Leaders we ever had, for these wonderful reasons ! -I crossed over to Lynn, and found things much i better than I expected. The behaviour of Mr. G-, which one would have imagined would have done much harm, had rather done good. People in general cried, " Let that badman go, they will do better without him." And the House was suffi- ciently crowded with serious hearers. NOVEMBER 1. I returned to London. In the two following weeks I visited the classes both in Lon- don and the neighbouring societies. Sunday, 16. Being much importuned, I preached in the evening at Mr. Maxfield's chapel. But I dare not do so again, as it cannotcontainone third ofthat congregation at the new chapel. -. I preached at Sevenoaks, and on Tuesday, 18,

at Mount-Ephraim, near Tunbridge-Wells. Wednesday, 19, I came once more to the lovely family at Shoreham. A little longer that venerable oldman is permitted to remain here, that the flock may not be scattered. When I was at Sevenoaks I made an odd remark. In the year 1769, I weighed an hundred and twenty-two pounds. In 1783, I weighed not a pound more or less. I doubt whether such another instance is to be found in Great Britain. I preached at Canterbury, and again on Wednes Jan. 1784 R A . 2 day ; on Tuesday, 25, at Dover ; Thursday, 27, at Sheerness, where Mr. Fox read Prayers, and I preached on those words in the Second Lesson, " To-day, if ye will hear his voice, harden notyour hearts." I returned to London. Tuesday, DECEMBER 2. I married Mr. Rutherford and Miss Lydia Duplex. Wednes- day, 3. I took a little journey into Hertfordshire ; and having preached at Hinxworth, and Wrestlingworth, on Friday, 5, I preached at Barnet, and on Saturday, 6, returned to London. Inow inquired more carefully and particularly into the strange case of poor Mr. M. But the more I inquired, the worse the matter appeared to be. It was plain,by the evidence of many unexceptionable witnesses, that he had told innumerable lies ; affirming, denying, and affirming again! And this man, who has lived above twenty years in a constant course of lying and slandering, tells you,he enjoys constant communion with God; and that nothing canmake him happier, but heaven ! -I spent two hours with thatgreatman, Dr. John- son, who is sinking into the grave by agentledecay. Wednes- day, 24. While we were dining at Mr. Blunt's, his servant-maid, ill ofa sore throat, died. Saturday, 27. I dined at Mr. Awbrey's, with Mr. Wynantz, son ofthe Dutch merchant at whose house I met with Peter Böhler and his brethren, forty-five years ago. -We concluded the year at the new chapel, with the voice of praise and thanksgiving. Thur. JANUARY 1, 1784.-I retired for two or threedays to Peckham. Sunday, 4. Though it rained violently, we had, I believe, upwards of eighteen hundred people, at the renewal of the Covenant : Many found an uncommon blessing therein. I am sure I did, for one. At noon I preached at Barking, and in the even-

tenham, which I had not seen for many years. I preached at noon to half a houseful of hearers, most of them cold and dead enough. I expected to find the same at Tewkesbury, but was agreeably disappointed. Not only the congregation was much larger, but I admired their teachableness. On my mentioning the impropriety ofstanding at prayer, and sitting while we were singing praise to God, they all took advice ; kneeling while we prayed, and stood up while we sung Psalms. Thur . 18.-We crossed over to Bengeworth, where Mr. Cooper read Prayers, and I preached. Friday, 19. Being informed that my chaise could pass part of the way to Broad- marston, I went boldly for a while, and then stuck fast. I borrowed a horse, andwent on . At five I preached in Pebworth church, and at five in the morning in our own chapel atBroad March, 1784. marston . As we rode back to Bengeworth, the cold was so intense, that it had an effect I never felt before, it made me downright sick. However, I went on, and preached in the church at eleven, and in the evening at Worcester. Sunday, 21. I preached to a crowded audience, in St. Andrew's church. The Vicar read Prayers, and afterwards told me I should be welcome to the use of his church, whenever I came to Worcester. -In the evening I preachedat Birmingham. Tues- day, 23. I preached in the church at Quinton, to a congregation gathered from all parts. Not many appeared to be unaffected; for the power of God was eminently present. After preaching at various other places, on Saturday, 27, I went to Madeley ; and, at Mr. Fletcher's desire, revised his Letters to Dr. Priestley. I think there is hardly anotherman inEngland so fit to encounter him. Sunday, 28. Notwithstand- ing the severe weather, the church was more than filled. I preached onpart ofthe Epistle; (Heb. ix. 13, c.;) inthe after- noon, on " the grace of God that bringeth salvation ; " and I believe God applied it to many hearts. -I gave an exhortation at Sheriff-Hales, inmyway to Stafford. When I came thither, I found no notice had been given: So I had only asmall company, in a deplorable hole, formerly a stable. Hence we went to Lane-End, a village two

or three miles from Newcastle-under-Lyne. It was still pierc- ingly cold ; but the preaching-house would not hold a fourth part of the people. So I preached in the open air; the moon giving us clear light, though not much heat. The House was filled at five in the morning ; and God again applied his word. -I preached in the new preaching-house at Henley- Green; but this was far too small to hold the congregation. Indeed, this country is all on fire, and the flame is still spread- ing from village to village. The preaching-house at Newcastle justheld the congregation,many being kept away by the elec- tion ; especially the Gentry. But still the poor heard theGospel preached, and received it with all readiness ofmind. I reached Burslem, wherewe had the first society in the country ; and it is still the largest, and the most in ear- nest. I was obliged to preach abroad. The House would but just contain the societies at the love-feast ; at which many, both men and women, simply declared the wonderful works of God. I did not find so lively a people at Congleton. Although the April, 1784. wounds made by prejudice were nearly healed, yet a faintness anddeadness remained. I found the same sad effects ofprejudice at Macclesfield : But there are so many here truly alive to God, that his work goes on still; only not in so rapid a manner as it might otherwise have done. Sun. APRIL 4.-I preached at the new church, morning and evening, to a London congregation. Monday, 5. About noon I preached at Alpraham, to an unusually large congregation. I was surprised, when I came to Chester, to find that there also morning preaching was quite left off, for this worthy reason: "Because the people will not come, or, at least, not in the win- ter." If so, the Methodists are a fallen people. Here is proof. They have " lost their first love;" and they never will or can recover it, till they "do the first works." As soon as I set foot in Georgia, I began preaching at five in the morning; and every communicant, that is, every serious person in the town, constantly attended throughout the year : I mean, came every morning, winter and summer, unless in the

case of sickness. They did so till I left the province. In the year 1738, whenGod began his greatwork inEngland, I began preaching at the same hour, winter and summer, and never wanted acongregation. If they will not attend now, they have lost their zeal ; and then, it cannot be denied, they are a fallen people. And, in the mean time, we are labouring to secure the preaching-houses to the next generation ! In the name ofGod, let us, if possible, secure the present generation from drawing back to perdition ! Let all the Preachers that are still alive to God join together as one man, fast and pray, lift up their voice as a trumpet, be instant, in season, out of season, to convince them they are fallen ; and exhort them instantly to " repent, and do the first works : " This in particular,-rising in the morning, without which neither their souls nor bodies can long remain in health. -I crossed over the water to Liverpool. Here I found a people much alive to God ; one cause of which was, that they have preaching several mornings in a week, and prayer- meetings on the rest ; all of which they are careful to attend. On Good-Friday, APRIL 9, I went to Warrington. In the morning I read Prayers, preached, and administered the Lord's Supper, to a serious congregation. I preached at five again, 270 REV. J. WESLEY'S April, 1784. and believe few were present whodid not feel that God was there of a truth. I preached to ahuge congregation at Manchester, and to a far larger at ten in the morning, being Easter-Day. It was supposed there were near a thousand communicants. But hitherto the Lord has helped me in this respect also : I have found no congregation which my voice could not com- mand. I found alovely congregation at Stockport, much alive to God. So was that at Oldham the next day, which was not perceptibly lessened, though it blew a storm, and poured down with rain. Here a young woman, of unblamable character, (otherwise I should not have given her any credit,) gave me a remarkable account. She said, " I had totally lost the sight ofmy right eye, when I dreamed one night, that our Saviour

Longtown, the last town in England ; and one of the best built in it; for all the houses are new, from one end to the other. The road from hence to Langholm is delightfully pleasant, running mostly by the side of a clear river. But it was past seven before we reached Selkirk. We had frost in the morning, snow before seven, piercing winds allday long, and in the afternoon vehement hail ; so that I did not wonder we had a small congregation at Edin- burgh in the evening. -I attended the Tolbooth kirk at eleven. The sermon was very sensible ; but having no application,was no way likely to awaken drowsy hearers. About four I preached at Lady Maxwell's, two or three miles from Edinburgh, and at six in our own House. For once it was thoroughly filled. I preached on, " God is a Spirit ; and they that worship him, must worship him in spirit and in truth." I am amazed at this people. Use the most cutting words, and apply them in the most pointed manner, still they hear, butfeel no more than the seats they sit upon ! -I went to Glasgow, and preached in the evening to a very different congregation. Many attended in the morn- ing, although the morning preaching had been long discontinued both here and at Edinburgh. In the evening many were obliged to go away, the House not being able to contain them. Wednes- day, 28. We found the same inconvenience, but those who could get in found a remarkable blessing. Thursday, 29. The House was thoroughly filled at four; and the hearts of the people were as melting wax. Afterwards I returned to Edinburgh, and in the evening the House was well filled. So that we must not say, " The people of Edinburgh love the word of God only on the Lord's day." We went to Perth; now but the shadow ofwhat it was, though it begins to lift up its head. It is certainly the sweetest place in all North-Britain, unless perhaps Dundee. I preached in the Tolbooth, to a large andwell-behaved congre May,1784. 273 gation. Many of them were present again at five in the morn- ing, MAY 1. I then went to Dundee, through the Carse of

ever, having a good guide, we passed it withoutmuch difficulty. I found Sir Lodowick Grant almost worn out. Never was a visit more seasonable. By free and friendly conversation his spirits were so raised, that I am in hopes it willlengthen his life. -I preachedto a small company at noon, on, "His commandments are not grievous." As I was concluding, Colonel May, 1784. JOURNAL . Grant and his Ladycame in: For whose sake I began again, and lectured, as they call it, on the former part of the fifteenth chapter of St. Luke. We had a larger company in the after- noon, to whom I preached on "judgment to come." And this subject seemed to affect them most. I set out for Inverness. I had sent Mr. M'Allum before, on George Whitfield's horse, to give notice of my com- ing. Hereby I was obliged to take both George and Mrs. M'Allum with me inmy chaise. To ease the horses, we walked forward from Nairn, ordering Richard to follow us, as soon as they were fed : He did so, but there were two roads. So, as we took one, and he the other, we walked about twelve miles and a halfof the way, through heavy rain. We then found Richard waiting for us at a little ale-house, and drove on to Inverness. But, blessed be God, I was no more tired than when I set out from Nairn. I preached at seven to a far larger congregation than I had seen here since I preached in the kirk. And surely the labour was not in vain : For God sent amessage tomanyhearts. Notwithstanding the long discontinuance of morning preaching, we had a large congregation at five. I breakfasted at the first house I was invited to at Inverness, where good Mr. M'Kenzie then lived. His three daughters live in it now ; one of whom inherits all the spirit of her father. In the afternoon we took a walk over thebridge, into one of the pleasantest countries I have seen. It runs along by the side of the clear river, and is well-cultivated and well-wooded. And here first we heard abundance of birds, welcoming the return of spring. The congregationwas larger this evening than the last : Andgreat part ofthem attended in the morning. We had then

miles north of Aberdeen. Here is at present, according to its bigness, the liveliest society in the kingdom. I preached here in a kind of Square, to a multitude ofpeople ; and the whole con- gregation appeared to be moved, and ready prepared for the Lord. At two in the afternoon Mr. Black read Prayers, and I preached, in Trinity chapel. Itwascrowded with people ofall denominations. I preached from 1 Cor. xiii. 1, 2, 3, in utter defiance of their common saying, " He is a good man, though he has bad tempers." Nay, if he has bad tempers, he is no more agood man than the devil is a good angel. Atfive I preached in our own chapel, exceeding crowded, on the form and power ofgodliness. I am now clear of these people, and can cheerfully commend them to God. May, 1784. JOURNAL . -. I reached Arbroath, and inquired into that odd event which occurred there in the latter end of the last war. The famous Captain Fell came one afternoon to the side of the town, and sent three men on shore, threatening to lay the town in ashes, unless they sent him thirty thousand pounds. That not being done, he began firing on the town the next day, and continued it till night. But, perceiving the country was alarmed, he sailed away the next day, having left some hundred cannon- balls behind him ; but not having hurt man, woman, or child, or anything else, save one old barn door. -I preached at Dundee. Wednesday, 19. I crossed over the pleasant and fertile county of Fife, to Melval-House, the grand and beautiful seat of Lord Leven. He was not at home, being gone to Edinburgh, as the King's Commissioner ; but the Countess was, with two of her daughters, and both her sons-in-law. At their desire I preached in the evening, on, " It is appointed unto man once to die ; " and I believe God made the application. Thursday, 20. It blew a storm : Never- theless, with some difficulty, we crossed the Queen's Ferry. Friday, 21. I examined the society, and found about sixty members left. Many of these were truly alive to God : So our labour here is not quite in vain. Saturday, 22. I had some close conversation with L. M., who appeared to be clearly saved

furnishing, than twenty ofthese. But the Duke's house is far larger, containing no less than fortybed-chambers. But it is not near finished yet, nor probably will be till the owner is no more seen. -I entered into England once more, andin the even- ing preached in the Town-Hall, at Alnwick. Saturday, 29. I should have preached in the Town-Hall, at Morpeth; but it was pre-engaged by a company of strolling players. So we retired into our own preaching-house. In the afternoon I went on to Newcastle. MAY 30.-(Being Whitsunday.) The rain obliged us to be in the Orphan-House, both morning and evening; but in the afternoon I was forced to preach abroad at the Fell, by the multitudes that flocked together ; partly moved by the death of William Bell and his wife, one so soon after the other. Tues. JUNE 1.-About nine I preached to a large number of the poor people at Howden Pans ; at noon, in North-Shields; and inthe morning, at Newcastle ; where I had nowgreat satis- faction, the congregation, both morning and evening, being larger than they had been for many years, and the society being much alive, and in great peace and harmony. Friday, 4. I went over to Sunderland, and found the work of God here June, 1784. JOURNAL. 279 also in aprosperous state. Saturday, 5. I saw as many of the people, sick or well, as I could, andwas much comforted among them. Sunday, 6. I preached at eight in the Room ; at eleven in Monk-Wearmouth church. I purposed preaching abroad at Newcastle in the evening, but the weather would not permit : So I preached in the House, on, " This is the record, that God hath given unto us eternal life, and this life is in his Son." -. About noon I preached at Anham ; and in the evening in the Town-Hall at Hartlepool, where I had not been for sixteenyears. -I came to Stockton-upon-Tees. Here I found an uncommonwork of God among the children. Many of them from six to fourteen were under serious impressions, and ear- nestly desirous to save their souls. There were upwards of sixty who constantly came to be examined, and appeared to be greatly awakened. I preached at noon, on, " The kingdom of heaven is at hand; " and the people seemed to feel every word.

As soon as I came down from the desk, I was enclosed by a body of children ; one ofwhom, and another, sunk down upon their knees, until they were all kneeling : So I kneeled down myself, and began praying for them. Abundance ofpeople ran back into the House. The fire kindled, and ran from heart to heart, till few, if any, were unaffected. Is not this a new thing inthe earth ? God begins his work in children. Thus it has been also in Cornwall, Manchester, and Epworth. Thus the flame spreads to those of riper years ; till at length they all know ! him, andpraise him from the least unto the greatest. I went to Barnard-Castle. Here I was informed, thatmyold school-fellow, Mr. Fielding, and his wife, were gone to rest. His son, not choosing to live there, had let his lovely house to a stranger : So in a little time his very name and mem- orywill be lost ! After preaching at five, I took horse for the Dales, and about eight preached at Cutherston. Here I had the plea- sure of seeing some of our brethren, who had been long at vari- ance, cordially reconciled. Hence we rode through rain and wind to Newbiggen in Teesdale. Being but a poor horseman, and having a rough horse, I had just strength for my journey, and none to spare ; but after resting awhile, I preached without any weariness . June,1784. Having then procured an easier horse, I rode over the great mountain into Weardale. But I found not my old host : Good Stephen Watson was removed to Abraham's bosom. Sowas that mother in Israel, Jane Nattres ; (before Salkeld;) the great instrument of that amazing work among the children. But God is with them still : Most of the Leaders and many of the people are much alive to God ; as we found in the evening, whenwe had such a shower of grace as I have seldom known. About ten, riding through avillage called Middle- ton, I was desired to preach there. So I began in the street without delay. A large number of people came together, and received the word with gladness. Afterwards we rode at leisure to Barnard-Castle ; and on Saturday, 12, to Darlington.

done even at Gainsborough ! Tuesday, 29. I preached in the July, 1784. 283 street at Scotter, to alarge and deeply attentive congregation. Itwasasolemn and comfortable season. In the evening I read Prayers andpreached in Owstone church; and again in the morn- ing. Wednesday, 30. In the evening I preached at Epworth In the residue of the week, I preached morning and evening in several of the neighbouring towns. Sun. JULY 4.-I read Prayers and preached in Owstone church, so filled as probably it never was before ; and believe every one, awakened or unawakened, felt that Godwas there. The congregation in the afternoon, at Epworth market-place, was thought to be larger than ever it was before ; and great was the Holy One of Israel in the midst of them. -At twelve I preached in the elegant House at Doncaster, for once pretty well filled ; and spoke more strongly, indeed more roughly, than I am accustomed to do. It was sultry hot (as it has been once or twice before) while we went to Rotherham, where I preached abroad to alarger congregation, both of rich and poor, than even at Epworth ; and earnestly enforced on those who are called believers, " By their fruits ye shall know them." I joined again the select society, which was fallen inpieces ; and prayed them to be wiser for the time to come. I breakfasted at that amiable old man's, Mr. Sparrow; elder brother to his twin-soul whom I knew at Westminster. Thence I went on to Sheffield, where the society is increased to near some hun- dred members. How swiftly does the work ofGod spread among those who earn their breadby the sweat of their brow ! -It was supposed there were a thousand persons present at five in the morning. Ayoung gentlewoman was with us at breakfast, whowas mourning and refused to be comforted. We prayed for her in faith, and in a few hours she was enabled to rejoice in God her Saviour. In the afternoon the heat was scarce supportable, and it seemed to increase every hour ; but between two and three in the morning, Thursday, 8, came a violent storm, followed by uncommon thunder, and a flood of rain, which continued about three hours ; this entirely cooled the air, and, ceasingjust as we set out, left us apleasantjourney

Who knows but some of these schools may become nurseries for Christians ? -Though it rained all day, in the morningwe had agood congregation at five. Wednesday, 21. I met the society, and found but one or two of the original members, most of them being gone to Abraham's bosom. Iwas a little surprised to find that only two or three of the rest had stood fast in the glorious Aug. 1784.1 JOURNAL. liberty. But, indeed, most of them recovered their loss four years ago. Although it rained, yet I met the congregation in the morning, and most of them were athirst for full salvation. Friday, 23. Abundance of people were present at five in the morning, and such acompany ofchildren as I have hardly seen inEngland. -In the evening I went to Hanging-Heaton, a little village near Dewsbury. Some months since, an uncommon work of God broke out here ;-the whole town was in aflame. There are now about two hundred in the society, and very few that donot know God. I was obliged to preach abroad, by the multitude that flocked together ; and many of them found that Godwas there, to their unspeakable comfort. I preached to several thousands at Birstal, and to, at least, as many at Leeds. Tuesday, 27. Our Conference began; at which four of our brethren, after long debate, (in which Mr. Fletcher took much pains,) acknowledged their fault, and all that was past was forgotten. Thursday, 29, being the public ThanksgivingDay, as there was not room for us in the old church, I read Prayers, as well as preached, at our Room. I admired the whole Service for the day. The Prayers, Scrip- tures, and every part of it, pointed at one thing: " Beloved, if God so loved us, we ought also to love one another." Having five Clergymen to assist me, we administered the Lord's Supper, as was supposed, to sixteen or seventeen hundred persons. Sun. AUGUST 1.-We were fifteen Clergymen at the old church. -Our Conference concluded in much love, to the great disappointment of all. This evening I went as far as Halifax, and the next day to Manchester. Thursday, 5. We set out early, but, being obliged to go round about, could not reach Shrewsbury till half-past seven. I began preaching immediately, in memory of good John Appleton, lately called

Bishop ; who has indeed won the hearts of the people in general by his courteous and obliging behaviour. I heard agood sermon in the church at Carmar- then, (being the Assize sermon,) on, " There is no power but of God." In the evening I preached in the market-place, to, I think, the largest congregation I ever saw in Wales. Thurs- day, 26. On the road I read over Voltaire's Memoirs of himself. Certainly never was amore consummate coxcomb ! But even his character is less horrid than that of his royal hero ! Surely so unnatural a brute never disgraced athrone before ! Cedite, Romani Catamiti ! Cedite, Graii ! A monster that madeit a fixed ruleto let no woman and no Priest enter his palace; thatnot only gloried in the constant practice of Sodomy himself, butmade it free for all his subjects ! What a pity that his father Ye Catamites among the Greeks and Romans, concede to this wretch the palm of criminality.-EDIT . 288 REV. J. WESLEY'S Sept. 1781. had not beheaded him in his youth, and saved him from all this sin and shame ! In the evening I preached in the Town-Hall at Cardiff, and showed the scriptural meaningof that much-mistaken word, "A Christian." Friday, 27. I preached at Newport. I hardly know such another place ; the people hear, and hear, and are as much moved as the benches they sit upon. I spoke as strong as I possibly could, on, "Awake, thou that sleepest; " and I judged, from the number who attended at five in the morning, that it was not all lost labour. Being informed the boat would pass at eight, we hastened to the New-Passage : But we were time enough; for it did not set out till past six in the evening. However, we got into the boat about seven, and before nine reached Bristol. -Dr. Coke, Mr. Whatcoat, and Mr. Vasey, came down from London, in order to embark for America. Wed. SEPTEMBER 1.-Being now clearinmyownmind, I took a step which I had long weighed inmy mind, and appointed Mr. Whatcoat and Mr. Vasey to go and serve the desolate sheep in America. Thursday, 2. I added to them three more, which, I verily believe, will be much to the glory of God.

preached at High-Wycomb about noon ; and in the afternoon went on to London. I preached at Shadwell church, which was exceed- ingly crowded with rich and poor, who all seemed to receive the truth in love. Inthe evening I took coach, and the next even- ing preached at Norwich. Afterwards I advised the people to go away in silence ; andthey did so: Neither man nor woman spoke till they were out of the House. The following days I visited the other societies in the Circuit ; and on Tuesday, NOVEMBER 1, returned to London. We had a solemn watch-night. Saturday, 6. I was an hour or two in conversation with thattrulygreat manPascal Paoli ; who is a tall, well-made, gracefulman, about sixty years of age ; but he does not look to be above forty. He appears to have a real regard for the public good, and much of the fear of God. He has a strong understanding, and seemed to be acquainted with every branch of polite literature. On my saying he had met with much the same treatment with that of an ancient lover of his country, Hannibal, he immediately answered, " But I have never yet met with a King of Bithynia." This week I visited the societies near London ; a very heavy, but necessary, work. Thursday, 18. I visited two persons in Newgate,who were under sentence of death. They seemed to be in an excellent temper, calmly resigned to the will ofGod. But how much stress can be reasonably laid on such impressions, it is hard to say : So often have I known them vanish away as soon as ever the expectation of death was removed. At three in the morning two or three men broke 292 Nov. 1784. into our house, through the kitchen window. Thence they came up into the parlour, and broke open Mr. Moore's bureau, where they found two or three pounds : The night before I had prevented his leaving there seventy pounds, which he had just received. They next broke open the cupboard, and took away some silver spoons. Just at this time the alarum, which Mr. Moore, by mistake, hadset for half past three, (instead of four,) went off, as it usually did, with a thundering noise. At this

the thieves ran away with all speed; though their work was not half done ; and the whole damage which we sustained scarce amounted to six pounds . I preached at Northampton ; and on Tuesday, 23, at Whittlebury. Here my servant was seized with a fever, attended with eruptions all over, as big as pepper-corns. I took knowledge of the Prickly-heat, as we called it in Georgia, termed by Dr. Herberden, the Nettle-rash, and assured him he would be well in four-and-twenty hours. He wasso ; and drove us on to Banbury ; where, on Wednesday, 24, I met with a hearty welcome from Mr. George, formerly a member of the London society. The Presbyterian Minister offering me the use of his meeting, I willingly accepted his offer. It was, I believe, capable ofcontaining near as many people as the chapel at West-Street ; but it would not near contain the congregation : And God uttered his voice,yea, and that amighty voice ; neither the sorrow nor thejoy which was felt that nightwill quickly be forgotten. I desired the people would sit below in the morn- ing, supposing not many would be present; but I was much mistaken ; notwithstanding the darkness and rain, the House was filled both above and below ; and never did I see a people who appeared more ready prepared for the Lord. Returning through Brackley, I was informed that notice had been givenof my preaching there at nine in the Town-Hall : So I began with- out delay. The congregation was large and attentive, but seemed to understand me no more than if I had been talking Greek; but the society seemed alive to God, and striving to enter in at the strait gate. In the evening I preached at poor, dead Towcester. But is not God able to raise the dead ? There was a considerable shaking among the dry bones. And who knows but these dry bones may live ? Dec. 1784.1 293 I returned to London. Sunday, 28. I preached acharity sermon at St. Paul's, Covent-Garden. It isthelargest and the best-constructedparish church that I have preached in for several years ; yet some hundreds were obliged to go away, not being able to get in. I strongly enforced the necessity of that humble, gentle, patient love, which is the very essence of true

religion. Monday, 29. In the evening I preached at Hinxworth, in Miss Harvey's new House. Tuesday, 30. I visited my old friends at Bedford; but found Mr. Hill was gone to rest, and Mr. Parker was just quivering on the verge of life. However, I rejoiced to find him clearly possessed of that perfect love which he had so long opposed. Wed. DECEMBER 1.-I preached at St. Neot's, to the largest congregation I ever sawhere ; and I know notthat ever I knew them so affected ; it seemed as if God touched all their hearts. Thursday, 2. I preached about noon at Bugden ; and in the evening to a crowded congregation at Binlington. I wondered that I saw nothing here of a young Clergyman, who last year professed much love and esteem ; but I soon heard that his eyes were opened to see the decrees . So he knows me no more. -. Partly riding, and partly walking, through wind and rain, and water and dirt, we got at last to Luton, where I found alarge congregation ; andwe greatly rejoiced in God our Saviour. Saturday, 4. I went on to London. -I went to Tunbridge-Wells, but not without diffi- culty; part of the road being made scarce passable, through the abundance of rain. I preached in the large Presbyterian meeting-house ; but the violent rain thinned the congregation. Yet on Tuesday, 7, we set out in a lovely morning ; but in about an hour, just as a pack of hounds came on in full cry, a furious storm ofhail met them in the teeth, and utterly silenced them. It soon turned snow ; which so covered the road, that we could scarce get on, though we walkedgoodpart of the way ; so that we could not get to Robertsbridge till after the time appointed. The snow likewise so retarded us in our journey to Rye, that we were above an hour in the night. However, the House was well filled with serious hearers ; so that I did not repent of my labour. -With great difficulty, with two pair ofgood horses, we got on fifteen miles in five hours ; but we could not reach Sevenoaks till the congregation had been long waiting. Thurs 294 REV. J. WESLEY'S Dec. 1784- day, 9. Going on to Shoreham, we found that venerable man,

Mr. Perronet, ninety-oneyears of age, calmly waiting for the conclusion of a good warfare. His bodily strength is gone, but his understanding is little impaired; and he appears to have more love than ever. After preaching to an earnest congrega- tion in the evening, and to great part ofthem in the morning, I returned to London. Monday, 13, and the two days following, I preached at Can- terbury, Dover, and Sittingbourne. Thursday, 16. I went to Sheerness ; where Mr. Fox read Prayers, and I preached on those words in the Second Lesson, " If the righteous scarcely be saved, where shall the ungodly and the sinner appear ? " I hardly ever spoke stronger words. MayGodmake the applica- tion! I never before found this society in such a state as they were now ; being all, in general, athirst for God, and increasing in number as well as in grace. Friday, 17. I preached at Chatham, where likewise I found only peace and love ; and on Saturday, 18, cheerfully returned to London. -I went to Hinxworth, where I had the satisfaction ofmeeting Mr. Simeon, Fellow of King's College, in Cambridge. He has spent some time with Mr. Fletcher, at Madeley ; two kindred souls ; much resembling each other, both in fervour of spirit, and in the earnestness of their address. He gave me the pleasing information, that there are three parish churches in Cambridge, wherein true scriptural religion is preached ; and several young gentlemen who are happy partakers of it. I preached in the evening on Gal. vi. 14. Tuesday, 21. I spent a little time with the children at Miss Harvey's school, whom she likewise carefully instructs herself. After dinner we set out for Wrestlingworth ; and having a skilful guide, who rode before the chaise, and picked out the best way, we drove four miles in only three hours. Wednesday, 22. I returned to Lon- don, and concluded myjourneys for the present year. We met, as usual, in the new chapel, at four : At ten, and in the afternoon, I preached in West-Street ; and afterwards spent a comfortable hour in meeting the society. I preached the condemned criminals' sermon in Newgate. Forty-seven were under sentence ofdeath. While they were coming in, therewas something very awful in the clink of their chains. Butno soundwas heard, either from them

or the crowded audience, after the text was named, " There is Jan. 1785. 295 joyin heaven over one sinner that repenteth, more than over ninety and ninejust persons, that need not repentance." The power of the Lord was eminently present, and most of the pri- soners were in tears. Afew days after, twenty of them died at once, five of whom died in peace. I could not but greatly approve of the spirit and behaviour of Mr. Villette, the Ordi- nary ; and I rejoiced to hear, that it was the same on all similar occasions. We had asolemn watch-night, and ushered in the new year with the voice ofpraise and thanksgiving. Sat. JANUARY 1, 1785.-Whether this be the last or no, mayit be thebest year of mylife ! Sunday, 2. A larger num- ber of people were present this evening at the renewal of our covenant with God, than was ever seen before on the occasion . -At this season we usually distribute coals and bread among the poor of the society. But I now considered, they wanted clothes, as well as food. So on this, and the four following days I walked through the town, and begged two hundred pounds, in order to clothe them that needed it most. But it was hard work, as most of the streets were filled with melting snow, which often lay ankle deep ; so that my feet were steeped in snow-waternearlyfrommorning till evening : I held it out pretty well till Saturday evening ; but Iwas laid up with a violent flux, which increased every hour, till, at six in the morning, Dr. Whitehead called upon me. His first draught made me quite easy ; and three or four more perfected the cure. If he lives some years, I expect he will be one of the most eminent Physicians in Europe. I supposed my journeys this winter had been over ; but I could not decline one more. Monday, 17. I set out for poor Colchester, to encourage the little flock. They had exceeding little of this world's goods, but most of them had a better por- tion. Tuesday, 18. I went on to Mistleythorn, a village near Manningtree. Some time since, one of the shipwrights of Deptford-yard, being sent hither to superintend the building of some men-of-war,began to read sermons on a Sunday evening

delivered my own soul ; and on Saturday, 2, went on to Man- chester. Sunday, 3. Our brethren flocking in from all parts, the House, large as it is,could not containthem. Itwas sup- posed we had twelve hundred communicants. Monday, 4. I preached to our old, loving congregation at Bolton. Tuesday, 5. At noon I preached at Wingate, in the open air. The con- gregation were quite ripe for all the Gospel blessings, devouring every word. In the evening I preached at Wigan. I never before saw this preaching-house full; but it was more than full to-night, and with deeply attentive hearers. Wednesday, 6. I preached at Liverpool ; but I found no ship there ready to sail. So, Thursday, 7, (after preaching at Warrington in the way,) I hastened to Chester. Neither was there any ship at Parkgate ready to sail ; so, Friday, 8, we took coach, and reached Holy- head between four and five on Saturday in the afternoon. Between nine and ten we went on board the Clermont packet : But it was a dead calm till past ten on Sunday, 19, when the company desired me to give them a sermon. After sermon I prayed that God would give us a full and speedy passage. While I was speaking the wind sprung up ; and in twelve hours brought us to Dublin Bay. Does not our Lord still hear the prayer ? I found such a resting-place at our own house, as I never found in Ireland before ; and two such Preachers April, 1785. with two such wives, I know not where to find again. In the evening, and so every evening beside, we had Sunday evening congregations ; and in the morning they were larger, by a third part, than those I had when I was here last. On Tuesday, and the three following days, I examined the society. I never found it in such a state before ; many of them rejoiced in God their Saviour, and were as plain in their apparel, both men and women, as those in Bristol and London. Many, I verily believe, loveGod with all their hearts ; and the number of these increase daily. The number of the whole society is seven hundred and forty-seven. Above three hundred of these have been added in a few months ;-a new and unexpected

anykind amoonng them ; they provoke one another only to love and to good works. It is just seven years since I was here before ; and I find little change inmany,only that they are more dead to the world, and, consequently, more alive to God; and for a few that have left them, God has given them double, that are either alive to God, or athirst for him. In the afternoon I preached at the east end ofthe market-house. I scarce ever saw so numerous a congregation at Athlone ; and all were attentive : Not aword washeard, and scarce any motion was to be seen . I trust the seed now sown will not wither away, but grow up into everlasting life ! -Being desired to preach at Ballinasloe, inmyway to Aghrim, I stood, about eleven, in the shade of a large house, and preached to a numerous congregation of Papists and Pro- testants, equally attentive, on, " The kingdom of God is at hand." As I entered Aghrim, the Rector, who was waiting at his gate, welcomed me into the country ; and desired me to use his church, both now, and whenever I pleased : I preachedthere at six. It was thoroughly filled with well-behaved hearers. But the society here, as well as that at Tyrrel's Pass, is well nigh shrunk into nothing ! Such is the baleful influence of riches ! The same effect we find in every place. The more men increase in goods, (very few excepted,) the more they decrease in grace. -I went on to Eyre-Court. Here, also, the Minis- ter gave me the use of his church ; but the people seemed to understand little of the matter. As I had not this privilege at Birr, I went to the Square, where the owner of a large house invited me to preach before it. The congregationwas exceeding large; butmany of them wild as colts untamed. However, the far greater part of them were seriously attentive. I am in hopes the work of God will revive here also ; the rather, because he has fully restored one of the most eminent backsliders in the kingdom. When I came to Tullamore, the Minister was willing that I should preach in the church; where both the soldiers and all

vowels and consonants ; the like ofwhich is not to be found in any language under heaven. The number of pronouns, and the irregular formation of the verbs, is equally insufferable. But nothing is so insufferable as their poetry ; the whole con- struction of which is so trifling and childish ; and yet requires more pains to write, than either the modern rhyme, or the ancient attention to long and short syllables. Friday, 20. I went on to Castlebar. Here I generally find awelcome reception. Almost all the inhabitants here love us well, and believe the Methodists are good men. Mr. Browne of Relins, about three miles from Castlebar, invited us to his house. It is one of the pleasantest places I have seen in the kingdom: But it was not sopleasant as when I was there first. For his lovely wife, and an amiable daughter, are both gone into a better country. MAY 22.-(Being Trinity-Sunday.) I preached in the morn- May, 1785.1 ing on, " There are three that bear record in heaven." The con- gregation at church were remarkably well-behaved; and the Rec- tor preached a sound, useful sermon. At five I preached to an exceeding numerous congregation, and afterwards administered the sacrament to the society. Two Clergymen were with us, the Curate of Castlebar, and the Curateof a neighbouring parish ; one ofwhom already enjoys the peace of God, and the other was earnestly seeking it. Aftera longday'sjourney, I preached in the new Court-House at Sligo, to far the worst congregation that I have seen since I came into the kingdom. Some (miscalled Gentry) laughed and talked without fear or shame, till I openly reproved them : And the rabble were equally rude near the door. In the morning I preached in our own preaching-house, chiefly for the sake of Mrs. Simpson, a mother in Israel, who has been longconfined to her room. Walking, about noon, I was catched in a heavy shower, and contracted a severe cold. However, I preached in the evening to a far civiller congregationthan the night before. So I think my labour here was not quite in vain. I preached about ten in the Court-House at Manorhamilton ; and then rode over the Black-Mountain, now clothed with green, and through adelightful road, to Mount- Florence. Here I observed the party-coloured gates (as they

ing the rain drove us into the market-house, where we were a little disturbed by two or three drunken men ; but all the rest (numerous congregation) behaved with deep seriousness. Wed. JUNE 1.-I took myleave ofmy coeval, Mr. M'Gough , whom I scarce expect to see again in this world. About ten I preached in Blackwater Town, in Mr. Roe's yard, to a large and elegant congregation ; and in the evening to a larger still, at the side of the Fort at Charlemount. Mrs. T. was an unspeak- able blessing to this town, while Mr. T. was stationed there ; and the revival of religion, which began then, has been increas- ing ever since. In the road to and from Charlemount, I had a good deal of conversation with that amiable woman, Mrs.R. God has indeed dealt very mercifully with her ; and her soul is at present much alive. I have great hopes that she, and all her lovely family, will be patterns to all that are round about them. -Iwent to Mr. Caulfield's, the Rector ofKilleman, three miles from Charlemount. His house is agreeably situated, at the head of a beautiful avenue, in which I preached to a very numerous congregation; most of whom seemed to be deeply •The followingis Boscawen's translation of these lines from Horace :- Daytreads onday with rapid pace ; Moonshasten to theirwane by nature's doom ; Whilst thou prepar'st the column's base To rear thy palace,heedless of thy tomb !-EDIT. 312 REV. J. WESLEY'S June, 1785 affected. I sent my horses on to Mr. Cook's town, ten Irish miles ; Mr. Caulfield sending me thither, Friday, 3, with a pair of his. At ten I preached there, and then hastened forward: But I could not reach Londonderry before seven. We then found (notwithstanding they had but short notice) acongrega- tion gathered from all parts. The society here has not been so well established, for many years, as it is now. What is principallywanting, is, zeal for God, and entire self-devotion to him. -At eight I strongly applied the latter part of the thirteenth chapter to the Romans. We had a very decent congregation at church, but not so many communicants as I expected. At six our Roomwas thoroughly filled with as serious hearers as ever I saw. Monday, 6. We had a numerous con-

dious building ; and I was now with the most lively society that I have seen for many days ; owing chiefly to the good provi- dence of God bringing sister Johnson hither. She came indeed in an acceptable time ; forJ W and his wife, whofor many years had been pillars, had left the society. They had one child, a son, about nineteen years old, of whom they were fond enough ; by a fall from his horse he was killed in a moment, leaving his parents inconsolable ; just then she came to Lisburn, and visited them. God opened her mouth, both in exhortation and prayer. They saw and acknowledged his hand. She was enabled to give up her child to God ; he cried out, " Surely God has sent an angel from heaven to comfort us ! " Both of them joined the society ; and are more in earnest for salvation than they have been for many years. We had a solemn opportunity in the morning. In the afternoon, as no building could contain the people, I stood abroad and proclaimed, " There is joy in heaven over one sinner that repenteth, more than over ninety and nine just persons who need no repentance." The hearers (allowing five persons to a square yard) were seven or eight thousand. At eleven I preached in the church-yard at Lurgan. The sun shone extremely hot ; but we were sheltered from it, partly by the church, and partly by the spreading trees. In the after- noon I went on to Tanderagee, one of the pleasantest towns in Ireland, surrounded by woods and fruitful hills, with a clear river running between them. At six I stood in the Grove, where the tall elms shaded both me and the numerous congrega- tion. Several gentlemen and several Clergymen were among them, and all behaved with serious attention. I lodged at the Rev. Dr. L's, where my time seemed exceeding short. Wednesday, 15. The scene changed from a palace to a cottage at Derry-Anvil, a small village surrounded by abog; but inhabited by lively Christians. About eleven I preached in ashady orchard, to an exceeding large congrega- tion ; and in the evening to a still larger at theGrange, a small June, 1785. village on the top of a hill. Many showers went to the right

little inferior to that of the track-skaits in Holland. We had fifty or sixty persons in the boat, many of whomdesired me to give them a sermon. I did so ; and they were all attention. In July,1785. the evening I preached at Prosperous, to a numerous congrega- tion, on the generaljudgment. After preaching at five in the : morning, Thursday, 23, I took boat with a larger company than before ; who, about eleven, desired me to preach ; for which they appeared to be exceeding thankful. By the good providence of God, I finished the eighty-second year ofmy age. Is anything too hard for God ? It is now eleven years since I have felt any such thing as weari- ness : Many times I speak till my voice fails, and I can speak no longer : Frequently I walk till my strength fails, and I can walk no farther; yet even then I feel no sensation of weariness ; but am perfectly easy fromhead to foot. I dare not impute this to natural causes : It is the will of God. Fri. JULY 1.-Most of our Travelling Preachers met to confer together on the things ofGod. We began and ended in much peace and love; being all resolved not to "do the work of the Lord so lightly." Sunday, 3. We had a larger congre- gation than ever at St. Patrick's, where many of our brethren found such a blessing, that they will not easily be so prejudiced against the Church as they were in time past. We concluded our Conference. I remember few such Conferences, either in England or Ireland: So perfectly unanimous were all the Preachers, and so determined to give themselves up to God. I went on board the Prince of Wales, one of the neatest ships I ever was in. We left the work of God increasing in every part of the kingdom, more than it has done formany years. About two in the morning we sailed out of Dublin-Bay, and came into Holyhead-Bay before one in the afternoon on Monday, 11. That evening we went on to Gwendy ; Tuesday, 12, to Kimmel, one of the pleasantest inns in Wales ; surrounded with gardens and stately woods, which their late proprietor must see no more ! Wednesday, 14. We

reached Chester. After preaching there between five and six in the evening, I stepped into the stage-coach, which was just setting out ; and, travelling day and night, was brought safe to London on Thursday, 15, in the afternoon. -I preached both morning and evening, on the education of children. I now spoke chiefly to the parents, informing them that I designed to speak to the children at five the next morning. Monday, 18. At five not only the morning Aug. 1785. 317 chapel was well filled, but many stood in the large chapel : I trust they did not come in vain. The rest of the week I was fully employed in writing for the Magazine, and preparing for the Conference. Sunday, 24. I preached at West-Street, morning and afternoon ; when both the largeness and earnestness of the congregation gave me a comfortable hope of a blessing at the ensuing Conference. Tuesday, 26. Our Conference began ; at which about seventy Preachers were present, whom I had invited by name. One consequence ofthis was, that we had no contention or altercation at all; but everything proposed was calmly considered, and determined as wejudged would be most for the glory ofGod. Mon. AUGUST 1.-Having, with a few select friends, weighed the matter thoroughly, I yielded to their judgment, and set apart three of our well-tried Preachers, John Pawson, Thomas Hanby, and Joseph Taylor, to minister in Scotland ; and I trust God will bless their ministrations, and show that he has sent them. Wednesday, 3. Our peaceful Conference ended, the God of power having presided over all our consultations. -. After preaching in the morning at West-Street, and in the afternoon at the new chapel, I took asolemn leave of the society ; and on Monday, 8, went in the diligence to Portsmouth- Common. Here I found a lively, and, consequently, an increas- ing, society. Tuesday, 9. I crossed over to the Isle ofWight. Here also the work of God prospers : We had a comfortable time at Newport, where is a very teachable, though uncommonly elegant, congregation. Wednesday, 10. We took awalk to the poor remains of Carisbrook Castle. It seems to have been once exceeding strong, standing on a steep ascent. But even what little of it is left is now swiftly running to ruin. The window,

indeed, through which King Charles attempted to make his escape, is still in being ; and brought to mymind that whole train of occurrences, wherein the hand ofGod was so eminently seen. -About noon I preached in a little court in the town of Portsmouth. The people were all attention : So there was amuch larger congregation in the evening, in St. George's Square. Surely, after all the stumbling-blocks which have been thrown in the way, God will have many souls in this place. I preached at Winchester ; and on Saturday, 13, went on to Salisbury. As Captain Webb had just been there, Aug. 1785. I endeavoured to avail myself of the fire which he seldom fails to kindle. The congregation in the evening was very large, and seemed to be deeply affected: So they did again at eight on Sunday morning ; but I believe the greatest blessing was in the evening ; particularly during the prayer, wherein God was pleased to move many in an uncommonmanner. I preached in Shaftesbury at nine, to such a congregation as I had not seen there before. I was glad to see among them the gentleman who, thirty years ago, sent his Officer to discharge me from preaching in his borough. About two I preached at Castle-Carey, to as many as could well hear ; and I believe there were very few who did not feel that Godwas with us. In the evening I preached at Shepton-Mallet, but the House would not near contain the congregation. For many years this society was remarkably dead ; but it is now one of the liveliest inEngland. -We went on to Taunton, where I expected little good. But I was agreeably disappointed : The House was thoroughly filled. A solemn awe sat upon the whole congrega- tion, and God spoke to their hearts. The House was nearly filled at five in the morning,-a sight never seen here before. Wednesday, 17. Collumpton House was more than filled,many being constrained to go away ; and I found uncommon liberty of speech here, as well as at Exeter in the evening. -I had apleasant journey to Plymouth-Dock, the rain having but just laid the dust. The late separation here seems to have done little hurt. A few turbulent men have left

simple, andmuch devoted to God. Friday, 30. About eleven I preached in the church at Midsummer-Norton, to a numerous congregation. The Curate, Mr. Sims, read Prayers for me, and read them admirably well. About five I began at Ditchet, where it rained almost all the time I preached ; but this did not much lessen the congregation : Indeed all of this town, hardly one excepted, seem to have a liking to the truth. Saturday, OCTOBER 1. I preached at Shepton to a crowded audience. In the evening I preached at the Weavers' Hall to such a congre- gation as I had not seen there for many years. Sunday, 2. After reading Prayers and preaching, I administered the sacra- ment to many hundred communicants. We then solemnly renewed our covenant with God ; and while we solemnly avouched him to be our God, I believe many felt with holy, humble joy, that he avouched us to be his people : At four we went into the mail-coach : At twelve, it being exceeding dark, the wheel of a waggon touched ours, and the coachwas over in amoment; but just on the spot were some rails which stopped it, so that it did not fall to the ground; so that it was easily set right again, without any hurt to man or beast. About seven we reached Hyde-Park Corner, and the new chapel at eight. Tuesday, 4. I made a little excursion into Hertfordshire ; and on Friday, 7, returned to London. Setting out for Oxfordshire, I preached at Wal- lingford in the evening, and at five in the morning. I preached in Oxford at noon; and in the evening at Witney, where the 322 Oct. 1785. power of God uses to be eminently present. Thursday, 13. Returning to Oxford, I once more surveyed many of the gardens and delightful walks. What is wanting but the love of God, to make this place an earthly paradise ? I preached in the evening to a very serious audience ; as also the next evening at High- Wycomb. In all this Circuit the work ofGod appears both to widen and to deepen . -1 returned to London. Sunday, 16. At nine in the evening I set out for Norwich. Tuesday, 18, and the fol- lowing days, I visited Yarmouth, and the other parts of the Circuit.

