gliam rediisti. Aliqandiu post, audivi fratres nostros tecum pugnare. Spangenbergium misi ad pacem inter vos conciliandam. Scripsit mihi, fratres tibi injuriam intulisse. Rescripsi, ne pergerent, sed et veniam à te peterent. Spangenberg scripsit iterum, eos petiisse: sed te, gloriari de iis, pacem nolle. Jam adveniens, idem audio.

W. Res in eo cardine minimè vertitur. Fratres tui (verum hoc) me male tractârunt. Posteà veniam petierunt. Respondi, id supervacaneum ; me nunquam iis, succensuisse; sed vereri, 1. Ne falsa docerent, 2. Ne prave viverent. Ista unica, est, et fuit, inter nos quæstio.

Z. Apertiùs loquaris.

W. Veritus sum, ne falsa docerent, 1. De fine fidei nostro (in hâc vitâ) scil. Christianâ perfectione, 2. De Mediis gratiæ, sic ab Ecclesia nostrâ dictis.

Z. Nullam inhærentem perfectionem in hâc vitâ agnosco. Est hic error errorum. Eam per totum orbem igne et gladio persequor, conculco, ad internecionem do. Christus est sola perfectio nostra. Qui perfectionem inhærentem sequitur, Christum denegat.

W. Ego vero credo, Spiritum Christi operari perfectionem in verè Chris

tianis.

2. Nullimodo. 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.

Z. Non, ndu.

In Christo tantúm. Non sanctus in se. Nullam omnino

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. Omnino 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 minus sanctus, si minus amat.

W. Quid? Nonne credens, dum crescit in amore, crescit pariter in sanc

titate?

Z. Nequaquam. Ex 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 recens nato?

Z. Non. Sanctificatio totalis ac justificatio in eodum sunt instanti; et neutra recipit magis aut minùs.

W. Nonne verò credens crescit indies amore Dei. simulac justificatur?

Z. Est. Non unquam crescit in amore Dei.

sicut totalitèr sanctificatur.

Num perfectus est amore

Totalitèr amat eo momento,

renovamur de die in diem?"

W. Quid itaque vult Apostolus Paulus, per 2. 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, quam primo die.

W. Putavi, crescendum esse in gratiâ!

Z. Certè. 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 tam purus corde est quàm pater in Christo. Nulla est discrepantia.

W. Nonne justificati erant Apostoli ante Christi mortem?

Z. Erant.

W. Nonne vero sanctiores erant post diem Pentecostes, quàm ante Christi mortem?

Z. Neutiquam.

W. Nonne eo die impleti sunt Spiritu Sancto?

Z. Sunt. Sed istud donum spiritûs, sanctitatem ipsorum non respexit. Fuit donum miraculorum tantùm.

W. Fortasse te non capio. Nonne nos ipsos abnegantes, magis magisque 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.

NOTE XXXVIII. Page 306.

Charges against the Moravians.

UPON this subject I transcribe a passage from Mr. Latrobe's late travels in South Africa, in justice to this calumniated community.

"Concessions are the best defence, where we are, or have formerly been, to blame, in expressions, or proceedings, founded on mistaken notions. Such concessions have been repeatedly made, but in general to little purpose; and we must be satisfied to hear the old, wretched, and "Accounts of all Religions," contradictory accusations, repeated in "Encyclopedias," "Notes on Church History," and other compilations. Be it so, since it cannot be otherwise expected; let us live them down, since we have not been able to write them down. To some, however, who wilfully continue to deal in that species of slander against the Brethren, or other religious communities, the answer of a friend of mine, a nobleman in Saxony, to his brethren, the States of Upper Lusatia, assembled at the Diet at Bautzen, may be given, consistently with truth. With a view to irritate his feelings, or, as the vulgar phrase is, to quiz him, they pretended to believe all the infamous stories, related by certain authors concerning the practices of the Brethren at Herrnhut, representing them as a very profligate and licentious sect; and challenged him to deny them. "Pray, gentlemen," he replied, "do not assert, that you believe these things, for I know you all so well, that if you really did believe, that all manner of licentiousness might be practised at Herrnhut with impunity, there is not one of you, who would not long ago have requested to be received as a member of such a community."

NOTE XXXIX. Page 313.

Such large Incomes from above.

SOUTH appears to stigmatize Owen as the person who introduced language of this kind. He says, "As I shew before that the 's and the dr's the Deus dixit and the Deus benedixit, could not be accounted wit; so neither can the whimsical cant of Issues, Products, Tendencies, Breathings, Indwellings, Rollings, Recumbencies, and Scriptures misapplied, be accounted divinity." A marginal note says, "Terms often and much used by one J. O. a great leader and oracle in those times."

NOTE XL. Page 318.

Cennick employed at Kingswood.

