as [is] pretended; and it was not notified by one of suspected credit, whom she did then firmly believe. But afterwards Satan deceived her by his subtilty, φθείρων το νόημα αυτής, corrupting, spoiling, destroying, the soundness of her understanding, and of her memory too; and then she disbelieved God, and believed him who said, "Ye shall not surely die." How much more is he able, by the same subtilty, to deceive any of the fallen children of men!

17. What follows you did not design for argument, but wit, "I cannot help thinking that Paul, with all his infirmities, might 、 more reasonably be looked upon as an inspired Prophet than Mr. Wesley, though arrived, in his own imagination, to a sinless perfection." I never told you so, nor any one else. I no more imagine that I have already attained, that I already love God with all my heart, soul, and strength, than that I am in the third heavens.

But you make me abundant amends for this by your charitable belief, that though I may now imagine things that are not, and be mistaken in many points, yet He who remembers I am but dust, will at last "forgive and reward me." It is enough; The time of error and sin is short; for eternity is at hand.

Strangers and pilgrims here below,

This earth, we know, is not our place;
And hasten through the vale of woe,

And, restless to behold thy face,

Swift to our heavenly country move,
Our everlasting home above.

XLIV.-To his Brother Charles.

Savannah, April 20, 1736.

I STILL extremely pity poor Mrs. Hawkins; but what can I do more, till God show me who it is that continually exasperates her against me? Then I may perhaps be of some service to her. There is surely some one who does not play us fair; but I marvel not at the matter. He that is higher than the highest regardeth; and there is that is mightier than they. Yet a little while, and God will declare who is sincere. Tarry thou the Lord's leisure and be strong, and he shall comfort thy heart.

DEAR BROTHER,

XLV. To the Same.

Bristol, June 23, 1739. My answer to them which trouble me is this: God commands me to do good unto all men; to instruct the ignorant, reform the wicked, confirm the virtuous. Man commands me not to do this in another's parish; that is, in effect, not to do it at all. If it be just to obey man rather than God, judge ye.

"But," say they, "it is just that you submit yourself to every ordinance of man for the Lord's sake." True; to every ordinance of man which is not contrary to the command of God. But if any man, Bishop or other, ordain that I shall not do what God commands me to do, to submit to that ordinance would be to obey man rather than God.

And to do this, I have both an ordinary call and an extraordinary. My ordinary call is, my ordination by the Bishop: "Take thou authority to preach the word of God." My extraordinary call is witnessed by the works God doeth by my ministry; which prove that He is with me of a truth in this exercise of my office.

Perhaps this might be better expressed in another way: God bears witness in an extraordinary manner, that my thus exercising my ordinary call is well-pleasing in his sight.

But what if a Bishop forbids this? I do not say as St. Cyprian, Populus a scelerato antistite separare se debet.* But I say, God being my helper, I will obey him still: And if I suffer for it, his will be done. Adieu !

DEAR BROTHER,

XLVI.-To the Same.

Islington, September 21, 1739.

A SCOTCH Gentleman, who was present here, gave us a plain account of Mr. Erskine and his associates, the substance of which was this::

Some years since, Mr. Ebenezer Erskine, preaching before the Assembly, reproved them for several faults with all simplicity. This was so resented by many, that in a following Assembly he was required to make an open recantation; and, persisting in

It is the duty of the people to separate themselves from a wicked Bishop.—

the charge, the Assembly determined that he, with three other Ministers who spoke in his behalf, should be deprived, and their livings declared vacant. Four messengers were sent for this purpose; but they returned re infectâ ; * fearing the people, lest they should stone them. In another Assembly, directions were given to the neighbouring Ministers to procure informations concerning the doctrine of Mr. Erskines and their adherents. Out of these informations an indictment was formed, to which they were summoned to answer in the next Assembly.

Here it was debated whether they should be suffered to come in; and carried by a small majority, that they should. The Moderator then spoke to this effect: "My Reverend Brethren, you are summoned to answer an indictment, charging you with erroneous doctrine and irregular practices; but if ye will submit to the Kirk, and testify your amendment, we will receive you with open arms."