gation ; but I have not seen a people less affected : They seemed to be mere stocks and stones. However, I have cast my bread upon the water : Possibly it may be found again after many days . On Friday evening we went into the mail-coach, and reached London at eight in the morning. As soon as I had concluded my sermon at the new chapel, I hastened away to preach at St. Luke's, one ofthe largest parish churches in London. It was thoroughly filled, as it was seven years ago, when I preached there before. God enabled me to speak strong words on the Epistle for the day; and I believe some felt that it was now high " time to awake out ofsleep." I went to Canterbury : The chapel was more than filled. On Tuesday I found at Dover also a considerable increase of the work of God. Wednesday, 30. I went on to Margate. Some years since we had asmall society here ; but a Local Preacher took them to himself: Only two or three remained, who from time to time pressed our Preachers to come again ; and, to remove the objection, that there was no place to preach in, with the help of a few friends they built a convenient preaching-house. Thursday, I opened it in the evening; the congregation was large, and perfectly well-behaved; and I can- not but hope, that, after all the stumbling-blocks, there will be a people here, who will uniformly adorn the Gospel of Christ. On Friday I returned to London. Monday, DECEMBER 5, and so the whole week, I spent every hour I could spare, in the unpleasing but necessary work of going through the town, and begging for the poor menwho had been employed in finishing the new chapel. It is true, I am not obliged to do this ; but if I do it not, nobody else will. -I strongly enforced St. James's beautiful descrip- tion of " the wisdom from above." How hard is it to fix, even on serious hearers, a lasting sense of the nature of true religion ! Let it be right opinions, right modes of worship, or anything, rather than right tempers ! -I preached at Highgate. Considering how magnificent a place this is, I do not wonder so little good has

+ been done here. For what has religion to do with palaces ? -(Being Christmas-Day.) I preached at the new Jan. 1786.1 chapel early in the morning, and in the evening ; about eleven at West-Street. Monday, 26. I baptized a young woman brought up an Anabaptist ; and God bore witness to his ordinance, filling her heart, at the very time,with peace andjoy unspeakable. This week I endeavoured to point out all the errata in the eight volumes ofthe Arminian Magazine. This must be done by me : Otherwise several passages therein will be unintelligible. Sun. JANUARY 1, 1786.-We began that solemn service, the renewing of our covenant with God, not in the evening as heretofore, but at three in the afternoon, as more convenient for the generality of people. And Godwas with us of a truth. At leisure hours this week, I read the Life of Sir William Penn, awise and good man. But I was much sur- prised at what he relates concerning his first wife ; who lived, I suppose, fifty years, and said a little before her death, " I bless God, I never did any thing wrong in my life ! " Was she then ever convinced of sin ? And if not,could she be saved on any other footing than a Heathen ? -I was desired togo and hear the King deliver his speech in the House of Lords. But how agreeably was I sur- prised! He pronounced every word with exact propriety. I much doubt whether there be any other King in Europe, that is sojust and natural a speaker. -I had amore particular account of Joseph Lee than ever I had before. When I went first to Newcastle-upon- Tyne, I chose him, being aman full of faith and love, to be one of the Leaders, Steward of the society, and Caterer for our family. He discharged his trust with the utmost ability and integrity. He walked humbly and closely with God ; and was a pattern to all the town, as well as to all the society. But after some time, he was persuaded to quit Newcastle, and settle at Nottingham. There he fell among Antinomians, and, trust- ing in his own strength, gradually sucked in their opinion, grew less and less strict ; and lost first the power, and then the very

form, of religion. After he had lived some years openly and avowedly without God in the world, while he was one evening quite merry with his jovial companions, one ofthem said, " Why, Mr. Lee, you was once very godly ; you was one of those mad Methodists ! " He answered not a word, but leaned his arm on the table, and died. Feb. 1786. i Sun. FEBRUARY 5.-In the morning, while I was applying at the new chapel that solemn declaration, " The Lord's hand is not shortened, that it cannot save ; nor his ear heavy, that it cannot hear ; " he did indeed speak aloud in his word, so that the stout-hearted trembled. I broke out into prayer : The power of God came mightily upon us, and there was a general cry. But the voice of two persons prevailed over all the rest ; one praying, and the other shrieking as in the agonies of death. God relieved the former in a few minutes ; the other, not till evening. This week, in travelling, I read over Dr. Stuart's History of Scotland. He is a writer indeed ! as far above Dr. Robert- son, as Dr. Robertson is above Oldmixon. He proves beyond all possibility of doubt, that the charges against Queen Mary were totally groundless ; that she was betrayed basely by her own servants, from the beginning to the end; and that she was not only one of the best Princesses then in Europe, but one of the most blameless, yea, and the most pious women ! I went to Mitcham, and found a little company just started up, who were all on fire for God. The house being too small, I preached at the front of ahouse adjoining to the road ; where the earnestness of the people made amends for the keenness of the north wind. I preached in Horsleydown church, where (to my no small surprise)no man, woman, or child, seemed to knowme either by face or by name ! But before I had done, many ofthe numerous congregation knew that God was there of a truth. I paid my last visit to that saint of God, Ann Sharland, dying of a cancer in her breast, in continual pain ; but triumphing over pain and death .

I took a solemn leave of the congregation at the new chapel, at West-Street, and at Brentford. Monday, 27. Wewent on to Newbury, with little interruption from the snow ; and I had a comfortable opportunity, with a large and serious congregation. But I have not passed such a night forthese forty years, my lodging-room being just as cold as the outward air. I could not sleep at all till three in the morning. I rose at four, and set out at five. But the snow which fell in the night lay so deep, it was with much difficulty we reached Chip- penham. Taking fresh horses there, we pushed on to Bath ; and found a larger congregation than could well be expected. March, 1786. 327 Wed. MARCH 1.-I had appointed to preach in Trowbridge at noon. But we could not get thither till half an hour after. I then preachedwithout delay ; and in the evening in Bristol, on, "O death, where is thy sting ? O grave, where is thy victory ? " Afterwards I visited one who could say with Mr. De Renty, " I bear with me an experimental verity, and aplenitude ofthe presence of the ever-blessed Trinity." In the afternoon I went over to Kingswood, and found the school in excellent order. Sunday, 5. I read Prayers and preached, and administered the sacrament to about five hundred communicants. At three I preached in Temple church ; at five in the new Room. On Friday, I baptized a young Negro,who appeared to be deeply serious andmuch affected; as indeed did the whole congregation. Saturday, 11. I rode over to Churchill, about twelve miles from Bristol ; whereDr. Barry read Prayers, and I preached to a serious congregation. -I left Bristol, taking Mr. Bradburn with me ; as Ijudged a change ofplace and of objects would be a means of calming his mind, deeply affected with the loss of a beloved wife. In the evening I preached at Stroud ; Tuesday, 14, at noon in Painswick,with uncommon liberty ; and in the evening at Gloucester. I preached in the old church (now vanished away) belonging to St. Bartholomew's Hospital ; which I think was very considerably larger than the new chapel in London. -Much snow fell in the night, and quite blocked up the road. Yet with some difficulty we got through to

Tewkesbury, where I preached at noon. Abundance of snow likewise fell in the afternoon ; but we pushed through it to Worcester. Thursday, 16. It was not without some difficulty, thatwemade ourwaythrough the snow to Bewdley. Prejudice is here now vanished away. The life of Mr. Clark turned the tide; and, much more, his glorious death. I preached about noon; and at Worcester in the evening; wherewe had anuncom- mon blessing while I was enforcing, " Thou shalt have no other gods before me." At eleven I preached at Bengeworth ; and again at six in the evening : I believe, not without effect. Saturday, 18. I went on straight to Birmingham. Sunday, 19. A large congregation attended in the morning. At ten I went to St. At Mary's, where the Curate preached an admirable sermon . five the preaching-house would not near contain the congrega- 328 REV. J. WESLEY'S April, 1786. tion. Afterwards I administered the Lord's Supper to about five hundred communicants. -I met the select society ; most ofwhom are clearly perfected in love. Tuesday, 21. At three in the afternoon I preached at Quinton, in the new preaching-house ; and in the evening at Birmingham. To-day I read Dr. Withering's " Treatise on Foxglove." He says it frequently cures epilep- sies, palsies, insanity, consumptions, and several other diseases. Sunday, 26. The church, as usual, was far too small to contain the congregation . I preached on Rev. xiv. 1-7; and exhorted the congrega- tion to cherish that divine ambition, of being found " faultless before God." We had another large congregation inthe after- noon ; and all serious as death. I spent the evening at a neigh- bouring gentleman's house, in close conversation from the beginning to the end. After calling at Sheriff-Hales, and giving them a short exhortation, I hastened to Stafford, and found the con- gregation waiting. I strongly enforced upon them, " The kingdom of God is at hand; " and then went on to Lane-End. It was past seven, and the windwas piercing cold. However, I was constrained to preach abroad ; and none of us seemed to regard the weather, for God warmed our hearts. I forgot to mention that, the evening before, Madeley church was thoroughly filled ; and God reserved the great blessing for

and cry, " Glory ! glory ! " perhaps twenty times together. Just so do the French Prophets, and very lately the Jumpers in Wales, bring the real work into contempt. Yet whenever we reprove them, it should be in the most mild and gentle manner possible. In the evening I preached to alovely congregation at Stockport. Friday, 5. I went on, as swiftly as I could, through Manchester, Wigan, and Bolton. APRIL 16. (Being Easter-Day.) I crossed over to Warrington ; where, having read Prayers, preached, and administered the Lord's Supper, I hastened back to Bolton. The House was crowded the more, because of five hundred and fifty children, who are taught in our Sunday-Schools : Such an army of them got about me when I came out of the chapel, that I could scarce disengage myself from them. -I went on to Blackburn, which was sufficiently crowded; it being the fair-day. No House would contain the people ; so I stood abroad, and expounded that awful scrip- ture, " I saw the dead, small and great, stand before God." All May, 1786 were still as night, unless when they sung ; then their voices were as the sound ofmany waters. -I preached at Padiham, Burnley, Southfield, and Colne. Thursday, 20. I went to Otley, and found God was there, both in the evening, andmorning service. Friday, 21. I preached at Yeadon ; where the work of God is rapidly going forward. Such a company of loving children I have nowhere seen, but at Oldham, near Manchester. Sunday, 23. I preached in Haworth church in the morning ; and Bingley church in the afternoon ; but as there were many hundreds that could not get in, Mr. Atmore preached abroad at the same time. In the evening I preached to an huge multitude at Bradford. Surely the people of this town are highly favoured, having both a Vicar and a Curate that preach the truth. -I preached at Halifax ; Tuesday, 5, at ten in Heptonstall church: (the ugliest I know:) and in the afternoon at Todmorden church. How changed are both the place and the people since I saw them first ! " Lo ! the smiling fields are glad; and the human savages are tame !" I preached at Greetland at ten; and at Hudders-

behaved as well, as if we had been in the church. I rode through a lovely country to Barnard- Castle, and foundmuch life in the congregation. Thursday, 11 . About noonwe came to Appleby, the county town of Cumber- land. Avery large room being provided, I preached withmuch liberty, and then cheerfully went on to Penrith . Inmywayhither, I looked over Lord Bacon's " Ten Centu- ries of Experiments." Many of them are extremely curious ; andmanymay be highly useful. Afterwards I read Dr. Ander- son's " Account of the Hebrides." How accurate and sensible awriter ! Buthow clearly does he show that, through the ill- judged salt duty , the herring-fishery there, which might be of great advantage, is so effectually destroyed, that the King's reve- nue therefrom is annihilated ; yea, that it generally, at least fre- quently, turns out some thousand pounds worse than nothing ! -I preached at Carlisle ; and Saturday, 13, after a long day's journey, at Glasgow. After spending three days here fully employed, on Wednesday, 17, we went on to Edinburgh. Here likewise I hadmuch and pleasant work. On Friday, 19, Iwent forward to Dundee ; and on Saturday, 20, to Arbroath; where I spent the Lord's Day in the Lord's work. Having a long day's journey before us, we set out, at half-hour past three : So we came early to Aberdeen. Wed- nesday, 24. We had an exceeding solemn parting, as I reminded them that we could hardly expect to see each other's face any more, till we met in Abraham's bosom. 332 REV. J. WESLEY'S June, 1786. We set out early ; but when we came to Bervie, the innwas full ; there wasno room for man or beast; sowewere constrained to go a double stage, to Montrose. But the storm was so high, we could not pass for several hours. However, we reached Arbroath soon after six ; and a large congregationwas deeply attentive, while I applied, " To him that hath shall be given; but from him that hath not shall be taken away even what he assuredly hath." The storm was still so high, that, unless we set out at night, we could not pass till nine in the morning. So we went on board at eleven. The wind was then so strong, that the boat

could scarce keep above water. However, our great Pilot brought us safe to land between one and two in the morning. Saturday, 27. About three we came to the New Inn, and rested till between six and seven. Thence, going gently on to King- horn, we had a pleasant passage to Leith. After preaching, I walked to my lovely lodging at Coates, and found restwas sweet. I preached first at our own House, and atnoonon the Castle-Hill. I never saw such a congregation there before. But the chair was placedjust opposite to the sun : But I soon forgot it, while I expounded those words, " I saw the dead, small and great, stand before God." In the evening the whole audience seemed to feel, " Without holiness no man shall see the Lord." -I had the happiness of conversing with the Earl ofH and his Lady, at Dunbar. I could not but observe both the easiness of his behaviour, (such as we find in all the Scottish Nobility,) and the fineness of his appearance, greatly set off by a milk-white head of hair. Wednesday, 31. I took a view of the stupendous bridge, about ten miles from Dunbar ; which is thrown over the deep glen that runs between the two mountains, commonly called the Peas. I doubt whether Louis the Fourteenth ever raised such a bridge as this. In the evening I preached at Berwick-upon-Tweed ; Thurs- day, JUNE 1, at Alnwick. Friday, 3. I was desired to lay the first stone of the preaching-house there. Avery large congre- gation attending, we spent some time on the spot, in solemn prayer, and singing praise to God. About noon I preached in the Town-Hall at Morpeth ; in the evening, at Newcastle. How different is the spirit of this congregation to that of most of those I have seen lately ! June, 1786. JUNE 4.-(Being Whitsunday.) I preached at eight to an amazing congregation, at the Ballast-Hills ; but it was doubled by that at the Fell in the afternoon. But it was supposed that at the Garth-Heads, in the evening, was as large as both together. On Monday and Tuesday the congregationwas larger than I ever remember. Wednesday, 7. Atfivewe had asolemn parting. About noon I preached at North-Shields, in a tent erected near the town, to a very numerous congregation. In the evening I

preached at Sunderland. About eleven on Friday I preached in the church at Monkwearmouth, on those words in the Second Lesson, " If thou canst believe, all things are possible to him that believeth." Friday, 19. I preached at Durham about eleven, and in the evening at Hartlepool. I preached in the Town-Hall, where many appeared to be very deeply affected. Surely the seed will spring up at last even here, where we seemed so long to be ploughing on the sand. -I went to Darlington. Since Iwas here last, Mr. -died, and left manythousand pounds to an idle spendthrift, but not one groat to the poor. O unwise steward of the mam- mon of unrighteousness ! How much better for him had he died a beggar ! -I was obliged in the evening to preach abroad. Afterward we had a love-feast ; at which many plain people spoke the height and depth of Christian experience, in the most plain and artless manner. We found still, at Stockton, much fruit of S. Brisco's labours among the children. I preached here at noon, and at Yarm in the evening. Tuesday, 13. The preaching- house at Hutton-Rudby was well filled at nine. When I came to Guisborough, where I had no thought of preaching, I found the congregation waiting : So I began without delay ; and itwas a time of love. Wehad a warm ride in the afternoon to Whitby ; where it has pleased God fully to make up the removal of Wil- liam Ripley, who was for many years a burning and a shining light. In the evening the House was well filled with people, and with the power of God ; and, after preaching four times, I was no more tired than when I rose in the morning. I found the work of God at Scarborough more lively than it had been for many years. Friday, 16. In the evening I preached at Bridlington quay, to a numerous congre 334 REV. J. WESLEY'S June, 1786. gation. Saturday, 17. I found Mr. Parker at Beverley, in a palace. The gentleman that owned it being goneabroad, it was let at amoderate rent. I preached here at twelve ; about four at Newlands ; and at sevenin Hull. Sunday,18. Iwas invited by the Vicar to preach in the High Church, one of the largest

No such thing inhis conduct as the whole affair of Dido is in the Trojan Hero. Meantime, who is Ewen Cameron ? Is it not Doctor Blair ? And is not one great part of this publication to aggrandize the character of the old Highlanders, as brave, hospitable, generous men ? In the evening I preached to a large congregation at Gains- borough, in Sir Nevil Hickman's yard. But Sir Nevil is no more, and has left no son ; so the very name of that ancient family is lost ! And how changed is the house since I was young, and good Sir Willoughby Hickman lived here ! One of the towers is said to have been built in the reign of King Stephen, above six hundred years ago. But it matters not ; yet a little while, and the earth itself, with all the works of it, will be burned up. I preached at New Inn ; afterwards at Newark,- one of the most elegant towns in England; and in the evening at Retford, on, " I saw the dead, small and great, stand before God." -I preached at Misterton. I was grieved to see so small a congregation at Haxey church. Itwas not sowhen Mr. Harle lived here. O what a curse in this poor land are pluralities and non-residence ! But these are evils that God alone can cure. About one I preached at Overthorpe, where the spreading trees sheltered both me and the congregation. But we had a far larger at Epworth, between four and five in the afternoon. Surely God will visit this place yet again, and lift up them that are fallen. I read Prayers and preached in Owstone church, thoroughly filled with attentive hearers ; and again at nine in the morning. Tuesday, 27. At one in the afternoon I preached at Belton. While Iwas preaching, three little children, the eldest six years old, the youngest two and a half, whom their mother had left at dinner, straggled out, and got to the side of a well, The following is Warton's translation of this quotation from Virgil :- The good Æneas am I call'd ; my fame, And brave exploits, have reach'd the starry frame.-EDIT. which was near the house. The youngest leaning over, fell in The others striving to pull it out, the boardgaveway ; inconse-

three days before,) one of our first members, a manof an excel- lent spirit, and unblamable conversation. Monday, 17. After preaching at West-Street, where many were impressed with a deep sense of the presence ofGod,I took coach for Bristol. We had adelightful journey; but having the window at my side open while I slept, I lost my voice, so that I could scarce be heard across aroom. But before Wednesday morning (by apply- ing garlic as usual) it was instantly restored. I preached at the new Room, on, " We have this treasure in earthen vessels." And the hearts ofmany, who had been vexed with needless scruples, were mightily refreshed. -I walked over to Kingswood School, now one of the pleasantest spots in England. I found all things just according to my desire ; the Rules being well observed, and the whole behaviour of the children showing that they were now managed with the wisdom that cometh from above. I preached in the morning on those words in the Second Lesson, " Lazarus, come forth;" and I believe, many that were buried in sin heard the voice of the Son of God. In the evening I preached abroad on Matt. v. 20. In the middle ofthe sermon it began torain; but not manywent away. This putme inmind of that remarkable circumstance respecting the late Pope. On that solemn day when the Pope rides on horse- back to St. Peter's, a violent storm scattered his whole retinue. When it abated, His Holiness was missing ; but they soon found him sitting quietly in the church. Being asked how he could ride through such a storm, he very calmly replied, " I am ready to go, not only through water, but through fire also, for my Lord's sake." Strange, that such a man should be suffered to sit two years in the Papal chair ! Our Conference began: About eighty Preachers attended. We met every day at six and nine in the morning, and at two in the afternoon. On Tuesday and on Wednesday morning the characters ofthe Preachers were considered, whether already admitted or not. On Thursday in the afternoon we permitted any of the society to be present, and weighed what was said about separating from the Church : But we all deter-

mined to continue therein, without one dissenting voice ; and I 344 REV. J. WESLEY'S Aug. 1786. doubt not but this determination will stand, at least till I am removed into a better world. On Friday and Saturday most ofour temporal business was settled. Sunday, 30. I preached in the Room morning and evening; and in the afternoon at Kingswood, where there is rather an increase than a decrease in the work of God. The Conference met again, and concluded on Tuesday morning. Great had been the expectations ofmany, that we should havehad warm debates ; but, by the mercy of God, we had none at all : Everything was transacted with great calmness ; and we parted, as we met, in peace and love. Tues. AUGUST 8-. At seven Mr. Brackenbury, Broadbent, and I, took coach for Harwich, which we reached about eight in the evening. Wednesday, 9. Between two and three in the afternoon we went on board the Besborough packet, one of the cleanest ships I ever saw, with one of the most obliging Cap- tains. Wehad many gentlemen on board, whom I was agreea- bly surprised to find equally obliging. Thursday, 10. The wind continuing small, and the sea calm, they desired me to give them a sermon. They were all attention. Who knows but some among them may retain the impressions they then received ? Friday, 11. For some timewehad adead calm ; so that we did not reach Helvoetsluys till the afternoon, norRot- terdam till between ten and eleven at night. We found Mr. Loyalwas not returned from ajourney, which he had begun a week or two before ; but Mrs. Loyal gave us a hearty welcome. -Mr. Williams, Minister of the Episcopal church, and Mr. Scott, Minister of the Scotch church, both welcomed me to Holland; but their kindness involved me in an awkward difficulty : Mr. Scott had asked the consent of his Consistory, for me to preach in his church on Sunday afternoon ; but Mr. Williams had given notice of my preaching in his church, both morning and afternoon; and neither of them being willing togive up his point, I would fain have compromised thematter; buteach seemed to apprehend his honour concerned, and would not in anywise give up his point. I saw no possible way to satisfy

both, but by prolonging my stay in Holland, in order to preach one Sunday, morning and afternoon in the Episcopal, and ano- ther in the Scotch church : And possibly Godmay have more work for me to do in Holland, than I am yet aware of. Though Mr. Loyal,with whom I lodged when I was at llotAug. 1786. JOURNAL. terdam before, was not in town, being gone with a friend to Paris, yet I was quite as at home, and went on in my work without any interruption. Sunday, 13. The Service began about ten. Mr. Williams read Prayers exceedingly well, and I preached on those words in the First Lesson, " How long halt ye between two opinions ? " All the congregation gave a serious attention ; but I fear they only heard, but did not feel : But many seemed to be much affected in the afternoon, while I opened and applied those words, " There hath no temptation takenyou, butwhat is common to men." In the evening, Mr. Scott called uponme, and informed me, that the Elders of his church would not desire me to stay in Holland on purpose to preach, but would dismiss my promise. I then determined to follow my first plan ; and (God willing) to return to England in a fortnight. Taking boat at eight, we went at our ease through one of the pleasantest summer countries in Europe, and reached the Hague between twelve and one. Beingdetermined to lodge at no more inns, I went with brother Ferguson to his own lodg- ing, and passed a quiet and comfortable night. A few pious persons came to us in the evening ; with whose spirits we quickly took acquaintance. I have not found any persons since we crossed the sea, who seemed so much devoted to God. Making the experiment when we took boat, I found I could write as well in the boat as in my study: So from this hour I continued writing whenever I was on board. Whatmode of travelling is to be compared with this ? About noon we called on Professor Roers, at Leyden, a very sensible and conversible man : As he spoke Latinvery fluently, I couldwil- lingly have spent some hours with him ; but I had appointed to be at Amsterdam in the evening. We came thither between

standing, boundless imagination, and amazing industry. I think his first volume is abeautifulcastle inthe air. I admire it ; but I do not believe oneword of it, because it is wholly built on the authority of Sanchoniathon, whom no one could ever yet prove tohavehad abeing : And I fearhewas aDeist : 1. Becausehe nowhere lays the least stress upon the Bible : 2. Because he supposes the original confusion oftongues to havebeen amerely natural event. Sunday, 24. Godwas eminently present with us at the morning service, as well as at Temple church in the afternoon, which I never saw so filled before ; which is not at all strange, considering the spirit ofthe Vicar, and the indefati- gable pains which he takes with rich and poor. At five I took the opportunity of a fair evening to preach once more near King's Square ; and once more I declared to a huge multitude the whole counsel ofGod. We took coach inthe afternoon; and on Tuesday morning reached London. I now applied myself in earnest to the writing of Mr. Fletcher's Life, having procured the best materials I could. To this I dedicated all the time I could spare, till November, from five in the morning till eight at night. These are my studying hours ; I cannot write longer in aday without hurting my eyes. -I went to bed atmy usual time, half anhour past nine, and, to my own feeling, in perfect health. But just at twelve I was waked by an impetuous flux, which did not suffer me to rest many minutes together. Finding it rather increased than decreased, though (what I never knew before) without its old companion, the cramp, I sent for Dr. Whitehead. He came about four ; and, by the blessing of God, in three hours I was as well as ever. Nor did I find the least weakness or faintness ; but preached, morning and afternoon, and met the societyin the evening, without any weariness. Ofsuch a one I would boldly say, with the son of Sirach, " Honour the Physician, for God hath appointedhim." Mon. OCTOBER 2.-I went to Chatham, and had much com- fort with the loving, serious congregation in the evening, as well as at five in the morning. Tuesday, 3. We then randown, with afair, pleasant wind, to Sheerness. The preaching-house here is Oct. 1786.

now finished, but by means never heard of. The building was undertaken a few months since, by a little handful of men, with- out any probable means of finishing it. But God so moved the hearts of the people in the Dock, that even those who did not pretend to any religion, carpenters, shipwrights, labourers, ran up, at all their vacant hours, and worked with all their might, without any pay. By this means a large square House was soon elegantly finished, both within andwithout; and it is the neatest building, next to the new chapel in London, of any in the south ofEngland. I preachedin the evening, on, "Stand in the old paths," to a lovely congregation ; and then showed the society of how great importance it was, that their light should shine before men. And indeed it does shine: They are of one heart and of one mind, striving for the hope of the Gospel. I preached at Chatham on Thursday evening ; andthe next day, Friday, 6, returned to London. -Having promised to preach in their new House, at Lynn, I thought it best to go while the good weather conti- nued. I had ordered two places to be taken in the coach, which would have reached Lynn on Tuesday noon ; but my messen- ger, mending myorders, took them in the diligence, which came in between nine andten at night. By this means I lost one of three evenings, which I proposed to spend there. I spent Wednesday and Thursday with much satisfaction, with a very loving and lively people, increasing in grace aswell as innumber, and adorning the doctrine ofGod our Saviour. I had appointed to preach Mrs. Shewell's funeral sermon, at Bar- net, on Friday evening ; and as we had only two light persons in the diligence, and no baggage, I hoped we shouldhave come intime. But theywere vain hopes : We did not reach Hoddes- don till after sunset. I thentook a post-chaise ; for the diligence went the other road. But as we had aroughby-road across the country, without either moon or stars, we could not reach the chapel till halfanhour after seven. About half the congrega- tion were gone away ; an officious manhaving informed them I would not come. With the other half, which pretty well filled the House, we had a solemn opportunity.

gained byseparating from the Church here ? Is not this a good lesson for others ? Mr. Holbrook carried us to Hampton- Court, far the finest palace which the King of England has. The build- ings are a little town; and nothing can be pleasanter than the park. But above all, the three fronts of the house, the stair- case, and the furniture and pictures in the apartments, are 354 REV. J. WESLEY'S Nov. 1786. worthy of a King, and not equalled by any in the kingdom, in some respects ; not by Blenheim itself,which exceeds it only in its front, in tapestry, and in shockingly immodest pictures. In the evening I preached to a large and serious congregation, at Wandsworth. I think it was about two in the morning that adog began howling under our window, in a most uncommon manner. We could not stop him by any means. Just then William B-r died. I preached once more at Barnet, probably for the last time. Sunday, 29. After preaching at West-Street, I went directly to St. Giles's ; where I preached before I went abroad, two or three and fifty years ago. And are they not passed as a watch in the night? My subject was the joy in heaven over one sinner that repenteth : And truly God confirmed his word. Many seemed to be partakers of that joy; and asolemn awe sat on the whole congregation. Monday, 31, and the ensuing days, I visited the classes. I was careful to take an exact account of the society. I was sur- prised to find only ahundred and fifty-nine. I thought they hadbeendouble the number. Ihope, bythe assistance of God, within four months to see that none ofthese want either food or raiment. Fri. NOVEMBER 3.-Taking the advantage of a moonlight evening, I went down to the chapel atRotherhithe. I never saw it so well filled before, nor with such serious and attentive hearers. Is anything too hard for God ? Shall this wilderness blossom and bud as the rose ? I buried the remains of John Cowmeadow, another martyr to loud and longpreaching. To save hislife, if possible, when he was half dead, I took him to travel with me. But it was too late : He revived a little, but soon relapsed; and, after

to more than their preaching-house could contain ; and all of them appeared as serious and attentive as the congregation at Yarmouth. In the evening there seemed to be a considerable shaking even among the dry bones at Loddon ; and such acom- pany attended at Mr. Crisp's in the morning, as I never saw there before. -I returned to Harwich, andwas much pleased in the evening with the largeness and seriousness of the congregation. Sunday, 3. I administered the Lord's Supper at eight, and afterwards attended our parish church. Besides the little com- panythat went with me, and the Clerk and Minister, I think we had fivemenand six women : And this is a Christian country ! Our House could in nowise contain the congregation, either in the afternoon or in the evening ; and at both times, greatwas Dec. 1786. the power of God in the midst of them. I have not seen, for many years, such a prospect of doing good in this city. I was strongly importuned byour friends at Long- Stratton, to give them a sermon there. I heard of a young woman in that countrywhohad uncommon fits, and of one that had lately preached ; but I did not know that itwas oneand the i same person. I found her in the very house to which I went, and went and talked with her at large. I was surprised. Sarah : Mallett, two or three and twenty years old, is of the same size that Jane Cooperwas; and is, I think, full as much devoted to God, and of as strong an understanding. But she is not likely to live; having aspecies of consumptionwhich I believe is never cured. Ofthe following relation,which she gave me, there are numberless witnesses :- Some years since itwas strongly impressed upon her, that she ought to call sinners to repentance. This impression she vehemently resisted, believing herselfquite unqualified, both by her sin, and her ignorance, till it was suggested," Ifyou do it not willingly, you shall do it whether you will or no." She fell into a fit ; and while utterly senseless, thought she was in the preaching-house in Lowestoft, where she prayed and preached for near an hour, to a numerous congregation. She then opened her eyes, and recovered her senses. In ayear or two she had

-I preached at St. Swithin's church, to a numerous and serious congregation. Thursday, 25. I went to Dorking, and found a lively and well-established people. Saturday, 27. I began theheavy work ofmeeting the classes in London. Fri. FEBRUARY 2.-I endeavoured to reconcile two of our brethren that were at variance ; and one of them was very will- ing ; but the other raged like a bear bereaved of her whelps. -While I applied the parable of the Sower at the new chapel, God was with us of a truth. The stout-hearted trem- bled; as they did, likewise, in the evening, while I applied, "Many are called, but few are chosen." -I preached at Brentford; and in the morning ; Thursday evening atLambeth. Atboth places I foundmany who promise not to be forgetful hearers, but doers of the word. Being earnestly desired by our brethren at Newark, one hundred and twenty-four miles from London,to come and open their new House, I took the mail-coach, Friday, 9, in the evening, and reached Newark the next day about four in the afternoon. But having a great cold, and being so hoarse that I could not preach, I desired Mr. Mather to supplymy place, till I had recovered my voice. Having partly recovered my voice, I preached in the new House at nine,-a lightsome, cheerful building, and gave notice of preaching at five in the afternoon. But itwas not long before I received a message from the Mayor, to desire me to begin preaching a little later, that himselfand several of Feb. 1787.1 359 the Aldermen might the more conveniently attend. They all came at half an hour past five, and as many people as could possibly squeeze in ; and God opened mymouth to speak strong words, and the hearts of many to receive them. Surely God will have a people in this place, that will adorn the doctrine of God our Saviour. There being no places to be had in the York coach, Mr. Broadbent and I went across the country to Hinck- ley. I now inquired concerning the poorwretch, who, when I was here last, while he was praying to God to damn his eyes, was in the instant struck blind. So, it seems, he continued for some time. But as soon as he recovered his sight, he wasjust

their attention, dead." The like has hardly been seen here before. What ! is God about to work in Plymouth also ? Many attended at five in the morning, although it rained sharply. It likewise blew a storm. So it did all the day, as well as in the evening. The House wasthen crowded indeed ; yet there was attention still as night. But God uttered his voice; yea, and that amighty voice, insomuch that the stout-hearted trem- bled; and it seemed as if he would send none empty away; but of these too, though many were called, I fear few were chosen. -Ibegan the service at half an hour past nine, and concluded it before one. I suppose such a number of commu- nicants were never seen before at Plymouth-Dock; but there was no disorder or hurry at all. There was more difficulty in the evening : The throng was so great that it was impossible for me to get through them to the pulpit ; so at length they made shift to lift me over the seats. AgainGod spoke in his word, I believe to all that could get in ; but some could not, and were constrained to go away. The House was well filled again, both above and below; and after a solemn parting, wetook coach at six, leaving such a flame behind us as was never kindled here before. God grant it may never be put out ! We reached Exeter between two and three. In the evening I preached on, " By grace are ye saved through faith," to as many as could possibly squeeze into the Room. It was a glo- rious opportunity. God uttered his voice, and that amighty one. It seemed to break the rocks in pieces, to make the stout- hearted tremble. I know not that I ever saw such an impres- sion made on the people of Exeter before . -It rained muchwhile we were at Plymouth, and at the Dock, and most of the way from the Dock to Exeter ; but wehad lovely weather to-day, and came into Bath early in the evening. So crowded a House I had not seen here for many years. I fully delivered my own soul, by strongly enforcing those awful words, "Many are called, but few are chosen. " I

Iknow no one that is so changed for the better in a few years, even in her manner of speaking. It is now smooth, easy, and natural, even when the sense is deep and strong. I left Bristol withmuch satisfaction, expecting to March, 1787.1 JOURNAL. 363 hear of a plentiful harvest there ; and in the evening preached at Stroud. The House was unusually filled, both with people and with the power of God. Tuesday, 20. We had a large congregation at five. Afterwards I met the select society, many of them enjoying the pure love of God, and constantly walking in the light of his countenance. We then visited one that was always sick and in pain, and always rejoicing in God. Another man we found nearly in the same condition, always afflicted, and always happy. Mrs. Wathen, a few doors from them, left by a most affectionate husband with six children, is a pattern to all about her. Iwalked from hence through one ofthe loveliest valleys I ever saw, running, with a clear stream in the midst of it, between two lofty and fruitful mountains, sprinkled all over with little white houses. Between eleven and twelve I reached Cirencester; and,nolargerplace being to be procured,I preached at one in our ownRoom, to as many as could hear, either in or near it. And the labour was not lost: They all drunk in the word, as the thirsty earth the showers. In the evening I preached to a multitude of people, in the Tolbooth, at Gloucester. Highand low, richand poor, behaved well. I trust a good blessing is coming to Gloucester also. We had a numerous congregation at six, onwhom I strongly enforced the great salvation. About eleven I had the satisfaction of spending an hourwith theBishop ; a sensible, candid, and, I hope, pious man. The palace in which he lives (once the Priory) is a venerable place, quite retired and elegant, though not splendid; the chapel, in particular, fitted up by good Bishop Benson. The hall is noble ; as are also two or three of the bedchambers. But how soonmust all these change their possessor ! Finding prejudice was now laid asleep, the tide running the contraryway, our friends thought it time to prepare for building their preaching-house ; and a hundred pounds are already sub-

gation listening with much attention, and as much devotion, as they would have done to an opera. But is this Christian wor- ship ? Or ought it ever to be suffered in a Christian church ? Itwas thought wehad between seven and eight hundred com- municants ; and indeed the power of God was in the midst of them. Our own Room in the evening was well filled with peo- ple, and with the presence of God. Afterward we had a love- feast, which I supposemight have continued till midnight, if all had spoken that were ready to speak. On Monday and Tuesday I preached again at Bethesda, and God touched several hearts, even of the rich and great : So that (for the time at least) theywere "almost persuaded to be Christ- ians. " It seems as if the good Providence ofGodhad prepared this place, for those rich and honourable sinners, who will not deign to receive any message from God but in a genteel way. By conversing with many of our friends, I found theywere still increasing in grace as well as in number. The society now contains upwards ofa thousand members ; so that it has outrunall inEngland, but that of London. After this amaz- ing flow, we must expect an ebb : It will be well if only two hundred of these fall away. On Thursday and Friday the congregations were still uncommonly large, and seemed to feel all that was spoken. -Even at the Gravel-Walk, where the congregation 368 REV. J. WESLEY'S April, 1787. used to be small enough, the House was crowded in the evening ; although the soldiers (seventy or eighty of whom are in the society) could not attend; it being the hour of their roll-calling. I preached first at the new Room, and afterwards at Bethesda : Many fair blossoms we see here also ; and surely some fruit will follow ! In the evening our House could not contain the congregation,though they squeezed together as close as possible. I believe few of them heard in vain: Such atten- tion sat on every face, as I seldom see even in Bristol or London. I set out early, and preached at Prosperous about ten, to a numerous congregation; and although I had come ten miles outofmyway, I didnot regretmylabour. In the even-

ing we came to Philipstown, which we had forsaken for near forty years ; yet at length there is a prospect of good. A little society is formed; and some troopers, who are part of it, keep all the town in awe. The congregation was as quiet asthat in Dublin, both in the evening and at seven in the morning. Here is seed sown once more ; and God is able to give a plentiful harvest. -I crossed over to my old friends at Tyrrel's Pass. It was supposed the House would hold the congregation inthe evening, but it would hardly contain a fourth part of them : So I preached in the yard, not only to Protestants, but (I was informed) most of the Papists in the town ; and we found God was no respecter of persons. The House was well filled in the morning, andwe hadacomfortable season; as also at Coolylough in the evening, where God spoke to many : hearts. Thursday, 19. About noon I preached at Kenagh, to a numerous congregation : Formany years we seemed to be beat- ing the air here ; but a few months since, God so blessed the preaching of poor John Bredin,just tottering over the grave, that we have now a lively society, swiftly increasing both in grace and number. We went hence to Longford, where a mul- titude of people soon assembled in the Town-Hall. I found much liberty of speech, and I have seldom seen a congregation more affected. I observed one genteel woman, who kept her eyes fixed, from the beginning to the end; andwas agreeably surprised, when she called upon me, to find one ofmy old flock at Castlebar. Once more she has set her hand to the plough: May she never look back ! -I went to Athlone, and preached in the evening to April, 1787.1 JOURNAL . 369 acongregation of deeper experience than any I had seen since I left Dublin. Yet the nextday I thought it expedient to press upon them the advice of the Apostle, " Let him that assuredly standeth" (so it should be rendered) "take heed lest he fall." I opened and applied that glorious text, " The help that is done upon earth, he doeth it himself." Is it not strange that this text, Psalm lxxiv. 12, is vanished out of the

