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.

Tues. 27.-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. Great numbers of the people 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 foundation 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.

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'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, of carly in the summer.

"It 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.

Wed. 28.-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

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 not set at liberty.

Tues. Dec. 4.-I was violently attacked by some who were exceeding angry at those who cried out so; "being sure," they said, “it was all a cheat, and that any one might help crying out, if he would." J. Bl. was one of those who were sure of this. About eight the next morning, while he was alone in his chamber, at private prayer, so horrible a dread overwhelmed him, that he began crying out with all his might. All the family was alarmed. Several of them came running up into his chamber; but he cried out so much the more, till his breath was utterly spent. God then rebuked the adversary; and he is now less wise in his own conceit. Thur. 6.—I left Bristol, and (after preaching at Malmsbury and Burford in the way) on Saturday, 8, came into my old room at Oxford, from which I went to Georgia. Here, musing on the things that were past, and reflecting, how many that came after me were preferred before me, I opened my Testament on those words, (0 may I never let them slip !) "What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law."

Sun. 9-I expounded in the evening to a small, but deeply serious company, "There is one Mediator between God and men, the man Christ Jesus;" and exhorted them earnestly, to go straight to him, with all their miseries, follies, and sins. Tues. 11.-I visited Mrs. Plat; one who, having long sought death in the error of her life, was brought back to the great Shepherd of her soul, the first time my brother preached faith in Oxford. In the midst of sickness and pain, and the deepest want, she was calmly rejoicing in God. By this faith may I be thus saved! so as in the midst of heaviness, through manifold temptations, without raiment, or food, or health, or friends, to "rejoice with joy unspeakable."

Thur. 13.-I had some hours' conversation with a serious man, who offered many considerations to show," that there are no unholy men on earth; and that there are no holy men; but that, in reality, all men are alike, there being no inward difference between them." I was at first in doubt, what could lead a man of learning and sense into so wonderful an opinion. But that doubt was soon cleared. He had narrowly observed those whom the world calls good men, and could not but discern, that the difference between them and others was merely external; their tempers, their desires, their springs of action, were the same. He clearly saw, although one man was a thief, a common swearer, a drunkard, and another not; although this woman was a liar, a prostitute, a Sabbath breaker, and the other clear of these things; yet they were both lovers of pleasure, lovers of praise, lovers of the present world. He saw self will was the sole spring of action in both

though exerting itself in different ways: and that the love of God no more filled and ruled the heart of the one, than of the other. Hence, therefore, he inferred well, "If these persons are holy, there are none unholy upon earth: seeing thieves and prostitutes have as good a heart, as these saints of the world." And whereas some of these said, “Nay, but we have faith; we believe in, and rely on, Christ:" it was easily replied, "Yea, and such a faith in Christ, such a reliance on him, to save them in their sins, have nine in ten of all the robbers and murderers, of whom ye yourselves say, 'Away with them from the earth.""

In the afternoon I was informed how many wise and learned men (who cannot, in terms, deny it, because our Articles and Homilies are not yet repealed) explain justification by faith. They say, 1. Justification is two-fold; the first, in this life, the second, at the last day. 2. Both these are by faith alone; that is, by objective faith, or by the merits of Christ, which are the object of our faith. And this, they say, is all that St. Paul and the Church mean by, "We are justified by faith only." But they add, 3. We are not justified by subjective faith alone, that is, by the faith which is in us. But works also must be added to this faith, as a joint condition both of the first and second justification. The sense of which hard words is plainly this: God accepts us both here and hereafter only for the sake of what Christ has done and suffered for us. This alone is the cause of our justification. But the condition thereof is, not faith alone, but faith and works together.

In flat opposition to this, I cannot but maintain, (at least, till I have a clearer light,) 1. That the justification which is spoken of by St. Paul to the Romans, and in our Articles, is not two-fold. It is one, and no more. It is the present remission of our sins, or our first acceptance with God. 2. It is true that the merits of Christ are the sole cause of this our justification: but it is not true that this is all which St. Paul and our Church mean by our being justified by faith only; neither is it true, that either St. Paul or the Church mean by faith the merits of Christ. But, 3. By our being justified by faith only, both St. Paul and the Church mean, that the condition of our justification is faith alone, and not good works; inasmuch as "all works done before justification have in them the nature of sin." Lastly, That faith which is the sole condition of justification, is the faith which is in us, by the grace of God. It is "a sure trust which a man hath, that Christ hath loved him, and died for him."

During my short stay here, I received several unpleasing accounts of the state of things in London; a part of which I have subjoined :—

"Many of our sisters are shaken : Jy C says that she never had faith. Betty and Esther H— are grievously torn by reasonings; the former, I am told, is going to Germany.-On Wednesday night there are but few come to Fetter-lane till near nine o'clock. And then, after the names are called over, they presently depart. It appears plain, our brethren here have neither wisdom enough to guide, nor prudence enough

to let it alone.

