towards mankind, by reason of their iniquities; and that, consequently, in order to effect their salvation, it was become indispensably necessary, that satisfaction, reconciliation, propitiation, and mediation, should be made by some person, who would take upon himself the sentence of wrath and justice, and that none could be found qualified for this purpose, but his only Son; and that when this purpose was effected, access was opened to God the Father, for his sake. He said, "I now see, and have long seen, that this is consistent with reason; for how could God the Father be approached, but by faith in the merit of his Son? and now I have also found, that it is likewise consistent with Scripture." When I heard this, I was amazed at his saying that it was consistent with reason and Scripture, when yet it is contrary to both, as I plainly told him. He, then, in the heat of his zeal, replied, "How can you talk in this manner?" Wherefore I began to explain myself, by saying, "Is it not contrary to reason to conceive, that God ever fell away from grace towards mankind, and entirely cast them off? Is not divine grace an attribute of the divine essence? Wherefore, to fall away from grace, would be to fall away from his divine essence; and to fall away from his divine essence, would be to be no longer God; for how can God be alienated from himself? Believe me, that grace on God's part, as it is infinite, so also is it eternal; it may indeed be lost on the part of man, if he will not receive it, but never on the part of God. If grace were to depart from God, there would be an end of the universal heaven and the whole race of mankind, insomuch that man would no longer be man in any respect whatever; wherefore, grace on God's part, abides to all eternity, not only towards angels and men, but even towards the devil himself. Since this then is agreeable to reason, why do you assert, that the only access to God the Father is by faith in the merit of his Son, when yet there is perpetual access by grace? And why do you call it access to God the Father for the sake of his Son, and not access by his Son? Is not the Son the Mediator and Saviour? Why then do you not approach him as your Mediator and Saviour? Is he not God and Man?

Who on earth approaches immediately any emperor, king, or prince, without having some person to introduce him? And did you never learn, that the Lord came into the world that he himself might introduce us to the Father? and that there is no possible access but by him? Search now the Scriptures, and you will there see that what I tell you is agreeable to them, and that the way which you talk of to the Father, is as contrary to Scripture as it is I assert, moreover, that it is great presumption to climb up to God the Father, and not by him who is in the bosom of the Father, and is alone with him. Did you never read John xiv. 6?” As I uttered these words, the old man was so much exasperated, that he sprang from his chair, and called to his scribes to turn me out of the house; and as I walked out of my own accord, he threw after me out of doors the first book that he could lay his hands on, which book happened to he the Word.

to reason.

The second Memorable Relation. After I had retired, I heard a noise again like the collision of two mill-stones against each other; but as I approached towards the place from whence it came, it ceased, and I saw a narrow gate leading obliquely downwards to a certain vaulted house, which was divided into small cells, in each of which sat two persons collecting passages from the Word in favor of faith alone; one collected, and the other transcribed, and this they did alternately. I went towards one of the cells, and stood at the door, and asked what they were collecting and writing; they said, "Concerning the act of justification, or concerning faith in act, which is the real justifying, vivifying, and saving faith, and the chief doctrine of all in Christendom.' Then I said, "Tell me some mark or sign of that act, when that faith is introduced into the heart and soul of man." They replied, "The sign of that act is momentary, or instantaneous, when a man, under the anguish of condemnation for sin, thinks of Christ, as having taken away the condemnation of the law, and lays hold of this his merit with confidence, and, keeping it in his thoughts, approaches and prays to God the Father." Then I said, "Suppose it to be so,