I once more visited my old friends at Tullamore. Have all the balloons in Europe done so much good as can counterbalance the harm which one of them did here a year or two ago ? It took fire in its flight, and dropped it down on one and another of the thatched houses so fast that it was not possible to quench it till most ofthe town was burned down. I preached in the assembly-room, to a large congregation, afew of whom are still alive to God. In the morning, for the sake of good old Matthew Moore, who is not likely to hear me again, I preached in his parlour, to as many as that and the other rooms would contain, on, (Luke xx. 34, c.,) " They neither marry, nor are given in marriage : Neither can they die any more : For they are equal unto the angels ; and are the children of God, being the children of the resurrection." -About noon I preached at Portarlington, not in the noisy market-place, but in our own House, throughly filled with attentive hearers. In the evening I preached inthe church at Mount-Mellick, larger than either that at Eyre-Court or Aghrim; and the whole congregation behaved well : I have seen few such since I left Dublin. Friday, 27. We went to Kilkenny, nine-and-twenty Irish miles from Mount-Mellick. Religion was here at a low ebb, and scarce any society left, when God sent three troops of horse, several of whom are full of faith and love. Since they came, the work of God has revived. I never saw the House so filled since it was built ; and the power of God seemed to rest uponthe congregation, as if he would still have a people in this place. -1 preached in the morning to about a hundred people at Kilkenny, on the general judgment. They seemed to feel what was spoken. I left Mr. Kane behind me for two or three days, to follow the blow ; and I trust before he leaves the town, God will lay such a foundation even there, as shall never be overthrown. We reached Carlow before noon ; and were much refreshed i with the hearty affection of our brethren, who had not forgotten me, though I had not visited them for near sixteenyears. Inthe

evening I preached at the assembly-room, to a large and tolerably 1 serious congregation. They seemed more serious in the morning, Sunday, 29, when I spoke in a manner more suited to their May, 1787. JOURNAL. capacities, in largely explaining and strongly enforcing our Lord's words, " One thing is needful." The church is far the neatest (though not fine) ofany I have seen since we left Dublin. The Rector came after Service, and spent near an hour with us in friendly conversation. In the evening I would have preached in theopen air; but the windwas too cold and too high: So I applied the thirteenth of the Corinthians in the assembly-room, to the most affected congregation I have seen at Carlow : And here is aplentiful harvest ; the rather, because several of the troopers quartered here are much alive to God, and "adorn in all things the doctrine of God our Saviour." -We went over high and steep mountains, inter- spersed with lovely valleys, to Bunklody ; now called Newtown- Barry, one of the pleasantest towns which I have seen in the kingdom. Here we rejoiced to meet Mrs. Cookman, with sister (Henry) Moore, and Miss Acton from Dublin, who came on purpose, and willingly accompanied us to Waterford, and thence to Clonmell. I preached in the assembly-room here also ; but to acongregation very little awakened. But how soon can our Lord say to any of these, " Lazarus, come forth ! " About noonwe reached Enniscorthy. Here likewise the use of the assembly-room was promised ; but a Clergyman (whose father died in black despair, crying out the room was full of devils) caused that promise to be retracted: So I stood in a largeyard; and, though it blew a storm, we had an exceeding large congregation, three or perhaps four times as many as the assembly-room would have contained. I preached on, " If we let him thus alone, all men will believe on him." To avoid the ferry, we went the mountain way, and about five came to Wexford. Were ever assembly-rooms put to better use ? That in Wexford, wherein I preached, was one of the largest I ever saw ; and high and low, rich and poor, flocked together; and it seemed as ifmany of them were ripe for the Gospel. I expect there

will be agood harvest in this place. Tues. MAY 1.-Setting out early in the morning, between nine and ten I preached in the church at Old-Ross, to a large company of as plain country-people as ever I saw in Yorkshire. We reached Waterford between two and three. At six I preached in the Court-House, to an immense congregation, while a file of musketeers, ordered by the Mayor, paraded at the 372 May,1787 door. Two or three hundred attended in the morning, and gladly received the whole truth. In the evening the congrega- tion was larger than before, and equally attentive. Thursday, 3. I took my leave of this earnest, loving people, and went on through a delightful country to Clonmell. At six I preached in the Court-House. I was much surprised. I know not when I have seen so well-dressed and ill-behaved a congregation ; but I was told it was the sameway that they behaved at church. Pity then they do not turn Papists. The Church of England needs no such members : They are no honour to it. -With great difficulty we got over a most horrid road to Capperquin ; but that from thence to Tallagh (eight miles) was exceeding pleasant. The remaining ten miles were very tolerable ; so that we reached Youghall in good time. The Court-House was throughly filled at six, and above half filled at five in the morning. Saturday, 5. We wenton to Cork. The latter was pleasant beyond description. Ata very small distance on the left hand, the river " rolled its sinuous train ; " beyond which were shady trees, covering a steep hill, and rising row above row. On the right we had another sloping mountain, tufted over with trees, sometimes forming one green, even wall, sometimes scattered up and down. Between these appeared several beautiful seats, some of them fit for Noblemen. At six in the evening the preaching-house would ill contain the congregation ; and many of the rich and honourable were among them ! Who hath warned these to flee from the wrathto come? -. We had an evening congregation at seven, whom I warned to order their conversation aright. At three in the afternoon I preached on the road to a numerous congregation ; but many of them, especially the genteeler sort, were rude as

colts untamed. We stowed the people together in the evening as close as it was possible ; but still many were constrained to go away, finding no place, even at the door. Monday, 7. The congregation at five in the morning was little inferior to that we used to see on Sunday evening. This time also we had manyof the gay and honourable,who seem, at present, almost persuaded to be Christians. O what shoals of half-awakened sinners will be broad awake when it is too late! On Tuesday likewise the congregations were exceeding large, and deep attention sat on every face. May, 1787.1 373 -We went to Bandon. Here also there has been a remarkable work of God ; and yet not withoutmany backsliders. It was therefore my chief business here to strengthen the weak, and recall the wanderers: So in the evening I preached in the assembly-room, (which was offered me by the Provost,) on, "How shall I give thee up, Ephraim ? " and God applied his word. I believe there was a general melting among the people, and many purposed to return to God. But the Room was exceeding hot, and extremely crowded; and yet would not near contain the congregation. Thursday, 10. The preaching-house was filled at five in the morning ; and again I applied directly to backsliders, and found a strong hope that " the times of refresh- ing " will soon " come from the presence of the Lord." At noon we took awalk to Castle-Barnard. Mr. Barnard has given it a beautiful front,nearly resembling that of Lord Mansfield's house at Caen-Wood, and opened part of his lovely park to the house, which, I think, has now as beautiful a situation as Rockingham-House, in Yorkshire. Mr. Barnard much resembles, in person and air, the late Sir George Saville. Though he is far the richest person in these parts, he keeps no race-horses, or hounds ; butloves his wife and home, and spends his time and fortune in improving his estate, and employing the poor. Gentlemen of this spirit are a blessing to their neighbour- hood. MayGod increase theirnumber ! In the evening, finding no building would contain the con- gregation, I stood in the main street, and testified, to a listening multitude, " This is not your rest. " I then administered the

After morning service I met the Stewards and Leaders, and inquired into the rise of the late misunderstanding. I found the matter itself was nothing; but want of patience on both sides had swelled the mole-hill into amountain. O how patient, how meek, how gentle toward all men ought a Preacher, espe- cially a Methodist, to be ! In the afternoon I walked through all the parts of the Work- house, called, in Ireland, the House of Industry. It is plea- santly situated on a rising ground near the river; and, I believe, would contain about three hundred persons. (That at Dublin contains six hundred.) At present there are about eighty per- sons there, the contributions falling short. The apartments are large, airy, and sweet; and the poor (most of whom are employed) seem contented. Every time I preached I found more and more hope that God will revive his work in this city. I know he will, if the prayer-meetings are restored ; these are never without fruit. I set out early in the morning, and reached Castle- May,1787. bay about four in the afternoon. I hadmuch conversation with Mrs. Persse, awoman ofmany sorrows. But when she has been tried, she shall come forth as gold. In the evening I preached at Killchrist, about four miles from Castlebay. The number of the people constrained me to stand in the open air, though the wind was high and cold. They were all attentive and serious, except one young gentleman, who would fain have laughed, if he could. But his sport was quickly spoiled ; and before the sermon was half over, he was as serious as his neighbours. In two hours and a half we came to Athenry, the rival of Killmallock, once a flourishing city, now a heap of ruins : But even these are now covered with earth. It was built byKing John, as well as the other ; andseems,by its walls, tohavebeen one of the largest cities in the kingdom. Being wrong directed whenwe left this, we got almost to Galway, going about six miles out of our way to Cahir-Morress. However, I reached Ballinrobein time to preach toalarge and well-behaved (although genteel) congregation. Ipreachedagain ateight in the morning, Sunday, 20, and then hastened on to Castlebar. We went straight to church. I preached at five in our new House; I

think, larger than that at Limerick, and throughly filledwith as attentive a congregation as any I have seen in the kingdom. Little misunderstandings between themselves have continually hindered the work of God in this society. This morning I heard the contending parties face to face, and once more made them friends. A numerous congregation listened with all attention, in the evening, to that important word ofour Lord, " Whosoever shall do the will of God, the same is my brother, andmy sister, and mother." Tuesday, 22. One of the men confined for murder, earnestly importuned me to visit him. I did so ; but he seemed as dead as a stone. And I did not wonder ; for such an action, performed in cool blood, I never heard of before. Mr. M'Donnel, who had his leg wounded by one shot, and both his arms broke by another, was sitting on the ground, when this wretch came and presented a blunderbuss. He begged only five minutes to say his prayers. Andrew swore, "No, not one ; " and instantly shot him through the heart ! This whole transaction, from the beginning to the end, contain- ing such a series of calm, deliberate murder, perpetratedwith so shocking circumstances, is hardly to be paralleled in history. May, 1787.1 JOURNAL. 377 Some time since a shrewd man said, " This country will never be in quiet, till one of these men has murdered the other, and then is hanged for it." Leaving our little society in peace and love, we went by Swineford to Sligo. At six I preached in the new Court House, a very spacious and commodious building, to a more numerous and more attentive congregation than I have seen here for many years. A large congregation was present again at five in the morning, Thursday, 24 ; so that I am not without hope, the work of God may at length revive here also. I had purposed going straight from hence to Annadale ; but notice had been given of my preaching at Manorhamilton. It is true, this was five or six miles out of my way, and abun dantly worse road. However, I would not disappoint the poor people ; although by this means Mr. Slack's dinner was delayed till near six o'clock. I preached at seven to a very serious con-

gregation, and passed acomfortable evening. I had a day of rest in this lively family, only preaching morning and evening. Saturday, 26. I preached at Ballyconnel about eleven: In the afternoon I took awalk in the Bishop of Kilmore's garden. The house is finely situated ; has two fronts, and is fit for a nobleman. We then went into the church-yard, and saw the venerable tomb, a plain flat stone, inscribed, Depositum Gulielmi Bedel, quondam Episcopi Kil- morensis : Over whom even the rebel army sung, Requiescat in pace ultimus Anglorum. " Let the last of the English- men rest in peace. " At seven I preached to a large congrega tion. It blew a storm, but most of the congregation were covered by akind of shed raised for the purpose ; and not a few were greatly comforted. I preached in Cavan at seven, and then hastened forward to Clones, leaving Mr. Broadbent to preach at Bally- hays ; which he did with good effect. But I needed not to have been in such haste ; for the Church Service did not begin till twelve. Such a number of communicants, I suppose, was never seen at this church before. The Service ended about half past three. The question then was, where I should preach. The furious wind and violent rain made it impracticable to preach (where I intended) at the head of the market-place ; but I made Here are deposited the remains of WILLIAM BEDEL, formerly Bishop of Kilmore. EDIT . 378 REV. J. WESLEY'S May,1787. shift to stand on one side of it in a door-way,where I was pretty well sheltered : Although the poor people were exposed to heavy rain during the whole sermon, none of them seemed to regard it ; and God did indeed send a gracious rain upon their souls, so that many rejoiced withjoy unspeakable. Having all the parties together, I inquired into an odd affair which occurred here a few months ago. F. B. , Leader of the class of single women, and always hitherto of an unblem- ished character, was accused of immodesty by Mr.A-,in whose house she had lived for several years. I found this accu- sation to be totally groundless. 2. John Carr, one of our oldest members, with a few others, spent an hour in reading and

thedead, smallandgreat, stand before God. " Even in this tur- bulent town, all were quiet, and seemed to feel thatGodwas there. Several of our friends from Dublin met us at the Man-of-war, with whom we went on to Swords ; a town famous from time immemorial for all manner of wickedness. However, finding a congregation waiting, I began without delay ; and all were still as night: So salvation is come to the sinners of Swords also. In the afternoon it pleased God to bring us safe to Dub- lin, whenwe had been absent a little above two months. I began visiting the classes, which employed me to the Thursday following. We found it necessary to exclude one hundred and twelve members ; there remained eleven hundred and thirty-six. At seven I preached in the Room ; at eleven the Service began at Bethesda. I found uncommon liberty there, even among the rich and great. I think some of them felt our Lord present, both to wound and to heal. In the evening I preached at the new Room, and it was just as much as I could do without weariness. We were agreeably surprised with the arrival of Dr. Coke, who came from Philadelphia in nine-and-twenty days, and gave us a pleasing account of the work of God in America. Thursday, 28. I had the pleasure of a conversation with Mr. Howard, I think one of the greatest men in Europe. Nothing but the mighty power of God can enable him to go through his difficult and dangerous employments. But what can hurt us, if God is on our side ? VOL IV. Cc 386 REV. J. WESLEY'S July1787. -I desired all our Preachers to meet me, and con- sider the state of our brethren in America, who have been terri- bly frightened at their own shadow, as if the English Preachers were just going to enslave them. I believe that fear is now over, and they are more aware of Satan's devices. Sun. JULY 1.-At seven I strongly exhorted a large congre- gation, not to be conformed either to the wisdom, spirit, or fashions of this world, if ever they desired to be transformed in the spirit of their mind, according to the perfect and acceptable will of God. In the evening I opened and applied those awful

those words in the First Lesson, " How long halt ye between two opinions ? " and was enabled to press the question home on Aug.1787. the consciences of the hearers. We had five Clergymen, (although three only could officiate,) and twelve or thirteen hundred communicants ; and the Master ofthe feast was in the midst of us, as many found to their unspeakable comfort. After preaching inthe evening, I took asolemn leave ofthe affectionate society. Here, at least, it undeniably appears that we have not run in vain, neither laboured in vain. -Having taken the whole coach for Birmingham, we set out at twelve o'clock, expecting to be there, as usual, about five in the evening; but having six persons within, and eight without, the coach could not bear the burden, but broke down before three in the morning : But having patched it together, as well as we could, we went on to Congleton, and got another. But in an hour or two this broke also ; and one ofthe horses was so throughly tired, that he could hardly set one foot before the other. After all these hinderances, we got to Birming- ham just at seven. Finding a large congregation waiting, I stepped out of the coach into the House, and began preaching without delay ; and such was the goodness ofGod, that I found no more weariness when I had done than if I had rested all 1 theday. Here I took a tender leave of Mrs. Heath and her lovely daughters, about to embark with Mr. Heath forAmerica; whom I hardly expect to see any more till we meet in Abraham's bosom. -Setting out a little before five, we reached Worces- ter between ten and eleven : Resting till half-past twelve, and taking fresh horses at Tewkesbury, we reached Gloucester before five o'clock . About seven I preached to a numerous congrega- tion in the new House, on, " I am not ashamed of the Gospel of Christ ; " and strongly applied the words to those whom they concerned. This night was one of the hottest I ever felt in Europe. -We set out at two ; and, from the time it was light, rode through one of the pleasantest countries I ever saw. Before five we came to Rodbury-Place ; but we were far too early for so

increasing; new houses starting up on every side. In the evening I did not attempt to go into the House, but stood near it, in the yard surrounded with tall, shady trees, and proclaimed to a large congregation,"God is a Spirit ; and they that worship him must worship him in spirit and in truth." I believe many were cut to the heart this hour, and some not a little comforted. Dr. Coke and I dined at the Governor's. I was well pleased to find other company. We conversed seriously, for upwards of an hour, with a sensible, well-bred, agreeable man. In the evening I preached to the largest congregation I have seen here, on Jer. viii. 22; and they were all attention Surely God will have apeople in this place. Joseph Bradford preached at six in the morning, at Mont-Plaisir les Terres, to a numerous congregation. I preached at half an hour past eight, and the House contained the congregation. At ten I went to the French church, where therewas a large and well-behaved congregation. At five we had the largest congregation of all; ofwhom I took a solemn and affectionate leave, as it is probable Imay not see them any more till we meet in Abraham's bosom. Aug.1787, We embarked between three and four in the morn- ing, in a very small, inconvenient sloop, and not a swift sailer ; so that we were seven hours in sailing what is called seven leagues. About eleven we landed at St. Helier, and went straight to Mr. Brackenbury's house. It stands very pleasantly, near the end of the town; and has a large, convenient garden, with a lovely range of fruitful hills, which rise at a small distance from it. I preached in the evening to an exceeding serious congregation, on Matt. iii. ult. And almost as many were present at five in the morning ; whom I exhorted to go on to perfection ; which many of them, Mr. Clarke informs me, are earnestly endeavouring to do. Tuesday, 21. We took a walk to one of our friends in the country. Near his house stood what they call the College. It is a free-school, designed to train up children for the University ; exceeding finely situated, in a quiet recess, surrounded by tall woods. Not far from it stands, onthe

nie Bisson of this town; such ayoung woman as I have hardly seen elsewhere. She seems to be wholly devoted to God, and to have constant communion with him. She has a clear and strong understanding ; and I cannot perceive the least tincture of enthusiasm. I am afraid she will not live long. I am amazed at the grace of God which is in her: I think she is far beyond MadameGuion, indeep communion with God; and I doubt whether I have found her fellow in England. Precious asmy time is, it would have been worth my while to come to Jersey, had it been only to see this prodigy of grace. In the evening God was with us in avery uncommon man- ner, while I opened and enforced those comprehensive words, "We preach Christ crucified." I know not whenwe have had such an opportunity ; it seemed as if every soul present would have found the salvation of God ! -Dr. Coke preached at five, and I at nine o'clock. Afterwards I heard the English Service at church ; but the congregation was nothing near so large as ours at five in the morning. We had a French sermon in our Room at three. Afterwards I met the society ; many of whom came from the country, and had no English ; so Mr. Brackenbury interpreted for me again : Afterwards we both prayed. Many of the peo- ple seemed greatly affected. Between five and six I began preaching in the yard; but before I had finished my sermon, it poured downwith rain; so I was obliged to conclude abruptly. Captain Cabot, the master of a Guernsey sloop, called upon us early in the morning, and told us, if we chose to go that way, he would set out between five and six. But the wind being quite contrary,wejudged it best to wait a little Aug.1787. longer. In the evening, being appointed to preach at seven, I was obliged to preach within. We were extremely crowded ; but the power of God was so manifested while I declared, " We : preach Jesus Christ, and him crucified," that we soon forgot the heat, and were glad of being detained alittle longer than we intended. I thought when I left Southampton, to have been there

again as this day ; but God's thoughts were not as my thoughts. Here we are, shut up in Jersey ; for how long we cannot tell. But it is all well ; for thou, Lord, hast done it. It is my part to improve the time, as it is not likely I shall ever have another opportunity of visiting these islands. -. Being still detained by contrarywinds, I preached at six in the evening to a larger congregation than ever, in the assembly-room. It conveniently contains five or six hundred people. Most of the Gentry were present ; and I believe felt that Godwas there in an uncommon degree. Being still detained, I preached there again the next evening, to a larger congregation than ever. I now judged, I had fully delivered my ownsoul: 1 And in the morning, the wind serving for Guernsey, and not for Southampton, I returned thither not unwillingly ; since it was not by my choice, but by the clear providence of God ; for in the afternoon I was offered the use of the assembly-room; a spacious chamber in the market-place,which would contain at least thrice as many as our former Room. I willingly accepted the offer, and preached at six to such a congregation as I had not seen here before ; and the word seemed to sink deep into their hearts. I trust it willnot return empty. I designed to have followed the blow in the morn- ing; but I had quite lostmy voice. However, it was restored in the evening ; and I believe all in the assembly-room (more than the last evening) heard distinctly, while I explainedand applied, " I saw the dead, small and great,stand before God." In the morning, Thursday, 30, I took a solemn leave of the society. We set out about nine, and reached St. Peter's in the afternoon. Good is the will of the Lord. I trust he has something more for us to do here also. After preaching to a larger congregation than was expected on so short a notice, on, "God was in Christ, reconciling the world unto himself," I returned to Mont-Plaisir, to stay just as long as it should please God. I preached there in the morning, Friday, 31, to a congregation Sept. 1787. JOURNAL. 397 serious as death . Afterwards I looked over Archbishop Usher's

took awalk to-day, through what is called the New-Ground, where the Gentry are accustomed to walk in the evening. Both Sept. 1787. the upper ground, which is as level as a bowling-green, and the lower, which is planted with rows of trees, are wonderfully beau- tiful. In the evening I fully delivered my own soul, by showing what it is to build upon a rock. But still we could not sail ; the wind being quite contrary, as well as exceeding high. It was the same on Wednesday. In the afternoon we drank tea at a friend's, who was mentioning a Captain just come from France, that proposed to sail in the morning for Penzance ; for which the wind would serve, though not for Southampton. In this we plainly saw the hand of God ; so we agreed with him immediately ; and in the morning, Thursday, 6, went on board with a fair, moderate wind ; but we had but just entered the ship when the wind died away. We cried to God for help, and it presently sprung up, exactly fair, and did not cease till it brought us into Penzance bay. We appeared to our friends here, as men risenfrom the dead. Great was their rejoicing over us ; and great was the power of God in the midst of the congregation, while I explained and applied those words, " Whosoever doeth the will of God, the same is my brother, and sister, and mother." -Dr. Coke preached at six to asmany as the preaching- house would contain. At ten I was obliged to take the field, by the multitude of people that flocked together. I founda very uncommon liberty of speech among them; and cannot doubt but the work of God will flourish in this place. In the evening I preached at St. Ives, (but it being the market-day, I could not stand, as usual, in the market-place,) in a very convenient field at the end of the town, to a very numerous congregation : I need scarce add, and very serious ; for such are all the congregations in the county of Cornwall. -About nine I preached at the Copper-works, three or four miles from St. Ives, to a large congregation gathered from all parts ; I believe, " with the demonstration of the Spirit."

-About noon I preached at Castle-Carey. How are the times changed ! The first of our Preachers that came hither, the zealous mob threw into the horse-pond : Now high and low earnestly listen to the word that is able to save their souls . In the evening I preached at Ditcheat. Friday, 28. I preached at Ditcheat again, at Shepton-Mallet ; and at Pensford to such a congregation as I have not seen there formanyyears ; and on Saturday returned to Bristol. -I read Prayers, and my brother preached. I preached in the avenue at Kingswood about two; and at five near King's Square ; probably the last time this year that I shall preach in the open air. Monday, OCTOBER 1, and the three following days, I spoke to the society one by one, and was much refreshed; as the love of manywas not growncold, and theirnumberconsiderably increased. Oct. 1787.1 -I preached at noon in Keynsham ; and the power of Godwas present in an uncommon degree : So it was when I met the children at Miss Bishop's, and afterwards those at Mr. Simpson's. I verily think, the spirit and behaviour ofthese two sets of children gradually affect the whole place ; which now retains scarce anything of the brutality and savageness for which itwas eminentsome years ago. In the eveningwe had awatch- night at Kingswood. The weather was exceeding rough : Yet the House was filled ; and few went away till after the noon of night. -I preached morning and evening, and took a solemn leave of the affectionate people. Monday, 8. Having taken the whole mail-coach on Saturday, Iwent to it on Monday between three and four ; andfound, to mygreat surprise,it was filled with other passengers ; and the clerk faced me down, I had taken the coach for Sunday : But some of our friends speaking strong words, they thought good to provide us another coach ; only itdid not reach town quite so soon. Iwas, however, soon enough to meet a large congregation on Tuesday evening, and praise the Lord together . -1 retired, and spent the rest of the week in answer- ing letters, and preparing matter for the Magazine. I preached in West-Street chapel morning and afternoon ; and at St. Swithin's church in the evening. Mon-

day, 15. I began a little tour through Oxfordshire. I preached at Wallingford in the evening, with much enlargement of heart. Mr. Pentycross called upon me in the morning. Tuesday, 16. Calvinism and bitterness are fled away together, and we will- ingly gave each other the right hand of fellowship. About one I preached at Oxford, to a very quiet, deeply serious congrega- tion. The House at Witney would nothing near contain the people in the evening : It was well filled at five on Wednesday morning. I dearly love this people ; they are so simple of heart, and so much alive to God. After dinner we returned to Oxford. Half an hour before thehour ofpreaching, aheavy rain began ; by this means the House was filled, and not overfilled. I found great liberty of speech in enforcing the first and great command- ment; and could not but hope there will be a great work ofGod here, notwithstanding all the wisdom ofthe world. -We went on to High-Wycomb. The work of God is so considerably increased here, that although three 402 REV. J. WESLEY'S Oct. 1787. galleries are added to the preaching-house, it would scarce con- tain the people. Even at five in the morning, Friday, 19, it was throughly filled. Neverbefore was there so fair a prospect ofdoing good at this place. I dined in London. I preached in the morning at Spitalfields, with the usual success ; in the afternoon at the new chapel, on the remarkable answer of Balaam to Balak's question. (Micah vi. 8.) How clear light had Balaam at that time ! But he soon turned back, and " loved darkness rather than light." -I went to Canterbury, and preached in the even- ing on the first and great commandment ; in the morning, Tues- day, 23, on the second. We then went on to Dover. In the evening I strongly applied the parable of the Sower toa crowded audience. Wednesday, 24. I spoke equally plain in the morn- ing. About noon (after an intermission of fifteen years) I preached at Sandwich, to more than the House contained, on Luke ix. 62. God applied his word to manyhearts, so that I have at length a hope for Sandwich also. In the evening I preached at Margate. The word was quick and powerful. So

it was likewise, in the morning, Thursday, 25. Agood work has been wrought here since I was here before. Here is now a lively, loving society, who adorn the doctrine of God our Saviour. In returning to Canterbury, I called upon Mr. Kingsford, a man of substance as well as piety. He informed me, "Seven years ago, I so entirely lost the use of myankles andknees, that I could no more stand than a new-born child. Indeed, I could not lie in bed without apillow laid between mylegs, one ofthem being unable to bear the weight of the other. I could notmove from place to place, but on two crutches. All the advice I had profited me nothing. In this state I continued above six years. Last year I went on business to London, then to Bristol and Bath. At Bath I sent for a Physician ; but beforehe came, as I sat reading the Bible, I thought, 'Asa sought to the Physi- cians, and not to God ; but God cando more for me than any Physician.' Soon after I heard a noise in the street ; and, rising up, found I could stand. Beingmuch surprised, I walked several times about the room ; then I walked into the Square, andafter- wards on the Bristol road : And from that time I have been per- fectly well, having as full a use of all my limbs as I had seven years ago." We had a comfortable opportunity in the evening, and early Nov. 1787. JOURNAL. 403 in the morning ; and I left Canterbury, Friday, 26, with a stronghope that thework of God will flourish here, as it has notdone formany years. In the evening I preached to a lovely congregation at Chatham; andon Saturday returned to London. I looked over all the manuscripts which I had collected for the Magazine, destroyedwhat I did not think worth publishing, and corrected the rest. Tuesday, 30. I wentdown to Miss Harvey's, at Hinxworth, in Hertfordshire. Mr. Simeon, from Cambridge, met me there ; who breathes the very spirit of Mr. Fletcher. The chapel was quite crowded in the evening. I preached on that inexhaustible text, and with much liberty of spirit, " By grace are ye saved through faith." In the morning, Wednesday, 31, I preached on the Woman ofCanaan ; and in

should be made in all our preaching-houses for the same pur- pose. Above three hundred pounds were raised by these means, whereby the whole difficulty was removed. -1 went down at half-hour past five, but found no Preacher in the chapel, though we had three or four in the house: So I preached myself. Afterwards, inquiring why none ofmy family attended the morning preaching, they said, it was because they sat up too late. I resolved to put a stop to this ; and therefore ordered, that, 1. Every one under my roof should go to bed at nine ; that, 2. Every one might attend the morning- preaching : And so they have done ever since. I was desired to see the celebrated wax-work at theMuseum in Spring-Gardens: It exhibits most of the crowned heads inEurope, and shows their characters in their countenance. Sense and majesty appear in the King of Spain ; dulness and sottishness in the King of France ; infernal subtlety in the late King of Prussia; (as wellas in the skeleton Voltaire;) calmness and humanity in the Emperor, and King of Portugal; exquisite stupidity in the Prince of Orange ; and amazing coarseness, with everything that is unamiable, in the Czarina. In the evening I preached at Peckham to a more awakened congregation than ever I observed there before. I preached in the evening at Miss Teulon's, in Highgate. I never saw such a congregation there before. Will there then be good done here at last ? Well ; nothing is too hard for God! After preaching at Spitalfields, I hastened to St. John's, Clerkenwell, and preached acharity sermon for the Fins- bury Dispensary ; as I would gladly countenance every institu- tion of the kind. -I retired to Newington, and hid myself for almost three days. Friday, 21. The Committee proposed to me, 1. That families of men and women should sit together in both chapels : 2. That every one who took apew should have it as his own : Thus overthrowing, at one blow, the discipline which I have been establishing for fifty years ! -I yielded to the importunity of apainter, and sat an hour and a half, in all, for my picture. I think it was the

March, 1788. JOURNAL. best that ever was taken; but what is the picture of a man above fourscore ? We had another meeting of the Committee ; who after a calm and loving consultation,judged it best, 1. That the menand women should sit separate still ; and, 2. That none should claim any pew as his own, either in the new chapel, or in West-Street . N. B. A part of Mr. Wesley's Journal which should come in here, is lost or mislaid, and cannot be found. FEBRUARY 25, 1788.-I took a solemn leave of the congre- gation at West-Street, by applying once more what I had enforced fifty years before, "By grace are ye saved, through faith. " At the following meeting, the presence of God, in a marvellous manner, filled the place. The next evening we had avery numerous congregation at the new chapel, to which I declared the whole cuonsel of God. I seemed now to have fin- ished my work in London. If I see it again, well; if not, I prayGod to raise up others, thatwill be more faithful and more successful in his work ! I set out in the mail-coach, and the next morn- ingcametoBath. HereI found apleasing prospect : The con- gregations are larger than ever. The society is, at length, at unity in itself; and, consequently, increases both in grace and number. Sat. MARCH 1.-(Being Leap-year.) I considered, What dif- ference do I find by an increase ofyears ? I find, 1. Less activ- ity ; I walk slower, particularly up-hill : 2. My memory is not so quick : 3. I cannot read so well by candle-light. But I bless God, that all my other powers of body and mind remainjust as theywere. -I preached at eleven, at half an hour past two, and at half-hour past five. The first congregation was large, and so was the second ; but the third was far the largest, filling every corner of the House. And the power of God seemed to increase with the number of the people ; insomuch that in the evening, while I was applying, " To me to live is Christ, and to die is gain," the glory of the Lord seemed to overshadow the congregation in an uncommonmanner : And I trust the impres-

sion thenmade upon rich and poor will not soonwear off. -I went on to Bristol, and having two or three quiet days, finished my sermon upon Conscience. On Tuesday I 408 REV. J. WESLEY'S March,1788. gave notice ofmy design to preach on Thursday evening, upon (what is now the general topic) Slavery. In consequence of this, on Thursday, the House from end to end was filled with high and low, rich and poor. I preached on that ancient pro- phecy, " God shall enlarge Japhet. And he shall dwell in the tents of Shem ; and Canaan shall be his servant." About the middle of the discourse, while there was on every side attention still as night, a vehement noise arose, none could tell why, and shot like lightning through the whole congregation. The terror and confusion were inexpressible. You might have imagined it was acity taken by storm. The people rushed upon each other with the utmost violence ; the benches were broke in pieces ; and nine-tenths of the congregation appeared to be struck with the same panic. In about six minutes the storm ceased, almost as suddenly as it rose ; and, all being calm, I went on without the least interruption. It was the strangest incident of the kind I ever remember ; and I believe none can account for it, without supposing some preternatural influence. Satan fought, lest his kingdom should be delivered up. We set Friday apart as aday of fasting and prayer, that God would remember those poor outcasts of men; and (what seems impossible with men, considering the wealth and power of their oppressors) make away for them to escape, and break their chains in sunder. -. I went over to Kingswood School, and found every- thing there in excellent order. Sunday, 9. I preached at the Room, morning and afternoon, (Mr. Collins reading Prayers,) and about two at the School ; though the House would very ill containthe congregation. Monday, 10, and the three following days, I visited the classes; which contained (after many added, and many lost or removed) a little more than nine hundred members. I wonder that, with such Preachers, there is so little increase. Dublin has outrun Bristol already : So will Manches. ter, Sheffield, and even Birmingham soon, unless they stir them- selves up before the Lord.

years ago there was but one house here; now there are two or three streets ; and, as the trade swiftly increases, it will probably grow into aconsiderable town. A few years since Mr. Cowell largely contributed to the building ofa preaching-house here, in which both Calvinists and Arminians might preach : But when it was finished, the Arminian Preachers were totally excluded. Rather than go to law, Mr. Cowell built another House, both larger and more convenient. I preached there at noon to a large congregation, but to amuch largerin the evening. Several March,1788. Clergymen were present, and were as attentive as any of the people. Probably there will be a deep work of God at this place. -I breakfasted at Mr. Lister's, in Kidderminster, with a few very serious and pious friends. In the evening we had a Sunday congregation at Birmingham . Here there is a glorious increase of the work of God. The society is risen to above eight hundred; so that it is at pre- sent inferior to none inEngland, except those in London and Bristol . -We were greatly straitened for room, manybeing obliged to go away. But I believe all that could squeeze in found it good to be there ; for, both in the morning and after- noon, the power ofGod was present to heal. And so indeed it was on the two following days; particularly on Tuesday even- ing, while I explained, " Seest thou how faith wrought with his works, and by works was faith made perfect ? " I went on to Wednesbury, the mother-society of Staffordshire. But few of the old standers are left : I think but three, out of three hundred and fifteen. However, anew gene- ration is sprung up, though hardly equal to the former. -About noon I preached at Dudley, and with much liberty of spirit ; but with far more at Wolverhampton in the evening ; the new House being sufficiently crowded. What aden of lions was this town for manyyears ! Butnow, itseems, the last will be first. Friday, 28. We came to our dearfriends at Madeley. Mrs. Fletcher's health is surprisingly mended ; and one might take her nephew for a believer of seven years' standing ; he seems so well established in the faith ofthe Gospel. The congregation was surprisingly large in the even-

ing ; and great was their solemnjoy, while I applied, " When Christ who is our life shall appear, then shall ye also appear with him in glory." -Having no other time, I went over to Salop, and spent an afternoon very agreeably. The Roomwas so crowded in the evening as I never saw it before ; perhaps the more, by reason of two poor wretches who were executed in the afternoon. It was given me to speak strong words, such as made the stout- hearted tremble. Surely there is now, if there never was before, aday of salvation to this town also. -. I returned to Madeley ; but we were distressed April, 1788.1 JOURNAL. by the large concourse of people. It was too cold to stand abroad ; and the church could in nowise contain the congrega- tion. But we could not help it: So as many as could, got in ; the rest stood without, or went away. The Epistle led me to preach on the " Three that bear record in heaven," which proved seasonable for Mrs. Fletcher. In the afternoon, I preached on, " This is the record, that God hath given unto us eternal life, and this life is in his Son." -About noon I preached at Stafford,to alarge and serious congregation ; and about six in the evening, at Lane- End. Our chapel not being able to contain one-third of the congregation, they stood at the front of Mr. Myat's house, where they could all hear perfectly; and though the wind was high, and extremely cold, none seemed to regard it. Mr. Myat was mentioning a little circumstance which I think worth relating, for its oddness :-Hehad two catswith kitten at once ; one ofwhich was the mother of the other, and kittened three weeks before her. But she would not suffer one of her kittens to suck at all, till it was almost starved. The younger cat, seeing this, took the kitten and suckled it till she kittened herself ; and afterwards suckled it with her own kittens. Who can account for this ? Tues. APRIL 1. We went on to Burslem, where the work of God still prospers exceedingly. Sinners,-men, women, and children,-are still convinced and converted to God every day ; and there are exceeding few that draw back, as they are much

together to sing and pray by themselves; sometimes thirty or forty ; and are so earnestly engaged, alternately singing, praying, and crying, that they know not how to part. You children that hear this, why should not you go and do likewise ? Is not God here as well as at Bolton ? Let God arise and maintain his own cause, even "out of the mouths of babes and sucklings ! " I went on, through miserable roads, to Blackburn ; where, notwithstanding the continued rain,the new preaching- house was throughly filled with serious, well-behaved people. Tuesday, 22. Through equally good roads we got on to Padiham. I preached at eleven to as quiet a congregation, though not so lively, as that at Bolton. From hence we went in the afternoon, through still morewonderful roads, toHasling- den. They were sufficient to lame any horses, and shake any carriage in pieces. N.B. I will never attempt to travel these roads again, till they are effectually mended ! Agentleman, no way connected with us, has built us a neat preaching-house here, desiring only three per cent. for what he has laid out, (about eight hundred pounds,) provided the seats let for so much, of which there is little doubt. Itwaswell filled in the evening with serious people, lying in the midst of many societies. Wednesday, 23. We hobbled on to Bury, through roads equally deplorable ; but we met a lively congregation, May, 1788.1 whichmade us forget our labour. In the evening I preached to another lively congregation at Rochdale. Formerly we had much trouble here : But it is past ; and theynow hold the unity of the Spirit in the bond ofpeace. -About tenwe began the Service in the church at Todmorden, crowded sufficiently. I found uncommon liberty among these poor mountaineers. We had a pleasant road from hence to Burnley, where a multitude of people were waiting; but wehad no house that could contain them. Just then the rain ceased : So we went into the inn-yard, which contained them well ; and itwas an acceptable season, as indeed it was both the times before when I preached at Bury. In the evening I preached at Colne. This is the fifth rainy daywe have had. However, the House was pretty well filled ; and I strongly exhorted them that had left their first

the Scots are the best hearers in Europe ! -At five I wasimportuned to preachinthepreaching- house; but such a one I never saw before. It had no windows at all : So that although the sun shone bright, we could see nothing without candles. But I believe our Lord shone onmany hearts, while I was applying those words, " I will, be thou clean." I breakfasted with poor Mr. Ashton, manyyears ago amember of our society inLondon ; but far happier now in his little cottage, than ever he was in his prosperity. When I was in Scotland first, even at a Nobleman's table, we had only flesh meat ofonekind,but no vegetables of any kind ; butnow they areas plentiful here as inEngland. NearDum- fries there are five very large public gardens, which furnish the town with greens and fruit in abundance. The congregation in the evening was nearly double to that we had the last ; and, if it was possible, more attentive. Indeed one or two gentlemen, so called, laughed at first ; but they quickly disappeared ; and all were still while I explained the worship of God in spirit and in truth. Two of the Clergy fol- lowed me tomy lodging,and gavemeapressing invitation to their houses. Several others intended,it seems, to do the same; but having a long journey before me, I left Dumfries earlier in themorning than they expected. We set out on Thursday, 15, at four ; and reached Glasgow, Friday, 16, before noon. Much of the country, as we came, is now well improved ; and the wild- erness become a fruitful field. Our new preaching-house will, I believe, contain about as many as the chapel at Bath. But O the difference ! It has the pulpit on one side; and has exactly the look of a Presbyterian meeting-house. It is the very sister of our House at Brentford. Perhaps an omen ofwhat willbe when I am gone. I preached at seven to a tolerably large congregation, and to many ofthem at five in the morning. At six in the evening they were increased fourfold; but still I could not find theway to their hearts. -. I preached at eleven on the parable ofthe Sower; at half-past two on Psalm 1.23 ; and in the evening on, " Now abideth faith, hope, love; these three." I subjoined a short