THIS person has left on record a striking example of the extravagancies which were encouraged at Kingswood at this time. It is related in a letter to Mr. Wesley,

"Far be it from me, to attribute the convictions of sin (the work of the Holy Ghost) to Beelzebub! No; neither do I say that those strong wrestlings are of God only. I thought, you had understood my opinion better, touching this matter. I believe, that before a soul is converted to God, the spirit of rebellion is in every one, that is born into the world; and while Satan armed keepeth his hold, the man enjoys a kind of peace, mean time, the Holy Ghost is offering a better peace, according to that Scripture, Behold, I stand at the door, and knock,' &c. Now, after the word of the Most High has touched the heart, I think the serpent is seeking to root it up, or choke the seed; but as the Spirit of God has gained entrance, he rageth with all his might; and as far as he hath power, troubleth the soul with the justice of God, with fear of having passed the day of grace, or having sinned too greatly to be forgiven, in order to make them despair.-Hence ariseth a fierce combat in the inward parts, so that the weaker part of man, the body, is overcome, and those cries and convulsions follow.

"On Monday evening, I was preaching at the school on the forgiveness of sins, when two persons who, the night before, had laughed at others, cried out with a loud and bitter cry. So did many more, in a little time. Indeed, it seemed, that the Devil, and much of the powers of darkness, were come among us. My mouth was stopped, and my ears heard scarce any thing, but such terrifying cries, as would have made any one's knees tremble! Only judge. It was pitch dark; it rained much; and the wind blew vehemently. Large flashes of lightning, and loud claps of thunder, mixt with the screams of frightened parents and the exclamations of nine distressed souls! The hurry and confusion caused hereby cannot be expressed. The whole place seemed to me to resemble nothing but the habitation of apostate spirits; many raving up and down, crying, 'The Devil will have me! I am his servant; I am damned!'-My sins can never be pardoned! I am gone, gone for ever! A young man (in such horrors, that seven or eight could not hold him) still roared, like a dragon, Ten thousand devils, millions, millions of devils are about me! This continued three hours. One cried out, 'That fearful thunder is raised by the Devil: in this storm he will bear me to hell! O what a power reigned amongst us! Some cried out with a hollow voice, Mr. Cennick! Bring Mr. Cennick!' I came to all that desired me. They then spurned with all their strength, grinding their teeth, and expressing all the fury that beart can conceive. Indeed, their staring eyes, and swelled faces, so amazed others, that they cried out almost as loud as they who were tormented. I have visited several since, who told me, their senses were taken away; but when I drew near, they said, they felt fresh rage, longing to tear me to pieces! I never saw the like, nor even the shadow of it before! Yet, I can say, I was not in the least afraid, as I knew God was on our side."

NOTE XLI. Page 535.

System of Itinerancy proposed as a Substitute for the Establishment.

DURING the Little Parliament, "Harrison, being authorized thereto, had at once put down all the parish ministers of Wales, because that most of them were ignorant and scandalous, and had set up a few itinerant preachers in their stead, who were for number incompetent for so great a charge, there being but one for many of those wide parishes; so that the people, having a sermon but once in many weeks, and nothing else in the mean time, were ready to turn Papists, or any thing else. And this is the plight which the Anabaptists and other sectaries would

have brought the whole land to. And all was, that the people might not be tempted to think the parish churches to be true churches, or infant baptism true baptism, or themselves true Christians; but might be convinced, that they must be made Christians and churches in the Anabaptists' and Separatists' way. Hereupon it was put to the vote in this parliament, whether all the parish ministers in England should at once be put down or no? and it was but accidentally carried in the negative by two voices."-Baxter's Life and Times, p. 70.

Hugh Peter's advice was, that "they must sequester all ministers without exception, and bring the revenues of the church into one public treasury; out of which must be allowed a hundred a year to six itinerant ministers to preach in every county." And this scheme was in great measure carried into effect. Whether these itinerants," says Walker, "were confined to a certain district, and to a settled and stated order of appearing at each church so many times in a quarter, (for the number of churches in proportion to that of the itinerants in some of the counties would not permit them to preach so much as one sermon in a month,) I cannot tell: but I do not remember to have met with any thing that should incline me to think they were under any directions of this kind, besides that of their own roving humours; or put under any confinement more straight than that of a whole county; nor always even that, (such was the greatness of their abilities and capacities,) for I find some of them in the same years in two several counties, and receiving their salaries in both of them."-Walker's Sufferings of the Clergy, pp.

147, 158.

This author affirms, that the amount of the church revenue in Wales, "some way or other in the possession of the Committees, or Propagators, or those whom they appointed to possess or collect them, for the whole time of the usurpation, appears on the most modest computation to have been above £345,000, an immense heap of sacrilege and plunder. Almost all was torn from particular churchmen, who were in the legal possession of it; and no small part converted to the private uses of the plunderers."

NOTE XLII. Page 340.

Thomas Marfield.

AT the Conference of 1766 Wesley speaks of Maxfield as the first layman who "desired to help him as a son in the Gospel; soon after came a second, Thomas Richards; and a third, Thomas Westall." But in his last journal he has the following curious notice:-"I read over the experience of Joseph Humphrys, the first lay preacher that assisted me in England in the year 1738. From his own mouth I learn that he was perfected in love, and so continued for at least a twelvemonth. Afterwards he turned Calvinist, and joined Mr. Whitefield, and published an invective against my brother and me in the newspaper. In a while he renounced Mr. Whitefield, and was ordained a Presbyterian minister. At last he received Episcopal ordination. He then scoffed at inward religion, and when reminded of his own experience replied, that was one of the foolish things which I wrote in the time of my madness.'"

END OF THE FIRST VOLUME.