and that this act is instantaneous; yet how am I to conceive what is asserted of this act, that man contributes nothing towards it, any more than if he were a stock or a stone, and that he has no power to begin, will, understand, think, operate, cooperate, apply, and accommodate himself to this act? Tell me, how does this agree with what you said, that the act takes place when man is thinking about the justice of the law, and about the removal of its condemnation by Christ, in consequence of which he lays hold with confidence of his merit, and approaches and prays to God the Father with this in his thoughts. Are not all these things done by man as from himself?" They answered, "Not by man actively, but passively." I replied, "How can any one think, have confidence, and pray, passively? If you take away man's activity or reactivity, do you not also take away his capacity of reception, consequently all that belongs to him as man, and with it the act itself? And what does the act become in this case, but something purely ideal, or a mere creature of the imagination? I trust you do not believe with some, that such an act takes place only among the predestinate, who yet are utterly unconscious of any infusion of faith into themselves; and who might throw a cast of dice, in order to ascertain whether it be infused into them or no; wherefore, do you, my friends, believe that man, in matters of faith, operates and coöperates as from himself, and that without such coöperation, your act of faith, which you call the chief doctrine of religion, is but a mere pillar or statue, like Lot's wife, tinkling like dry salt when scratched by a scribe's pen or finger-nail, Luke xvii. 32. I use this comparison, because as to that act, you make yourselves as mere statues.' As I spake these words, one of them took up a candlestick, with intent to throw it in my face, but the candle suddenly going out, and it becoming dark in consequence, he threw it against the forehead of his companion; at which I smiled and departed.

The third Memorable Relation. In the northern quarter of the spiritual world, hearing as it were the roaring

of waters, I walked towards it, and as I approached, the roaring ceased, and I heard a buzzing noise like the distant voices of a multitude gathered together, and then there appeared a building full of chinks and clefts, encompassed with a mound of earth, from whence that buzzing issued. I went up to it, and, seeing the porter, asked, who were within the walls. He said, "The wisest of the wise, who are now debating together on subjects supernatural." He said this in the simplicity of his belief. And I said, "May I be permitted to enter?" "Yes," says he, "on condition thou wilt say nothing; for I have leave to admit Gentiles to stand with me at the door." So I went in, and lo, there was a circus, and in the centre a pulpit, where an assembly of the wise, so called, were discussing the mysteries of faith. The subject or proposition then in debate, was, Whether the good which a man does in the state of justification_by faith, or in its progression after the act, is the good of religion, or not. They were unanimous in defining the good of religion to be such good as contributes to salvation. The debate was warm, but victory inclined to the side of those who contended, that the good actions which a man does in the state or progression of faith, are only such as are moral, civil, and political, and which contribute nothing to salvation, since it is faith only that can do this. This opinion they confirmed by the following arguments: "How," said they, "can any good thing, proceeding from man's will, be conjoined with free grace? How can any work of man, be connected with what is freely given? And is not salvation of free grace? How, again, can any good thing, proceeding from man, be conjoined with the merit of Christ, which is the only means of salvation? And how is it possible for man's operation to be conjoined with the operation of the Holy Ghost? Does not the Holy Ghost do all without the aid or assistance of man? Are not these three things alone conducive to salvation in the act of justification by faith? And do they not remain alone conducive to salvation in the state or progress of faith? Of consequence, the accessory good on man's part can in no wise be called the good of reli

gion, which, as was observed, contributes to salvation, but ought rather to be called the evil of religion, whensoever it is done with a view to salvation." There were two Gentiles standing with the door-keeper in the porch, who heard all this reasoning; and one of them said to the other, "These people have no religion at all; for who does not see that what is called religion consists in doing good to one's neighbor for the sake of God, consequently, with God, and from God?" And the other said, "Their faith has infatuated them." Then they asked the door-keeper, "Who are these people?" And he replied, "They are wise Christians." They replied, "Nonsense! thou art imposing upon us; by their manner of speaking we should take them for jugglers." I then departed; and some time after, when I looked at the place where that building was, behold! it was a stagnant pool.

These things, just as I have described them, were seen and heard by me when I was perfectly awake, both as to my body and my spirit: for the Lord has so united my spirit to my body, that I am in both at one and the same time. My going to that building, and their then being engaged in debate on those subjects, with the other circumstances that have been described, were so ordered by the divine auspices of the Lord.

CHAPTER XI.

1. AND there was given me a reed like unto a rod: and the angel stood by, saying, Rise, and measure the temple of God, and the altar, and them that worship therein.

2. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months.

3. And I will give unto my two witnesses, and they shall prophesy a thousand two hundred and sixty days clothed in sackcloth.

4. These are the two olive-trees, and the two candlesticks, standing before the God of the earth.

5. And if any one desire to hurt them, fire shall proceed out of their mouth, and shall devour their enemies; and if any one desire to hurt them, he must thus be killed.

6, These have power to shut heaven, that the rain fall not in