Perhaps I may see it no more ! At noon I preached in the lower House, to a very crowded congregation ; and I believe most of them felt that God was there; for it was as a season ofgreat refreshment. So it was at the upper House in the evening. Idoubt not but God will be glorified in both, provided thepeople in each agree to provoke one another only to love, and to good works. -At five I preached in the lower House to a numer- ous congregation : I believe the greater part of whom had no June, 1788.1 JOURNAL. thought of salvation, till they heard the preaching at this place. Were it only for the sake of these, I do not regret all the trouble I have had on occasion of this building. At nine I preached in South-Shields to a large and serious congregation, ready prepared for the Gospel; in the evening at Sunderland, to an experienced people, many of whom are rooted and grounded in love. Sun. JUNE 1.-I willingly accepted of Mr. Hampson's invi- tation, and preached in his church morning and afternoon. I suppose it was hardly ever so filled before. And the power of Godwas present to heal. It was doubted whether all could hear. In order to try, Joseph Bradford stood in the farthest corner ; and he could hear every word. I preached in our chapel at six ; but abundance of people could not get in. I was sorry Idid not preach abroad, while so many were athirst for the word. -. About noon I preached at Cockermouth. I had never such a season there before: The glory ofthe Lord seemed to fill the House, and the people trembled before him. We had such another opportunity at Sunderland in the evening : Surely God will be glorified in this place ! -I returned to Newcastle,andpreached in the even- ing on the " rest" that " remaineth for the people of God :" And a few have believed our report, and are eager to enter into it. -. Desiring to pay one more visit to the loving society in Weardale, I set out early, and drove through wonderful roads to Wolsingham ; a town near the entrance of the vale. I could not preach abroad, because of the storm ; and the House would

their flocking together in such numbers,-many more than the House could contain ; and I strongly enforced, " Now is the accepted time, now is the day ofsalvation." -Desiring Joseph Bradford to preach at five, I did not preach till three. I then urged, on a very genteel congre- gation, " One thing is needful ; " and surely the power of the Lord was present to heal them, in amanner I have not often found; and again in the evening, while I enforced, " He is able to save to the uttermost all them that come unto God by him." -I designed to preach in the street, at Bridlington ; butthe wind and dust would not suffer it. So as many as could pressed into the House ; but near as many were constrained to go away. I preached on Rev. xx. 12 ; and, I believe, not invain. I went about forty miles out of my way, to see my old friends at Malton ; and particularly old Mr. Wilson, at whose house I first lodged there. Between eleven and twelve I beganpreachingon," It is appointed unto menonce to die: " And God applied his word, one would almost have thought, to every one under the roof. Itwas a glorious opportunity. The people were gathered frommany miles round, and I think few repented oftheirlabour. As soon as the service was over, I hasted away, and reached Beverley (twenty-eight miles) in good time. The House here, though greatly enlarged, was well filled with high and low, rich and poor ; and (it being the day of the Archdea- con's visitation) many of the Clergy were there. I rejoiced in this, as it might be a means of removing prejudice from many sincere minds. I went on to Hull; and in the evening explained and applied those remarkable words of our Lord, " Whosoever doeth the will of God, the same is mybrother, and sister, and mother." The new preaching-house here is nearly as large as June, 1788, the new chapel in London. It is well built, and elegantly finished ; handsome, but not gaudy. Saturday, 21. We had a large congregationat five, larger thaneventhatat Birmingham; which exceeded all the morning congregations I had then seen. Sunday, 22. Mr. Clark, the Vicar, inviting me to preach in the

High Church, I explained (what occurred in the Service of the day)what it is to build our house upon the rock ; andapplied it as strongly as I could. I dined at the Vicarage with Mr. Clark; afriendly, sensible man; and, I believe, truly fearing God. And such, by the peculiar providence of God, are all the three stated Ministers in Hull. He said he never saw the church so full before. However, it was still fuller in the afternoon; when, at the desire of Mr. Clark, I preached on St. James's beautiful account of the wisdom which is from above. Atsix in the even- ing I preached in our own House, to as many as could get in, (but abundance ofpeople went away,) on Gal. vi. 14. About eight we reached Mr. Stillingfleet's, at Hotham; one of the pleasantest places I have seen. Atnine he read Prayers, and I preached to alarge and serious congre- gation. At eleven I preached, with much enlargement of heart, in the new chapel at Market-Weighton; and at half an hourafter one, in Pocklington: But the House was like an oven. Between six and seven I began at York, on Rom. xiii. 12. The word was as fire ; and all that heard it seemed to feel the power thereof. -Having no other opportunity, I went over to Thirsk, and preached in the evening on 1 Pet. i. 24. All the congregation were serious, but two young gentlewomen, who laughed and talked incessantly, till I turnedand spoke expressly to them. They then seemed to be ashamed. Believing the little flock there wanted encourage- ment, I took Ripon in myway to York, and gave them a strong discourse on the story of Dives and Lazarus. Many strangers seemed greatly astonished; and I believe they will not soon forget what they heard ; for God applied it to their hearts : As he did also the parable of the Sower at York, I will hope, to most of the congregation. The Vicar of Selby having sentme word that I was welcome to preach in his church, I went that way. But before I came he had changed his mind : So I preached in our own chapel ; and notwithout ablessing. In the evening I June, 1788.1 427 preached at Thorne, to a larger congregation than ever I saw

The three following days I retired, revised my papers, and finished all the work I had to do in London. Sunday, 10. I was engaged in avery unpleasing work, the discharge of an old servant. She had been my housekeeper at West-Street for many years, and was one of the best housekeepers I had had there; but her husband was so notorious a drunkard, that I could not keep them in the house any longer. She received her dismission in an excellent spirit, praying God to bless us all. I preached in the morning at West-Street to a large congre- gation ; but to afar larger at the new chapel inthe evening. It seems the people in general do not expect that I shall remain among them a great while after my brother; and that, therefore, they are willing to hear while they can. In the evening we set out in the mail-coach, and early in the morning got to Ports- mouth. They have lately built a neat preaching-house in the town, something larger than that at Deptford. It is well situated near the midst of the town, and has three well-constructed galleries. I preached at noon to alarge and well-behaved audience, and to a much larger in the evening. I believe the word took place inmany souls. All went away still as night. -Joseph Bradford preached at five in the morning. I preached in the new House about six in the evening, and guarded them against that deadly Antinomianism which has so often choked the good seed here. In the evening I preached at our House on the common. Afterwards, meeting the society, I took a solemn leave of them, which I hope they will remember if they see me no more. We crossed over to Sarum, where I preached in the evening, with much enlargement of heart. Thursday, 14. Setting out about three, we came to Gloucester early in the afternoon. I spoke very plain, both in the evening and the ĮAug. 1788. morning. Friday, 15. We went on to Monmouth; but Mr. G- has done with us ; so I lodged with my old friend, Mr. Johnson ; and instead of that lovely young woman, S-B-, who is removed to Cowbridge, met with her younger sister, who more than supplies her place. She is a jewel indeed; full

the morning service. Otherwise, I should have been distressed ; for such a number of communicants I never saw here before. Iwould fain have preached abroad; but the ground was too Sept. 1788. wet. So I preached within, on, " Ye cannot serve God and mammon." Wed. SEPTEMBER 3.-I made a little beginning of some account of my brother's life. Perhaps I may not live to finish it. Then let it fall into some better hands ! -I had the satisfaction of spending an hour with that excellent woman, Lady : Not quite so honourable, but full as much devoted to God, and as useful, as even Lady Betty Hastings. What is too hard for God? We see even this is possible with God, to raise a Lady and a saint in one person ! -We had a solemn watch-night at Kingswood. The school is now injust such a state as I wish. Mr. M'Geary has three pious and able Assistants, out of those that were brought up in it ; and I doubt not it will supply a sufficiency ofMasters for the time to come. -I walked over to Mr. Henderson's, at Hannam, and thence to Bristol. But my friends, more kind than wise, would scarce suffer it. It seemed so sad a thing to walk five or six miles ! I am ashamed, that a Methodist Preacher, in tolerable health, should make any difficulty of this. -Having none to assist me, I found it hard work to read Prayers, preach, and administer the sacrament to such a number of people. The moment I had done, I hastened to Kingswood ; having but just time to take a little dinner before I began preaching to a large congregation, before the preaching- house. Returning to Bristol, I preached at five in Carolina- Court, to an immense number of people, on Rom. viii. 33, 34. -I saw the large church at Midsummer-Norton throughly filled with serious hearers. The Room at Shepton- Mallet, though greatly enlarged, could in nowise contain the congregation. At five in the morning, Wednesday, 10, it was throughly filled. At Coleford, in the evening, Iwas obliged to preach. Thursday, 11. We had a lovely congregation at Frome, both in the evening and at five in the morning. At

19. I crossed over to Bedford ; but where to lodge I did not know : But one met me in the street, and said Mr.- desired I would go straight to his house. I did so, and found myself in a palace ; the best house by far in the town ; where Iwas entertained not only with the utmost courtesy, but, I believe, with sincere affection. Our Room was much crowded in the evening, and pretty well filled in the morning ; and as all dis- putes are at an end, there is great reason to hope that the work ofGod will increase here also. We had a lovely congregation at St. Neot's, who seemed ripe for the promises ; so I preached on our Lord's words to the leper : " I will; be thou clean." Friday, 21. About noon I preached at Huntingdon, and in the evening atGodman- chester. Still it is the day of small things here ; but a few are still fighting the good fight of faith. I went to Canterbury. As all the Preachers are in earnest, God has blessed them through the whole Circuit. This evening we had a large and deeply serious congregation, and not a few ofthem in the morning. Tuesday, 25. Though it blew a storm, and was piercing cold, we were sufficiently Dec. 1788. JOURNAL. 441 crowded at Dover ; where the work of God is very lively, and continually increasing. Wednesday, 26. Our Room at Sandwich being small, both the Dissenting Ministers sent to offer me theuse oftheir chapels. I willingly accepted one of them, which was far larger than ours, and very commodious. I believe God spoke to many hearts. In the evening we had another storm, withmuch snow and sleet : However, our House at Margate was well filled; and I was much comforted by the earnestness of the congregation. A little preaching-house being just built at St. Peter's, (two miles from Margate,) notice had been given, with- out my knowledge, of my preaching there in the morning. It was utterly inconvenient, on many accounts ; the wind was piercing cold, and the ground coveredwith snow. However, I would not disappoint the congregation; so I preached at nine, and hastened to Canterbury, where the House was, as usual, well filled ; and God gave us his blessing.

The frost continued severe ; yet the congregation wasuncommonly large in the evening, and God warmed many hearts. -A numerous company concluded the old yearwith a very solemnwatch-night. Hitherto God hath helped us, andwe neither see nor feel any of those terrible judgments which it was saidGod would pour out upon the nation about the conclu- sion of the year. For near seventy years I have observed, that, before any war or public calamity, England abounds with prophets, who confi- dently foretel many terrible things. They generally believe themselves, but are carried away by avain imagination. And they are seldom undeceived, even by the failure of their predic- tions ; but still believe they will be fulfilled some time or other. Thur. JANUARY 1, 1789. If this is to be the last year of my life, according to some ofthose prophecies, I hope it will be the best. I am not careful about it, but heartily receive the advice of the angel in Milton,一 "How well is thine : How long permit to Heaven." Although the extreme severity of the weather kept many tender people away ; yet we had alarge congregation in the evening to renew their covenant with God; and we always find, when we avouch Him to be our God, he avouches us to behis people. -At the earnest desire of Mrs. T-, I once more sat for my picture. Mr. Romney is a painter indeed. He struck off an exact likeness at once ; and did more in one hour than Sir Joshua did in ten. Tuesday, 6. I retired to Highbury 444 REV. J. WESLEY'S Jan. 1789. Place, and on Thursday, 8, to Peckham. Here, in the even- ing, I preached to a very serious congregation, although many of them were of the better rank. But rich and poor seemed equally determined to work out their own salvation. I left nomoney to any one inmy Will, because I had none. But now considering, that, whenever I am removed, money will soon arise by sale of books, I added a few legacies by a codicil, to be paid as soon as maybe. But I would fain do a little good while I live ; for who can tell what will come after him ? -I again warned the congregation, as strongly as I

for the recovery of His Majesty's health ; but we hadthe satis- faction to hear, that before we asked (unless in private) He answered ; insomuch that the time intended for humiliation, turned into a time of thanksgiving; and both at five, at nine, at one, and in the evening, we were most employed in praises. Sunday, MARCH 1, was a solemn day indeed. The new chapel was sufficiently crowded both morning and afternoon; and few that expected a parting blessing, were disappointed of their hope. At seven in the evening I took the mail-coach ; andhav- ing three of our brethren, we spent acomfortable night, partly in sound sleep, and partly in singing praise to God. It will now quickly be seen whether they who prophesied some time since, that I should not outlive this month, be sent of God or not. Oneway or the other, it is my care to be always ready. -. At Bath the evening congregation was such as we used to have on Sunday evening ; and I have seldom seen a larger here. In the morning, a young gentleman, who had heardme the evening before, desired to speak to me. He seemed greatly affected, and was almost persuaded to be a Christian. In the afternoon he sent his carriage, andwould needs have me see his lady, though she had lain in but two or three days. Whether they turn back or no, they bothseemnow not far from the kingdom of God. -I went on to Bristol, where we had a crowded con- gregation both this evening and the next. Sunday, 8. In the evening I preached in Temple church to a large congregation. It was an acceptable time, especially to the mourners in Zion. Mr. Baddiley read Prayers for me,but couldnot stay to assist me at the Lord's Supper. However, my strength was as my day. Monday, 8, and the following days, I visited the classes, which do not decrease either in grace ornumber. Tuesday, 10. I had the pleasure of an hour's conversation with Mr.-, whom I had hardly seen for several years. On all these even- ings Godwas eminently present in the congregation. On Thurs- day, 12, the grand day of rejoicing for His Majesty's recovery, March, 1789. JOURNAL. 447 I preached on part of King Hezekiah's thanksgiving for his

recovery ; and indeed it was a season of solemnjoy ; particularly when I applied those words, " The living, the living, he shall praise thee, as I do this day." I spent some time with poor Richard Henderson, deeply affected with the loss of his only son ; who, with as great talents as most men in England, had lived two-and-thirty years, and done just nothing. Saturday, 14. In the evening I preached in Temple church ; perhaps for the last time, as good Mr. Easterbrook was suddenly taken ill the next day. Well, whatever is, is best. Sunday, 15. Having Mr. Baddiley to assist me in the morning, I preached at Kingswood in the after- noon ; and in the evening, at the Room. We concluded the daywith asolemn and comfortable love-feast. We set out early, and dined at Stroud, where I had proof that either people or Preachers, or both, had left their first love. I strongly exhorted them to remember from whence they were fallen, and do the first works. God applied hisword, and I suppose two hundred were present at five in the morning. Tuesday, 17. Many were present at Gloucester in the evening ; but they seemed to be little affected. Wednesday, 18. I preached in Tewkesbury at noon. The Room was crowded, and all seemed to feel what theyheard. I was informed that one who, two or three years ago, had carried all his family toAmerica, in quest of golden mountains, had crept back again, being utterly beggared, and forced to leave his family behind him. In the evening the House at Worcester was throughly filled with a deeply-affected congregation ; but we were in great want ofmore room. Indue time God will give us this also . We went on to Birmingham, still increasing on every side. Hearing the cry of want of business, even in this aswell as most other trading towns in England, I considered what the meaning of it should be; and the case seems plainly this : Two or three years ago, business poured into Birmingham, and consequently more hands were wanting; but when business returned into its usual channel, they were wanted no longer. These men therefore certainly wanted business, and spread the cry over the town. The same must be the case at Manchester,

before ; and they all seemed to hear as for life. Itwas a com- fortable night. -I preached in the new Room at seven. At eleven Iwent to the cathedral. I desired those of our society who did not go to their parish churches, wouldgo with me to St. Patrick's. Many of them did so. It was said, the number of communi- cants was about five hundred ; more than went there in the whole year before the Methodists were known in Ireland. -To-day, and for some days following, I was so overborne with letters, that I had hardly time to do anything but to read and answer them. Wednesday, 8. I visited and administered the sacrament to our poor widows ; four-and-twenty of whom are tolerably provided for in our Widows' House. The frowardness and stubbornness of some of these was, for a 450 REV. J. WESLEY'S April, 1789. time, a grievous trial to the rest ; but this is past : They are all now of a better spirit, and adorn the doctrine of God our Saviour. In the evening I met, for the second time, the bands. I admired them much: They are more open than those either in London or Bristol ; and I think here is agreater number of those that are now clearly perfected in love, than I now find even in London itself. APRIL 10.-(Being Good-Friday.) I accepted of the pressing invitation of Mr. Smyth, and preached at Bethesda both morn- ing and evening; in the morning on the New Covenant, as it is now given to the Israel of God; and in the evening on Heb. ix. 13, 14, " If the blood ofbulls," c. At both times we had abrilliant congregation, amongwhomwereHonourable andRight Honourable persons: But I felt they were all given into my hands; for Godwas in the midst. What a mercy it is, what a marvellous condescension in God, to provide such places as Bethesda, and Lady Huntingdon's chapels, for these delicate hearers, who could not bear sound doctrine if it were not set off with these pretty trifles ! APRIL 12.-(Being Easter-Day.) We hada solemn assembly indeed ; many hundred communicants in the morning ; and in the afternoon far more hearers than our Room would contain ; though it is now considerably enlarged. Afterwards I met the

society, and explained to them at large the original design of the Methodists, viz., not to be a distinct party, but to stir up all parties, Christians or Heathens, to worship God in spirit and in truth ; but the Church of England in particular ; to which they belonged from the beginning. With this view I have uniformly gone on for fifty years, never varying from the doctrine of the Church at all; nor from her discipline, of choice, but of necessity : So, in a course of years, necessity was laid uponme, (as I have proved elsewhere,) 1. To preach in the open air. 2. To pray extempore. 3. To form societies. 4. To accept of the assistance ofLay Preachers : And, in a few other instances, to use such means as occurred, to prevent or remove evils that we either felt or feared. We set out early on Monday, 13, and about twelve reached Clonard; five-and-twenty Irish miles from Dublin. Three or four times as many as the house could contain met together at five o'clock. The power of God was remarkably present ; April, 1789. JOURNAL. when divers were cut to the heart; and perhaps none more so thanthe master of the house. We had another good opportu- nity at seven in the morning, Tuesday, 14, which we closed with a serious, pointed conversation, and then went on to Tyrrel's Pass. Though the windwas piercing cold, the multitude of people obliged me to preachabroad in the evening ; after which I gave them all a plain account of the design of Methodism ; namely, not to separate from the Church, but to unite together all the children of God that were scattered abroad. -About ten I preached to a small congregation in the Court-House, in Molingar. We had a far different congre- gation, both as to number and spirit, in Longford Court-House in the evening. It was a beautiful sight. Great part of them came again at seven in the morning, and seemed to relish those words, " He that doeth the will ofGod, the same is mybrother, and sister, and mother." -Heavy rain came on in the evening ; yet the preaching-house at Kenagh would not contain the people. Friday, 17. I came to my old friends at Athlone; but, to my

The rain prevented my preaching abroad at Brooksborough, although the congregation was exceeding large. Part of them were sheltered by a spacious turf-house, and the rest little regarded the rain; for the Lord watered us, in an uncommon degree, with the dew of his blessing: And a more affectionate family than Mr. M'Carty's, I have not found in the kingdom. This appeared more particularly in the morning, Wednesday, 27. When we were talking together, one and ano- ther fell upon their knees all round me, and most of them burst out into tears and earnest cries, the like of which I have seldom heard ; so that we scarce knew how to part. At noon I preached to an unwieldy multitude, in the market-house at Enniskillen; and, I am persuaded, not in vain : God was there of a truth. I June, 1789.1 459 concluded the day by preaching at Sidare, to the old, steady congregation. I went on to Kirlish-Lodge, through storms of wind and rain ; yet we had a large congregation of serious peo- ple; though divers came from far. In the morning, Friday, 29, we spent an hour at Lord Abercorn's seat, three miles from Newtownstewart. The house is elegant in the highest degree, both within and without. It stands on a little eminence over a fine river, in a most beautiful park: But the owner has not so much as the beholding it with his eyes ; spending all his time in England. Between Newtown and Moyle we had such rain as I never saw in Europe before. In two minutes the horsemen were drenched from head to foot. We dined at the Rector's, Dr. Wilson, a man of very uncommon learning, particularly in the Oriental tongues. At six he took me in his coach to the Castle- yard, where a numerous congregation soon assembled. Almost as soon as I began to preach, the rain began. Observing the people begin to scatter, I prayed aloud, that God would " stay the bottles of heaven." He did so : The people returned ; and we had a comfortable, refreshing shower of heart-reviving love, -I took a view of the improvements round the house, which are wonderfully pleasant. I have seen few.com- parable to them in the kingdom, except Dr. Lesley's at Tan- deragee. MAY 31.-(Being Whitsunday.) I preached at London-

Knowing the church would not contain half of our congregation added to its own, we began at our Room, at half an hour past nine. After preaching, with the assistance of three other Clergymen, I administered the sacrament to fifteen or sixteen hundred persons ; I hope, all desirous to be inward Christians. Tuesday, 4. Having before preached to the people Aug. 1789.1 467 at large, I now spoke directly to the Preachers, on, " If any man speak, let him speak as the oracles of God ; " and, I am persuaded, God applied his word to many of their hearts. -About noon we left Leeds; and that evening went to Newark, about seventy miles. Thursday, 6. We set out early, and between four and five reached Hinxworth. I was now pretty well inclined to rest; but a congregation soon get- ting together, I would not disappoint them, but preached on, " We love him becausehe first loved us;" and after preaching, and travelling fourscore miles, I was no more tired than when I set out in the morning. We reached London between one and two; and found great reason to praisethe Gracious Power, which had pre- served us by sea andby land, in allknown and unknown dan- gers, unto the present hour. -. I settled allmytemporal business, and, in particular, chose a new person to prepare the Arminian Magazine ; being obliged, however unwillingly, to dropMr. O , for only these two reasons : 1. The errata are unsufferable ; Ihave borne them for these twelve years, but can bearthem no longer. 2. Several pieces are inserted without my knowledge, both in prose and verse. I must try whether these things cannot be amended for the short residue of my life. The new chapel was sufficiently crowded, both in the morning and at four in the afternoon. At seven we set out, and about noon, on Monday, 10, reached Bristol. Finding all things here in a flourishing state, I set out for the west early on Tuesday morning, and had an exceeding pleasantjourney to Taunton ; where we had afull and serious congregation in the evening. Wednesday, 12. I had no thought of preaching at Collumpton, though we were to pass through it ; but I yielded to importunity, and preached at one to a numerous audience.

Thence we went on to Exeter, where the people were in high expectation of seeing the King, who appointed to be there the next day : However, a pretty large congregation assembled; to which I preached at six o'clock. We set out at three, on Thursday, 13, and reached Plymouth between one and two in the afternoon. I preached to a large audience in the evening ; andalthough the day was extremely hot, yet I found myself better yesterday and to-day than I have been for some months. In the afternoon I went on to the Dock, having Aug. 1789 previously determined not to say or hear anything of their late senseless quarrel ; wherein I couldnot but blame both sides, and knew not which to blame most. So I spent this and the next day in peace, and answered all my letters. Sunday, 16. In the morning, I believe, we had not less than six hundred com- municants; but they were all admirablywell-behaved, as ifthey indeed discerned the Lord's body. But when I preached in the afternoon, the House would not hold half the congregation. I chose the space adjoining the south side of the House, capable of containing some thousands of people. Besides, some hun- dreds sat on the ridge of the rock which ran along at my left hand. I preached on part of the Gospel for the day, " He beheld the city, and wept over it ; " and it seemed as if every one felt, Hisheart is made of tenderness ; Hisbowels melt with love. -Setting out at three, we easily reached our friends at St. Austle by dinner-time. But I knew not where to preach, the street being so dirty, and the preaching-house so small. At length we determined to squeeze as many as we could into the preaching-house ; and truly God was there. Tuesday, 18. We went on to Truro, where I had appointed to preach at twelve o'clock ; but here an unforeseen hinderance occurred. I could not get through the main street to our preaching-house. It was quite blocked up with soldiers to the east, and numberless tin- ners to the west ; ahuge multitude ofwhom, being nearly starved, were come to beg or demand an increaseoftheirwages ; without which they could not live. So we were obliged to retire to the

few minutes, so that I could not refrain from preaching a short sermon ; and God was there of a truth. We had a rainy after- noon ; so I was obliged to preach in the new preaching-house, considerably the largest, and, inmany respects, far the best, in Cornwall. -I went to St. Ives, and preached, as usual, on one side of the market-place. Well nigh allthe town attended, and with all possible seriousness. Surely forty years' labour has not been in vain here. I returned to Redruth, and applied to the great congregation, "God was in Christ, reconciling the world unto himself. " I then met the society, and explained at large the rise and nature of Methodism ; and still aver, I have never read or heard of, either in ancient or modern history, any other church which builds on so broad a foundation as the Methodists do ; which requires of its members no conformity either in opinions or modes of worship, but barely this one thing, to fear God, and work righteousness. We set out early, and reached Truro soon after Sept. 1789. five. I preached at six, to a House full of serious people, on, " Awake, thou that sleepest." The congregation seemed to be awake. Thence we hasted forward to Port-Isaac. I preached in the evening, in an open part ofthe town, to almost allthe inhabit- ants ofit. Howchanged since thetime whenhe that invitedme durst not take me in, for fear his house should be pulled down ! I preached at nine in our new House at Camelford, throughly filled, though at a short warning; and at six in the evening, in the new House at Launceston; still too small for the congregation, who seemed exceeding lively. So there is a fair prospect in Cornwall, from Launceston to the Land's End. Sat- urday, 29. Going through Tavistock, a poor man asked me to preach. I began in about aquarter of an hour, the preaching- house being filled directly; but with so poor a congregation as Ihave not seen before, for twice seven years. In the evening I preached at Plymouth-Dock, to a very different congregation, but equally serious. Our service began at ten. The rain prevented the chapel being too much crowded. In the evening I preached at

Plymouth, on the words in the First Lesson, " How long halt ye between two opinions ?" It was an awful season. Afterwards I spent a comfortable evening with a few of our serious brethren. The jars both here and at the Dock seem now to be over, and the contending parties arewilling to live inpeace. We set out at three, in a lovely morning, and reached Exeter between twelve and one. Here the scene was much changed: Many of the people were scattered, and the rest faint and dead enough. The preaching-house was swiftly running to ruin, the rain running through the roof into it amain ; and five or six tenants living in the house were noisy enough, having none to control them. We called earnestly upon God to arise, and maintain his own cause : He did so in the evening congregation, (which was much larger than usual,) while I strongly enforced the parable of the Sower ; and the dread of God seemed to rest on the whole congregation. Tues. SEPTEMBER 1.-We went through a delightful coun- try to Tiverton. In the evening, the Independent Minister offer- ing the use of his meeting-house, far larger than ours, I willingly accepted his offer. The congregationwas far the largest I have seen in Tiverton for manyyears. I preached on Mark iii. 25 ; and it seemed all had ears to hear. Sept. 1789.1 471 -I preached at Halberton.' I spoke here before in the open air ; but the rain prevented it now. So as many as could, conveniently, got into the House. When we set out, one of my horses was quite lame; so that it was with great diffi- culty I could get to Taunton. In the evening, we had such a congregation, as, I suppose, was never in that House before. Surely the ancient work will some time revive, and the prayers ofthat blessed man,Joseph Alleine, be answered. -Being obliged to take post-horses at Taunton, we went on to Castle-Carey. Here we found a little company of lively Christians. We found such another, Friday, 4, at Dit- cheat; but the rain drove us into the House, where as many as could squeeze in seemed to be much affected. In the evening I preached at Shepton, where the flame, kindled some time since,

is not yet extinguished. The next day we went on to Bristol. I read Prayers and preached, and administered the sacrament to many hundred communicants. I preached in the evening as usual ; and spent a little more time with the society than I commonly do: But it was more than I could well do : Yet in four-and-twenty hours I was as well as usual. The fair brought abundance of strangers to the preaching on Monday, Tuesday, and Wednesday. Thursday, 10. I went over to Thornbury, where we preached near fifty years, and hardly saw any fruit ; but whom can we despair of? Now at length it seems that God's time is come. Afew men of substance in the town havebuilt a neat and commodious preaching-house. It was filled within and without with serious hearers ; andtheydid not hear invain. I went over to Kingswood: Sweet recess ! where everything is now just as I wish. But Man was not born in shades to lie ! Letuswork now ; we shall restby andby. Saturday, 12. I spent some time with the children; all ofwhom behaved well ; several are much awakened, and a few rejoicing inthe favour ofGod. -As Mr. Baddiley assisted me in the morning, I took the opportunity of preaching at Kingswood in the after- noon, and abroad in the evening; and was abundantly better in the evening than in the morning. Monday, 14. I spent an agreeable hour with Mr. Ireland and Mr. Romaine, at Brisling- ton. I could willingly spend some time here; but I have none 472 REV. J. WESLEY'S Sept. 1789. to spare. Tuesday,15. In the evening I preached at Pensford, to anuncommoncongregation,and with anuncommon blessing. Wednesday, 16. Iwent on to Midsummer-Norton. I never saw the church so full before. I preached on that verse in one of the Psalms for the day,"Open thy mouth wide, and I will fill it." Many, I believe, found thepromisetrue. In the evening Ipreached to our honest, earnest colliers, at Coleford; most of whom attended again at five in the morning. Thursday, 17. I preached at Frome, to amuch larger audience, and withmuch of the presence of God. Friday, 18. At noon I preached at Trowbridge, in anopenplace, to amultitude ofpeople; and in the evening, to our old, steady congregation at Bradford ; but

many of them aregone into a better world. Scarce any ofthe rich and honourable are left; but it is enough that the Gospel is preached to the poor. Saturday, 19. At Bath the scene is changed again. Herewehavethe rich and honourable in abun- dance; andyet abundance ofthem came evenin a stormynight, and seemed as attentive as colliers. -I know not that ever I had so large a number of communicants before; after I had applied strongly, " Neither circumcision availeth anything, nor uncircumcision, but a new creature." In the afternoon I applied full as strongly, "God forbid that I should glory, save in the cross of our Lord Jesus Christ;" and inthe evening returned to Bristol. On Monday, 21, and the three following days, I visited the classes at Bristol. Friday, 25. I spent an hour at Clare-Hill with Mr. Henderson ; I believe the best Physician for lunatics inEngland: But he could not save the life of his only son, who wasprobably taken to bring his father to God. -. I preached at the new Room morning and even- ing, and in the afternoon at Temple church ; but it was full as much as I could do. I doubt I must not hereafter attempt to preach more than twice aday. Monday, 28. I strongly enforced the caution of St. Paul, "Be not conformed to this world; " but whocan enforce it enough ? For what destruction does this con- formity bring upon the children of God ! Tuesday, 29. Being much importuned, I went to Churchill, about twelve miles west of Bristol. The rain was heavy ; yet many of the poor people made their way through it ; so that the church (they said) has scarce ever been so filled before. After the Service many stayed in the church, because of the rain: So I spent some time with Oct. 1789.1 JOURNAL. 473 them in singing and prayer; and our hearts were much com- forted together. Thur. OCTOBER 1.-I went over to Bath, and preached once more to a very large congregation, on 1 Pet. i. 14. Friday, 2 . We had a solemn watch-night at Kingswood, and most of the people stayed to the end. Sunday, 4. I purposed preaching abroad once more in the afternoon ; but just before five the rain

began ; so I could only enforce in the Room those solemn words, in the first Lesson for the day, " Turn ye, turn ye, from your evil ways," c. -We set out at four, and, hiring post-horses, reached Mr. Whitchurch's, at Sarum, before dinner. In the evening the House was crowded extremely, and the voice of God was heard among them; especially in the meeting of the society, to whom I delivered my own soul once for all. Tuesday, 6. About nine I spoke full as plain at Winchester, I think, to the largest congregation I have seen there ; and it seemed the most serious ; on that awful subject, Mark ix. 44. The audience at Portsmouth-Common, in the evening, were of another kind ; to whom, therefore, I spake in quite another manner, from Eph. iii. 14, c. Wednesday, 7. About one I preached to another very serious congregation in the town ; whom, therefore, I exhorted to leave the first principles, and go on to perfection. Thursday, 8. I set out early, and in the afternoon we were brought to London. I am now as well, by the good providence of God, as I am likely to be while I live. My sight is so decayed that I cannot well read by candle-light ; but I can write as well as ever : And my strength is much lessened, so that I cannot easily preach above twice a day. But, I bless God, my memory is not much decayed ; and my understanding is as clear as it has been these fifty years. I preached at West-Street morning and afternoon, and then buried the remains of Dorothy Hundlebee, who, after an exemplary life, went to God in the full triumph of faith . Tuesday, 13. I preached partly upon the subject at the new chapel ; and strongly exhorted the congregation to be followers of her as she was of Christ. In the evening Iwent in the mail- coach to Barton-Mills, and thence in a chaise to Lynn. The heavy rain prevented tender people from attending in the evening. Sunday, 25. In the morning I 474 REV. J. WESLEY'S Nov. 1789. preached at West-Street, on Matt. xxii. 11 : " He saw there a man which had not on a wedding garment ; " and showed that

this has no manner of respect, either to the Lord's Supper, or the righteousness of Christ ; but that it means neither more nor less than holiness. At three I preached to a crowded audience at Allhallows church, on Matt. vi. 8. At both places I believe God strongly applied his word to many hearts. I set out early, dined at Wallingford, just fifty miles from the new chapel, and preached in the evening to far more people than the preaching-house could contain. It was a day of God's power, and I believe most of the stout-hearted trembled at his word. -I went on to Witney. Here I found a lively people, many ofwhomwere hungering and thirsting after righte- ousness . Of what use to a whole community may one person be, even awoman that is full of faith and love ! The Lord strengthen thy heart, and fully prepare thee for every good word and work ! -I returned to Oxford ; and as notice had been given, though without my knowledge, of my preaching at noon, Idid so, on, " There is one God," to a very serious congrega- tion; but in the evening such a multitude ofpeople pressed in, that they hindered one another from hearing. I know not when we have had so noisy a congregation; so that by their eagerness to hear, they defeated their own purpose. -In my way to Wycomb, I spent an hour at Mr. Smith's, in Cudsdem. He has ten children, from eighteen to a year or two old ; but all under government : So that I met the very picture of my father's family. What awretched steward was he, who influenced LordH-to put away such a tenant! In the evening the House at High-Wycomb, though full, was still as night. Saturday, 31. We came safe andwell to London. Sun. NOVEMBER 1.-Being All-Saint's Day, a day that I peculiarly love, I preached on Rev. vii. 1 ; and we rejoicedwith solemn joy. Monday, 2. Miss H. met me at Hatfield, and took me on to Hinxworth. I never saw that preaching-house so full as it was this evening ; and the people now begin not only to understand, but to relish, what they hear. Tuesday, 3. We went over to Wrestlingworth, where likewise the church was fuller

found the society in peace ; but nearly at one stay. I endea- voured to stir up both them and the congregation, in the even- ing, to go on to perfection. Tuesday, DECEMBER 1. I called on Mr. Dornford, and found he kept his bed, being ill of a stubborn ague ; but it came no more. At noon I preached in the new preaching-house at Mitcham ; and examined the little earnest society, almost all rejoicing in the love of God. I then retired to the lovely family at Balham. Dec. 1789. Here I had leisure on Tuesday, Wednesday, and Thursday, to consider throughly the account of the Pelew Islands. It is ingenious ; but I esteem it a dangerous book, which I cannot believe, if I believe the Bible ; for the direct tendency of it is to show, that the Bible is quite needless ; since if menmay be as virtuous without revelation as with it, then it is quite super- fluous ; then the fable of Jesus Christ, and that of Mahomet, are equally valuable. I do not say that Mr. Keate, much less Captain Wilson, designed to inculcate this consequence ; but it necessarily follows, ifyou believe the premises. I cannot believe there is such a Heathen on earth as Abba Thulle ; much less such a heathen nation as are here painted. But what do you think of Prince Lee Boo ? I think he was a good-natured, sensible young man, who came to England with CaptainWilson, and had learned his lesson well ; butwasjust as much a Prince, as Tomo Chachi was a King. Mon. DECEMBER 7.-I went to Chatham, and preached, as usual, to far more than the House could contain : And it is no wonder, considering that the spirit and behaviour of the people confirm the doctrine they hear. Tuesday, 8. We took a walk in the dock-yard. In the evening I preached in the elegant House at Brompton ; but it is already far too small. The peo- ple flock in on every side, to hear peacefully the Gospel. I returned to London, and preached at the new chapel. -Feeling much concern for poor backsliders, I endeavoured to explain and apply the concluding words of the parable ofthe Prodigal Son : " This thy brotherwas dead, and

is alive again : He was lost, and is found ; " and in the evening those of Hosea viii. 11 . -I went to Canterbury, and preached in the evening, on, " There is one God." The House would in nowise contain the congregation, in which were several Clergymen. It pleased God to give me uncommon liberty of spirit ; as also at Dover the next evening, where the new House, large as it is, was far too small, so that many could not get in. Wednesday, 16. Being quite hoarse, I could neithersing nor speak : However, I determined to show myself, at least, where I had appointed to preach. Coming to Sandwich about noon, and finding the con- gregation was waiting, I trusted in God, and began to speak : The more I spoke, the more my voice was strengthened ; so that Dec. 1789. J in afew minutes I think all could hear ; and many, I believe, took knowledge that what they heard was not the word of man but ofGod. Ipreached again at Margate inthe evening, till my voice was near as clear as before I begun. The Spirit of God was with us of a truth. -I returned to Canterbury, and spent half an hour with my old friend Mr. Perronet, the last of the six sons, and nearly worn out, and just tottering over the grave. In the evening we had another numerous congregation, and all deeply serious. Friday, 18. We returned to London. I went to Sevenoaks, where the work ofGod has been at a stand for many years. It was a rainy night ; notwith- standing which, the chapel was crowded from end to end : God seemed to rest in anuncommon degree upon the whole congre- gation. I was still more surprised to see the House filled in a very dark, rainy morning ; a sight which has not been for many years. Surely God is about to give this poor, dead people yet another gracious visitation. -(Being Christmas-Day.) We began the service in the new chapel at four o'clock, as usual ; where I preached again in the evening, after having officiated in West-Street at the common hour. Saturday, 26. We had a very uncommon congregation in the evening, with a very uncommon blessing.

tion I have seen there this year, on, " I am not ashamed of the Gospel of Christ." Sunday, 3. I suppose near two thousand met at the new chapel to renew their covenant with God; a scriptural means of grace which is now almost everywhere for- gotten except among the Methodists. -I paid a visit to my old friend Mark Davis ; and in the evening I preached to a small audience at Leytonstone. Wednesday, 6. I preached to a larger and more awakened con- gregation at Stratford. Tuesday, 12. I retired to Highbury- Place to answer my letters. Sunday, 17. I buried Mrs. Dorn- ford, (a good woman,) and preached her funeral sermon. In the afternoon I preached in Great St. Helen's, to a large con- gregation. It is, I believe, fifty years since I preached there before. What has Godwrought since that time ! -I paid a visit to an eminent sister, of whom every one despaired. She resolved to set out once more. May God uphold herwith his right hand ! Sunday, 24. We had alove-feast for all the society, atwhich many spoke their experi- ence with much simplicity. Monday, 25. I went to Dorking ; Feb. 1790. 479 and laboured to awaken aharmless, honest, drowsy people, who for many years have seemed to stand stock-still, neither increas- ing nor decreasing. We had our general Quarterly Meeting, whereby it appeared, that the society received and expended about three thousand pounds a year ; but our expense still exceeded our income. Saturday, 30. I began meeting the classes, which took up this day and all the next week. Sun. FEBRUARY 7.-I preached the funeral sermon of that saint of God, Robert Windsor, many years a burning and a shining light. He was born a few months after me ; was a prudent, serious, diligent man, full of mercy and good fruits ; without partiality, and without hypocrisy. He seemed on the brink of death some months ago ; but was suddenly raised up again ; praised God without ceasing a few days ; and then laid down, and died. We found much of the presence of God in the chapel at Brentford, where the congregation was exceeding large. So it was the next evening at Lambeth, though perhaps not so much alive. Saturday, 13. The meeting of the penitents in the

evening was exceeding solemn ; as indeed it generally is. Sun- day, 14. I preached a sermon to the children at West-Street chapel. They flocked together from every quarter ; and truly God was in the midst of them, applying those words, " Come, ye little children ; hearken unto me; and I will teach you the fear of the Lord." -I retired to Balham for a few days, in order to finish my sermons, and put all my little things in order. -I preached once more at poor Wandsworth. The Housewas more crowded than it has been for several years; and I could not but hope that God will once more build up the waste places. Friday, 19. I preached to a large audience at Chelsea; and examined the little society, who do not decrease ; but rather grow in grace, and strengthen each other's hands. I preached to the children at the new chapel ; and I believe not in vain. Monday, 22. We had a comfortable opportunity at West-Street ; and another on Tuesday evening at the new chapel, where we had also a solemn meeting of the Leaders. I submitted to importunity, and once more sat for my picture. I could scarce believe myself;-the picture ofone in his eighty-seventh year ! 480 REV. J. WESLEY'S March, 1790. I preached once more at Wapping, to a crowded audience ; and the next evening at the new chapel , throughly filled. Friday, 26. I preached at Rotherhithe, where also there is lately a remarkable revival of the work of God. Saturday, 27. I dined at Mr. Baker's, one of the Sheriffs of London ; a plainman, who still lives in an inn-yard ! In the evening I had such a congregation at Snowsfields, as has not been seen there before for many years. Afterwards I met the penitents for the last time. They quite filled the Room ; and God was in the midst ofthem . We have not had such a congregation at the new chapel since the renewal of the covenant ; nor such a blessing : The hearts of the people were like melting wax. Most of them were in tears ; and I trust they will not soon forget the exhort- ation which was then given them .

