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.

Fri. 9.-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.

Mon. 12.-I left London, and in the evening expounded, at Wycombe, the story of the Pharisee and the Publican. The next morning, a young gentleman overtook me on the road, and, after awhile, asked me if I had seen Whitefield's Journals. I told him I had. "And what do you think of them ?" said he. "Don't you think they are d-n'd cant, enthusiasm from end to end? I think so." "" I asked him, "Why do you think so?" He replied, "Why, he talks so much about joy and stuff, and inward feelings. As I hope to be saved, I cannot tell what to make of it?" I asked, "Did you ever feel the love of God in your heart? If not, how should you tell what to make of it? Whatever is spoke of the religion of the heart, and of the inward workings of the Spirit of God, must appear enthusiasm to those who have not felt them; that is, if they take upon them to judge of the things which they own they know not." At four in the afternoon I came to Oxford, and to a small company in the evening explained the nature and extent of that salvation wherewith, "by grace, we are saved through faith." The next evening I showed, what it is to believe; as well as, more largely, what are the fruits of true believing; from those words of the Apostle, "This is the victory that overcometh the world, even our faith."

Thur. 15.-My brother and I set out for Tiverton. About eleven I preached at Burford. On Saturday evening I explained, at Bristol, the nature and extent of Christian perfection: and at nine in the morning preached at Bath, on, "I know that in me dwelleth no good thing." In the afternoon I exhorted four or five thousand people at Bristol, neither to neglect nor rest in the means of grace. In the evening I endeavoured to lift up the hands that hung down, by declaring, “He will not break the bruised reed, nor quench the smoking flax."

Mon. 19.-I earnestly exhorted those who had believed, to beware of two opposite extremes,--the one, the thinking while they were in light and joy, that the work was ended, when it was but just begun ;

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."

Tues. 20.-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! Sat. 24. 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. Wtold 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."

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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 consequence 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

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.

"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.

"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, (O may I never let them slip !) "What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law."

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

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