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.

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 Geneva; 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 volentibus, eam denegâsti.

W. Nondùm 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 pettisse; 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 pravè 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 Ecclesiâ nostrâ 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 Christiana 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, magìs 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. Neutiquàm.

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 magìsque 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.

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 desiring it.

W. I do not yet 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.

W. I feared that there was error in their doctrine,-1. Concerning the end of our faith in this life, to wit, Christian perfection. 2. Concerning the means of grace, so called by our Church.

Z. I acknowledge no inherent perfection in this life. This is the error of errors. I pursue it through the world with fire and sword;-I trample it under foot ;-I exterminate it. Christ is our only perfection. Whoever follows after inherent perfection, denies Christ.

W. But I believe, that the Spirit of Christ works perfection in true Christians. Z. Not at all. All our perfection is in Christ. All Christian perfection is, faith in the blood of Christ. The whole of Christian perfection is imputed, not inherent. We are perfect in Christ;-in ourselves, never.

W. We contend, I think, about words. Is not every true believer holy?

Z. Certainly. But he is holy in Christ, not in himself.

W. But does he not live holily?

Z. Yes, he lives holily in all things.

W. Has he not also a holy heart?

Z. Most certainly.

W. Is he not, consequently, holy in himself?

Z. No, no. In Christ only. He is not holy in himself. In himself he has no

holiness at all.

W. Has he not the love of God and his neighbour in his heart? Yea, even the whole image of God?

Z. He has. But these constitute legal, not evangelical holiness. Evangelical holiness is,-faith.

W. The dispute is altogether about words. You grant that the whole heart and the whole life of a believer, are holy: that he loves God with all his heart, and serves him with all his strength. I ask nothing more. I mean nothing else by Christian perfection or holiness.

Z. But this is not his holiness. He is not more holy, if he loves more; nor less holy, if he loves less.

whatsoever you are, I beseech you to weigh the following words; if haply God," who sendeth by whom he will send," may give you light thereby; although "the mist of darkness," (as one of you affirms) should be reserved for me for ever.

2. My design is, freely and plainly to speak whatsoever I have seen or heard among you, in any part of your Church, which seems not agreeable to the Gospel of Christ. And my hope is, that the God whom you serve, will give you throughly to weigh what is spoken; and if in any thing ye have been otherwise minded" than the truth is, "will reveal even this unto you."

3. And First, with regard to Christian salvation, even the present salvation which is through faith, I have heard some of you affirm, 1. That it does not imply the proper taking away our sins, the cleansing our souls from all sin, but only the tearing the system of sin in pieces. 2. That it does not imply liberty from sinful thoughts.

4. I have heard some of you affirm, on the other hand, 1. That it does imply liberty from the commandments of God, so that one who is saved through faith, is not obliged or bound to obey them, does not do any thing as a commandment, or as a duty. To support which they have affirmed, that there is* no command in the New Testament but to believe; that there is no duty required therein, but that of believing; and that to

W. What? Does not a believer, while he increases in love, increase equally in holiness?

Z. By no means. The moment he is justified, he is sanctified wholly. From that time, even unto death, he is neither more nor less holy.

W. Is not then a father in Christ more holy than a new-born-babe [in Christ]? Z. No. Entire sanctification and justification are in the same instant; and neither is increased or diminished.

W. But does not a believer grow daily in the love of God? Is he perfect in love as soon as he is justified?

Z. He is. He never increases in the love of God. He loves entirely in that moment, as he is entirely sanctified.

W. What then does the apostle Paul mean by, "We are renewed day by day?" Z. I will tell you. Lead, if it be changed into gold, is gold the first day, and the second, and the third. And so it is renewed day by day. But it is never more gold than on the first day.

W. I thought we ought to grow in grace!

Z. Certainly. But not in holiness. As soon as any one is justified, the Father, the Son, and the Holy Spirit, dwell in his heart: and in that moment his heart is as pure as it ever will be. A babe in Christ is as pure in heart as a father in Christ. There is no difference.

W. Were not the Apostles justified before the death of Christ?

Z. They were.

W. But were they not more holy after the day of Pentecost, than before the death of Christ?

Z. Not in the least.

W. Were they not on that day filled with the Holy Ghost?

Z. They were. But that gift of the Spirit had no reference to their holiness. It was the gift of miracles only.

W. Perhaps I do not understand you. Do we not, while we deny ourselves, more and more die to the world and live to God?

Z. We spurn all [self] denial: we trample it under foot. Being believers, we do whatever we will, and nothing more. We ridicule all mortification. No purification precedes perfect love.

W. What you have said, God assisting me, I will thoroughly consider.—AM. ED.] * In the answer to this letter, which I received some weeks after, this is explained as follows:-"All things which are a commandment to the natural man, are a promise to all that have been justified.-The thing itself is not lost, but the notion which people are wont to have of commandments, duties," &c. I reply, 1. If this be all you mean, why do you not say so explicitly to all men? 2. Whether this be all, let anv reasonable man judge, when he has read what is here subjoined.