where the work of God greatly revives. Business has exceed- ingly decreased, and most of them have left the town. Somuch the morehave the poor grown in grace, and laid up treasure in heaven. But we were at a great loss in the evening. I could not preach abroad after sunset, and the House would not near containthepeople. However, as many as possibly could squeezed in; and their labour was not in vain. -About one I preached in the new House at Dud- ley; one of the neatest inEngland. Itwas a profitable season, where two persons, they informed me,found peacewith God. Wehad a pleasant ride to Wolverhampton. This evening the rainbegan and continued about twenty hours, after more than four-and-twenty weeks of fair weather ; such a winter as I never saw before. Amelancholy event fell out the day before:-The mistress of the house adjoining boiling some varnish, it boiled over, and took fire, which seized onher, and burnt her so that her life is despaired of. The rain a little lessened our congregation, so that the House contained us tolerably well ; and many, even of the genteel hearers, seemed almost persuaded not to halt between two opinions. We rode to Madeley through a pleasant rain, which did not hinder the church from being throughly filled ; and, I believe, all whohad spiritual discernment perceived that it was filled with the presence ofGod. Thursday, 25. At nine I preached to aselect congregation, onthe deep things ofGod ; and in the evening, on, "He is able to save unto the uttermost all themthat come unto God through him." Friday, 26. I finished my sermon on the Wedding Garment; perhaps the last that I shall write. My eyes are now waxed dim ; my natural force is abated. However, while I can, I would fain do alittle for God before I drop into the dust. In the evening I preached to a crowded audience at Salop, on, "Acquaint now thyself with him, and be at peace." But I was much ashamed for them. The moment I had done speak- ing, I suppose fifty ofthem were talking all at once ; and no wonder they had neither sense nor good manners, for they were gentlefolks ! -I preached in the evening to a sensible and well 484 REV. J. WESLEY'S April,1790. behaved congregation atNewcastle-under-Lyne. (Observe, that

were risen with him to set their affections on the things above. May, 1790.1 Here I met with one ofthe most extraordinary phenomena that I ever saw, or heard of:-Mr. Sellers hasin his yard a large New- foundland dog, and an old raven. These have fallen deeply in love with each other, and never desire to be apart. The bird has learned the bark of the dog, so that few can distinguish them. She is inconsolable when he goes out ; and, if he stays out a day or two, she will get up all the bones and scraps she can, and hoard them up for him till he comes back. -About eleven I preached at Warrington. The chapel was well filled with serious hearers ; but the great con- gregationwas at Liverpool. If those without were added to those within, I believe it would have exceeded even that at Manchester ; and surely the power of God was present with them also. Such another congregation we had on Thursday, among whom were many that had never been there before. They seemed utterly amazed when I explained, " Now faith is the evidence of things unseen." I believe many were then con- vinced ; but, alas, how soon will that conviction die away ! We went to Wigan, for many years proverbially called, wicked Wigan : But it is not now what it was : The inha- bitants in general have taken a softer mould. The House in the evening was more than filled ; and all that could get in seemed to be greatly affected, while I strongly applied our Lord's words , " I will ; be thou clean." Saturday, 10. I crossed over to North- wich, and again found the wisdom ofjudging nothing before the time. The removal, which I used to ascribe to caprice, I find was the effect of necessity. Awretched man, who had persuaded his father-in-law to give the staff out of his own hands, now abridges him of half his five hundred ayear ; and has the con- science to take fifty pounds a year out of the remainder, for the board of his son, apprenticed to him. In the evening I preached in the lovely House at Bolton, to one of the loveliest congrega- tions in England; who, by patient continuance in well-doing,

ever shall do the will ofGod, the same is my brother, and sister, and mother." Tues. JUNE 1.-Mr. Mather had agoodcongregation at five. In theday I conversed with manyofthe people; acandid,humane, well-behaved people ; unlike most that I have found in Scotland. In the evening the Housewas filled; and trulyGod preached to their hearts. Surely God will have a considerable people here. -We set out early, and reached Carlisle about noon. The work a little increases here : A small handful of people June, 1790. 487 stand firm ; and those that opposed are broken to pieces. Our House would not near contain the congregation ; and the word of Godwas with power. Thursday, 3. We rode to Hexham, through one of the pleasantest countries that I have lately seen. The road lay (from Haisle) on the side of a fruitful mountain, shaded with trees, and sloping down to a clear river ; which ran between ours and another fruitful mountain, well wooded and improved. At Hexham they have lately built a convenient preaching-house; but it is too small already. Here is a loving people, much alive to God, and consequently increasing daily. Friday, 4. We reached Newcastle. In this and Kingswood house, were I to do my own will, I should choose to spend the short remainder ofmy days. But it cannot be; this is not my rest. This and the next evening we had a numerous congrega- tion ; and the people seemed much alive. -I was invited to preach in Lemsley church, on the side of Gateshead-Fell ; but some hours after, the Minister changed his mind. So I preached in our own preaching-house, which contained the greater part of the congregation tolerably well ; among whom were Sir Henry Lyddal and his Lady, with agreat number of his servants. The chapel was hot as a stove ; but neither high nor low seemed to regard it: For God was there ! The Orphan-House was equally crowded in the evening ; but the rain would not suffer me to preach abroad. -I transcribed the Stations of the Preachers. Tues- day, 8. I wrote a form for settling the preaching-houses, without any superfluous words, which shall be used for the time to come, verbatim, for all the Houses to which I contribute anything. I will no more encourage that villanous tautology of lawyers, which

that she is given up to a strong delusion, (whether natural or diabolical I know not,) to believe a lie. One proofmay suffice: Some time since, she told the community, as from God, that the day ofjudgmentwould begin that evening. But how could she come off when the event did not answer ? Easily enough. " Moses," said she, " could not see the face of God, till he had fasted forty days and forty nights. We must all do the same." So for three weeks they took no sustenance, but three gills of water per day ; and three weeks more, they took each three gills of water-gruel per day. What amercy that half of them did not die in making the experiment ! Aboutnoon I preached abroad to a large congregation, and in the afternoon went on to Stockton. The congregation was at least double to that at Stockton, all ofwhom seemed to feel that God was there. Wednesday, 16. I preached in the main street at Yarm, to a dull, attentive people, Thursday, 17. About June, 1790. noon I preached at Potto, to a deeply serious congregation ; and to another such in the evening at Hutton-Rudby. Twenty years this society was a pattern to all the country for seriousness and deep devotion. I think seventeen of them were perfected in love ; but only three of them remain, and most of the rest are either removed, or grown cold and dead. I preached at Stokesley in the morning ; and then went on to Whitby. It was very providential, that part of the adjoining mountain fell down, and demolished our old preaching- house,with many houses besides ; bywhich means we have one of the most beautiful chapels inGreat Britain, finely situated on the steep side of the mountain. At six it was pretty well filled with such a congregation of plain,earnest people, as is not often seen. I conversed with many of them the next day, who were much alive to God. Sunday, 20. The House contained us at seven tolerably well. The church likewise was well filled. But in the evening we were much straitened for room ; but as many as couldhear, stood on the pavementwithout. In all England I have not seen a more affectionate people than those at Whitby. Being importuned by our friends at Malton to

first, in grace, as well as number. The new preaching-house not being able to contain one half of the congregation, I preached abroad inthe calm, mild evening ; and I believe God applied his word tomany hearts. Thur. JULY 1.-I went to Lincoln. After dinner we took a walk in and round the Minster ; which I really think is more elegant than that at York, in various parts of the structure, as well as in its admirable situation. The new House was throughly filled in the evening, and with hearers uncommonly serious . There seems to be a remarkable difference between the people of Lincoln, and those of York. They have not so much fire and vigour ofspirit ; but far more mildness and gentleness ; by means of which, if they had the same outward helps, they would probably excel their neighbours. Some miles short of Lincoln, our post-boy stopped at an inn on the road, to give his horses a little water. As soon aswe went in, the inn-keeper burst into tears, as did his wife ; wringing her hands, and weeping bitterly. "What ! " he said, " are you come into my house ! My father is John Lester, ofEpworth." I found both he and hiswife had been of our society, till they left them. We spent some time in prayer together ; and I trust not invain. -About eleven I preached at Newton; but the preaching-house would not contain half the congregation. No Aug. 1790. JOURNAL. 491 rain fell during the time of preaching ; but it rained both before and after. I was struck with the preaching-house at Gainsbo- rough, (one of the handsomest towns in Lincolnshire,) so neat, so elegant ! just taking up one side of a small, neat Square. I found uncommon liberty of speech, and received it as a token for good. Surely this poor society, which has been so miserably depressed, will again lift up its head ! Saturday, 3. I reached Epworth ; and, after preaching in the evening, met the society ; and reminded them ofwhat they were some years ago, andwhat they are now ; scarce retaining the shadow of their former zeal and activity in all the ways ofGod. -. I went over to Misterton, where likewise the work of God was exceedingly decayed. The House being far too

the windows, which they seemed right willing to do. A flame appears to be kindled here already. God grant it may continue and increase ! Tuesday, 31. William Kingston, the man born without arms, came to see me of his own accord. Some time since he received a clear sense of the favour of God; but after some months he was persuaded by some of his old companions to join in a favourite diversion, whereby he lost sight of God, and gaveup all he had gained : But God now touched his heart again, and he is once more in earnest to save his soul. He isof a middling height and size, has a pleasing look and voice, and an easy, agreeable behaviour. At breakfast he shook off his shoes, which are made on purpose, took the tea-cup between his toes, and the toast with his other foot. He likewise writes a fair hand, and does most things with his feet which we do with our hands. About noon I preached to a lovely congregation at Shepton-Mallet ; and in the evening at Pensford. The House was crowded with earnest hearers, and I trust the word did not fall to the ground. Wed. SEPTEMBER 1.-I returned to Bristol ; and, it being the first day of the fair, I spoke strongly from the words of Solomon, " Buy the truth, and sell it not." In the two following days, I corrected and abridged the account of that excellent woman, Mrs. Scudamore ; a burning and shining light, till the Mystics persuaded her to put herlight under abushel: So that for above two years she renounced all conversation with even her pious friends ! How does this agree with Scripture? " All my delight is in the saints that are on the earth, and with them that excel invirtue ! " How far was the experience of Jane Cooper, or Elizabeth Harper, preferable to that of such a solitary ! -I went on to Bath, and preached in the evening to a serious, but small congregation, for want of notice. Sunday, 5. At ten we had a numerous congregation, and more commu- Sept. JOURNAL nicants than ever I saw here before. This day I cut off that vile custom, I know not when or how it began, of preaching

three times adayby the same Preacher, to the same congrega- tion ; enough to weary out both the bodies and minds of the speaker, as well as his hearers. Surely God is returning to this society ! They are now in earnest to make their calling and election sure. This evening the congregation was almost as large as it was the night before ; and the power of God was mightily present : And so it was on Tuesday and Wednesday evening at Bristol. Thursday, 9. I read over the experience of Joseph Humphrys ; the first Lay Preacher that assistedme inEngland, in the year 1738. From his own mouth I learn, that he was perfected in love, and so continued for at least a twelvemonth. Afterwards he turned Calvinist, andjoinedMr. Whitefield, and published an invective against my brother and me in the news- paper. In a while he renounced Mr. Whitefield, and was ordained a Presbyterian Minister. At lasthe received Episco- pal ordination. He then scoffed at inward religion ; and when reminded of hisown experience, replied, " That was one of the foolish things which I wrote in the time ofmy madness !" I preached to a large congregation at Chew-Stoke, nine miles from Bristol on those words in the Second Lesson, " Come unto me,all ye that are weary and heavy laden;" and in the evening at Mrs. Griffith's house. -I intended to preach abroad ; but the weather would not permit. Monday, 13, andthe three following days, I met the classes of the society, which contains nine hundred and forty-four members. Still I complain offalse musters. It was told in London that this society contained above a thousand members ; and yet it falls so far short of a thousand. There is altogether a fault in this matter. I was desired to see amonster properly speaking. Hewas as large as the largest lion in the tower ; but covered with rough hair, ofabrown colour ; has the head ofa swine, and feet like a mole. It is plain to me, it was begotten between a bear and a wild boar. He lives on fruit andbread, chiefly the latter. The keeper handles him as he pleases, puttinghis hand in his mouth, and taking hold ofhis tongue ; but he has a horri- ble roar, between that ofa lion and ofabull.

in tears, asked, " Are those tears of serious joy ?" She said, " Ofjoy ! " on which they wept together. From that hour she felt no pain, but enjoyed perfect health. I think our Lord never wrought a plainer miracle, even in the days of his flesh. In the evening I preached onc emore at Rye ; and the word did not fall to the ground. In the morning we left this loving, well united people, and dined at Sevenoaks. After dinner, we spent an hour in the Duke of Dorset's house. I could not but observe some change for the worse here. The silk covers are removed from several of the pictures,particularly that of Count Ugolino and his sons; and it is placed in aworse light ; so that I could hardly discern the little boy that, when he saw his father Oct. 1790.1 497 gnawing his own arm for anguish, cried out, " Papa, if you are hungry, do not eat your own arm, but mine." The preaching- house was filled in the evening with people,and with the pre- sence of God. -. We returned to London. Monday, 11. I went on to Colchester, and still found matter of humiliation. The society was lessened, and cold enough; preaching again was discon- tinued, and the spirit of Methodism quite gone, both from the Preachers and the people : Yet we had awonderful congregation in the evening, rich and poor, Clergy and laity. So we had likewise on Tuesday evening. So that I trust God will at length build up the waste places. We set out early, but found no horses at Cob- dock ; so that we were obliged to go round by Ipswich, and wait there half an hour. Nevertheless, we got to Norwich between two and three. In the way we read Captain Carrel's Travels, admirably well wrote, and giving, I believe, a just account of the interior parts of North-America. Here is no gay account of the Islands of Pelew, or Lapita, but a plain relation ofmatter of fact. Surely eastern and western savages are much alike ; and some good might be found in the east as well as the west. But to see nature in perfection, either at Pelew, or else- where, we need only look on the savages at Fort-William Henry,

the said John Wesley, and such person and persons as he should nominate and appoint, might therein preach and expound God's Holy Word ; and upon further trust, that the said respective Trustees, and the survivors of them, and theirheirs and assigns, and the Trustees for the time being, should permit and suffer Charles Wesley, brother of the said John Wesley, and such other person and persons as the said Charles Wesley should for that purpose from time to time nominate and appoint, in like manner during his life, to have, use, and enjoy the said premises respectively, for the like purposes as aforesaid ; and after the decease of the sur- vivor of them, the said John Wesley and Charles Wesley, then upon further trust, that the said respective Trustees, and the survivors of them, and their heirs and assigns, and the Trustees for the time being forever, should permit and suffer such person and persons, and for such time and times, as should be appointed at the yearly Conference of the people called Methodists, in London, Bristol, or Leeds, and no others, to have and enjoy the said premises for the purposes aforesaid : And whereas divers persons have, in like manner, given or conveyed many chapels, with messuages and dwelling- houses, or other appurtenances, to the same belonging, situate in various parts ofGreat Britain, and also in Ireland, to cer- tain Trustees, in each of the said gifts and conveyances respectively named, upon the like trusts, and for the same uses and purposes as aforesaid (except only that in some of the said gifts and conveyances, no life-estate or other interest is therein or thereby given and reserved to the said Charles Wesley) : And whereas, for rendering effectual the trusts created by the said several gifts or conveyances, and that no doubt or litigation may arise with respect unto the same, or the interpretation and true meaning thereof, it has been thought expedient by the said John Wesley, on behalf of himself as donor of the several chapels, with the messuages, dwelling-houses, or appurtenances, before-mentioned, as ofthe donors of the said other chapels, with the messuages, dwelling- houses, or appurtenances, to the same belonging, given or con- veyed to the like uses and trusts, to explain thewords , " Yearly Conference of the people called Methodists," contained in all

the said Trust Deeds, and to declare what persons are mem- bers of the said Conference, and how the succession and iden- tity thereof is to be continued :- Now therefore these presents witness, that, for accomplishing the aforesaid purposes, the said John Wesleydoth hereby declare, that the Conference of the people called Methodists, in Lon- don, Bristol, or Leeds, ever since there hath been any yearly Conference of the said people called Methodists in any ofthe said places, hath always heretofore consisted of the Preachers and Expounders of God's Holy Word, commonly called Methodist Preachers in connexion with, and under the care of, the said John Wesley, whom he hath thought expedient year after year to summons to meet him, in one or other of the said places, of London, Bristol, or Leeds, to advise with them for the promotion of the Gospel of Christ, to appoint the said persons so summoned, and the other Preachers and Expounders of God's Holy Word, also in connexion with, and under the care of, the said John Wesley, not summoned to the said yearly Conference, to the use and enjoyment of the said chapels and premises so given and conveyed upon trust for the said John Wesley, and such other person and persons as he should appoint during his life as aforesaid, and for the expulsion of unworthy and admission of new persons under his care, and into his connexion, to be Preachers and Expounders as aforesaid, and also of other persons upon trial for the like purposes ; the names of all which persons so sum- moned by the said John Wesley, the persons appointed, with the chapels and premises to which they were so appointed, together with the duration of such appointments, and of those expelled or admitted into connexion or upon trial, with all other matters transacted and done at the said yearly Confer- ence, have, year by year, been printed and published under the title of " Minutes of Conference. " And these presents further witness, and the saidJohnWesleydoth hereby avouch and further declare, that the several persons herein-after named, to wit, the said John Wesley and Charles Wesley ; Thomas Coke, of the city of London, Doctor of Civil Law ; James Creighton, of the same place, Clerk ; Tho- mas Tennant, of the same place ; Thomas Rankin, of the

ford, in the said county; Joseph Benson, of Halifax, in the said county ; William Dufton, of the same place; Benjamin Rhodes, of Keighley, in the said county ; John Easton, of Colne, in the county of Lancaster ; Robert Costerdine, of the same place ; Jasper Robinson, ofthe Isle of Man ; George Button, of the same place ; John Pawson, of the city of York ; Edward Jackson, of Hull; Charles Atmore, of the said city of York ; Lancelot Harrison, of Scarborough ; George Shadford, of Hull, aforesaid ; Barnabas Thomas, of the same place ; Thomas Briscoe, of Yarm, in the said county of York ; Christopher Peacock, of the same place ; William Thom, of Whitby, in the said county of York; Robert Hopkins, of the same place ; John Peacock, of Bar- nard-Castle ; William Collins, of Sunderland ; ThomasDixon, of Newcastle-upon-Tyne ; Christopher Hopper, of the same place ; William Boothby, of the same place ; William Hun- ter, of Berwick-upon-Tweed ; Joseph Saunderson, of Dun- dee, Scotland ; William Warrener, of the same place; Dun- can M'Allum, of Aberdeen, Scotland ; Thomas Rutherford, of the city ofDublin, in the kingdom of Ireland; Daniel Jack- son, of the same place ; Henry Moore, of the city of Cork, Ireland; Andrew Blair, of the same place ; Richard Watkin son, of Limerick, Ireland ; Nehemiah Price, of Athlone, Ireland ; Robert Lindsay, of Sligo, Ireland; George Brown, of Clones, Ireland ; Thomas Barber, of Charlemont, Ireland ; Henry Foster, of Belfast, Ireland ; and John Crook, of Lisburne, Ireland, Gentlemen ; being Preachers and Ex- pounders of God's Holy Word, under the care and in con- nexion with the said John Wesley, have been, and now are, and do, on the day of the date hereof, constitute the members of the said Conference, according to the true intent andmean- ing of the said several gifts and conveyances wherein the words, Conference of the people called Methodists, are men- tioned and contained ; and that the said several persons before-named, and their successors for ever, to be chosen as hereafter mentioned, are and shall for ever be construed, taken, and be, the Conference of the people called Methodists. Nevertheless, upon the terms, and subject to the regulations herein-after prescribed; that is to say, First, That the members of the said Conference, and their suc-

such until the election of another President or Secretary in the next, or other subsequent Conference ; and the said Presi- dent shall have the privilege and power of two members in all acts of the Conference during his presidency, and such other powers, privileges, and authorities, as the Conference shall from time to time see fit to entrust into his hands . Seventh, Any member of the Conference absenting himselffrom the yearly assembly thereof for two years successively, without the consent or dispensation of the Conference, and be not pre- sent on the first day of the third yearly assembly thereof, at the time and place appointed for the holding of the same, shall cease to be a member of the Conference from and after the said first day of the said thirdyearly assembly thereof, to all intents and purposes, as though he were naturally dead. But the Conference shall andmaydispense with or consent to the absence of any member from any of the said yearly i assemblies for any cause which the Conference may see fit or necessary ; and such member, whose absence shall be so dis- pensed with or consented to by the Conference, shall not by such absence cease to be a member thereof. 1 Eighth, The Conference shall andmay expel and put out from being amember thereof, or from being in connexion there- with, or from being upon trial, any person, member of the Conference, or admitted into connexion, or upon trial, for any cause which to the Conference may seem fit or necessary ; and every member of the Conference so expelled and put out, shall cease to be a member thereof, to all intents and pur- poses, as though he was naturally dead. And the Confer- ence, immediately after the expulsion of any member thereof as aforesaid, shall elect another person to be a member of the Conference, in the stead of such member so expelled. Ninth, The Conference shall and may admit into connexion with them, or upon trial, any person or persons whom they shall approve, to be Preachers and Expounders of God's Holy Word, under the care and direction of the Conference ; the name of every such person or persons so admitted into con- nexion or upon trial as aforesaid, with the time and degrees of the admission, being entered in the Journals or Minutes of the Conference.

To Miss March Date: LONDON, February 7, 1776. I have found some of the uneducated poor who have exquisite taste and sentiment; and many, very many, of the rich who have scarcely any at all. But I do not speak of this: I want you to converse more, abundantly more, with the poorest of the people, who, if they have not taste, have souls, which you may forward in their way to heaven. And they have (many of them) faith and the love of God in a larger measure than any persons I know. Creep in among these in spite of dirt and an hundred disgusting circumstances, and thus put off the gentlewoman. Do not confine your conversation to genteel and elegant people. I should like this as well as you do; but I cannot discover a precedent for it in the life of our Lord or any of His Apostles. My dear friend, let you and I walk as He walked. I now understand you with regard to the Perronets; but I fear in this you are too delicate. It is certain their preaching is attended with the power of God to the hearts of many; and why not to yours Is it not owing to a want of simplicity 'Are you going to hear Mr. Wesley' said a friend to Mr. Blackwell. ' No,' he answered, ' I am going to hear God: I listen to Him, whoever preaches; otherwise I lose all my labor.' 'You will only be content to convert worlds. You shall hew wood or carry brick and mortar; and when you do this in obedience to the order of Providence, it shall be more profitable to your own soul than the other.' You may remember Mr. De Renty's other remark: ' I then saw that a well-instructed Christian is never hindered by any person or thing. For whatever prevents his doing good works gives him a fresh opportunity of submitting his will to the will of God; which at that time is more pleasing to God and more profitable to his soul than anything else which he could possibly do.'

To Robert Costerdine Date: BIRMINGHAM, March 26, 1776. If you judge Brother Woodcock is not guilty, pray write to any preacher in Yorkshire in my name to change places with him. And whatever you do, do quickly! I am, dear Robert, Your affectionate friend and brother.

To Mary Bishop Date: ROCHDALE, April 17, 1776. MY DEAR SISTER, Mr. Jones's book on the Trinity is both more clear and more strong than any I ever saw on that subject. If anything is wanting, it is the application, lest it should appear to be a merely speculative doctrine, which has no influence on our hearts or lives; but this is abundantly supplied by my brother's Hymns. After all the noise that has been made about mysteries, and the trouble we have given ourselves upon that head, nothing is more certain than that no child of man is required to believe any mystery at all. With regard to the Trinity, for instance, what am I required to believe Not the manner wherein the mystery lies. This is not the object of my faith; but the plain matter of fact, ' These Three are One.' This I believe, and this only. Faith is given according to our present need. You have now such faith as is necessary for your living unto God. As yet you are not called to die. When you are, you shall have faith for this also. To-day improve the faith which you now have, and trust God with to-morrow.

Some writers make a distinction which seems not improper. They speak of the essential part of heaven and the accessory parts. A man without any learning is naturally led into the same distinction. So the poor dying peasant in Frederica: ' To be sure heaven is a fine place, a very fine place; but I do not care for that: I want to see God and to be with Him.' I do not know whether the usual question be well stated, ' Is heaven a state or a place ' There is no opposition between these two; it is both the one and the other. It is the place wherein God more immediately dwells with those saints who are in a glorified state. Homer could only conceive of the place that it was paved with brass. Milton in one place makes heaven' s pavement beaten gold; in another he defines it more sublimely ' the house of God, star-paved.' As full an account of this house of God as it can yet enter into our hearts to conceive is given us in various parts of the Revelation. There we have a fair prospect into the holiest, where are, first, He that sitteth upon the throne; then the four living creatures; next, the twenty-four elders; afterwards the great multitude which no man can number; and, surrounding them all, the various myriads of angels, whom God hath constituted in a wonderful order. 'But what is the essential part of heaven ' Undoubtedly it is to see God, to know God, to love God. We shall then know both His nature, and His works of creation, of providence, and of redemption. Even in paradise, in the intermediate state between death and the resurrection, we shall learn more concerning these in an hour than we could in an age during our stay in the body. We cannot tell, indeed, how we shall then exist or what kind of organs we shall have: the soul will not be encumbered with flesh and blood; but probably it will have some sort of ethereal vehicle, even before God clothes us ' with our nobler house of empyrean light.'

To Samuel Bradburn Date: NEAR COLNE, April 29, 1776. Your affectionate friend and brother.

To Hester Ann Roe Date: WHITEHAVEN, May 3, 1776. MY DEAR HETTY, With pleasure I sit down to write to my dear Miss Roe, who has been much upon my mind since I left Macclesfield. Once I saw my dear friend Miss Beresford; when I came again, she was in Abraham's bosom. Once I have seen her living picture, drawn by the same hand and breathing the same spirit; and I am afraid I shall hardly see you again till we meet in the Garden of God. But if you should gradually decay, if you be sensible of the hour approaching when your spirit is to return to God, I should be glad to have notice of it, wherever I am, that if possible I might see you once more before you Clap your glad wing and soar away, And mingle with the blaze of day. Perhaps in such a circumstance I might be of some little comfort to your dear mamma, who would stand in much need of comfort; and it may be our blessed Master would enable me to' Teach you at once, and learn of you, to die In the meantime see that you neglect no probable means of restoring your health, and send me from time to time a particular account of the state wherein you are. Do you feel your own will quite given up to God, so that you have no repugnance to His will in anything Do you find no stirrings of pride no remains of vanity no desire of praise or fear of dispraise Do you enjoy an uninterrupted sense of the loving presence of God How far does the corruptible and decaying body press down the soul Your disorder naturally sinks the spirits and occasions heaviness and dejection. Can you, notwithstanding this, 'rejoice evermore and in everything give thanks' Mr. Fletcher shows (as does the Plain Account of Christian Perfection) that sanctification is plainly set forth in Scripture. But certainly before the root of sin is taken away believers may live above the power of it. Yet what a difference between the first love and the pure love! You can explain this to Mr. Roe by your own experience. Let him follow on, and how soon may he attain it!

To Hester Ann Roe NEWCASTLE-UPON-TYNE, June 2, 1776. MY DEAR HETTY, It is not uncommon for a person to be thoroughly convinced of his duty to call sinners to repentance several years before he has an opportunity of doing it. This has been the case with several of our preachers. Probably it may be the case with Mr. Roe; God may show him now what he is to do hereafter. It seems his present duty is to wait the openings of Divine Providence. It gives me pleasure to know that you have seen Miss Yates and that you have heard from my dear Betsy Ritchie. I expect she will meet me again in two or three weeks and accompany me for a few days. What an happiness to us both would it be to have Hetty Roe sitting between us! If I durst, I should earnestly desire that you might continue with us a little longer. I could almost say it is hard that I should just see you once and no more. But it is a comfort that to die is not to be lost. Our union will be more full and perfect hereafter. Surely our disembodied souls shall join, Surely my friendly shade shall mix with thine: To earth-born pain superior, light shall rise Through the wide waves of unopposing skies; Together swift ascend heaven's high abode, Converse with angels, and rejoice with God. Tell me, my dear Hetty, do you experience something similar to what Mr. De Renty expresses in those strong words: 'I bear about with me an experimental verity, and a plenitude of the presence of the ever-blessed Trinity' Do you commune with God in the night season Does He bid you even in sleep, Go on And does He 'make your very dreams devout' That He may fill you with all His fullness is the constant wish of, my dear Hetty, Yours affectionately.

To Penelope Newman Date: LONDON, August 9, 1776. MY DEAR SISTER, Before I received yours we had been speaking in the Conference on that very head the means of preventing spiritual religion from degenerating into formality. It is continually needful to guard against this, as it strikes at the root of the whole work of God. One means whereby God guards us against it is temptation, and indeed crosses of every kind. By these He keeps us from sleeping, as do others, and stirs us up to watch unto prayer. So He is now stirring you up! Hear His voice; and you will feel more life than ever. I am, dear Penny, Yours affectionately.

To Elizabeth Ritchie Date: PUBLOW, September 20, 1776. MY DEAR BETSY, Some time since, you certainly were in danger of exchanging the plain religion of the Bible for the refined one of Mysticism, a danger which few can judge of but those that feel it. This my brother and I did for several years. This scheme, especially as Madame Guyon has polished and improved it, gives a delicate satisfaction to whatever of curiosity and self-esteem lies hid in the heart. It was particularly liable to make an impression upon you, as it came recommended by one you had a friendship for, whom you knew to be upright and sincere, and who had both sense and a pleasing address. At the same time that subtle enemy ' who beguiled Eve by his subtilty' would not fail to enforce the temptation. The more reason you have to bless God that you are delivered out of the snare of the fowler. 'He that followeth Me,' says our Lord, ' walketh not in darkness.' Nothing can be more certain. Closely follow Him, and you will never come into any darkness of soul. On the contrary, your light shall shine more and more unto the perfect day. Nothing but sin can bring you into confusion; and this, I trust, God has bruised under your feet. Surely, then, you have no need of ever losing the least part of what God has given you. But you may ' stand fast in glorious liberty' till your spirit returns to God. I remain Yours affectionately.

To Hester Ann Roe Date: BRISTOL, October 6, 1776. MY DEAR HETTY, To-morrow I set out for London; in and near which, if it please God to continue my life, I shall remain till spring. The trials which a gracious Providence sends may be precious means of growing in grace, and particularly of increasing in faith, patience, and resignation; and are they not all chosen for us by Infinite Wisdom and Goodness So that we may well subscribe to those beautiful lines, With patient mind thy course of duty run; God nothing does, nor suffers to be done, But thou wouldst do thyself if thou couldst see The end of all events as well as He. Everything that we can do for a parent we ought to do that is, everything we can do without killing ourselves. But this we have no right to do. Our lives are not at our own disposal. Remember that, my dear Hetty, and do not carry a good principle too far. Do you still find Labor is rest, and pain is sweet, When Thou, my God, art here I know pain or grief does not interrupt your happiness; but does it not lessen it You often feel sorrow for your friends; does that sorrow rather quicken than depress your soul Does it sink you deeper into God Go on in the strength of the Lord. Be careful for nothing. Live to-day. So will you still be a comfort to, my dear Hetty, Your ever affectionate.

To Elizabeth Ritchie Date: LONDON, November 12, 1776. MY DEAR BETSY, I love you for your freedom and openness. At all times it is of use to have a friend to whom you can pour out your heart without any disguise or reserve. But it will be of peculiar use if you should ever meet with heavy temptation. Then you will find how true that word is, 'A friend is made for adversity.' You have exceeding great reason to praise God for what He has already done for your soul. Take heed lest any one beguile you of your blessing by a voluntary humility. Never deny, never conceal, never speak doubtfully of what God hath wrought, but declare it before the children of God with all plainness and simplicity. Do you set the Lord always before you Do you always see Him that is invisible Are you constantly sensible of His loving presence And is your heart praying without ceasing Have you power in everything to give Him thanks Does He bid you even in sleep go on What do you commonly dream of While you sleep, is your heart awake to Him Just when you have time and opportunity, send an answer to, my dear Betsy, Yours affectionately.

To Mrs. Bennis Date: LONDON, December 21, 1776. MY DEAR SISTER, You are a great deal less happy than you would be if you did not reason too much. This frequently gives that subtle adversary an advantage against you. You have need to be continually as a little child, simply looking up for whatever you want. It is devoutly to be wished for that we may rejoice evermore; and it is certain the inward kingdom of God implies not only righteousness and peace but joy in the Holy Ghost. You have therefore reason to ask for and expect the whole gospel blessing. Yet it cannot be denied that many times joy is withheld even from them that walk uprightly. The great point of all is an heart and a life entirely devoted to God. Keep only this, and let all the rest go; give Him your heart, and it sufficeth. I am, my dear sister, Your ever affectionate brother.

To Joseph Benson Date: LONDON, January 11, 1777. Pray worry John Reed See letter of Dec. 24, 1776, and Feb. 15, 1777. till he writes a circumstantial account. It must be done while things are fresh in his memory, otherwise we shall lose many particulars which ought not to be forgotten. They have made good haste to finish the preaching-house at Sheephill already; I thought it had hardly been begun. Wesley preached in the new house Sheephill, near Newcastle, on May 16, 1779. 'Here the work of God greatly revives; many are lately convinced of sin, and many enabled from day to day to rejoice in God their Savior.' I have just received two letters from New York; one of them from George Robinson, late of Newcastle. They inform me that all the Methodists there were firm for the Government, and on that account persecuted by the rebels, only not to the death; that the preachers are still threatened, but not stopped; and the work of God increases much in Maryland and Virginia. I am, dear Joseph, Yours affectionately.

To Mr. Hopper, At the Preaching-house, In Manchester. Hester Ann Roe LONDON, February 11, 1777. MY DEAR HETTY, The papers of one Charles Perronet, who died on Aug. 12, 1776. See Atmore's Memorial, pp. 327-35; and letter of April 26. who lately went to God are fallen into my hands. I will transcribe a few particulars. His experience is uncommon; and you may simply tell me how far your experience does or does not agree with it. But beware of hurting yourself upon the occasion, beware of unprofitable reasonings. God may have wrought the same work in you, though not in the same manner.

'Just after my uniting with the Methodists, the Father was revealed to me the first time; soon after, the whole Trinity. I beheld the distinct persons of the Godhead, and worshipped one undivided Jehovah and each Person separately. After this I had equal intercourse with the Son, and afterwards with the Spirit, the same as with the Father and the Son. After some years my communion was with Christ only, though at times with the Father, and not wholly without the Spirit. Of late I have found the same access to the Triune God. When I approach Jesus, the Father and the Spirit commune with me. Whatever I receive now centers in taking leave of earth and hasting to another place. I am as one that is no more. I stand and look on what God has done -His calls, helps, mercies, forbearances, deliverance's from sorrows, rescue out of evils; and adore and devote myself to Him with new ardour. If it be asked how or in what manner I beheld the Triune God, it is above all description. He that has seen this light of God can no more describe it than he that has not. In two of those divine interviews the Father spoke while I was in an agony of prayer for perfect conformity to Himself, twice more when I was in the depth of sorrow, and each time in Scripture words. It may be asked, 'Was the appearance glorious? ' It was all divine, it was glory. I had no conception of it. It was God. The first time the glory of Him I saw reached even to me. I was overwhelmed with it; body and soul were penetrated through with the rays of Deity.' Tell me, my dear maid, if you have ever experienced anything like these things; but do not puzzle yourself about them, only speak in simplicity. You cannot speak of these things to many; but you may say anything without reserve to, my dear Hetty, Yours in tender affection.

To Mrs. Johnston, Annandale, Lisleen Date: LONDON, February 16, 1777. MY DEAR SISTER, The persons with whom we have to do are so dilatory that I know not when we shall begin to build. Perhaps not this year; and if so, I shall with God's help go through Ireland as usual. But if we build, I can only visit Dublin, I suppose, about the middle of June. If it will suit your convenience, I shall hope for the pleasure of seeing you then. If any other of the preachers exceed their time (about an hour in the whole service), I hope you will always put them in mind what is the Methodist rule. People imagine the longer the sermon is the more good it will do. This is a grand mistake. The help done on earth God doth it Himself; and He doth not need that we should use many words. According to the account which you give I cannot blame you for keeping the preachers at your house. In such circumstances you did well to detain them. It would have been cruelty to let them go. How wonderfully different from this was the account from Whisby, merely by the omission of a few little circumstances so little can we depend upon any relation which is given by one whose passions are raging. That none of your little company should have drawn back is more than one could have expected. It is well if a third part of those that at first set their hands to the plough endure to the end. May you and all yours be of that happy number, but particularly my dear Sidney. I commend you all to Him that hath loved you; and am, my dear sister, Your ever affectionate brother.

To Robert Costerdine Date: LONDON, February 18, 1777. MY DEAR BROTHER, Mr. Wesley bids me tell you that there is to be but one subscription and collection this year (except for Kingswood School), out of which must be taken a sufficient sum for contingent expenses. He expects, therefore, that the Assistants and preachers will exert their whole strength and influence. The Natural Philosophy, now printing, includes the substance of the three former volumes, but with great variations and improvements and in a new mode, most of the notes of the former impression being grafted into the text and new notes added. The letter is quite new and the paper exceeding good. He seems determined to spare no pains to render it complete. It is likely to have a great run among the clergy and gentry. As the new building will go forwards as soon as we can lay the foundation, Mr. Wesley will be obliged to spend most of the summer in London, and only take occasional journeys to some of the more important places. He is exceeding well; I think I never saw him better in my life. Mr. Fletcher is exceeding weak; I think he will not recover. Excuse haste; we are in the midst of the visitation of the classes. That God may abundantly bless and prosper your soul and labors is the prayer of Your affectionate friend and brother, PETER JACO Jaco was Assistant in London.

To Mrs. Johnston, Annandale, Lisleen Date: LONDON, March 28, 1777. (Good Friday.) MY DEAR SISTER, Surely this is a token for good. If we acknowledge God, He will acknowledge us. In the memory of man never was Good Friday observed in London with such solemnity as this has been, in consequence of a message which the Archbishop of Canterbury sent to the Lord Mayor some days since, incited thereto (it is supposed) by an intimation from His Majesty. I expect the foundation of our new chapel will be laid the latter end of next week. From that day so many things will need to be considered that I must not be long out of town at a time. However, I hope, if my life is spared so long, to step over to Dublin about midsummer; but it will be doubtful whether I can get any farther, though I should not think much of my labor. I will by the grace of God use my strength while I can; the night cometh when no man can work. I am glad you are still of the same mind. While we have time let us do good to all men, but especially to those that are of the household of faith. It gives me pleasure to hear so good an account of Brother Boyle. He has leisure, and he is wise in employing it to good purpose. But I am sorry poor Hugh Brown is so discouraged as to depart from the work. Just so did James Morgan many years ago; but he could not rest till he returned. Those who have labored with him (H. Brown) cannot but be judges whether God has owned his labors. If He has, he cannot lie still and be guiltless; and none is a better judge of this than John Pritchard. I commend you and yours to Him that loves you; and am, my dear sister, Your affectionate friend and brother.

To Miss March Date: LONDON, April 26, 1777. To begin at the end: I did not preach any sermon for you in particular, though by accident. I know what sermon you mean, and both you and I have need of it. I have some fine remains of Charles Perronet's wherein he describes his own experience. See letters of Feb. 11 and June 11. It exactly agrees with yours. He too was led at first to Jesus the Mediator, and seemed in a manner to have no concern with the Father and the Holy Ghost. Afterwards he had communion with the Father, next with the Spirit, and then with the whole Trinity. You therefore are afraid where no fear is. Our Lord is not displeased at your following His Spirit. I do not remember the making mention of covetousness: but it is likely I might; for I am exceedingly afraid of it, lest it should steal unawares (as it always comes in disguise) either upon myself or my friends. I know no way to escape it but (having saved all we can) to give all we can. I think this is at present your rule as well as mine; and I trust it always will be. We cannot impute too much to divine Providence, unless we make it interfere with our free-agency. I suppose that young woman, by saying she did not believe God had anything to do with it, only meant that the passion itself was not at all from God, but altogether from evil nature. She could not mean that God does not in a thousand instances draw good out of evil; yea, that He may not sometimes permit us to be overtaken in a fault to preserve us from a greater.

To Mary Bishop Date: NEAR LONDON, June 26, 1777. MY DEAR SISTER, Blessed be God that He hath hitherto helped you and lifted you up from the gates of death ! It is not probable that you will be able to teach school any more, as it implies breathing so long in a confined air and speaking several hours in a day. But I make no doubt of your being able to meet a class, perhaps in a month's time. Neither need you ever relapse into your disorder, if you take the precautions which common sense will prescribe. Yesterday I spent some time with Dr. Dodd, and spoke very freely to him. He seems to be in the very temper which one would wish, calmly resigned to the will of God. I hope Miss March is recovering her strength as well as you; and am, my dear sister, Your affectionate brother.

To Alexander Knox Date: BRISTOL, July 29, 1777. No: God has not forgotten you. You must not say, ' He hideth away His face, and He will never see it.' Surely God hath seen it; and He cannot despise the work of His own hands. But He frequently delays giving bodily health till He heals soul and body together. Perhaps this is His design concerning you. But why do not you go to the salt water? If you are short of money, let me have the pleasure of assisting you a little. Meantime I give you a word for your consideration, ' Why art thou so heavy, O my soul? and why art thou disquieted within me? O put thy trust in God! I shall yet give Him thanks, who is the help of my countenance, and my God.' Peace be with all your spirits! I am Yours affectionately.

