charged their own imaginations on the will of God, and that not written, but impressed on their hearts. If these impressions be received as the rule of action, instead of the written word, I know nothing so wicked or absurd but we may fall into, and that without remedy.

Fri. 17.-The school at Kingswood was throughly filled between eight and nine in the evening. I showed them, from the example of the Corinthians, what need we have to bear one with another, seeing we are not to expect many fathers in Christ, no, nor young men among us, as yet. We then poured out our souls in prayer and praise, and our Lord did not hide his face from us. Sun. 19.-After preaching twice at Bristol, and twice at Kingswood, I earnestly exhorted the society to continue in the faith, " enduring hardship, as good soldiers of Jesus Christ.” On Monday (my brother being now returned from Wales) I rode back to Oxford. Wed. 22.-At the repeated instance of some that were there, I went over to Abingdon. I preached on, "What must I do to be saved?" Both the yard and house were full. But so stupid, senseless a people, both in a spiritual and natural sense, I scarce ever saw before. Yet God is able, of "these stones, to raise up children to Abraham."

Fri. 24.-Several of our friends from London, and some from Kingswood and Bristol, came to Oxford. Alas! how long shall they "come from the east, and from the west, and sit down in the kingdom of God," while the children of the kingdom will not come in, but remain in utter darkness! Sat. 25.-It being my turn, (which comes about once in three years,) I preached at St. Mary's, before the University. The harvest truly is plenteous. So numerous a congregation (from whatever motives they came) I have seldom seen at Oxford. My text was the confession of poor Agrippa, "Almost thou persuadest me to be a Christian." I have "cast my bread upon the waters." Let me "find it again after many days!" In the afternoon I set out, (having no time to spare,) and on Sunday, 26, preached at the Foundery, on the "liberty" we have " to enter into the holiest by the blood of Jesus."

Mon. 27.-Finding notice had been given, that I would preach in the evening at Hackney, I went thither, and openly declared those glad tidings, "By grace are ye saved through faith." Many, we heard, had threatened terrible things; but no man opened his mouth. Perceive ye not yet, that "greater is he that is in us, than he that is in the world?" Tues. 28.-I visited one that was going heavily and in fear through the valley of the shadow of death." But God heard the prayer, and soon lifted up the light of his countenance upon her: so that she immediately broke out into thanksgiving, and the next day quietly fell asleep.

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Fri. 31.-Hearing that one of our sisters (Jane Muncy) was ill, 1 went to see her. She was one of the first women bands at Fetterlane; and, when the controversy concerning the means of grace began, stood in the gap, and contended earnestly for the ordinances once delivered to the saints. When, soon after, it was ordered, that the unmarried men and women should have no conversation with each other, she again withstood to the face those who were "teaching for doctrines the commandments of men." Nor could all the sophistry of

those who are, without controversy, of all men living the wisest in their generation, induce her either to deny the faith she had received, or to use less plainness of speech, or to be less zealous in recommending and careful in practising good works. Insomuch that many times, when she had been employed in the labour of love till eight or nine in the evening, she then sat down and wrought with her hands till twelve or one in the morning; not that she wanted any thing herself, but that she might have to give to others for necessary uses.

From the time that she was made leader of one or two bands, she was more eminently a pattern to the flock: in self-denial of every kind, in openness of behaviour, in simplicity and godly sincerity, in steadfast faith, in constant attendance on all the public and all the private ordinances of God. And as she had laboured more than they all, so God now called her forth to suffer. She was seized at first with a violent fever, in the beginning of which they removed her to another house. Here she had work to do which she knew not of. The master of the house was one who "cared for none of these things." But he observed her, and was convinced. So that he then began to understand and lay to heart the things that bring a man peace at the last.

In a few days the fever abated, or settled, as it seemed, into an inward imposthume; so that she could not breathe without violent pain, which increased day and night. When I came in, she stretched out her hand and said, "Art thou come, thou blessed of the Lord? Praised be the name of my Lord for this." I asked, “Do you faint, now you are chastened of him?" She said, "O no, no, no; I faint not; I murmur not; I rejoice evermore." I said, "But can you in every thing give thanks?" She replied, "Yes; I do, I do." I said, "God will make all your bed in your sickness." She cried out, "He does, he does; I have nothing to desire; he is ever with me, and I have nothing to do but to praise him."