"Mr. B―n expounds much, and speaks so slightingly of the means of grace, that many are much grieved to hear him; but others are greatly delighted with him. Ten or fourteen of them meet at our brother Clark's with Mr. Molther; and seem to consult about things, as if they were the whole body. These make a mere jest of going to church, or to the sacra

ment. They have much confounded some of our sisters; and many of our brothers are much grieved."

In another letter, which I received a few days after this, were these words :

"Dec. 14, 1739.

"This day I was told, by one that does not belong to the bands, that the society would be divided.-I believe brother Hutton, Clark, Edmonds, and Bray, are determined to go on, according to Mr. Molther's directions, and to raise a church, as they term it; and I suppose above half our brethren are on their side. But they are so very confused, they do not know how to go on; yet are unwilling to be taught, except by the Moravians.

"We long to see you; nay, even those would be glad to see you, who will not be directed by you. I believe, indeed, things would be much better if you would come to town.”

Wed. 19.-I accordingly came to London, though with a heavy heart. Here I found every day the dreadful effects of our brethren's reasoning and disputing with each other. Scarce one in ten retained his first love; and most of the rest were in the utmost confusion, biting and devouring one another. I pray God, ye be not consumed one of another. Mon. 24.-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.-0 thou jealous God, lay not this sin to her charge! And let us not be wise above what is written.

Sun, 30.-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! Mon. 31.-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 :

"As to faith, you believe,—1. There are no degrees of faith, and that no man has any degree of it, before all things in him are become new, before he has the full assurance of faith, the abiding witness of the Spirit, or the clear perception that Christ dwelleth in him. 2. Accordingly you believe, there is no justifying faith, or state of justification, short of this. 3. Therefore you believe, our brother Hutton, Edmonds, and others, had no justifying faith before they saw you. 4. And in general, that that gift of God, which many received since Peter Böhler came into England, viz. 'a sure confidence of the love of God' to them, was not justifying faith. 5. And that the joy and love attending it were from animal spirits, from

nature or imagination; not 'joy in the Holy Ghost,' and the real 'love of God shed abroad in their hearts.'

"Whereas I believe, 1. There are degrees in faith; and that a man may have some degree of it, before all things in him are become new; before he has the full assurance of faith, the abiding witness of the Spirit, or the clear perception that Christ dwelleth in him. 2. Accordingly, I believe there is a degree of justifying faith (and, consequently, a state of justification) short of, and commonly antecedent to, this. 3. And I believe our brother Hutton, with many others, had justifying faith long before they saw you. 4. And, in general, that the gift of God, which many received since Peter Bohler came into England, viz. a sure confidence of the love of God to them,' was justifying faith. 5. And that the joy and love attending it, were not from animal spirits, from nature or imagination; but a measure of 'joy in the Holy Ghost,' and of 'the love of God shed abroad in their hearts.'

"As to the way to faith, you believe, That the way to attain it is, to wait for Christ, and be still; that is, Not to use (what we term) the means of grace: Not to go to church: Not to communicate: Not to fast: Not to use so much private prayer: Not to read the Scripture: (Because you believe, these are not means of grace; that is, do not ordinarily convey God's grace to unbelievers; and, That it is impossible for a man to use them without trusting in them :) Not to do temporal good: Nor to attempt doing spiritual good. (Because you believe, no fruit of the Spirit is given by those who have it not themselves: And, that those who have not faith are utterly blind, and therefore unable to guide other souls.)

"Whereas I believe, The way to attain it is, to wait for Christ and be still In using all the means of grace. Therefore I believe it right, for him who knows he has not faith, (that is, that conquering faith :) To go to church: To communicate: To fast: To use as much private prayer as he can: and, To read the Scripture: (Because I believe, these are 'means of grace; that is, do ordinarily convey God's grace to unbelievers; and That it is possible for a man to use them, without trusting in them:) To do all the temporal good he can: And to endeavour after doing spiritual good. (Because I know, many fruits of the Spirit are given by those who have them not themselves: And that those who have not faith, or but in the lowest degree, may have more light from God, more wisdom for the guiding of other souls, than many that are strong in faith.)

"As to the manner of propagating the faith, you believe (as I have also heard others affirm,) That we may, on some accounts, use guile: By saying what we know will deceive the hearers, or lead them to think the thing which is not: By describing things a little beyond the truth, in order to their coming up to it: By speaking as if we meant what we do not. But I believe, That we may not use guile' on any account whatsoever: That we may not, on any account, say what we know will, and design should, deceive the hearers: That we may not describe things one jot beyond the truth, whether they come up to it or no: and, That we may not speak, on any pretence, as if we meant what indeed we do not. Lastly, As to the fruits of your thus propagating the faith in England, you believe, Much good has been done by it: Many unsettled from a false foundation: Many brought into true stillness, in order to their coming to the true foundation: Some grounded thereon, who were wrong before, but are right now. On the contrary, I believe that very little good, but much hurt, has been done by it. Many who were beginning to build holiness and good works, on the true foundation of faith in Jesus, being now wholly unsettled and lost in vain reasonings and doubtful disputa tions: Many others being brought into a false unscriptural stillness; so that they are not likely to come to any true foundation: And many being