To Elizabeth Ritchie Date: BRISTOL, August 2, 1777. MY DEAR BETSY, It is with great pleasure I learn that God has been pleased to lift you up from the gates of death, and that your strength is considerably increased, although you are far from being out of danger. When and in what manner was this change wrought? Can you impute it to any outward circumstance? How did you feel your mind affected when you found a return of strength? Did you rejoice or grieve? or calmly desire, ' Let the will of the Lord be done'? In what respects are you better than when I saw you? In what respects are you the same or worse? Give me as particular an account as you can. Do you find your soul as much alive to God as ever? Does not the corruptible body press down the soul? Do you feel faith's abiding impression, realizing things to come? Do you live in eternity and walk in eternity? And do you still (as Mr. De Renty says) ' carry about with you an experimental verity and a fullness of the presence of the ever-blessed Trinity'? I remain Yours affectionately.

To Alexander Mather BRISTOL, August 6, 1777. No, Aleck, no! The danger of ruin to Methodism does not lie here. It springs from quite a different quarter. Our preachers, many of them, are fallen. They are not spiritual. They are not alive to God. They are soft, enervated, fearful of shame, toil, hardship. They have not the spirit which God gave to Thomas Lee at Pateley Bridge or to you at Boston. In the autumn of 1757, where he suffered much from the mob (Wesley's Veterans, ii 93-7). Lee was rolled in the common sewer and had his back nearly broken; for his sufferings at Pateley, see ibid iii, 204-6. Give me one hundred preachers who fear nothing but sin and desire nothing but God, and I care not a straw whether they be clergymen or laymen, such alone will shake the gates of hell and set up the kingdom of heaven upon earth.

To Alexander Knox Date: PENRHYN, August 29, 1777. MY DEAR ALLECK, You should read Mr. Fletcher's Essay on Truth. He has there put it beyond all doubt that there is a medium between a child of God and a child of the devil namely, a servant of God. This is your state. You are not yet a son, but you are a servant; and you are waiting for the Spirit of adoption, which will cry in your heart,' Abba, Father.' You have ' received the Spirit of grace,' and in a measure work righteousness. Without being pained for what you have not, you have cause to bless God for what you have, and to wait patiently till He gives the rest by revealing His Son in your heart. For all this I have little doubt of seeing you an healthy as well as an happy man. But it is true nothing less than almighty power can heal either your soul or body. And is not this enough? Have not you reason to rejoice that ' salvation cometh of the Lord'? I pray, on whom can you better depend? who loves you better than He? Away, then, with despair! Hope unto the end. To Him I recommend you all; and I am, Yours most affectionately.

And now, instead of praising God for your great deliverance, you are set against Him, as if it were no deliverance at all! You are fretting and grieving yourself because the snare is broken, because your soul is taken out of the net! But must not this grieve the Holy Spirit of God? What deep unthankfulness! And it is well if here be not a little inordinate affection lying at the bottom of all; otherwise it is a mere device of Satan to hinder you soaring aloft upon the wings of love. My Nancy, arise and shake yourself from the dust! You have acted wisely and faithfully. God has heard your prayer. He is well pleased with the sacrifice you have made Admit no thought to the contrary; and if one should, give no place to it no, not for a moment. And whenever you are troubled on this or any account, Miss Bolton seems to have replied at once. See letters of April 24 and Sept. 27. what human friend can you unbosom yourself to more freely than to, my dear, Nancy, Your tenderly affectionate.

You certainly did right in casting in your lot among the people of God. But it is no wonder that you are tempted concerning it. However, that matter may be made easy. Agree upon a time when Sister King may meet Mrs. Blachford, Mrs. Shiels, and you by yourselves. I believe you will then find no difficulty in speaking. And it will be a blessing to your soul. You have set your hand to the plough: see that you look not back; neither you nor my dear Mr. Smyth. Go on; run, and never tire, till we meet in our Father's house. I am, my dear sister, Yours in tender affection.

To Thomas Carlill Date: LONDON, January 25, 1778. Mr. Toplady might easily have answered Mr. Hervey, and maintained his point, upon supposition of Absolute Decrees; for it is certain whatever is ordained of God is right. If, therefore, 'whatsoever is is ordained of God,' then 'whatever is is right.' Mr. Toplady therefore was consistent with his principles; Mr. Hervey was not. You two and Brother Pritchard The preachers at Bristol were John Goodwin, Thomas Carlill, and John Pritchard. should procure all the subscribers you can to the Magazine. - I am, dear Tommy, Your affectionate brother.

But it is certain, had God never been angry, He could never have been reconciled. So that, in affirming this, Mr. Law strikes at the very root of the Atonement, and finds a very short method of converting Deists. He is evidently thinking of Charles Leslie (1650-1722), Nonjuror and his A Short and Easy Method with the Deists. Although, therefore, I do not term God, as Mr. Law supposes, ' a wrathful Being,' which conveys a wrong idea; yet I firmly believe He was angry with all mankind, and that He was reconciled to them by the death of His Son. And I know He was angry with me till I believed in the Son of His love; and yet this is no impeachment to His mercy, that He is just as well as merciful. But undoubtedly, as long as the world stands, there will be a thousand objections to this scriptural doctrine. For still the preaching of Christ crucified will be foolishness to the wise men of the world. Hovever let us hold the precious truth fast in our hearts as well as in our understanding; and we shall find by happy experience that this is to us the wisdom of God and power of God. I do not doubt but your health will be so far re-established that you may either teach school or live in Bath. But I do not know whether you will be able to do both together, to teach school in Bath. A little time will determine. And meanwhile we know that will be which is best. - I am Your affectionate friend and brother.

'I heard,' you say, 'Mr. Whitefield say at the Tabernacle, in the presence of five or six ministers, a little before he left England the last time.' Who, then, can doubt the truth of what follows For here is chapter and verse! Here both the time, the place, and the persons present are specified. And they ought to be, seeing the crime alleged is one of a very heinous nature. Many a man has been justly sentenced to death for sins which in the sight of God were not equal to this. The point, therefore, requires a little more examination. And, first, I desire to know what are the names of those five or six ministers and which of them heard Mr. Whitefield say, 'When I went abroad' (in 1741) 'I delivered thirty thousand people into the hands of you and your brother' Thirty thousand people! Whence did they come Did they spring out of the earth Why, there were not at that time five thousand Methodists in England or in the world. The Societies in London, Bristol, and Kingswood (the only ones I had) contained fourteen or fifteen hundred members. I believe not so many were in his Societies. But, were they fewer or more, they were nothing to me. He never entrusted me with them. He never delivered into mine or my brother's hands either his Society at the Tabernacle in London, or that in Bristol, or in Kingswood, or any other place whatever. He never delivered (that I remember) one single Society into my hands. I bless God I needed it not. I did not need to build upon another man's foundation. A dispensation of the gospel was given me also; and my labor was not in vain. I was constrained to cry out (and you yourself used the same words to God in my behalf), - O the fathomless love Which has deigned to approve And prosper the work of my hands! With my pastoral crook I went over the brook, And, behold I I am spread into bands!

But you say, 'It was doctrine that caused the difference' (oddly enough expressed!); 'at least, it was so pretended.' It was so pretended 'I What do you mean that difference of doctrine was only pretended that we were agreed at the bottom, and only fought like prize-fighters to show our skill Nay, here was no pretence. The thing was as plain as the sun at noonday. Did not Mr. Whitefield proclaim upon the house-top the difference between us and him And yet it was not merely the difference of doctrine that caused the division. It was rather the manner wherein he maintained his doctrine and treated us in every place. Otherwise difference of doctrine would not have created any difference of affection; but he might lovingly have held particular redemption and we general to our lives' end. He did indeed ' preach a few times in connection with his old friends. But how soon was the sword of contention drawn! 'By whom Truly, by himself. Do not you know (thousands do, if you do not) that when he preached in the very Foundry, and my brother sat by him, he preached the absolute decrees in the most peremptory and offensive manner What was this but drawing the sword and throwing away the scabbard Who, then, is chargeable with the contention and division that ensued IV. 'But where,' you ask, 'can you now find any loving ones of either party' Blessed be God, I can find many thousands, both in London, in Bristol, in Kingswood, and in various parts, not only of England, but also of Scotland and Ireland; persons as full of love both to God and man as any I knew forty years ago.

To Mary Bosanquet Date: LONDON, February 23, 1778. MY DEAR SISTER, - Although I hope to see you next week, I cannot but write a few lines. Who knows but the illness of Miss Bishop might be permitted for this very thing-that you might have a more clear and open way to help the women at Bath forward What you have to do at Bristol does not yet appear; Providence will open itself by-and-by. I am glad Philly Cousins retains her confidence. See that she has something to do. 'Brother Cousins was restored to the love of God' a few days after Miss Bosanquet reached Bath in December. See letters of Dec. 2, 1777, and Nov. 1, 1778. I had not heard anything of Tommy Westall's daughter; and am glad she is so well disposed of. Let Brother Taylor and Nancy Tripp do all they can for God. Richard Taylor, her business man at Cross Hall. Ann Tripp (1745-1823) was governess to the orphans at Leytonstone, and lived with Miss Bosanquet in Yorkshire. For Thomas Westall, see letter of Dec. 20, 1746. This is an acceptable time. I hope to see you on Tuesday afternoon He was at Bath on March 3.; and am, my dear sister, Yours very affectionately.

To Kitty Warren Date: BRISTOL, March 5, 1778. DEAR SISTER WARREN, - I believe your sister saw me several times, though I saw her but once. It was only a few hours before we set out that I had any thoughts of visiting Ireland. And when I came to Llyngwair, I was in hopes of leaving it immediately. But we were providentially detained a little and a little and a little longer, and I believe not in vain. I am not at all sorry that you are not called to remove from Haverford. You seem to me to be just in your place. You have many opportunities of personal improvement, such as you could not have had in a country village and in an hurry of various business, and you have now a sufficient sphere of action wherein you may employ whatever talents you have received. Now live for eternity! Be a good steward of the manifold gifts of God. Be equally ready to do and to suffer His whole will, and aspire after all His promises! You send me a pleasing account of the work of God among you. God will bless those that serve Him with a single eye. Only cure Brother Broadbent John Broadbent, the Assistant at Pembroke, 'frequently so exhausted himself in preaching that he was ready to drop down when he concluded his sermon.' See letters of Dec. 21, 1775, and Oct. 31, 1778 (to Miss Warren). of screaming, and you will do him a real kindness. It is strange that so many good men are guilty of self-murder. You see, upon reading your postscript, I have mended my address. I am willing to amend any fault you will tell me of. Indeed, I do not desire there should be any ceremony between us; but as much love as you please. The more I converse with you, the more near you are to, my dear Kitty, Yours affectionately. My love and service attend Mrs. Vaughan and your mother.

To Mrs. Woodhouse Date: LEEDS, August 3, 1778. MY DEAR SISTER, - Which would be the most prudent way it is hard to say (although it is an old proverb, Do not stir fire with a sword). But one may easily tell which is the most Christian way to return blessing for cursing. A gentleman in Dublin has been abusing his wife all manner of ways for above twenty years. And for several months past he prays and weeps and says his wife is the best woman in the world. God is able to make Mr. Woodhouse like Mr. Fetherston. For a Francis Fetherston in Dublin, a student at Trinity College in 1756, see Crookshank's Methodism in Ireland, i. 108. If thou canst believe, thou shalt see the glory of God. - I am, my dear sister, Affectionately yours.

To Alexander Knox Date: LONDON, August 16, 1778. MY DEAR ALLECK, - You have long been under that temptation of despising the day of small things; although, indeed, they are not small things which God has done for you already. That you are still too lukewarm is most certain: you have need to stir up the gift of God that is in you; and you have need to praise Him that His hand is still upon you for good, preserving you from presumptuous sins. You ought to be sensible of this, and to be thankful for it, which you may be without 'applauding yourself.' That you have 'no right to expect the continuance of your health 'is undoubtedly true - that is, you cannot claim it from God's justice; you do not merit it at His hands. But is this the measure whereby He deals with His poor creatures Does He give us no more blessings than we deserve Does He treat us in all things according to His justice Not so; but mercy rejoices over judgment! Therefore expect from Him, not what you deserve, but what you want -health of soul and health of body: ask, and you shall receive; seek, and you shall find; not for your worthiness, but because 'worthy is the Lamb.' The peace of God be with all your spirits! - I am, dear Alleck, Yours affectionately.

To Alexander Knox Date: BRISTOL, September 27, 1778. MY DEAR ALLECK, - I am afraid the late return of your fits was in some measure my fault, because I did not provide you with the remedy which probably would have prevented it. I thought of it, indeed; but went no farther when you said your grandmother would send you down to the salt water. I doubt you have not been there this fine autumn, and now the year is too far spent. Some time since, I was reading an account of a person in France, whom his confessor absolutely forbade (for such a time) to think of his sins, and ordered him 'to think only of the mercies of God in Christ.' It had an admirable effect on that desponding man. I know not but it might have the same upon you. Do not look down, but look up. Let not the corruptible body press down the soul, and give no place to the evil one, who would keep you continually poring on the dark side of the prospect. There is good determined concerning you, and not evil. God has not forsaken you. Thou shalt not die, but live, and declare the loving-kindness of the Lord. He has, indeed, chastised and corrected you, but He hath not given you over to death. But you must not coop yourself up in the house: you must be in the open air as much as possible; nay, and you should be on horseback as often as you can.... I commend you all to Him that careth for you; and am, dear Alleck, Yours affectionately.

To John Toocks Date: NEAR LONDON, December 26, 1778. Never was there a time (at least in my remembrance) when employments of this kind were so difficult to be procured. I know several young persons who are well qualified for any such place; but they cannot get any, and are almost perishing for want. So that what I can do for you I know not. Compare letter of Nov. 18. - I am Yours affectionately.

To Ann Bolton Date: SUNDERLAND, May 18, 1779. MY DEAR NANCY, - You make me smile. You address me as if you had never seen me. Why so Have I told you that I did not love you as well as ever I did in my life And yet, to say the truth, I was scarce ever more tried about you than I was lately. You was under my own roof for many days. And yet I hardly got an hour's conversation with you. That cruel 'something or other' always interposed and defrauded me of your company. I am glad, however, that others enjoyed it. And your labor with them was not in vain. You was a messenger of good to many souls, who bless God for the consolation. If you suffer a little yourself in conveying help to others, so much the better; this will turn to your account. I can wish nothing better for you than that you may be 'patient in bearing ill and doing well.' There is little danger of .imputing too much to the good providence of God. It is deeply concerned even in extracting good out of the infirmities, follies, yea and sins of men in general. But it is peculiarly concerned in everything great and small that pertains to the children of God. It disposes all things strongly and sweetly that befall them, perhaps through their own mistake, for their profit, that they may be the more largely partakers of His holiness. He superintends all you do and all you suffer. And it is an invariable rule; 'Whatever you do not choose yourself God chooses for you.' You did not choose the distress of your friend; therefore God chose it for you. And so He did every circumstance consequent upon it which was afflictive to you.

To Samuel Bradburn Date: LONDON, October 10, 1779. Is there any truth in the report that John Humpson has converted you to Arianism 'If you think it best, I will name two or three new stewards now. - I am, with tender love to dear Betsy, dear Sammy, Your affectionate friend and brother.

To Thomas Rutherford Date: LONDON, November 9, 1779. You do well in holding the prayer-meetings and visiting the Poorhouse. But do not forget the children and visiting all the Society from house to house. - I am, dear Tommy, Your affectionate friend and brother.

To Joseph Benson Date: LONDON, December 29, 1779. Your affectionate brother.

To Mrs. Crosby Date: LONDON, January 20, 1780. MY DEAR SISTER,-I should really imagine that the having more exercise than usual would increase rather than impair your health. This is the effect which it has had on all that traveled with me through north Britain. The very richest of our brethren here do not conform to the world in dress. Our sisters do, and their daughters much more. I am often in doubt whether I should suffer them to remain in our Society Well meaning Sister Ryan greatly labored to pull you down when you first went to Latonstone. It would not have been strange if that had thrown you into many doubts and fears, as you believed her to be holier than yourself, and a better judge of spiritual things. I know she by this means unsettled several, who had tasted of the pure Love of God. See letters of Dec. 3, 1769, June 28 and Sept. 12, 1766. It is my design, if God continues my health and strength, tc go over to Ireland this spring. You will probably see me in autumn if I live. - I am, dear Sally, Yours affectionately.

To Robert Carr Brackenbury Date: LONDON, January 23, 1780. Your very affectionate friend and brother.

To Alexander Knox Date: NEAR LONDON, January 28, 1780. Yours affectionately.

To Mrs. Crosby Date: BRISTOL, March 3, 1780. MY DEAR SISTER, - You did well to stay with Mrs. Swaine in her distress, and you certainly cannot leave her till she returns to her father. I wish Mr. Mather would immediately appoint a Women's Class at Halifax. Many persons would meet with a woman leader, who will not meet with a man. Here and in London I have visited the Classes myself, and I do not know that I have given a band-ticket to any one who does not observe the rules of the band. That respecting Raffles in particular, I wish Mr. Mather would do just as I do herein. Sister Briscoe is a good leader, either for a band or a class. On Monday s'ennight I am to set out hence for Ireland. Peace be with all your spirits! - I am, dear Sally, Your affectionate brother.

10. 'Remark a missionary inflaming the rabble and propagating black slander.' Remark a San Benito cap, painted with devils; but let him put it on whom it fits. It does not fit me: I inflame no rabble; I propagate no slander at all. But Mr. O'Leary does. He propagates an heap of slander in these his Remarks. I say too, 'Let the appeal be made to the public and their impartial reason.' I have nothing to do with the 'jargon or rubbish of the Schools,' lugged in like 'the jargon of the Schools' before. But I would be glad if Mr. O'Leary would tell us what these two pretty phrases mean. The whole matter is this. I have without the least bitterness advanced three reasons why I conceive it is not safe to tolerate the Roman Catholics. But still, I would not have them persecuted; I wish them to enjoy the same liberty, civil and religious, which they enjoyed in England before the late Act was repealed. Meantime I would not have a sword put into their hands; I would not give them liberty to hurt others. Mr. O'Leary, with much archness and pleasantry, has nibbled at one of these three reasons, leaving the other two untouched. If he chooses to attack them in his next, I will endeavor to give him a calm and serious answer. I am, gentlemen, Your obedient servant.

To Brian Bury Collins Date: LONDON, June 14, 1780. But I am not half pleased with your being so far from me when you are in town. You may almost as well be at Everton as Flower-de-Lute Street; you are almost as much out of my reach, but there is no manner of necessity for it. We have rooms enough and to spare in my house Flower-de-Lute Court was a turning off Fetter Lane. Wesley had his house by the side of City Road Chapel. and you may be as private as you please. You need see no human creature but at meals. Besides, I do not think it has a good appearance; for a preacher to lodge anywhere but in my house seems to show some dislike or prejudice. And I am not assured that there is not a little of this in the case. I doubt you have heard strange things of the preachers; and although you could not cordially receive them, yet they made some impression upon you. But come and see, and that impression will vanish away. You will see as quiet a family as any in England, and a family every individual of which fears God and works righteousness.

A few years ago the people at and around Everton were deeply alive to God and as simple as little children. It is well if you find them so now. Perhaps you may by the help of God make them so now. Mr. Hicks William Hicks, Vicar of Wrestlingworth, four miles from Everton. in particular was a burning and a shining light, full of love and zeal for God. I hope you will see him as often as you can, and (if need be) lift up the hands that hang down, and encourage him to set out anew in the great work and to spend and be spent therein. You have seen very little of the choicest part of London society: I mean the poor. Go with me into their cellars and garrets, and then you will taste their spirits. I am, dear sir, Your affectionate friend and brother.

To Zachariah Yewdall Date: BRISTOL, July 24, 1780. MY DEAR BROTHER, Next year you will be in the Glamorganshire Circuit and with a fellow labourer who has the work of God at heart. If Billy Moore mentions it in time, your temporal wants will easily be supplied. Trials are only blessings in disguise. Whenever anything bears hard upon your mind, you should write freely to Your affectionate brother.

To Dr. Lowth, Bishop of London Date: August 10, 1780. MY LORD, Some time since, I received your Lordship's favour; for which I return your Lordship my sincere thanks. Those persons did not apply to the Society (For the Propagation of the Gospel in Foreign Parts.). because they had nothing to ask of them. They wanted no salary for their minister; they were themselves able and willing to maintain him. They therefore applied by me to your Lordship, as members of the Church of England, and desirous so to continue, begging the favour of your Lordship, after your Lordship had examined him, to ordain a pious man who might officiate as their minister. But your Lordship observes, 'There are three ministers in that country already.' True, my Lord; but what are three to watch over all the souls in that extensive country Will your Lordship permit me to speak freely I dare not do otherwise. I am on the verge of the grave, and know not the hour when I shall drop into it. Suppose there were threescore of those missionaries in the country, could I in conscience recommend these souls to their care Do they take any care of their own souls If they do (I speak it with concern!), I fear they are almost the only missionaries in America that do. My Lord, I do not speak rashly: I have been in America; and so have several with whom I have lately conversed. And both I and they know what manner of men the far greater part of these are. They are men who have neither the power of religion nor the form men that lay no claim to piety nor even decency.

To Ann Bolton Date: LONDON, January 2, 1781. MY DEAR NANCY, It is a great step toward Christian resignation to be thoroughly convinced of that great truth that there is no such thing as chance in the world; that fortune is only another name for Providence, only it is covered Providence. An event the cause of which does not appear we commonly say 'comes by chance.' Oh no: it is guided by an unerring hand; it is the result of infinite wisdom and goodness. Such are all the afflictive circumstances that have followed you in a constant succession almost from your childhood. He that made the Captain of your salvation perfect through sufferings has called you to walk in the same path, and for the same end namely, that you may 'learn obedience' (more full, inward obedience, a more perfect conformity to His death) 'by the things that you suffer.' See letter of June 22, 1780. I have no objection at all to your spending a little time with our dear friends at Caerleon. See letters of Nov. 29, 1774 (to Sarah James) and March 8, 1782. I believe it might be a means of confirming your bodily health as well as of refreshing your spirit. And I doubt not God would by you invigorate their resolution to devote themselves wholly to Him. A little while, and He will wipe all tears from your eyes; and there shall be no more sorrow or crying; neither shall there be any more pain! but you shall hear the great voice out of heaven saying, 'The tabernacle of God is with men; and God Himself shall be with them and be their God!' Still love and pray for, my dear Nancy, Your ever affectionate brother.

To Edward Jackson Date: LONDON, January 6, 1781. You cannot be too diligent in restoring the bands. No Society will continue lively without them. But they will again fly in pieces if you do not attend to them continually. See letter of Oct. 24, 1788. I go to Ireland in spring. I shall not . . . otherwise I shall. Your friend and brother.

To Zachariah Yewdull Date: LONDON, February 10, 1781. My DEAR BROTHER, Brother Johns has been with me this morning. I believe you will have peace long before he gets his estate. You have now a fair prospect. It really seems as if God had inclined the hearts of the magistrates to do you justice. I know no attorney to be depended on like Mr. Bold, of Brecon. The Conference will consider the expense. Continue instant in prayer, and God will give you quietness. I am Your affectionate brother.

To Ann Bolton Date: BRISTOL, March 11, 1781. MY DEAR NANCY, As it is not convenient for you to meet me here, I hope to have the pleasure of seeing you at Stroud on the 19th instant. I expect to be there between one and two in the afternoon. May God give us an happy meeting! I am, my dear friend, Yours most affectionately.

To Mrs. Knapp Date: BIRMINGHAM, March 25, 1781. MY DEAR SISTER, I always loved you since I knew you; but lately more than ever, because I believe you are more devoted to God and more athirst for His whole image. He had been at Worcester on the 20th and 21st. I have been seriously considering your case, and I will tell you my thoughts freely. Your body frequently presses down your spirit by reason of your nervous disorder. What, then, can be done, in order to lessen at least, if not to remove it Perhaps it may be entirely removed if you can take advice. And I think you can by God's assistance. I advise you: (1) Sleep early: never sit up later than ten o'clock for any business whatever no, not for reading or prayer; do not offer murder for sacrifice. (2) Rise early: never lie more than seven hours, unless when you lie-in. (3) Beware of Satan transformed into an angel of light: he can hurt you no other way, as your heart is upright toward God and you desire to please Him in all things. (4) Take advice, as far as you possibly can, of Brother Knapp; two are better than one: he loves you tenderly, and God will often give him light for you! I wish you to be always full of faith and love and a pattern to all that are round about you. I am, my dear sister, Your affectionate brother.

To Hester Ann Roe Date: LIVERPOOL, April 10, 1781. MY DEAR HETTY, Many of our brethren and sisters in London, during that great outpouring of the Spirit, In 1762. See Works, xi. 406. spoke of several new blessings which they had attained. But after all, they could find nothing higher than pure love, on which the full assurance of hope generally attends. This the inspired writings always represent as the highest point; only there are innumerable degrees of it. The plerophory (or full assurance) of faith is such a clear conviction that I am now in the favor of God as excludes all doubt and fear concerning it. The full assurance of hope is such clear confidence that I shall enjoy the glory of God as excludes all doubt and fear concerning this. And this confidence is totally different from an opinion that 'no saint shall fall from grace.' It has no relation to it. Bold, presumptuous men often substitute this base counter in the room of that precious confidence. But it is observable the opinion remains just as strong while men are sinning and serving the devil as while they are serving God. Holiness or unholiness does not affect it in the least degree. Whereas, the giving way to anything unholy, either in life or heart, clouds the full assurance of hope; which cannot subsist any longer than the heart cleaves steadfastly to God. I am persuaded the storm which met us in the teeth and drove us back was not a casual but a providential thing; therefore I lay aside the thought of seeing Ireland at present. See letters of Feb. 20 (to Thomas Rutherford) and April 12. I am, my dear Hetty, Always yours in tender affection.

To his Niece Sarah Wesley Date: LIVERPOOL, April 12, 1781. Almost every one that begins to observe that strange truth, 'The whole world lieth in the wicked one,' feels the natural wish, Oh that I had the wings of a dove, that I might flee away from it and be at rest! But it is not a wilderness that can give rest any more than a populous city. 'God hath made our heart for Himself, and it cannot rest till it resteth in Him.' St. Augustine's Confessions, i. You want only that one point, love to love Him because He first loved us. And who knows how soon you may find this For the kingdom of God is at hand! What if it should be opened in your heart to-day, while you are reading this Miss Johnson Mrs. Edwards had a famous school in Lambeth. See Journal, vi. 218, vii. 344; and letter of March 31 to his niece. writes me word that she is flown away. She is removed to Westminster. She is now one of the teachers in Mrs. Edwards's boarding-school; but if I see London again, I shall bring you acquainted. Peace be with your spirit! I am, dear Sally, Affectionately yours.

To Thomas Rutherford Date: CARMARTHEN, May 8, 1781. After tossing up and down two days and two nights in a violent storm, finding it impossible to proceed, our captain was glad to take shelter in Holyhead harbor. I believed it to be the hand of God, and was content. So I give over the hope of seeing Dublin for the present; but I do not despair of seeing Londonderry within this month, if I should find an opportunity of getting over to the Isle of Man two or three weeks hence. I am, dear Tommy, Your affectionate friend and brother. I expect to be at Whitehaven before the end of this month.

To Mrs. Hall Date: WHITEHAVEN, May 28, 1781. Line out our lives to His glory. Haliburton. See Journal, vi. 318n.

To Ann Loxdale Date: DOUGLAS, ISLE OF MAN, June 10, 1781. MY DEAR MISS LOXDALE, I had much hope that at my last return to Shrewsbury Where Miss Loxdale's father, Joseph Loxdale, lived.0 I should have seen you. But we are in the hands of Him who knows what is best for every one that trusts in Him; and if our meeting be hindered for a season, when those hindrances are removed it will be the more blessed to us. That man of God, Gregory Lopez, observes of himself that the large manifestations of God with which he was favored at first overpowered his body and nearly suspended his under-standing nay, took away the use of his senses; but that after a time they neither interrupted the one nor the other, nor disturbed the operation of any of his faculties. I think, if those manifestations which you had had been continued, the case would have been the same with you; they would no longer have overwhelmed you as they did at first, but have flowed with a calm, even stream.

Many years since, Madame Bourignon's Works were put into my hands, particularly the treatises you mention, and her Exterior and Interior Life, written by herself. It was easy to see that she was a person dead to the world and much devoted to God; yet I take her to have been very many degrees beneath both Mr. De Renty and Gregory Lopez; nay, I do not believe she had so much Christian experience as either David Brainerd or Thomas Walsh. What makes many passages, both in her life and writings, so striking is that they are so peculiar; they are so entirely her own, so different from everything which we have seen or read elsewhere. But this is in reality not an excellence, but a capital defect. I avoid, I am afraid of, whatever is peculiar, either in the experience or the language of any one. I desire nothing, I will accept of nothing, but the common faith and common salvation; and I want you, my dear sister, to be only just such a common Christian as Jenny Cooper was. See letter of June 25, 1782; and for Jane Cooper, that of Sept. 1765. The new expressions of Madame Bourignon Antoinette Bourignon (1616-80), the French Mystic. For Wesley's translation of 'Come, Saviour, Jesus, from above,' see Telford's Methodist Hymn-Book Illustrated, pp. 311-12. naturally tended to give you a new set of ideas. They would surely set your imagination at work, and make you fancy wonderful things; but they were only shadows. I cannot doubt in the least but either Mr. - or you or your sister has experienced more of the life of faith and deeper communion with the Father and the Son than ever she did in her life. As I apprehend your mind must be a little confused by reading those uncommon treatises, I wish you would give another deliberate reading to the Plain Account of Christian Perfection; and you may be assured there is no religion under heaven higher or deeper than that which is there described. But it is certainly possible to have your mind as well as your heart continually stayed upon God. This you did experience for some time, and you should be continually expecting to receive it again. 'Ask, and it shall be given': For all the promises are sure To persevering prayer.

To his Brother Charles Date: THIRSK, June 27, 1781. My Journal is ready for Joseph Joseph Bradford, his traveling companion. to transcribe. I wonder why it is that we hear nothing from Madeley. See letter of June 10. Sure, prejudice has not stepped in, or Calvinism! I find no fault with your answer to the gentlemen. But you must expect they will reply (at least in their hearts), Hic nigrae succus loliginis! Horace's Satires, I. iv. 100: 'the juice of the black cuttlefish.' Nay, perhaps they will find, 'You are .inclined to Popery!' Next Saturday I expect to be at Epworth, the second at Boston, the third at Sheffield. I take the opportunity of a broken year to visit those parts of Lincolnshire which I have not seen before but once these twenty years. From several I have lately heard that God has blessed your preaching. See your calling! Cease at once to work and live! Peace be with all your spirits!

To his Nephew Charles Wesley Date: NEAR LEEDS, August 4, 1781. I have long observed you with a curious eye; not as a musician, but as an immortal spirit, that is come forth from God the Father of spirits, and is returning to Him in a few moments. But have you well considered this Metkinks, if you had, it would be ever uppermost in your thoughts. For what trifles in comparison of this are all the shining baubles of the world! Wise is the man that labors to secure The mighty, the important stake, And by all methods strives to make His passage safe and his reception sure. God has favored you with many advantages. You have health, strength, and a thousand outward blessings. And why should not you have all the inward blessings which God hath prepared for those that love Him You are good-humored, mild, and harmless; but unless you are born again, you cannot see the kingdom of God! But ask, and you shall receive; for it is nigh at hand. I am, dear Charles, Your affectionate Uncle.

To Members and Friends August 7, 1781. FRIENDS AND BROTHER, As several of the preachers in our Connection, who have spent their time and strength in calling sinners to repentance, are now so superannuated that they can no longer keep a circuit, Three names of supernumeraries appear in the Minutes for 1781: Joseph Bradford, Richard Seed, and John Furz. and as others of them (who are gone to their reward) have left destitute widows and children behind them; in order to make some small provision for these, it has been agreed on in Conference that every traveling preacher shall out of his little allowance subscribe a guinea yearly. But, as this sum is no wise sufficient to answer the growing demands, several of our friends have offered their assistance by subscribing something yearly; and if others of you shall see good to follow their laudable example, it will no doubt be pleasing to God, a comfort to His worn-out servants, and a great encouragement to those who are still laboring in our Lord's vineyard; and, of consequence, give great satisfaction to your affectionate brethren and servants in the gospel. A.B CD Stewards.

To Robert Cart Brackenbury Date: LEEDS, August 12, 1781. Your affectionate friend and brother.

To Charles Armore Date: October 20, 1881. It does not appear that we have as yet any place in Greenock. But I am glad you have paid a visit to Air. Many things have hindered Brother Barber. Thomas Barber was at Castlebar, Tiverton. But I hope you will see him soon. It seems Brother Surer is in his place I am, dear Charles, Your affectionate friend and brother.

To Mrs. Barton Date: LONDON, November 6, 1781. MY DEAR SISTER, I am always well pleased to hear from you, especially when you tell me that God has dealt well with you. I trust He has yet greater blessings in store for you and for the little flock at Beverley. I was glad of the little time we had together, and hoped it would not be in vain. He had been at Beverley in Alexander Suter at August. I found love to your two little maidens. There is good seed sown in their hearts, which, if it be carefully watered, will probably bring forth fruit to your comfort and the glory of God. Let your husband and you go on hand in hand, stirring up the gift of God that is in you and running with resignation and patience the race that is set before you. You have met, and undoubtedly will meet, with manifold temptations; but. you have had full proof that God is faithful, who will never suffer you to be tempted above that you are able, but will with the temptation also make a way to escape that you may be able to bear it. O tarry, then, the Lord's leisure I Be strong, and He shall comfort thy heart. And put thou thy trust in the Lord. I am, my dear sister, Your affectionate brother.

To Henry Fisher Date: LONDON, November 7, 1781. MY DEAR BROTHER, The case of Joan Bocher I remember well; and I believe God avenged her death on Archbishop Cranmer. But I do not remember that Queen Elizabeth or King James (bad as they were) burnt any heretics. I am Your affectionate brother.

To Henry Brooke Date: LONDON, November 15, 1781. I doubt whether you do not undervalue some of the talents which God has lent you, and whether He will be pleased with your hiding them in the earth instead of employing them to His glory. It would be more pleasing to me to bury myself in silence and solitude. But I should not then be able to give a good account to Him that is ready to judge the quick and the dead. Be a follower of me (in your little way) even as I am of Christ. Yours affectionately.

To John Fletcher Date: LONDON, November 24, 1781. Your very affectionate brother.

I fear our dear Betsy Ritchie will not stay long with us. I have no answer to my last letter, and Mrs. Downes writes that she is far from well. Yet God is able to raise her up. As to Peggy Roe, Her cousin. See letter of Sept. 16, 1776. I have little hope of her life; but she seemed, when I saw her, to be quite simple of heart, de.siring nothing more but God. My dear Hetty, adieu! Remember in all your prayers Yours most affectionately.

To John Bredin Date: LONDON, February 20, 1782. MY DEAR BROTHER, It was a good providence that none of your bones were broken. God gave His angels charge over you. So far the old murtherer could go, and no farther. 'Tis well if these headstrong Volunteers See Journal, vi. 188. do not soon get their own necks into an halter. The Southern Volunteers have absolutely refused to join them in any such measures. This is not my year for Ireland; but whether I shall go westward or northward, I have not yet determined. You say 'Pray deliver the enclosed'; but you do not say to whom. I suppose you mean to Mr. Abraham. John Abraham. See letters of May 8, 1781, and April 25, 1783 (to Charles Wesley). I am Your affectionate friend and brother.

To Ann Bolton Date: BRISTOL, March 8, 1782. MY DEAR NANCY, I came hither from Bath this afternoon, and just snatch time to write two or three fines. It gave me pleasure to see your letter dated from Caerleon, as I know your spending a few days there would not be in vain. You will give and receive a blessing. Iron sharpeneth iron, and the countenance of a man his friends not only the conversation, but the very countenance, as I have often found when I looked upon you. But much more your words shall (by the grace of God) convey health to the soul. You will comfort and quicken my dear Sally, and not suffer her hands to hang down. I can say nothing of Sir Charles Grandison, because I never read a page of his. On Monday the 18th instant I hope to have the pleasure of meeting you at Stroud. On Tuesday I have promised to dine with that amiable woman Mrs. Wathen Mrs. Wathen, the wife of a rich clothier at Thrupp, Stroud. See W.H.S. v. 251-3. at New House. But I should not desire it unless you was there. Peace be with all your spirits.mI am, my dear Nancy, Yours most affectionately.

To Ann Loxdale Date: BRISTOL, March 9, 1782. MY DEAR MISS LOXDALE, 'Gold is tried in the fire, and acceptable men in the furnace of adversity.' You say, 'I know not whither I am going.' I will tell you whither. You are going the straight way to be swallowed up in God. 'I know not what I am doing.' You are suffering the will of God and glorifying Him in the fire. 'But I am not increasing in the divine life.' That is your mistake. Perhaps you are now increasing therein faster than ever you did since you were justified. It is true that the usual method of our Lord is to purify us by joy in the Holy Ghost and a full consciousness of His love. But I have known several exempt cases, and I am clearly satisfied yours is one; and Far, far beyond thy thought His counsel shall appear, When fully He the work hath wrought That caused thy needless fear. See Wesley's translation of Gerhardt's poem, verse 14. If it be possible, meet me at Madeley on Saturday He was at Madeley on March 23.; then you may talk more largely with, my dear Miss Loxdale, Yours most affectionately.

To John Bredin Date: MANCHESTER, April 6, 1782. MY DEAR BROTHER, It is probable I shall be able to hold a little Conference in Dublin before the middle of July. But you will hear more before that time. The four volumes of Sermons with the Notes on the New Testament (small edition) are the best books for Mr. Haslett. Any other of our books you may give to him or Mr. Dillon in my name. If Adam Clarke See letters of Oct. 19, 1781, and July 9, 1782. can come to London at the Conference, I will send him to Kingswood directly. You may take those three volumes of Magazines with as many as make up the set. You may likewise have the History of England and of the Church. John McKenny John McKenny (whose son was one of the first missionaries in Ceylon) was a friend and classmate of Adam Clarke's. must take his choice. If he will refrain from going to that house, it will remove the offense. But if he will go, he does thereby put himself out of our Society. I am Your affectionate friend and brother.

To Hester Ann Roe Date: DARLINGTON, June 25, 1782. MY DEAR HETTY, It is certain there has been for these forty years such an outpouring of the Spirit and such an increase of vital religion as has not been in England before for many centuries; and it does not appear that the work of God at all decays. In many places there is a considerable increase of it; so that we have reason to hope that the time is at hand when the kingdom of God shall come with power, and all the people of this poor heathen land shall know Him, from the least unto the greatest. I am glad you had so good an opportunity of talking with Mr. Sellars. Surely, if prayer was made for him, so useful an instrument as he was would not be suffered to lose all his usefulness. I wish you could make such little excursions oftener, as you always find your labor is not in vain. Many years since, Madame Bourignon's Works were put into my hands, particularly the treatises Mr. Sellars so strongly recommends, with her Exterior and Interior Life, written by herself. It was easy to see she was a person dead to the world and much devoted to God; yet I take her to be very many degrees beneath both Mr. De Renty and Gregory Lopez nay, I do not believe she had so much genuine Christian experience as either David Brainerd or Thomas Walsh. What makes many passages both in her life and in her writings so striking is that they are so peculiar they are so entirely her own, so different from everything which we have seen or heard elsewhere! But this is in reality not an excellence, but a capital defect. Her expressions naturally tend to give a new set of ideas: they will set imagination at work, and make us fancy we saw wonderful things, but they were only shadows. I avoid, I am afraid of, whatever is peculiar, either in the experience or language of any one. I desire nothing, I will accept of nothing, but .the common faith and the common salvation.

To Ann Loxdale Date: LONDON, July 24, 1782. MY DEAR MISS LOXDALE, Two or three years ago, when the Frenchmen expected to land, I made an offer to the Government. It was not accepted; so I thought of it no more. But some months since, Captain Webb renewed it to Colonel Barr I knew nothing of the matter. But I would not oppose it, as neither did I forward it. I barely gave him leave to inquire what number of the Methodists were willing to embark with him. But I suppose the whole is now at an end, as Colonel Barr is out of place. See letters of May 25 (to Captain Webb) and Aug. 3 (to Joseph Benson). I wish you to retain a close acquaintance with Mr. -. He is an upright man. And I am in hopes we may now set his head right See letters of July 12, 1782, and Nov. 21, 1783, to her.; as he that confounded his interests is gone to another world. There is no danger of your taking any step that is materially wrong if you continue instant in prayer. But I know so little of the thing you refer to that I can say little about it. Only do not expect that any creature will increase your happiness any farther than it increases your knowledge and love of God. I am, my dear Nancy, Yours affectionately.

To William Sagar Date: LONDON, August 11, 1782. MY DEAR BROTHER, Certainly nothing can more effectually stop the work of God than the breaking in of Calvinism upon you. I hope your three preachers will calmly and diligently oppose it, although not so much by preaching as by visiting the people from house to house, dispersing the little tracts as it were with both hands. Your affectionate brother.

To Thomas Davenport Date: BRISTOL, August 14, 1782. A poor wayfaring man, I dwell awhile in tents below, Or gladly wander to and fro, Till I my Canaan gain. You would have been very welcome at our Conference. Mr. Pugh and Mr. Dodwell were present at it; and I believe are more determined than ever to spend their whole strength in saving their own souls and them that hear them. I believe one of our preachers that are stationed in the Leicester Circuit will call upon you at Allexton; and I make no doubt but some of the seed which you have been long sowing will then grow up. No one should wish or pray for persecution. On the contrary, we are to avoid it to the uttermost of our power. 'When they persecute you in one city, flee unto another.' Yet, when it does come, notwithstanding all our care to avoid it, God will extract good out of evil. To-morrow I am to set out for Cornwall. In about three weeks I expect to be here again. In the beginning of October I generally move towards London, in the neighborhood of which I usually spend the winter. I am, dear sir, Your affectionate friend and brother.