In the same state of mind, though weaker and weaker in body, she continued till Tuesday following; when several of those who had been in her band being present, she fixed her eyes upon them, and fell into a kind of agonizing prayer, that God would keep them from the evil one. But in the afternoon, when I came, she was quite calm again, and all her words were prayer and praise. The same spirit she breathed when Mr. Maxfield called the next day; and soon after he went, she slept in peace..—“ A mother in Israel" hast thou been, and "thy works shall praise thee in the gates!"

Sat. Aug. 1.-I had a long conversation with Mr. Ingham. We both agreed, 1. That none shall finally be saved, who have not, as they had opportunity, done all good works; and, 2. That if a justified person does not do good, as he has opportunity, he will lose the grace he has received; and if he "repent" not, "and do the former works," will perish eternally. But with regard to the unjustified, (if I understand him,) we wholly disagreed. He believed, it is not the will of God, that they should wait for faith in doing good. I believe, this is the will of God; and that they will never find him, unless they seek him in this way. Sun. 2.-I went, after having been long importuned by Dr. Deleznot, to the chapel in Great Hermitage-street, Wapping. Mr. Meriton (a clergyman from the Isle of Man) read prayers. I then

preached on these words in the former lesson," Seest thou how Ahab humbleth himself? Because he hath humbled himself, I will not bring this evil in his days:" and took occasion thence to exhort all unbelievers, to use the grace God had already given them; and in keeping his law, according to the power they now had, to wait for the faith of the Gospel.

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Fri. 7.-The body of our sister Muncy being brought to Short's 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! Wed. 12.-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.

Fri. 14.-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. Wed. 19.--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.

Thur. 20.-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. Tues. 25.-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 tibi nomen?" And on my not answering, turned in triumph to his companions, and said, “Ay, I told you he did not understand Latin !" Wed. 26.-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 Geueva; and that he now kept two Popish priests in his house. This gave occasion to another to mention what he had himself heard, at an eminent dis

senting teacher's, viz. that it was beyond dispute, Mr. Wesley had large remittances from Spain, in order to make a party among the poor; and that as soon as the Spaniards landed, he was to join them with twenty thousand men.

Mon. 31.-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!" Thur. 3.-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 material part of our conversation (which I dare not conceal) was as follows: -To spare the dead I do not translate :

Z. Cur Religionem tuam mutâsti?

W. Nescio me Religionem meam mutâsse. Cur id sentis? Quis hoc tibi retulit?

Z. Planè tu. Id ex epistolâ tuâ ad nos video. Ibi, Religione, quam apud nos professus es, relictâ, novam profiteris.

W. Qui sic? Non intelligo.

Z. Imò, istic dicis, "Verè Christianos non esse miseros peccatores." Falsissimum. Optimi hominum ad mortem usque miserabilissimi sunt peccatores. Siqui aliud dicunt, vel penitus impostores sunt, vel diabolicè seducti. Nostros fratres meliora docentes impugnâsti. Et pacem volen tibus, eam denegâsti.

W. Nondum intelligo quid velis.

Z. Ego, cum ex Georgia ad me scripsisti, te dilexi plurimùm. Tum corde simplicem te agnovi. Iterùm scripsisti. Agnovi corde simplicem, sed turbatis ideis. Ad nos venisti. Ideæ tuæ tum magis turbatæ erant et confusæ. In Angliam rediisti. Aliquandiu pòst, audivi fratres nostros tecum pugnare. Spangenbergium misi ad pacem inter vos conciliandam. Scripsit mihi, "Fratres tibi injuriam intulisse." Rescripsi, ne pergerent, sed et veniam a te peterent. Spangenberg scripsit iterùm, "Eos petiisse; sed te gloriari de iis, pacem nolle." Jam adveniens, idem audio.

W. Res in eo cardine minimè vertitur. Fratres tui (verum hoc) me malè tractârunt. Postea veniam petierunt. Respondi, "Id supervacaneum; me nunquam iis succensuisse: Sed vereri, 1. Ne falsa docerent. 2. Ne prave viverent."

Ista unica est, et fuit, inter nos quæstio.

