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 school-masters, 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 expence. 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 recompence; 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."

Wednesday 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.

Tuesday, Dec. 4, I was violently attacked by some who were exceedingly 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.

Thursday 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 which 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, have 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.

Sunday 9, I expounded in the evening to a small, but deeply serious company, on, There is one Mediator between God and man, even the man Christ Jesus; and exhorted them earnestly to go straight to him, with all their miseries, follies, and sins.

Tuesday 11, I visited Mrs. P-t, 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.

Thursday 13, I had some hours conversation with a seri ous man, who offered many considerations to shew, "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 twofold; 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 that 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

that she never had faith. Betty and Esther H

says

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 sacrament. 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:

"December 14, 1739.

"This day I was told by one that does not belong to the bands, that the society would be divided.-I believe brothers 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."

Wednesday 19, I accordingly came to London, though with a heavy heart. Here I found every day the dreadful effects of our brethren's reasonings 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!

Monday 24, After spending part of the night at Fetterlane, 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. Towards morning, one of them was overwhelmed with joy and love, and could not