To William Robarts Date: FROME, September 12, 1782. I was much concerned when I saw you last; and as 'life for delays no time will give,' especially my life, which is far spent, I take the first opportunity of speaking once for all. You are in a large way of business, wherein I suppose you dear one (if not two or three) hundred a year. Over and above that you have an estate which, if you gave above thirty years' purchase, is an hundred a year. You have neither son nor daughter; and yet you cannot afford sixpence a month for the Magazine! Nay, you could not afford to give a guinea in a pressing case, viz. at the instance of an old tried friend! Are you, then, in more debt than you can pay Or is your trade gone, so that it will no more than keep your house Do you clear nothing in the year If so, you may still lay up the annual income of your estate. (What you could sell it for is nothing to the purpose; you do not need to sell it.) Are you not, then, 'laying up treasures upon earth' And how is this consistent with Scripture Surely no more than living in adultery or habitual drunkenness. Those words of St. Paul have for some time past been much impressed on my mind, 'If any man that is called a brother be a fornicator, or covetous, with such an one, no not to eat.' Now, I cannot dear you of covetousness, deep, uncommon covetousness, such as I very rarely meet with. I do not know that in forty years I have asked a guinea of any other man that has denied me! So I have done! I give you up to God. I do not know that you will any more be troubled with Your former Friend. Wesley was mistaken in his judgment, as the following reply from Robarts on September 16 shows. He was evidently using all possible economy that he might escape failure in business.

VERY DEAR SIR, You sat in judgment on me as long ago as Mr. Hindmarsh James Hindmarsh was Assistant of the Devon Circuit in 1775. was here and condemned me unheard; and though I then was, and yet am, conscious of my innocence in that respect, you still hold me guilty, and now incline to treat, at least to esteem, as an heathen man or a publican. Had you admitted me to answer in person, I could have given you satisfaction; but shall not commit it to paper, which may perhaps come to other hands before yours. But that I am not 'laying up treasures upon earth,' that I am not convinced of 'deep, uncommon covetousness,' that I am convinced you have wronged me and are severe and uncharitable in your censure, I do and must inform you; for the truth of which I appeal to that righteous God who is both yours and mine. Where, then, is that charity that thinketh no evil I am really grieved, and not without cause. Four or five if not seven years you have thus treated your honest and generous but injured son in the gospel,

To Ann Bolton Date: BATH, September 15, 1782. MY DEAR NANCY, Be so kind as to inform Brother Rodda that if God prolong my life and strength, I shall be at Walling-ford on Monday, October 16; at Oxford on Tuesday, 17; at Witney, Wednesday; and at High Wycombe on Thursday. As I hope to see you in a short time, I do not now inquire into the particulars of your afflictions, although it is pity but you had used the privilege of a friend and told me them all just as they occurred. But it is enough that God drew good out of evil and commanded all things to work together for good. He has proved you in the furnace of affliction; and when you have been tried, you shall come forth as gold. In many parts of the kingdom there has been a considerable increase of the work of God. And why should there not be the same with you also It will if our brethren be instant in prayer. One effect of your trials is to unite me more closely to you as 'pity melts the mind to love.' Indeed, you long have been exceedingly near to, my dear Nancy, Yours most affectionately.

Afterwards I built the preaching-houses in Kingswood and at Newcastle-upon-Tyne. But I took care that none but myself should have any right to name preachers for them. About this time a preaching-house was built at Birstall by contributions and collections. But John Nelson, knowing no better, suffered a deed to be drawn without my consent or knowledge giving twelve or thirteen persons a power not only of placing but even of displacing the preachers at their pleasure. Had I then known of this I should have insisted on having it altered as that at Bristol. Soon after this I was informed that the houses at Bristol, Kingswood, and Newcastle were my property, and as such liable to descend to my heirs. I immediately procured a form to be drawn up by three of the most eminent counselors in London, whereby not only these houses but all hereafter to be built might be settled on such a plan as would infallibly secure them from the heirs of the proprietor for the purpose originally intended. In process of time, Birstall being too small for the congregation, it was moved to build a new one; and a deed was prepared which (like the old) gave a few people the power both to place and displace preachers at pleasure. When I heard this, I vehemently objected to it, and positively refused to sign it. But in the evening several came and strongly urged me to sign, averring that the old deed could not be altered; on which consideration I at length unwillingly complied. This was mentioned at the ensuing Conference See Works, viii. 329-32.; and it was asked What can be done with regard to the preaching-house at Birstall 'The answer was, If the trustees still refuse to settle it on the Methodist plan, (1) let a plain state of the case be drawn up; (2) let a collection be made throughout all England in order to purchase ground and to build another preaching-house as near the present as may be.

The plain conclusion is, if the trustees will not alter the deed, they must keep their house, and we must bu'11d another. 'But then you occasion endless strife, animosity, confusion, and destroy the work of God.' No, not I: it is these trustees that cause all the strife, animosity, and confusion. I go on in the old way. It is they that, by going out of it, hinder, yea destroy, the work of God. I sit down with the loss; leave them the house, and go on as if they were not in the world. It is they who do the wrong, who bawl with all their might and pour out bitter words. But let them take care; for God heareth, and He will arise and maintain His own cause. I am Your affectionate brother.

To Mr. - Date: LONDON, December 23, 1782. MY DEAR BROTHER, Many years since, when I read those words in the Lesson for the day, 'Son of man, I take from thee the desire of thine eyes with a stroke,' I was so affected that it was not without difficulty I could speak a word more. See Journal, i. 325-6; and letter of Oct. 7, 1749, where the same words are used about Grace Murray. Compare letter of Feb. 14, 1786. But it was not long before He enabled me to say, 'Good, is the will of the Lord.' I trust He has taught you that great lesson, which reason alone cannot teach. He has always one end, whether in His pleasing or painful dispensations, to wean us from all things here below and to unite us to Himself. You see the present dispensation of His providence in a true light. He is vindicating His right to your whole heart and claiming you for His own. And He can make you large amends for all He has taken away by giving you Himself. Let not this medicine be without its full effect. 'It is a great loss to lose an affliction.' Now is the time that you are loudly called to give up yourself wholly to God. It would be your wisest way to select two or three for your intimate acquaintances who are deeply alive to God; and to have no farther intercourse with those who know not God than necessary business requires. If you form this resolution and keep steadily to it, you will meet our dear friend again in a little time. May God enable you so to do! His grace is sufficient for you. - I am Your affectionate brother.

To Ann Bolton Date: LONDON, January 5, 1785. I thought it long since I heard from my dear Nancy. But I hoped 'no news were good news,' and that this was a token of your not having had any fresh embarrassment. Undoubtedly you have your hands full of business; but it will not hurt you while your heart is free. As long as this is given up to God all these things must work together for good. But I wanted to know whether the clouds begin to disperse whether you have an hope of seeing better days Do Neddy's difficulties increase or lessen Has he a prospect of getting through his troubles If his income is now superior to his expense, he has ground to believe all will end well. And how does he bear up under this burthen Does it drive him from or lead him to God It is enough if it Keeps him dead to all below, Only Christ resolved to know. I have likewise great hopes that you will see a good increase of the work of God in Witney. I suppose the prayer-meetings still continue In many places they have been of more use than even the preaching. And in them the flame first broke out which afterwards spread through the whole people. You have, I hope, more than one or two at those meetings who use the gift which God has given them. And if they pray for the whole gospel salvation, God will send a gracious answer down. I shall hope for the pleasure of seeing you in March. But do not stay till February before you write to, my dear Nancy, Yours most affectionately.

To John Valton Date: LONDON, January 22, 1783. My DEAR BROTHER, It is right to add as much solemnity as we can to the admission of new members. I think you may refer the case of the butcher's wife to the leaders. 'Not to sell' would certainly be the more excellent way. But whether she should be expelled upon that account may be matter of doubt. There must be some particular end designed in every extraordinary work of God. But there are instances wherein it is a considerable time before that end appears. And it may be expedient for us to remain in suspense in order to wean us from our own will and our own wisdom. If there was any particular meaning in that appearance, God will reveal it in due time. I am Your affectionate friend and brother.

To Mrs. Fuller February 1783. MY DEAR SISTER, You did well in giving me a plain and circumstantial account of the manner wherein God has dealt with your soul. Your part is now to stand fast in the glorious liberty wherewith Christ has made you free. There is no need that you should ever be entangled again in the bondage of pride or anger or desire. God is willing to give always what He grants once. Temptations, indeed, you are to expect. But you may tread them all under your feet: His grace is sufficient for you. And the God of all grace, after you have suffered a while, shall establish, strengthen, and settle you. I am, my dear sister, Yours affectionately.

To John Cricket Date: LONDON, February 10, 1783. MY DEAR BROTHER, Many years ago the Society at Barnard Castle, as large as that at Derry, was remarkably dead. When Samuel Meggot (now with God) came to them, he advised them to keep a day of fasting and prayer. A flame broke out and spread through all the circuit In 1763. See his account in Journal, v. I7-19; and letter of July 30, 1775.; nor is it extinguished to this day. I advise you to do the same at Derry. On Sunday morning reprove strongly their unfaithfulness and unfruitfulness, and desire all that fear God to humble themselves with fasting on the Friday following. I am much inclined to hope a flame will break out in Londonderry likewise. But you must immediately resume the form at least of a Methodist Society. I positively forbid you or any preacher to be a leader; rather put the most insignificant person in each class to be the leader of it. And try if you cannot persuade three men, if no more, and three women to meet in band. Hope to the end! You shall see better days. I am Yours affectionately. PS. The plainer you speak the more good you will do. Derry will bear plain speaking. I am just as well as I was forty years ago.

To Ellen Gretton Date: DEPTFORD, February 16, 1783. MY DEAR SISTER, If you enter into a new state, the first steps you take will be of the utmost importance. Leave nothing to the morrow, but begin exactly as you hope to go on. It might be of use for Mr. Christian and you carefully to read over and consider those Directions to Married Persons which are in the fourth volume of Sermons. Miss Gretton was about to marry William Christian. See letters of Dec. 31, 1782, and April 25, 1783, to her. For Directions for Married Persons, by William Whateley, which appears in the Christian Library, vol. xxiv, and in an abridged form in the Sermons, see Green's Bibliography, No. 163. Whatever family follows those directions will be as a city set upon an hill. I am glad to hear that regular preaching is already begun at Skillington: we have no time to lose. If a few should be awakened there, I doubt not the work will increase, and perhaps you will have a larger sphere of action than ever you had yet. Meantime be faithful in that which is little! I am, my dear sister, Your affectionate brother.

To Mrs. Barton Date: DUBLIN, April 23, 1785. MY DEAR SISTER, It has pleased God for many years to lead you in a rough and thorny way. But He knoweth the way wherein you go; and when you have been tried, you shall come forth as gold. Every proof you have had of God's care over you is a reason for trusting Him with your children. He will take care of them, whether you are alive or dead; so that you have no need to be careful in this matter. You have only by prayer and supplication to make your requests known to God; and whenever He sees it will be best for you, He will deliver you out of your captivity. In two or three weeks I hope to be in England again; but it is all one where we are, so we are doing the will of our Lord. I am, my dear sister, Your affectionate brother.

To Hannah Ball Date: NEAR LONDON, June 7, 1783. MY DEAR SISTER, Your mentioning past times puts me in mind of God's remarkable providence in the Oxford Circuit. Four young women were made the chief support of four Societies. One of them quitted her post at Henley, and both she and the Society sank into nothing. Is this Miss Hartly See letter of Jan. 24, 1771, to Hannah Ball. The other three by the grace of God stand their ground; and so do the Societies at Wycombe, Watlington, and Witney. And I trust my dear friends Hannah Ball, Patty Chapman, and Nancy Bolton will never be weary of well doing! I can't find any fault in them but that they are not so well acquainted with each other as I would have them to be. If I possibly can, I will spend a night with you as I go from London to Bristol next month. He visited Wycornbe on July 14. See Journal, vi. 432. I was well pleased to hear of Mr. Batting's generosity to our poor friends at Oxford. For his assistance at Wycombe, see Memoir of Hannah Ball, p. 143; and letter of Feb. 24, 1779, to Miss Ball. It seems as if the time is drawing near for more good to be done there also. We should expect to see still greater things. The right hand of the Lord hath the pre-eminence! I am, my dear sister, Your affectionate brother.

To Mrs. Barton Date: LONDON, July 5, 1783. MY DEAR SISTER, Last month I made a little journey to Holland, from whence I returned yesterday. He arrived in London about eleven on Friday night, July 4. For the visit, see Journal, vi. 416-30. There is a blessed work at the Hague, Amsterdam, Utrecht, and many other of the principal cities; and in their simplicity of spirit and plainness of dress the believers vie with the old English Methodists. In affection they are not inferior to any. It was with the utmost difficulty we could break from them. I am glad to hear so good an account of my two little maids. Mrs. Barton's daughters (see letter of Nov. 6). He was there in May 1782. I found much love to them when I was at Beverley. Now is the time for them to choose that better part which shall never be taken from them. Now is the time for them to choose whether they will seek happiness in God or in the world. The world never made any one happy, and it is certain it never will. But God will. He says, Love shall from Me returns of love obtain; And none that seek Me early seek in vain. I am, with love to Brother Barton, Your affectionate brother.

To John Evan Date: BRISTOL, July 19, 1783. MY DEAR BROTHER, I write just two or three lines because perhaps it may be a comfort to you. I commend you for giving up all that you had. It was acting the part of an honest man. Now you are cast upon the good providence of God; and He will not leave you nor forsake you. I hope to see you after the Conference; and am Your affectionate brother. Mr. John Evan, In Lowbridge, Near Gloucester.

To William Robarts Date: BRISTOL, August 16, 1783. Never more come mistrust between us twain Dear Billy, adieu.

To Mr. - Date: LONDON, October 12, 1783. I am glad to hear that you had a safe though it was a slow passage to Dublin, and that your master received you not in a civil but in an affectionate manner. I really hope this is a token that God is turning your captivity. And if you serve Him in earnest, He will withhold from you no manner of thing that is good. I do not well know who your father is; your mother I remember perfectly well. It seems but as yesterday since I was conversing with Miss Lovelace at Athlone. She had then strong desires to be not only almost but altogether a Christian. If she and your father cast their care on Him that careth for them, He will deliver them out of all their trouble. I am Your affectionate brother.

To Jasper Winscorn Date: LONDON, October 13, 1783. Your son, an hopeful young man, fearing God, falls in love with an agreeable, well-bred, sensible woman. After some delays, he takes a wrong step: he marries her without your consent. For this you are angry and forbid him your house; and I cannot blame you. You may say, 'Well, what would you advise me to do now' I advise you to forgive him. I advise you to lay aside your anger (it is high time), and to receive him again (occasionally) into your house. For you need forgiveness yourself; and if you do not forgive, you cannot be forgiven. You will perhaps say, 'Why, I have forgiven him; but he shall never come into my house.' And what if God should say the same to you Then you had better never have been born! But beside, what would follow if you should persist in treating your son thus Probably his patience would be worn out, and he would contract resentment, perhaps bitterness, if not hatred toward you; and if so, what must follow Why, your implacable anger will cause your son's damnation. 'But she has settled her fortune upon herself.' I cannot blame her if she has. Every woman has a right so to do. 'But she will not let him travel with her.' Nay, but he does not desire it, knowing it would be a double expense and inconvenient on many accounts. See letter of Dec, 10, 1785. Nay, Jasper, take advice. Show yourself a man of sense, a man of piety, and a real friend to Your affectionate brother.

To Hannah Ball LONDON, October 18, 1783. MY DEAR SISTER, Your wisdom is, as far as is possible, not to think or speak of Mr. W - at all. You have better things to think of namely, that God is returning to His people. There is a beginning already; but you should continually expect to see greater things than these. 'Temptations,' says Mr. Haliburton, 'and distinct deliverance from temptation, profit us much'; and 'He prepareth for us,' as Kempis observes, 'occasions of fighting that we may conquer.' Book II. chap. xi. Never scruple to declare explicitly what God has done for your soul. And never be weary of exhorting the believers to 'go on to perfection.' When they are athirst for this in any place, the whole work of God goes on. I am, my dear sister, Your affectionate brother.

To Mrs. Barton LONDON, Noveraber 6, 1783. MY DEAR SISTER, I am always well pleased to hear from you especially when you tell me that God has dealt well with you. I trust He has yet greater blessings in store by and for you and for the little flock at Beverley. I was glad of the little time we had together, and hoped it would not be in vain. I found love to your two little maidens See letter of July 5.: there is good seed sown in their hearts, which, if it be carefully watered, will probably bring forth fruit to your comfort and to the glory of God. Let your husband and you go on hand in hand, stirring up the gift of God that is in you, and running with resignation and patience the race that is set before you. You have met and undoubtedly will meet with manifold temptations. But you have had full proof that God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation also make a way to escape that you may be able to bear it. O tarry thou the Lord's leisure! Be strong, and He shall comfort thy heart. And put thou thy trust in the Lord. I am, my dear sister, Your affectionate brother.

To Mr. Alexander Date: NEAR LONDON, November 21, 1783. Your affectionate brother. I write a line to your son: NEAR LONDON, November 21, 1783. I have known a young man that feared God acquire as much learning in one year as children usually do in seven. Possibly you may do the same. If you have a desire to try, and we should live till July, I will give you a year's schooling and board at Kingswood School, and you will then be the better able to judge what it is that God calls you to. I am Yours affectionately.

To Isaac Andrews Date: CITY ROAD, January 4, 1784. MY DEAR BROTHER, - After all I can say you will not conceive what I mean unless the Holy Spirit open your understanding. Undoubtedly faith is the work of God; and yet it is the duty of man to believe. And every man may believe if he will, though not when he will. If he seek faith in the appointed ways, sooner or later the power of the Lord will be present, whereby (1) God works, and by His power (2) man believes. In order of thinking God's working goes first; but not in order of time. Believing is the act of the human mind, strengthened by the power of God. What if you should find it now - I am Your affectionate brother.

To Walter Sellon Date: LONDON, January 10, 1784. DEAR SIR,"I sincerely thank you for your speedy and satisfactory answer. T. Maxfield affirms that you either wrote such a deed or signed it. So fare it well. On the 28th of last June I finished my eightieth year. When I was young I had weak eyes, trembling hands, and abundance of infirmities. But, by the blessing of God, I have outlived them all. I have no infirmities now but what I judge to be inseparable from flesh and blood. This hath God wrought. I am afraid you want the grand medicine which I use - exercise and change of air. I believe what you say concerning that place in the Journal is true. I can trust your memory better than my own. You used to meet me when I came near you; but you seem of late to have forgotten Your old friend and brother.

To Mrs. Parker Date: NEAR LONDON, January 21, 1784. MY DEAR SISTER, - I have taken time to consider your letter calmly; and now I will speak freely to you concerning it. You assign three reasons for discarding the Methodist preachers: one, because several who had left your chapel promised to join you again, on condition that you would suffer the Methodists to preach there no more; a second, that these preached perfection; and a third, that while one of them was preaching several persons were suddenly and violently affected. But are these reasons valid Let us coolly and impartially consider them before God. I. 'Several who had left you promised to join you again, provided you would suffer the Methodists to preach in your chapel no more.' I cannot but think you ought never to have joined with or received persons of such a spirit. What a narrow popish spirit was this! What vile bigotry I The exact spirit of Calvinism! Such as surely none that is not a Calvinist ought to encourage either by word or deed. Every one that does I call the maintainer of a bad cause, as bad as bad can be. For whom has God owned in Great Britain, Ireland, and America like them Whom does He now own like them in Yorkshire, in Cheshire, in Lancashire, in Cornwall Truly these are the tokens of our mission, the proof that God hath sent us. Threescore thousand persons setting their faces heavenward, and many of them rejoicing in God their Savior. A specimen of this you yourself saw at Leeds. Come again, and see if the work be not of God. O consider the weight of that word, 'He that rejecteth you rejecteth Me and Him that sent Me.' 2. 'But they preach perfection.' And do not you Who does not that speaks as the oracles of God Meaning by that scriptural word neither more nor less than 'loving God with all our heart,' or having the mind that was in Christ and walking as Christ walked.

3. 'But, while one of them was preaching, several persons fell down, cried out, and were violently affected.' Have you never read my Journals or Dr. Edwards' Narrative or Dr. Gillies's Historical Collections A Faithful Narrative of the Conversion of many hundred Souls in Northampton, by Jonathan Edwards, 1736; and John Gillies's Historical Collections relating to Remarkable Periods of the Success of the Gospel, 1754. Do not you see, then, that it has pleased the all-wise God for near these fifty years, wherever He has wrought most powerfully, that these outward signs (whether natural or not) should attend the inward work And who can call Him to account for this Let Him do as seemeth Him good. I must therefore still think that neither these nor any other reasons can justify the discarding the messengers of God, and consequently that all who do, or abet this, are maintaining a bad cause. Yet I am Your affectionate friend and brother.

To Victory Purdy Date: LONDON, February 1, 1784. MY DEAR BROTHER, - Your father was one of our first Society, which met at Fetter Lane, and one of the first that found peace with God. When it was thought best that I should go to Bristol, we spent a considerable time in prayer, and then cast lots who should accompany me thither. The lot fell upon him; and he was with me day and night till he judged it proper to marry. But I had no curiosity; so that I scarce ever asked him a question concerning his parents, birth, or former way of life. I first saw him when he came to Fetter Lane and desired to be admitted into the Society. He was a man of eminent integrity and simplicity, 'fervent in zeal and warm in charity'; both in his spirit and behavior greatly resembling Joseph Bradford. Be you a follower of him, as he was of Christ! - I am Your affectionate brother.

To Samuel Bardsley Date: LONDON, February 13, 1784. You don't tell me anything of Hetty Roe. I hope you have seen and conversed with Mr. Smyth Edward Smyth. See letter of March 3 to Bardsley. and that his preaching at Macclesfield had been useful. He is an alarming preacher l Strongly exhort the believers to go on to perfection! - I am, with tender love to Brother and Sister Rogers, dear Sammy, Your affectionate brother.

To John Baxendate Date: LONDON, February 19, 1784. MY DEAR BROTHER, - You do well to put me in mind of my promise; for otherwise I might have forgotten it. It seems at length the time is come for poor Wigan to lift up its head. I shall be glad to give them a sermon at Wingates myself in my way from Wigan to Bolton. He preached at Wingates, five or six miles from Bolton, On April and in the evening at Wigan. We should mark the places where God is pleased to work eminently, and strive to pour in all the help we can. You would do well to read over and consider the Large Minutes of the Conference. See if you can thoroughly agree with what is there laid down both with regard to doctrine and discipline. If you can, then set your hand to the plough in God's name, and never look back. See letters of March 7, 1783, and Feb. 25, 1785, to him. Begin as soon as you please ordering your affairs, and go on with circumspection. Meantime stir up the gift of God that is in you, and do all the good you can. - I am Your affectionate brother.

To Samuel Bardsley Date: BATH, March 3, 1784. Your affectionate brother.

'What, then, is religion' It is happiness in God, or in the knowledge and love of God. It is 'faith working by love, producing' righteousness and peace and joy in the Holy Ghost.' In other words, it is an heart and life devoted to God; or communion with God the Father and the Son; or the mind which was in Christ Jesus, enabling us to walk as He walked. Now, either he has this religion or he has not.' If he has, he will not finally perish, notwithstanding the absurd, unscriptural opinions he has embraced and the superstitious and idolatrous modes of worship. But these are so many shackles which will greatly retard him in running the race that is set before him. If he has not this religion, if he has not given God his heart, the case is unspeakably worse: I doubt if he ever will; for his new friends will continually endeavor to hinder him by putting something else in its place, by encouraging him to rest in the form, notions, or externals, without being born again, without having Christ in him, the hope of glory, without being renewed in the image of Him that created him. This is the deadly evil. I have often lamented that he had not this holiness, without which no man can see the Lord. But though he had it not, yet in his hours of cool reflection he did not hope to go to heaven without it. But now he is or will be taught that, let him only have a right faith (that is, such and such notions), and add thereunto such and such externals, and he is quite safe. He may, indeed, roll a few years in purging fire; but he will surely go to heaven at last!

Therefore you and my dear Sarah have great need to weep over him. But have you not also need to weep for yourselves For have you given God your hearts Are you holy in heart Have you the kingdom of God within you righteousness and peace and joy in the Holy Ghost the only true religion under heaven O cry unto Him that is mighty to save for this one thing needful! Earnestly and diligently use all the means which God hath put plentifully into your hands! Otherwise I should not at all wonder if God permits you also to be given up to a strong delusion. But whether you were or were not, whether you are Protestant or Papist, neither you nor he can ever enter into glory, unless you are now cleansed from all pollution of flesh and spirit, and perfect holiness in the fear of God! - I am, dear Charles, Your affectionate Uncle.

To James Barry Date: EPWORTH, July 3, 1784. MY DEAR BROTHER, - I. know your brother well, and was at his house the last time I was at Portsmouth, as probably I shall be again in autumn before I return to London. The work of God among the blacks in your neighborhood is a wonderful instance of the power of God; and the little town they have built is, I suppose, the only town of negroes which has been built in America - nay, perhaps in any part of the world, except only in Africa. I doubt not but some of them can read. When, therefore, we send a preacher or two to Nova Scotia, we will send some books to be distributed among them; and they never need want books while I live. It will be well to give them all the assistance you can in every possible way. We purpose to consider fully at the Conference what we can do to help our brethren abroad; not only those that are settled in the southern provinces of America, but those that are in Nova Scotia and Newfoundland. Indeed, it is an invariable rule with me not to require any one to go over to America-nay, I scruple even to advise them to it. I shall only propose it at the Conference; and then, of those that freely offer themselves, we shall select such as we believe will most adorn the gospel. In teaching school you have an opportunity of doing much good, if you consider that you are called of God to teach those you are entrusted with not only to read and write, but to fear and serve God. Indeed, in order to this you will have need of much courage as well as much prudence and patience. And it may be long before you see the fruit of your labor. But in due time you shall reap if you faint not. I wish you would from time to time send an account of the progress of the work of God among you, and of anything remarkable that occurs, to Your affectionate brother.

To Arthur Keene Date: NEAR LEEDS, July 23, 1784. MY DEAR BROTHER, - It is strange! Two or three weeks ago I was observing,' I have exactly the same strength and more health at eighty-one than I had at twenty-one.' This hath God wrought. The Irish preachers have shown both their understanding and their uprightness. I am glad they and you are satisfied with the Declaration, and. see Mr. Hampson's wonderful Appeal John Hampson, sen., issued a printed Appeal against the Deed of Declaration which Wesley had executed on Feb. 28 giving a legal constitution to the Conference. in its true light. Humanly speaking it must do abundance of mischief. But God is over all. I am in great hopes Mr. Rogers will be useful. He is an Israelite indeed. I think a cupboard, secured as you intend, will do full as well as an iron chest. Now, Arthur, I will try if you do love me. If you do, serve my friend, poor Sister Hyden. 'Hide' in letter of Feb. 17, 1785; probably ' Hyde.' Exert yourself to procure employment for her son, who is capable of almost anything. Send me word 'it is done.'-I am, with kind love to Sister Keene, dear Arthur Your affectionate friend and brother.

To Frances Godfrey Date: LEEDS, July 31, 1784. MY DEAR SISTER, - I thank you for giving me so full an account of that extraordinary deliverance. Miss Godfrey lived at Gainsborough. See letter of Aug. 5 1788. I doubt not but those that were called epileptic fits were owing to a messenger of Satan whom God permitted to buffet you. Therefore all human helps were vain. Nothing but the power of God could deliver you. And if you continue to walk humbly and closely with God, He will continue to bruise Satan under your feet, and will add bodily health to the spirit of an healthful mind. Do all you can for so good a Master! And see that you go on to perfection, till you know all that love of God that passeth knowledge. - I am, my dear sister, Your affectionate brother.

To Mary Bishop Date: HAVERFORDWEST, August 18, 1784. MY DEAR MISS BISHOP, - From the time I heard you were rejected by Lady Huntingdon, I have had a tender regard for you, and a strong hope that, without regard to the wisdom or spirit or customs of the world, you would (as those at Publow did once) Square your useful life below By reason and by grace. Hitherto you have not at all deceived my hope, and I am persuaded you never will. In some of the young ones you will undoubtedly find your labor has not been in vain. What they will be one cannot judge yet; therefore Solomon's advice is good, - 'In the morning sow thy seed, and in the evening withhold not thy hand; for thou knowest not which shall prosper.' It seems God Himself has already decided the question concerning dancing. He hath shown His approbation of your conduct by sending those children to you again. If dancing be not evil in itself, yet it leads young women to numberless evils. And the hazard of these on the one side seems far to overbalance the little inconveniences on the other. Therefore thus much may certainly be said, You have chosen the more excellent way. I would recommend very few novels to young persons, for fear they should be too desirous of more. Mr. Brooke wrote one more (besides the Earl of Moreland), The History of the Human Heart. I think it is well worth reading; though it is not equal to his former production. The want of novels may be supplied by well-chosen histories; such as, The Concise History of England, The Concise History of the Church, Rollin's Ancient History, Hooke's Roman History (the only impartial one extant), and a few more. For the elder and more sensible children, Malebranche's Search after Truth is an excellent French book. Perhaps you might add Locke's Essay on the Human Understanding, with the Remarks in the Arminian Magazine. I had forgotten that beautiful book The Travels of Cyrus, whether in French or English. On the 28th instant I hope to be at Bristol, and not long after at Keynsham. - I always am, my dear Miss Bishop, Your affectionate friend and brother.

To his Nephew Samuel Wesley TRECWN, August 19, 1784. Many years ago I observed that as it had pleased God to give you a remarkable talent for music, so He had given you a quick apprehension of other things, a capacity for making some progress in learning, and (what is of far greater value) a desire to be a Christian. But meantime I have often been pained for you, fearing you did not set out the right way: I do not mean with regard to this or that set of opinions, Protestant or Romish (all these I trample under-foot); but with regard to those weightier matters, wherein, if they go wrong, either Protestants or Papists will perish everlastingly. I feared you were not born again; and 'except a man be born again,' if we may credit the Son of God, 'he cannot see the kingdom of heaven' except he experience that inward change of the earthly, sensual mind for the mind which was in Christ Jesus. You might have thoroughly understood the scriptural doctrine of the new birth, yea and experienced it long before now, had you used the many opportunities of improvement which God put into your hand while you believed both your father and me to be teachers sent from God. But, alas! what are you now Whether of this Church or that I care not; you may be saved in either, or damned in either: but I fear you are not born again, and except you be born again you cannot see the kingdom of God. You believe the Church of Rome is right. What then If you are not born of God, you are of no Church. Whether Bellamine or Luther be right, you are certainly wrong, if you are not born of the Spirit, if you are not renewed in the spirit of your mind in the likeness of Him that created you.

I doubt you were never convinced of the necessity of this great change. And there is now greater danger than ever that you never will; that you will be diverted from the thought of it by a train of new notions, new practices, new modes of worship: all of which put together (not to consider whether they are unscriptural, superstitious, and idolatrous, or no) - all, I say, put together, do not amount to one grain of true, vital, spiritual religion. O Sammy, you are out of your way! You are out of God's way! You have not given Him your heart. You have not found - nay, it is Well if you have so much as sought happiness in God! And poor zealots, while you are in this state of mind, would puzzle you about this or the other Church! O fools and blind! Such guides as these lead men by shoals to the bottomless pit. My dear Sammy, your first point is to repent and believe the Gospel. Know yourself a poor, guilty, helpless sinner! Then know Jesus Christ and Him crucified! Let the Spirit of God bear witness with your spirit that you are a child of God, and let the love of God be shed abroad in your heart by the Holy Ghost, which is given unto you; and then, if you have no better work, I will talk with you of transubstantiation or purgatory. Meantime I commend you to Him who is able to guide you into all truth; and am, dear Sammy, Your affectionate Uncle.

To Ann Bolton Date: BRISTOL., August 31, 1784. MY DEAR SISTER, - Many years ago Mr. Hall, then strong in faith, believed God called him to marry my youngest sister. Kezia Wesley. See letter of Dec. 22, 1747. He told her so. She fully believed him, and none could convince one or the other to the contrary. I talked with her about it; but she had 'so often made it matter of prayer that she could not be deceived.' In a week he dropped her, courted her elder sister, and as soon as was convenient married her. The disappointed one then found exactly the same temptations that you do now. But neither did she keep the devil's counsel. She told me all that was in her heart; and the consequence was that by the grace of God she gained a complete victory. So will you. And you will be the better enabled by your own experience to guard all, especially young persons, from laying stress upon anything but the written Word of God. Guard them against reasoning in that dangerous manner, 'If I was deceived in this, then I was deceived in thinking myself justified.' Not at all; although nature, or Satan in the latter case, admirably well mimicked the works of God. By mighty prayer repel all those suggestions, and afterwards your faith will be so much the more strengthened, and you will be more than conqueror through Him that loveth you. Whenever you find yourself pressed above measure, you must make another little excursion. While you help others, God will help you. This may be one end of this uncommon dispensation. You must not bury your talent in the earth. Wishing you more and more of that ' lovely, lasting peace of mind,' - I am Yours most affectionately.

5. Servants of distillers inform me that their masters do not pay for a fortieth part of what they distil. And this duty last year (if I am rightly informed) amounted only to 20,000. But have not the spirits distilled this year cost 20,000 lives of His Majesty's liege subjects Is not, then, the blood of these men vilely bartered for 20,000 not to say anything of the enormous wickedness which has been occasioned thereby; and not to suppose that these poor wretches have any souls! But (to consider money alone), is the King a gainer or an immense loser To say nothing of many millions of quarters of corn destroyed, which if exported would have added more than 20,000 to the revenue, be it considered, 'Dead men pay no taxes.' So that by the death of 20,000 persons yearly (and this computation is far under the mark), the revenue loses far more than it gains. But I may urge another consideration to you. You are a man. You have not lost human feelings. You do not love to drink human blood. You are a son of Lord Chatham. Nay, if I mistake not, you are a Christian. Dare you, then, sustain a sinking nation Is the God whom you serve able to deliver from ten thousand enemies I believe He is; nay, and you believe it. 0 may you fear nothing but displeasing Him! May I add a word on another head How would your benevolent heart rejoice if a stop could be put to that scandal of the English nation, suicide! The present laws against it avail nothing; for every such murderer is brought in non compos. If he was a poor man, the jurors forswear themselves from pity. If he was rich, they hope to be well paid for it. So no ignominy pursues either the living or the dead, and self-murder increases daily. But what help

To Mrs. Johnson Date: BRISTOL., September 9, 1784. MY DEAR SISTER, - I sincerely congratulate my good old friend John Johnson and you on your happy union; I am clearly persuaded that it is of God, and cannot doubt but it was His will, and gracious providence, which pointed out to you both the time and the persons. May you be a lasting blessing to each other! But one thing has been much upon my mind. Both Brother Johnson and you love the work of God, and would not easily be induced to take any step that would hinder it; but if so, I advise you by no means to think of leaving Dublin. In the city, indeed, he cannot have health; but you may have an healthy abode in the skirts of it. Pray give my kind love to my dear Sister Freeman. Peace be with your spirits! - I am, my dear sister, Your invariable friend. To 'Our Brethren in America' 12 BRISTOL, September 10, 1784. 1. By a very uncommon train of providences many of the' Provinces of North America are totally disjoined from their Mother Country and erected into independent States. The English Government has no authority over them, either civil or ecclesiastical, any more than over the States of Holland. A civil authority is exercised over them, partly by the Congress, partly by the Provincial Assemblies. But no one either exercises or claims any ecclesiastical authority at all. In this peculiar situation some thousands of the inhabitants of these States desire my advice; and in compliance with their desire I have drawn up a little sketch. 2. Lord King's Account of the Primitive Church See heading to letter of Dec. 30, 1745, to Westley Hall. convinced me many years ago that bishops and presbyters are the same order, and consequently have the same right to ordain. For many years I have been importuned from time to time to exercise this right by ordaining part of our traveling preachers. But I have still refused, not only for peace' sake, but because I was determined as little as possible to violate the established order of the National Church to which I belonged.

To John Johnson Date: BRISTOL, September 26, 1784. MY DEAR BROTHER, - There may be a deeper design of Divine Providence in Sister Johnson's removal to Lisburn than at first appeared. Probably God is about to revive His work there; and being freed from the encumbrance of worldly business, she may be more at leisure to attend it. The more she exerts herself therein the more she will increase both in spiritual and bodily strength. See that you do not cramp but give her full scope for the exertion of all the talents which God hath given her. Pray tell Sister Gayer See letter of May 27, 1776. I send her such a sister as she never had before. - I am Your affectionate brother.

To Richard Rodda Date: LONDON, October 13, 1784. MY DEAR BROTHER, - I have no objection to your having a third preacher in the circuit. Birmingham had three preachers next Conference. But what to say of John Oliver I know not. Oliver married Elizabeth Booth. See Journal, iv. 70-1; and letter of Oct. 25, 1780. He has been greatly to blame. But who can tell whether he be inwardly changed or not Your proposal of building a new preaching-house I like well, provided it can be done without bringing any burthen upon the Conference. Complaint is made to me that the preaching is taken from Stourshead. If so, I am sorry for it. Peace be with you and yours! - I am Your affectionate friend and brother.

To Sarah Baker Date: NEAR NORWICH, October 27, 1784. MY DEAR SALLY, - ...This will not and cannot be hindered long by the noise made by the beasts of the people. A person of Mr. Gwinnett's rank and influence is quite an overmatch for twenty petty rioters; even if they are encouraged underhand (as probably they are) by some wretched gentlemen, so called by the courtesy of England. Throughout England, Wales, and Ireland each of our traveling preachers has three pounds a quarter....

To Mrs. Johnson Date: NORWICH, October 27, 1784. MY DEAR SISTER, - I am now in great hopes that the work of God in Dublin will not much suffer by your removal, seeing He just at the time prepared Sister Rogers, who is both able and willing to tread in your steps. You are now happily delivered from worldly cares; but it is to that end that your soul may be vacant for thoughts and cares of a nobler kind, how you may promote the work of God upon earth; your calling is not only to do good, but to do all the good which you possibly can. I doubt not but you will be of use to my friend Sister Gayer See letter of Sept. 26. in particular; she has much zeal, and 'let knowledge guide, not cool its fires.' I hope Brother Johnson or you will send me an account of what occurs in Lisburn. - I am, my dear sister, Your ever affectionate brother.

To John Mason Date: NEAR LONDON, November 3, 1784. MY DEAR BROTHER, - You judge fight. If the people were more alive to God, they would be more liberal. There is money enough, and particularly in Somersetshire; but they are straitened in their own bowels. When I complied with the desire of many and divided the. circuit into two, we were not a jot better. Mason was in Devon, from which Somerset seems to have been divided in 1777. You have one thing to point at-the revival and increase of the work of God. Get as many as possible to meet in band. Be exact in every part of discipline, and give no ticket to any that does not meet his class weekly. - I am Your affectionate friend and brother.

To Mrs. Gait Date: LONDON. January 5, 1785. My DEAR SISTER, - You did well to write. Although I have not much time, yet I am always well pleased to hear from a friend. If outward losses be a means of stirring you up to gain more inward holiness, you will never have need to repent of that loss but rather to praise God for it. How soon will the moment of life be gone! It is enough if we secure an happy eternity. Let Brother Gait and you earnestly seek to be wholly devoted to God; and all things else will be added to you.-I am, dear Becky, Your affectionate brother.

To James Barry February 1785. ... I am in the enjoyment of such health as I have never had before. Mr. Henry said, 'I bless God that I am never tired of my work, yet I am often tired in my work.' By the blessing of God I can say more: I am never tired in my work. From the beginning of the day or the week or the year to the end I do not know what weariness means. I am never weary of writing or preaching or traveling; but am just as fresh at the end as at the beginning. Thus it is with me to-day, and I take no thought for to-morrow. I am in hopes Dr. Coke will come to you. See letter of July 3, 1784.

To Adam Clarke Date: LONDON, February 12, 1785. It gives me pleasure to hear that the work of the Lord so prospers in your hands. It will do so as long as you do not shun to declare the whole counsel of God. There is one part of it which seems to be almost forgotten by the Methodists throughout the three kingdoms-that is, the Christian duty of fasting; and yet our Lord annexes a peculiar promise even to secret fasting: 'The Father that seeth in secret, He shall reward thee openly.' You might begin to recommend this by reading to every Society the sermon concerning fasting. See Works, v. 344-60. The blessing would soon follow. - I am, dear Adam, Yours affectionately.

To Arthur Keene Date: LONDON, February 17, 1785. MY DEAR BROTHER, - I thank you for the pains you have taken on behalf of poor Robert Hide, See letter of July 23, 1784. and am sincerely glad you have at length succeeded. Now, if he continue honest and industrious, he will not want either employment or food. Want of either of the one or the other must have exposed him to a thousand temptations. When several disapproved of my sending Mr. Rogers and his wife to Dublin, supposing them unequal to the task, I was determined to overrule, believing myself to be a competent judge both of their gifts and grace. And the event has answered my expectations. I am not disappointed of my hope; and I am persuaded neither they nor you will ever be weary of well-doing. You have great reason to bless God for the good state of your temporal affairs also. And, indeed, I have always observed whenever the work of God goes on He withholds no manner of thing that is good. It was impossible to keep the present schoolmaster unless his spirit had been entirely changed. He is extremely unfair. But I am afraid another is recommended to you that is likely to prove no better. I have known him from a child, and give you fair warning. Take care what you do. If you are wise, secure Mr. Fox at any price. That man is sterling gold. For the school, see letter of March 3, 1784, to Keene. Patrick Fox became master. But you will have no blessing from God and no praise from wise men if you take that vile sordid measure (especially at this time!) of so reducing the salary. You must give 40 a year at the least. As soon after the 10th of April as I can I purpose (God willing) to embark for Dublin. I should be glad to accept of your kind invitation. But it is a great way to go, particularly at night. Otherwise I should be more at home with you than anywhere else. He stayed at the preachers' house. See letters of Feb. 1 and April 11. I commend you and yours to the divine protection; and am, dear Arthur, Your affectionate friend and brother.