Z. Apertiùs loquaris.

W. Veritus sum, ne falsa docerent, 1. De fine fidei nostræ (in hâc vitâ) scil. Christianâ perfectione. 2. De mediis gratiæ, sic ab Ecclesia nostra dictis.

Z. Nullam inhærentem perfectionem in hâc vitâ agnosco. Est hic error errorum. Eum per totum orbem igne et gladio persequor, conculco, ad internecionem do. Christus est sola Perfectio nostra. Qui perfectionem inhærentem sequitur, Christum denegat.

W. Ego verò credo, Spiritum Christi operari perfectionem in verè Christianis.

Z. Nullimodò. Omnis nostra perfectio est in Christo. Omnis Chris tiana perfectio est, fides in sanguine Christi. Est tota Christiana perfectio, imputata, non inhærens. Perfecti sumus in Christo, in nobismet nunquam perfecti.

W. Pugnamus, opinor, de verbis. Nonne omnis verè credens sanctus est? Z. Maximè. Sed sanctus in Christo, non in se.

W. Sed, nonne sanctè vivit?

Z. Imò, sanctè in omnibus vivit.

W. Nonne, et cor sanctum habet?

Z. Certissimè.

W. Nonne, ex consequenti, sanctus est in se?

Z. Non, non. In Christo tantùm. Non sanctus in se. Nullam omninò habet sanctitatem in se.

W. Nonne habet in corde suo amorem Dei et proximi, quin et totam imaginem Dei?

Z. Habet. Sed hæc sunt sanctitas legalis, non Evangelica. Sanctitas Evangelica est fides.

W. Omninò lis est de verbis. Concedis, credentis cor totum esse sanctum et vitam totam: Eum amare Deum toto corde, eique servire totis viribus. Nihil ultrà peto. Nil aliud volo per Perfectio vel Sanctitas Christiana.

Z. Sed hæc non est sanctitas ejus. Non magis sanctus est, si magis amat, neque minùs sanctus, si minùs amat.

W. Quid? Nonne credens, dum crescit in amore, crescit pariter in sanctitate?

Z. Nequaquam. Eo momento quo justificatur, sanctificatur penitùs. Exin, neque magis sanctus est, neque minùs sanctus, ad mortem usque, W. Nonne igitur Pater in Christo sanctior est Infante recèns nato? Z. Non. Sanctificatio totalis ac Justificatio in eodem sunt instanti; et neutra recipit magis aut minùs.

W. Nonne verò credens crescit indies amore Dei? Num perfectus est amore simulac justificatur?

Z. Est. Non unquam crescit in amore Dei. Totaliter amat eo momento, sicut totaliter sanctificatur.

W. Quid itaque vult Apostolus Paulus, per, "Renovamur ee die in diem?” Z. Dicam. Plumbum si in aurum mutetur, est aurum primo die, et secundo, et tertio. Et sic renovatur de die in diem. Sed nunquam est magis aurum, quàm primo die.

W. Putavi, crescendum esse in gratiâ!

Z. Certe. Sed non in sanctitate. Simulac justificatur quis, Pater, Filius et Spiritus Sanctus habitant in ipsius corde. Et cor ejus eo momento æquè purum est ac unquam erit. Infans in Christo tàm purus corde est quam Pater in Christo. Nulla est discrepantia.

W. Nonne justificati erant Apostoli ante Christi mortem?

Z. Erant.

W. Nonne verò sanctiores erant post diem Pentecostes, quàm ante Christi mortem?

Z. Neutiquam.

W. Nonne eo die impleti sunt Spiritu Sancto?

Z. Erant. Sed istud donum Spiritûs, sanctitatem ipsorum non respexit. Fuit donum miraculorum tantùm.

W. Fortasse te non capio. Nonne nos ipsos abnegantes, magis magisque mundo morimur, ac Deo vivimus?

Z. Abnegationem omnem respuimus, conculcamus. Facimus credentes omne quod volumus et nihil ultrà. Mortificationem omnem ridemus.

Nulla purificatio præcedit perfectum amorem.
W. Quæ dixisti, Deo adjuvante, perpendam.*

* [TRANSLATION.]

[Z. Why have you changed your religion?

W. I am not aware that I have changed my religion. Why do you think so? Who has told you this?

Z. Plainly, yourself. I see it from your letter to us. In that, having abandoned the religion which you professed among us, you profess a new one.