To John Stretton Date: LONDON, February 25, 1785. MY DEAR BROTHER, - You did well in breaking through that needless diffidence; if you had wrote sooner, you would have heard from me sooner. Although I have not been at Limerick for some years, yet I remember your father and mother well. They truly feared God when I conversed with them. Be a follower of them, as they were of Christ. The last time I saw Mr. Coughlan he was ill in body but in a blessed state of mind. He was utterly broken in pieces, full of tears and contrition for his past unfaithfulness. Not long after I went out of town God removed him to a better place. If that deadly enemy of true religion, Popery, is breaking in upon you, there is indeed no time to be lost; for it is far easier to prevent the plague than to stop it. Last autumn Dr. Coke sailed from England, and is now visiting the flock in the Midland Provinces of America, and settling them on the New Testament plan, to which they all willingly and joyfully conform, being all united, as by one Spirit, so in one body. I trust they will no more want such pastors as are after God's own heart. After he has gone through these parts, he intends, if God permit, to see the brethren in Nova Scotia, probably attended with one or two able preachers who will be willing to abide there. A day or two ago I wrote and desired him before he returns to England to call upon our brethren also in Newfoundland and perhaps leave a preacher there likewise. About food and raiment we take no thought. Our heavenly Father knoweth that we, need these things, and He will provide. Only let us be faithful and diligent in feeding His flock. Your preacher will be ordained. Go on in the name of the Lord and in the power of His might I You shall want no assistance that is in the power of Your affectionate friend and brother.

To his Brother Charles Date: BRISTOL, March 17, 1785. Adieu.

To Mrs. Wren Date: BIRMINGHAM, March 26, 1785. MY DEAR SISTER, - I thank you for the clear and circumstantial account you have given me of the manner when God wrought upon your soul. As tie wrought the work both of justification and sanctification so distinctly, you have the less temptation to cast away your confidence. But you cannot keep it unless you are zealous of good works. Be fruitful, therefore, in every good work, and God shall renew you in His whole image. - I am Yours affectionately.

To Ann Bolton Date: WEDNESBURY, March 28, 1785. MY DEAR SISTER, - You are in danger of falling into both extremes - of making light of as well as fainting under His chastening. This you do whenever you look at any circumstance without seeing the hand of God in it, without seeing at the same instant, this unkindness, this reproach, this returning evil for good, as well as this faintness, this weariness, this pain, is the cup which my Father hath given me. And shall I not drink it Why does He give it me Only for my profit, that I 'may be a partaker of His holiness.' I have often found an aptness both in myself and others to connect events that have no real relation to each other. So one says, 'I am as sure this is the will of God as that I am justified.' Another says, 'God as surely spake this to my heart as ever He spoke to me at all.' This is an exceedingly dangerous way of thinking or speaking. We know not what it may lead us to. It may sap the very foundation of our religion. It may insensibly draw us into Deism or Atheism. My dear Nancy, my sister, my friend, beware of this! The grace of God is sufficient for you! And, whatever clouds may interpose between His banner over you is love. Look to yourself that you lose not the things that you have gained, but that you may receive a full reward. Adieu!

To Mrs. Fletcher Date: MANCHESTER, April 2, 1755. MY DEAR SISTER, - I have nothing to do with Yorkshire this year. After a swift journey through Bolton, Wigan, and Liverpool, I must hasten by Chester to Holyhead in order to take the first packet for Dublin. The spring is already so far spent that I shall have much ado to go through all the provinces of Ireland before the end of June. It is well if that inconstant man has not destroyed poor Miss L. body and soul. I am afraid he had long since stole her heart from God. And she had so long persuaded others that their union was the will of God, that it is well if the disappointment does not quite unsettle her and make her turn back to the world. I wish you would write a letter to her on this head. Who knows but it may save a soul alive. The account of Michael Onions is very remarkable and may be of use to the public. Yours most affectionately.

To the Methodist Conference Date: CHESTER, April 7, 1785. MY DEAR BRETHREN, - Some of our traveling preachers have expressed a fear that after my decease you would exclude them either from preaching in connection with you or from some other privileges which they now enjoy. I know no other way to prevent any such inconvenience than to leave these my last words with you. I beseech you by the mercies of God that you never avail yourselves of the Deed of Declaration to assume any superiority over your brethren, but let all things go on among those itinerants who choose to remain together exactly in the same manner as when I was with you so far as circumstances will permit. 'In particular, I beseech you, if you ever loved me and if you now love God and your brethren, to have no respect of persons in stationing the preachers, in choosing children for Kingswood School, in disposing of the Yearly Contribution and the Preachers' Fund or any other public money. But do all things with a single eye, as I have done from the beginning. Go on thus, doing all things without prejudice or partiality, and God will be with you even to the end.'

To George Gibbon Date: HOLYHEAD, April 9, 1785. With God's leave we shall set sail to-night. For Dublin. See next letter. - I am, dear George, Your affectionate brother.

To Mary Cooke BRADFORD-ON-AVON, September 10, 1785. MY DEAR SISTER, - While I had the pleasure of sitting by you I quite forgot what I intended before we set out. Two days previously Wesley had been at Trowbridge, where Miss Cooke lived, See letter of Sept. 24 to her. Considering the bent of your mind, I cannot doubt but you have many copies of verses by you. Probably you have some (beside those on Mr. Turner) made upon affecting subjects. Will you favor me with two or three of them Do, if you have any desire to oblige, my dear friend, Yours affectionately.

To Francis Asbury Date: BRISTOL, September 30, 1785. MY DEAR BROTHER, - It gives me pleasure to hear that God prospers your labors even in the barren soil of South Carolina. Asbury had visited Chariestown on Feb. 24. Near fifty years ago I preached in the church at Charlestown and in a few other places, and deep attention sat on every face. But I am afraid few received any lasting impressions. At the next Conference it will be worth your while to consider deeply whether any preacher should stay in one place three years together. I startle at this. It is a vehement alteration in the Methodist discipline. We have no such custom in England, Scotland, or Ireland. We allow no one except the Assistant, who stays a second, to stay more than one year. I myself may perhaps have as much variety of matter as many of our preachers. Yet, I am well assured, were I to preach three years together in one place, both the people and myself would grow as dead as stones. Indeed, this is quite contrary to the whole economy of Methodism: God has always wrought among us by a constant change of preachers. Newly awakened people should, if it were possible, be plentifully supplied with books. Hereby the awakening is both continued and increased. In two or three days I expect to be in London. I will then talk with Mr. Atlay on the head. Be all in earnest for God. - I am Your affectionate friend and brother.

To Mrs. Fletcher Date: BRISTOL, October 2, 1785. MY DEAR SISTER, - There is much of Divine Providence in this, that the people are permitted to choose their own curate. I believe Mr. Horne to be a sound Methodist, and think he will serve them well if he can procure ordination. If he cannot, Mr. Dickinson may do near as well - a very pious and sensible young man, who has for two or three years served good Mr. Perronet at Shoreham, but expects to be turned away by the new vicar. Surely your thought of spending much of your time in London is agreeable to the will of God. I never thoroughly approved of your going so far from it, although much good was drawn out of it. I hope to be there to-morrow. Should not you now consider me as your first human friend I think none has a more sincere regard for you than, my dear sister, Yours most affectionately.

To John Bredin Date: LONDON, November 16, 1785. MY DEAR BROTHER, - I hope James Rogers will exert himself in behalf of G. Penington and ..; who should send me a particular account of the .. I will give them ten pounds, and I am in hopes of procuring a little more in London, and I advise Molly Penington See letters of Sept. 16, 1780, and April 20, 1787. to write to Miss March. I trust God will .. It will be my part to replace her books. You must not expect much health See letters of Nov. 30, 1781, and June 1, 1789, to him. on this side the grave; it is enough that His grace is sufficient for you. In the Minutes of the Conference as well as in the Magazine there is a clear account of all that concerns the late ordination. For America. It is a wonder the High Churchmen are so silent; surely the bridle of God is in their mouth. Whatever you judge would be proper for the Magazine, send. You can comprise much in a sheet. - I am Your affectionate brother. On the fly-leaf of the above letter appears the following one, in Wesley's handwriting:

To Matthew Stuart Date: LONDON, November 16, 1785. MY DEAR BROTHER, - It is very probable the desire you have of going to America comes from God. If it is, you may very possibly (if you are a single man) go over with Dr. Coke at the late end of next summer. - I am Your affectionate brother.

To Mrs. Pawson Date: LONDON, November 26, 1785. MY DEAR SISTER, - I thank you for the dear and circumstantial account you have given me of the manner wherein God wrought upon your soul. As He wrought the work both of justification and sanctification so distinctly you have the less temptation to cast away your confidence. But you cannot keep it unless you are zealous of good works. Be fruitful, therefore, in every good work, and God shall see very soon His whole image. - I am Yours affectionately.

To the Editor of the 'Gentleman's Magazine' Date: CITY ROAD, December 24, 1785. MR. URBAN, - If you will insert the following in your Magazine, you will oblige your humble servant. This morning a friend sent me the Gentleman's Magazine for last May, wherein I find another letter .concerning my eldest brother. I am obliged to Mr. Badcock for the candid manner wherein he writes, and wish to follow his pattern in considering the reasons which he urges in defense of what he wrote before. See 'Some Remarks on Article X of Mr. Mary's New Review for December 1784' in Works, xiii. 408-11; and heading to letter of June 17, 1724. 1. Mr. B. says: 'His brother cannot be ignorant that he always bore the character of Jacobite, a title to which I really believe he had no dislike.' Most of those who gave him this title did not distinguish between a Jacobite and a Tory; whereby I mean 'one that believes God, not the people, to be the origin of all civil power.' In this sense he was a Tory; so was my father; so am I. But I am no more a Jacobite than I am a Turk; neither was my brother. I have heard him over and over disclaim that character. 2. 'But his own daughter affirmed it.' Very likely she might; and doubtless she thought him such. Nor is this any wonder, considering how young she was when her father died especially if she did not know the difference between a Tory and a Jacobite; which may likewise have been the case with Mr. Badcock's friends, if not with Mr. Badcock himself. 3. Mr. W. says, 'He never published anything political.' This is strictly true. 'He never wrote, much less published, one line against the King.' He never published one. But I believe he did write those verses entitled 'The Regency,' and therein, 'by obliquely exposing the Regents, exposed the King himself.' In this my brother and I differed in our judgments. I thought exposing the King's Ministers was one way of exposing the King himself. My brother thought otherwise; and therefore without scruple exposed Sir Robert Walpole and all other evil Ministers. Of his writing to Sir Robert I never heard before, and cannot easily believe it now.

To Robert Cart Brackenbury Date: LONDON, January 28, 1786. I am in great hopes that the labors of Dr. Coke (though his time is short) will be attended with a blessing. As long as we insist on the marrow bf religion, Christ reigning in the heart, He will certainly prosper our labors, to His care I commit you; and am, dear sir, Your affectionate friend and brother. R. C. Brackenbury, Esq., St. Helyar's, Isle of Jersey. Forwd by yr Hble Servt, 5d. T. Dunn.

To Mrs. Moon Date: LONDON, February 22, 1786. MY DEAR SISTER, - I expect (if it pleases God to continue my health and strength) to be at York from the 4th to the 8th; of May. On Monday the 8th I shall probably be at Thirsk, and the next day (Tuesday) at Potto and Hutton. See Journal, vii. 159-60. My business is continually increasing, See letter of Feb. 25. so that I am obliged to hasten along. It is a satisfaction to me to think of our meeting once more on earth, for I sincerely love you; and am glad you have not forgotten, my dear sister, Your affectionate brother.

To John Stretton Date: LONDON, February 26, 1786. MY DEAR BROTHER, - It pleases God that my health and strength are just the same now that they were forty years ago. But there is a difference in one point: I was then frequently weary, my body sunk under my work; whereas now, from on week or month to another, I do not know what weariness means. By removing such instruments as Arthur Thorney Arthur Thorney, or Thomey, appears to have fallen a victim to hardship and persecution. and Mr. Fletcher, our Lord puts us in mind of what we are eve prone to forget - that the help which is done upon earth He doeth it Himself, and that He has no need of man. The pillars fall, yet the building stands. Why The hand of the Most High supports it. 'If an angel,' says one, 'could be sent down from heaven, and were to dwell in a body threescore years, and in that time converted but one immortal soul, it would be worth all his labor.' But you have now seen more than one sinner converted to God. Probably the number now is not small Of those who are translated into the kingdom of God's dear Son. Go on, my brother! Be your present success more or less, be not weary! In due time you shall reap if you faint not! I am Your affectionate brother.

To Samuel Bardsley Date: BRISTOL, March 4, 1786. The alteration which has been made in America and Scotland The ordinations of 1784. has nothing to do with our kingdom. I believe I shall not separate from the Church of England till my soul separates from my body. The Life of Mr. John Fox The Life of John Foxe the Martyrologist, bearing his son's name, was prefixed to the 1641 edition of Acts and Monuments. is really remarkable. I do not know but it may be worth while to republish it. If Mr. Fletcher See letter of Sept. 15, 1785. had traveled like you or me, I believe he would have lived these twenty years. - I am, dear Sammy, Your affectionate brother.

To his Brother Charles Date: KEIGHLEY, April 18, 1786. Eight or ten preachers, it is probable (but I have not reel with one yet), will say something about leaving the Church before the Conference ends. It is not unlikely many will be driven out of it where there are Calvinist ministers. The last time I was at Scarborough I earnestly exhorted our people to go to church; and I went myself. But the wretched minister preached such a sermon that I could not in conscience advise them to hear him any more. They will ordain no one without my full and free consent. It is not true that they have done it already. As to the Scots, I have no hopes of winning them by fair means. If I see Scotland again, I shall fight with a flail. The work of God goes on gloriously in many places, and most of the preachers are much devoted to God. Peace be with you and yours!

To John Valton Date: LONDON, October 9, 1786. MY DEAR BROTHER, - I know not but I mentioned to you before that Jas. Timhock of Bath hates Jo. Fowler as he hates the devil and has for several years been constantly laboring to prejudice both preachers and people, against him and his wife. Therefore I desire of you three things: (1) that you will go to his house either seldom or not at all; (2) that you will talk largely with him and Sister Fowler, and give them opportunity of speaking for themselves; (3) that if the traveling preachers, as was agreed, fill up the Monday evenings, he may preach at some other time, whoever is offended. For God has owned his preaching more than that of most local preachers in England. One thing more. Unless Mrs. Pitt asks See letter of Oct. 29. Sister Fowler's pardon, I require you to expel her the Society. - I am Your affectionate friend and brother.

Suffer me now to speak a word between you and me. Is not the reason of your preaching so languidly and coldly, that you do not feel what you say And why not Because your soul is not alive to God! Do you know that your sins are forgiven I fear not. Can you say, 'I know that my Redeemer liveth' I doubt, if you did know it once, whether you know it now Have you fellowship with the Father and the Son Alas! 'tis well if you know what it means! And are you content to have your portion in this world Do you favor only earthly things Then I do not wonder that you are shy to the Methodists; for they are not to your taste! O think and pray to-day! For I do not promise you that you shall live another year! I now give you a full proof that I am Your truly affectionate.

To Ann Bolton Date: NEAR LONDON, December 15, 1786. MY DEAR NANCY, - There can be no possible reason to doubt concerning the happiness of that child. He did fear God, and according to his circumstances work righteousness. This is the essence of religion, according to St. Peter. His soul, therefore, was 'darkly safe with God,' although he was only under the Jewish Dispensation. When the Son of Man shall come in his glory and assign every man his own reward, that reward will undoubtedly be proportioned, first to our inward holiness our likeness to God, secondly to our works, and thirdly to our sufferings; therefore for whatever you suffer in time, you will be an unspeakable gainer in eternity. Many of your sufferings, perhaps the greatest part, are now past; but the joy is to come Look up, my dear friend, look up, and see the Crown before you I A little longer, and you shall drink of the rivers of pleasure that flow at God's right hand for evermore. - My dear Nancy, Adieu!

To Samuel Mitchell Date: LONDON, December 17, 1786. MY DEAR BROTHER, - You have great reason to praise God for his marvelous works, and to take care that you do not grieve His Holy Spirit by taking any glory to yourself. But I see a danger which you are not aware of. Many in England have thought they attained to something higher than loving God with all their hearts. But this all came to nothing. It is a snare of the Devil. I wish you could ask Dr. Crommelin's advice what kind of truss you should wear. Write to Mr. Rogers concerning a fourth preacher. - I am, dear Sammy, Yours affectionately.

To John Ogilvie Date: NEAR MANCHESTER, July 24, 1787. MY DEAR BROTHER, As there are so few preachers in the isle I think Mr. Crook's judgment is right. It will not be expedient for you to quit your station for the present. The work of God would very probably suffer if Mr. Crook and you should be absent at the same time. I believe it may be contrived for you to labor the ensuing year in some part of Yorkshire. Be zealous! Be active for God! I am Your affectionate brother.

To Jane Bisson Date: MANCHESTER, August 4, 1787. MY DEAR SISTER, Although it is probable I shah see you in a few days, yet I must write a few lines. I rejoice to hear that you are still happy in God; and trust that happiness will never cease but rather increase more and more till your spirit returns to God. Be assured there is no necessity that it ever should cease. He is willing to give it you always; and He can purify you by the fire of His love as well as by the fire of affliction. Do not therefore expect or desire affliction, but let the joy of the Lord be your strength. That your joy and peace may flow as a river is the prayer of, my dear sister, Your affectionate brother.

To Mary Cooke Date: BATH, September 15, 1787. MY DEAR SISTER, On Monday, the 24th instant, I shall (with God's assistance) be at Bradford; and on Tuesday morning I hope to have the pleasure of waiting upon you at Trowbridge. Adieu! On second thoughts I purpose preaching at Trowbridge on Monday noon and Bradford in the evening.

To Sarah Mallet Date: BRISTOL, October 6, 1787. MY DEAR SISTER, Ever since I saw you I have felt a great love for you and a desire to see you again. When I come to Harwich I hope you will find means to be there; afterwards probably I may visit you at Long Stratton. I am glad you wrote. I have lately seen a young woman Miss Bisson, of St. Heller. See letters of Aug. 4 and Dec. 17 to her. Compare those of July 4, 1787, and Aug, 8, 1788, to Lady Maxwell. in the Isle of Jersey whose experience is as extraordinary as yours; in one thing it seems to be more clear than yours namely, in her communion with the blessed Trinity, with God the Father and God the Son and God the Holy Ghost. It seems to me that no weapon that is formed against you shall prosper if you keep clear of inordinate affection. O keep your heart with all diligence! Mark the first risings of desire. Roll yourself (as David speaks) upon the Lord, and He is and always will be your sufficient portion. On Monday I am to return to London. Whenever you have leisure write freely to, my dear Sally, Yours affectionately.

To John King Date: NEAR LONDON, October 31, 1787. MY DEAR BROTHER, Both in Jersey, Alderney, and Guernsey the fields are white to the harvest. Hitherto there is an open door into many places without any considerable opposition. And I am not sorry we were detained there by contrary winds longer than we intended. There is no need at all that Thirsk Circuit should ever be in debt. You have several persons there that are of considerable ability and that love the cause of God. Represent things to them in a proper manner, and nothing will be wanting. If any of the class-leaders teaches strange doctrine, he can have no more place among us. Only lovingly admonish him first. I am Yours affectionately.

To Adam Clarke Date: NEAR LONDON, November 9, 1787. One would wonder that the prince of this world was so slow and that he did not sooner fight lest his kingdom should be delivered up. He will at length do what he can. But if you continue instant in prayer God will put the bridle in his mouth. It is well we should be convinced that we have need of Him. Our safety will we ascribe to Him alone. See next letter. As the case of Sister Horne is too singular to be credited without the fullest evidence, I think you would do well to write the account fair, and have it formally attested by Mrs. Johnson, Mr. Arrive, and three or four more who were eye-witnesses of the whole. You must not believe all you hear concerning the circumstances of Mr. L 's marriage. Indeed, you should believe nothing about them till you have told it to themselves. Envy will invent a thousand things, and with the most plausible circumstances. Save them if it be possible, which can never be done by harshness; but love will 'break the bone.' The Bailiff was talking of building you an house at St. Peter's; I think it may be done by-and-by. Be exact in every point of discipline. Keep your rules, and they will keep you. I am, dear Adam, Your affectionate friend and brother.

To Francis Asbury Date: LONDON, November 25, 1787. MY DEAR BROTHER, A glorious work, indeed, God has been working for several years and is still working in America. But one thing has often given me concern: God is visiting the progeny of Japhet (the English), who now dwell in the tents of Shem, according to the prophecy of Noah. Nay, He does The servile progeny of Ham Seize as the purchase of His blood. But in the meantime the progeny of Shem (the Indians) seem to be quite forgotten. How few of these have seen the light of the glory of God since the English first settled among them! And now scarce one in fifty of them among whom we settled, perhaps scarce one in an hundred of them, are left alive! Does it not seem as if God had designed all the Indian nations not for reformation but destruction How many millions of them (in South and North America) hive already died in their sins! Will neither God nor man have compassion upon these outcasts of men Undoubtedly with man it is impossible to help them. But is it too hard for God Oh that He would arise and maintain His own cause! that He would first stir up the hearts of some of His children to make the conversion of these heathens also matter of solemn prayer! And then Eternal Providence, exceeding thought, When none appears will work itself a way. Pray ye likewise the Lord of the harvest, and He will send out more laborers into His harvest. But beware you do not grudge two brethren out of an hundred to help your northern brethren. In Nova Scotia. It is enough that we send out two to your one, considering the enormous expense. But let us all do what we can, and we do enough. And see that no shyness or coldness ever creep in between you and Your affectionate friend and brother.

To Robert Dall Date: LONDON, December 1, 1787. Your affectionate friend and brother.

To Adam Clarke Date: LONDON, January 8, 1788. I do not like your staying so long at a time in Guernsey. I advise you to change islands without fail once a quarter. Are Mr. and Mrs. De Jersey well, and my two dear maidens How are Mr. and Mrs. Amore And how does my dear Jenny Bisson go on She is a letter in my debt. I wish you all many happy years; and am, dear Adam, Yours and Brother De Queteville's affectionate friend and brother.

To Duncan Wright Date: LONDON, January 9, 1788. If Michael Fenwick has a mind to go to Dumfries and assist Robert Dall, See letters of Dec. 1, 1787, and Feb. 11, 1788. you may give him three guineas, which he must husband well. He may write to me from thence: I am, dear Duncan, Your affectionate friend and brother.

To Robert Dull. Date: LONDON, February 11, 1788.

To Robert Carr Brackenbury Date: LONDON, February 27, 1788. Your very affectionate friend and brother.

To his Brother Charles Date: BATH, March 2, 1788. Peace be with all your spirits! Miss Perrot See Jackson's Charles Wesley, i, 558 - 'poor Nancy Perrot, my companion in misery.' Mrs. Wright to C. Wesley, Oct. 4, 1745. is gone to rest; so farewell pain.

To his Nephew Charles Wesley Date: BRISTOL, March 16, 1788. Your affectionate Uncle.

To his Brother Charles Date: BRISTOL, March 17, 1788, between four and five. I stand and admire the wise and gracious dispensation of Divine Providence! Never was there before so loud a call to all that are under your roof. If they have not hitherto sufficiently regarded either you or the Lord God of their fathers, what was more calculated to convince them than to see you hovering so long upon the borders of the grave And I verily believe, if they receive the admonition, God will raise you up again. I know you have the sentence of death in yourself; so had I more than twelve years ago. In Ireland in 1775. See letter of July 28, 1775, to James Dempster. I know nature is utterly exhausted; but is not nature subject to His word I do not depend upon physicians, but upon Him that raiseth the dead. Only let your whole family stir themselves up and be instant in Prayer; then I have only to say to each, 'If thou canst believe, thou shalt see the glory of God!' Be strong in the Lord and in the power of His might. Adieu!

To his Nephew Samuel Wesley Date: STROUD, March 18, 1788. But it seems the time is past! Your father is on the wing. You are not likely to see him long; and you know not that you will see me any more. Whether you do or do not, I earnestly advise you to make a friend of Mr. Dickinson. Peard Dickinson. He is a sensible and a pious man, and has a tender regard for you. I commit you to Him who is able to carry you through all temptations. I am, dear Sammy, Your affectionate Uncle.

To Harriet Lewis Date: MADELEY, March 29, 1788. MY DEAR SISTER, You see I cannot refuse anything that you desire; so I write the first opportunity. I was much surprised at the account which you gave of what had lately befallen your friend. But in the whole course of that strange affair one may discover the hand of God. I am persuaded it was the hand of God for good both in regard to him and you: to him, that he might learn both more patience and resignation in himself, and more meekness and forbearance toward others; to you, that, being cut off from worldly hope, you might simply and nakedly hang upon the living God! You have already tasted that He is gracious. Go on! You are in His school, the school of affliction, where you will always find Him a present help. But He does not yet clearly point out the way that you should go. I was greatly pleased with your openness the other day. May there never be any strangeness between you and, my dear Harriet, Yours most affectionately.

To Henry Moore Date: GLASGOW, May 16, 1788. Ever yours. See previous letter and that of May 20 (to William Whitestone).

To Mrs. Cock (Jane Bisson) Date: EDINBURGH, May 20, 1788. MY DEAR SISTER, From my long delay to answer, you might conclude I had forgotten you; but that is impossible. I shall not easily forget the agreeable conversations I had with you at Mont Plaisir and the plain and artless account which from time to time you have given me of your experience. I shall be glad to know how you have found your soul since you altered your condition. You must needs have abundantly more care now than you had in a single life. And are you able still, among all these cares, to attend upon the Lord without distraction Does nothing make you unattentive to His presence Is there no intermission of your communion with the Father and the Son When you have leisure, you will send an answer to, See letters of April 17 and June 26 to Adam Clarke. my dear sister, Yours very affectionately. You may direct to London.

To William Whitestone Date: EDINBURGH, May 20, 1788. MY DEAR BROTHER, From one of Dr. Coke's letters I concluded that you was quite reconciled to the step which he had taken, and I myself can go so far but no further. I will not leave the Church. But on condition that our friends will attend St. Patrick's one Sunday in the month, on the other three I will allow that there should be service at the New Room. Whitestone was one of the Dublin Methodists. See letters of May 16 and 28 (to Mrs. Rogers). I am, dear Billy, Your affectionate brother.

To his Niece Sarah Wesley NEWCASTLE-UPON-TYNE, May 29, 1788. MY DEAR SALLY, How often does our Lord say to us by His adorable providence, 'What I do thou knowest not now, but thou shalt know hereafter'! And how unspeakable is our gain if we learn only this, To trust God further than we can see Him! But this is a stroke that you have long expected. One of fourscore has lived out his date of years; and it is not strange that he is taken away, but that I am still left! The great lesson which you have now to learn is, 'Take no thought for the morrow.' If you do, your fault brings its own punishment. You are to live to-day; you have still a friend, the medicine of life! And you have your great Friend always at hand. There is a role for you; 'When I am in heaviness, I will think upon God.' And it is not lost labor. May the peace of God rest upon you! So prays Yours in tender affection.

To Walter Churchey Date: WHITBY, June 14, 1788. MY DEAR BROTHER, Yours of May 24 overtook me here this morning. But I have not received the parcel Of his Poems. See letter of July 22 to him. which you say was sent by the coach; and probably I shall not receive it, unless it pleases God to bring me back to London. Health is wonderfully continued. Only I am in the fashion: I have a little of the rheumatism. The case of that old woman was very remarkable. It is a true saying, 'None are ruined while they are out of hell.' One would be sorry for the death of George Jarvis, only that we know God does all things well. If Mr. Holmes See letter of Feb. 18 to him. has any money of mine in his hands, I desire he would give you a guinea for the widow. Peace be with you and yours! I am Your affectionate brother.

To his Niece Sarah Wesley Date: GRIMSBY, June 30, 1788. MY DEAR SALLY, Hemlock I do not approve of. It is a very dangerous medicine. I doubt whether sea-bathing would reach an internal complaint; I cannot conceive how it should. Although quicksilver compounded with salts is a very strong poison, yet unmixed it is as innocent as milk, especially when an ounce of it is taken in the morning and ten drops of elixir of vitriol in a glass of water at three or four in the afternoon. You may safely use this or the diet drink prescribed in the Primitive Physick for 'scorbutic sores.' The Sunday schools have been of great use in every part of England, and to assist in any of them is a noble employment. But perhaps one less fatiguing would suit you better. Perhaps the being the leader of a little class, if I can find a few agreeable young women. God does not expect us to be sticks or stones. We may grieve and yet not murmur. It is very possible to feel and still resign. And this is Christian resignation. On Monday, July 14, I expect to be in town. See next letter. If I can I will endeavor to be in Chesterfield Street on Tuesday. My dear Sally, adieu!

To Henry Moore Date: LONDON, July 16, 1788. Your ever affectionate.

To Kitty Warren Date: NEAR LONDON, July 22, 1788. MY DEAR SISTER, Our Conference is to begin on the 20th instant, and will continue till the middle of the next month. 'Week.' It closed on Aug. 6. I purpose, if God continues my life and health, to leave London the Monday following namely, August 4. But I must go round by Portsmouth in order to open the new preaching-house. So that I expect my little journey through Wales will runs thus: Friday, August 8, Monmouth; Saturday, 9th, Breton; Monday, 18th, Carmarthen; Tuesday, 12th, Llangwain Llwynygwair. See Journal, vii. 426-7.; Wednesday, 13th, Haverfordwest; Saturday, 16th, Pembroke; Monday, 18th, Carmarthen; Tuesday, 19th, Swansea; Wednesday, 20th, Cowbridge. I do not wonder, if Mr. Dufton William Dufton was Assistant at Pembroke. The appointments were William Palmer, C. Bond, and Francis Truscott. Joseph Cole, who had been at Plymouth, went to Ayr and Dumfries. disliked the people, that the people should dislike him; and in that case the work of God must needs be hindered. But I am entirely of your opinion that it will soon revive if you have acceptable preachers. If he does not much object, I will appoint Josh. Cole for one. Perhaps you could meet me at Llangwain. Peace be with all your spirits! I am, my dear sister, Yours very affectionately.

To Lady Maxwell Date: LONDON, August 8, 1788. MY DEAR LADY, It is certain many persons both in Scotland and England would be well pleased to have the same preachers always. But we cannot forsake the plan of acting which we have followed from the beginning. For fifty years God has been pleased to bless the itinerant plan, the last year most of all. It must not be altered till I am removed; and I hope will remain till our Lord comes to reign upon earth. I do not know (unless it unfits us for the duties of life) that we can have too great a sensibility of human pain. Me-thinks I should be afraid of losing any degree of this sensibility. I had a son-in-law (now in Abraham's bosom) who quitted his profession, that of a surgeon, for that very reason; because he said it made him less sensible of human pain. Was this Noah Vazeille And I have known exceeding few persons who have carried this tenderness of spirit to excess. I recollect but one who was constrained to leave off in a great measure visiting the sick because he could not see any one in pain without fainting away. Mr. Charles Perronet was the first person I was acquainted with who was favored with the same experience as the Marquis De Renty 'I bear in me ordinarily an experimental verity and a plenitude of the most Holy Trinity, which exalts me to a simple view of God.' (Wesley's Extract of the Life of Monsieur De Renty). See letter of Oct. 3, 1731. with regard to the ever-blessed Trinity, Miss Ritchie was the second, Miss Roe (now Mrs. Rogers) the third. I have as yet found but a few instances; so that this is not, as I was at first apt to suppose, the common privilege of all that are 'perfect in love.' Compare letters of June 11 1777 (to Hannah Ball), and July 4, 2787, and Lady Maxwell's letters to Alexander Mather in her Life, pp. 359-61.

To John Atlay Date: PEMBROKE, August 23, 1788. MY DEAR BROTHER, If you are persuaded that such a promise (which is the whole and sole cause of the breach at Dewsbury) is binding, c., you must follow your persuasion. You will have blame enough from other persons; my hand shall not be upon you. If I can do you good, I will; but I shall certainly do you no harm. George Whitfield is the person I choose to succeed you. I wish you would teach him as much as you can without delay. I am, with kind love to Sister Atlay, Your affectionate brother.

To Thomas Cooper Date: BRISTOL, September 6, 1788. Your affectionate brother.

To Elizabeth Baker Date: BRISTOL, September 16, 1788. MY DEAR BETSY, One would be apt to imagine that there could be no ill consequence of the deepest concern for the sin and misery of our fellow creatures. But dear, indisputable experience shows the contrary to a demonstration. Lucretia Smith See letter of Oct. 21, 1757. (to mention only one instance), a young gentlewoman of our Society here, who found remission of sins long ago and was unblameable in her whole behavior, reasoned on that question, 'Why does not the God of love make every one as happy as me' till she lost all her happiness, all her peace, which she never recovered since. Beware, therefore, of reasoning on those points which are far too high for you. Such knowledge is too wonderful for us; we cannot attain unto it. His ways are unsearchable and His judgments a great deep. What He doeth thou knowest not now; it is enough that thou shalt know hereafter. I hope you never will be weary of well-doing. Herein your sister Sally is a pattern. She has done unspeakable good since she came to Cowbridge. Wesley had been there in August. See letters of Aug. 26, 1788, and Oct. 5, 1789. God sent her thither to revive His work there. When I first heard of her removal from Monmouth, I could not but be troubled at not seeing by what possible means the want of her could be supplied. But it is done already. God has raised you to supply her place. And He will supply all your wants out of the riches of His mercy in Christ Jesus. In what sense do you see God Are you always sensible of His loving presence How do you 'rejoice evermore' and 'pray without ceasing and in everything give thanks' It is certain this is the will of God concerning you in Christ Jesus. Adieu!

To Francis Asbury Date: LONDON, September 20, 1788. MY DEAR BROTHER, There is, indeed, a wide difference between the relation wherein you stand to the Americans and the relation wherein I stand to all the Methodists. You are the elder brother of the American Methodists: I am under God the father of the whole family. Therefore I naturally care for you all in a manner no other persons can do. Therefore I in a measure provide for you all; for the supplies which Dr. Coke provides for you, he could not provide were it not for me, were it not that I not only permit him to collect but also support him in so doing. But in one point, my dear brother, I am a little afraid both the Doctor and you differ from me. I study to be little: you study to be great. I creep: you strut along. I found a school: you a college! Cokesbury College, so called after its founders Coke and Asbury, was twice burnt down. nay, and call it after your own names! O beware, do not seek to be something! Let me be nothing, and 'Christ be all in all!' One instance of this, of your greatness, has given me great concern. How can you, how dare you suffer yourself to be called Bishop I shudder, I start at the very thought! Men may call me a knave or a feel, a rascal, a scoundrel, and I am content; but they shall never by my consent call me Bishop! For my sake, for God's sake, for Christ's sake put a full end to this! Let the Presbyterians do what they please, but let the Methodists know their calling better. Thus, my dear Franky, I have told you all that is in my heart. And let this, when I am no more seen, bear witness how sincerely I am Your affectionate friend and brother.

To John Atlay Date: BRISTOL, September 24, 1788. MY DEAR BROTHER, From the time that you gave me warning of quitting my service and informed me you was determined to stay no longer with me (unless upon impossible conditions) than the 25th instant, I resolved to say nothing more or less about it, but to let the matter go as it would go. Whether you made a wise choice in preferring your present to your former station we shall see, if you and I should live two or three years longer. Meantime I am as ever Your affectionate brother. PS. I say nothing about you to the people of Bristol.

To Robert Carr Brackenbury Date: LONDON, November 7, 1788. Your affectionate friend and brother.

To Mrs. Crosby Date: LAMBETH, November 13, 1788. MY DEAR SISTER, I thank you for your account of the death of Miss Corkle, which is highly remarkable. It ought not to be hid under a bushel; so I shall order it to be inserted in the Magazine. It is very remarkable that, as Brother Peacock has been growing in grace for some years, so God has been increasing his gifts and has been giving him more and more favor among the people to whom he was sent. I know no reason why he may not spend another year at Leeds. I have had more pain (chiefly rheumatical) within these few months than I had for forty years before, and in September my strength swiftly decayed. But it has pleased God now to restore it, and I am nearly as I was twenty years ago. Probably, if I live, I shall see you at Leeds in summer. Peace be with all your spirits! I am, my dear sister, Your ever affectionate brother.

To Mrs. Cock Date: LONDON, December 27, 1788. MY DEAR SISTER, I was glad to receive a few lines from you. From the time I saw you first, and indeed before I saw you, I could not but feel a strong affection for you. And I pray that nothing may abate our affection for each other till we meet in a better world. When I heard of your marriage it gave me pain. I was afraid least you should have suffered loss. See letter of Oct. 12. Do you feel as much union with God as ever As close fellowship with the Father and the Son And is it as constant as ever Are you as happy as you was once And do you ever think of, my dear Jenny, Your affectionate brother

To Ann Bolton Date: LONDON, January 9, 1789. MY DEAR SISTER, 'Sir, you are troubled,' said Mr. Law to me, 'because you do not understand how God is dealing with you. Perhaps if you. did, it would not so well answer His design. He is teaching you to trust Him further than you can see Him.' He is now teaching you the same lesson. Hitherto you cannot understand His ways. But they are all mercy and truth. And though you do not know now what He does you shall know hereafter. I am acquainted with several persons whom I believed to be saved from sin. But there is great variety in the manner wherein God is pleased to lead them. Some of them are called to act much for God, some to rejoice much, some to suffer much. All of these shall receive their crown. But when the Son of Man shall come in His glory, the brightest crown will be given to the sufferers. Look up, thou blessed one l the time is at hand! I am Ever yours.

To Mrs. Rogers Date: February 9, 1789. MY DEAR HETTY, I am glad to hear that you do not grow weary or faint in your mind, that you are rather increasing in the way of holiness. Go on in the name of the Lord and in the power of His might, doing the will of God from the heart. It was a providence indeed that the flood did not begin in the night rather than in the day. So it is that judgment is usually mixed with mercy, that sinners may be awakened and not destroyed. I liked well to lodge at Brother Laffan's See Feb. 9, 1783. when I was in Cork last; but certainly I shall like much better to lodge with Brother Rogers and you. I shall be more at home with you than I could be anywhere else in Cork. I still find (blessed be God) a gradual increase of strength, and my sight is rather better than worse. If my life and health be continued, I shall endeavor to reach Dublin about the end of March and Cork before the end of June. Peace be with your spirits! I am, my dear Hetty, Yours most affectionately.

To Thomas Roberts Date: LONDON, February 12, 1789. It seems to me that you drew the right conclusion from this remarkable providence. Surely God does now give you a loud call to devote yourself to God in a single life. I advise you to read with much prayer the Notes on I Corinthians 7th. And remember the wise direction of Kempis, Book I. chap. viii. 'Avoid all good women, and commend them to God.' I am, dear Tommy, Your affectionate brother.

To Walter Churchey Date: BRISTOL, March 3, 1789. I have now revised the five volumes of my brother's Hymns on the Four Gospels and the Acts of the Apostles. He had himself revised them no less than seven times in the space of twenty years. Many of them are little or nothing inferior to the best of them that have been printed. Those of them that savor a little of Mysticism I have rather corrected or expunged; but I have no thought or design at all of printing them. I have other work to do which is of more immediate importance. Besides that, I have not two or three hundred pounds to spare. I will order my printer to strike off some of your proposals, which I will then occasionally recommend to my friends. Some of them I know will subscribe; and it may be God will incline the hearts of more than I am aware of. But with whom do you agree for paper and printing Proceed warily, or you may get into much trouble. That God may bless you and yours, and be your Guide in this and in all things, is the prayer of Your affectionate brother.

Therefore, as one that loves you well and has loved you long, I advise you in the presence and in the fear of God, (1) Either quietly attend the Sunday service or quietly refrain from it; then there will be no strife at all. Now you make the noise of which you complain. (2) Make not this a pretense for being weary of well-doing. Do not for so poor a reason withdraw your subscription from the School or the preachers. What a miserable revenge would this be! Never let it be said that my friend Arthur Keene, that Mr. D'Olier or Boswell, was capable of this! From this hour let this idle strife be buried in eternal oblivion. Talk not of it any more. If it be possible, think not of it any more. Rather think, 'The Judge standeth at the door'; let us prepare to meet our God!

To Thomas Wride Date: DUBLIN, April 2, 1789. Your affectionate friend and brother.

To Lancelot Harrison Date: DUBLIN, April 11, 1789. MY DEAR BROTHER, A letter which I received two or three days ago from George Whitfield His Book Steward. informs me that I outran my income so far last year as to be now above two hundred pounds in debt. I have therefore promised him not to draw upon him any more before the end of next month. But do you not remember the rule in the Minutes of Conference that we are not to begin the building of any preaching-house before two-thirds of the money is subscribed This rule we may not dispense with. And I am afraid this is not the case with regard to the house you are speaking of at Lincoln. I doubt, therefore, whether the time be come for your building there. But you have cause to rejoice that the work of God prospers there, as well as at poor Blighton. I am, etc.

To Peter Mill, Joseph Thompson, and John Stamp Date: DUBLIN, April 11, 1789. I require you three, Peter Mill, Joseph Thompson, and John Stamp, without consulting or regarding any person whatever, to require a positive answer of Edward Coates within three weeks after the receipt of this, 'Will you or will you not settle the house at Millbourn Place, North Shields, on the Methodist plan' If he will not do it within another week, I farther require that none of you preach in that house unless you will renounce all connexion with Your affectionate brother. I am at a point. I will be trifled with no longer.

To Arthur Keene Date: PORTARLINGTON, April 23, 1789. MY DEAR ARTHUR, I will not, I dare not draw the saw of controversy any longer; especially with James Deaves, See letters of Aug. 2, 1788 (to Mrs. Ward), and May 20. who will dispute through a stone wall. In the name of God, have done! You can do no good by disputing. But you do much harm. You hurt your own spirit. You hurt others. You blow up a flame. You damp and hinder the work of God. By talebearing you separate chief friends. You prejudice my intimate friends against me. I have not deserved it of you. Let me alone. I act according to the best of my judgment. In speaking once you did well. But it is not well to worry me thus. I wish James Deaves would mind his own affairs. If he has a mind to renounce me, let him do it quietly. If you personally have anything to say to me, well! But I have no more to say to him that is, James Deaves behind the curtain. None but he could tear you from Your old, affectionate brother.