Mr. Erskine answered for himself and brethren (they were now increased to eight) to this purpose: "Moderator, both you, `and those that are with you, have erred from the faith; and your practices are irregular too: And you have no discipline: Therefore you are no Kirk. We are the Kirk, and we alone, who continue in her faith and discipline; and if ye will submit to us, and testify your amendment, we will receive ye with open arms.' None answered a word; so, after a short time, they withdrew. The Moderator then asked, "My Reverend Brethren, what shall we do?" One replied, "Moderator, I must answer you in our proverb,- You have put the cat into the kirn;"" (that is, the churn;)" and ye must get her out again how ye can.' Again silence ensued: After which, the Moderator asked, "Shall these men be excommunicated, or only deposed ?" Answer was made, "The question is not right. Let it be asked, 'Shall they be deposed, or not?'" This was accordingly done; and it was carried by five votes, that they should not be deposed. Having received help from God, they continue to this day; declaring to all, that their congregation is the Kirk of Scotland; that they, the Ministers, (now ten in all,) are the proper Presbytery; and there is no other: Those commonly so called having "made shipwreck of the faith" and discipline once delivered to the saints.

Friday, Sept. 14. I expounded again at Islington; but the

* Without accomplishing their design. - EDIT.

house being too small for the company, I stood in the garden, and showed them how vainly they trusted in baptism for salvation, unless they were holy of heart; without which their circumcision was actually become uncircumcision. Afterwards, I went to Fetter-Lane, where I brought down the high looks of the proud, by an exposition of those words, "All things are lawful for me; but all things edify not."

Saturday, 15. I expounded those words, on which the book opened at Lady H-'s, "The cares of the world, and the deceitfulness of riches, and the desires of other things, choke the word; and it becometh unfruitful." At Fetter-Lane I was directed to those words, "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever." Many were cut to the heart both here and at Mr. Exall's, where I enforced those words of our Lord, "Except a man be born again, he cannot see the kingdom of God."

Sunday, 16. I preached at Moorfields to about ten thousand, and at Kennington-Common to between twenty and thirty thousand, on those words: "We desire to hear of thee what thou thinkest; for as concerning this sect, we know that every where it is spoken against." At both places I described, in very plain terms, the difference between true old Christianity, commonly called by the new name of Methodism, and the Christianity now generally taught. Hence I went to Lambeth, where I found our congregation considerably increased; and exhorted them to cry mightily to our Lord, that he might say unto them, as unto the sick of the palsy, "Be of good cheer; thy sins are forgiven thee." From our love-feast at Fetter-Lane I went to Islington house. Sufficient for this day was the

labour thereof.

Pray give my love to brother Mitchell; and let the leaden cistern be gone about. On Monday se'nnight I intend, God willing, to set out. Tuesday I hope to spend at Oxford. On Wednesday night let James Ellis meet me at Gloucester. Then I will lay out the three or four following days, as we shall agree, if God permit. I heartily thank our brothers Westall, Oldfield, Cross, Haydon, and Wynne; and our sisters Deffel, Shafto, Oldfield, Thomas, Stephens, Mrs. Thomas, and Mrs. Deschamps. I wish any would write by the Wednesday post. Pray for us. Adieu.

Saturday night, Mrs. Exall's.

XLVII.-To the Same.

London, April 21, 1741.

It is not possible for me to set out yet. I must go round and glean after Mr. Whitefield. I will take care of the books you mention. My Journal is not written yet. The Bands and Society are my first care. The Bands are purged; the Society is purging; and we continually feel whose hand is in the work.

Send the new-printed Hymns immediately. We presented a thousand of Barclay to Mr. Whitefield's congregation on Sunday. On Sunday next I propose to distribute a thousand more at the Foundery.

I am settling a regular method of visiting the sick here. Eight or ten have offered themselves for the work, who are likely to have full employment; for more and more are taken ill every day. Our Lord will throughly purge his floor.

I rejoice in your speaking your mind freely. O let our love be without dissimulation!

I am not clear that brother Maxfield should not expound at Greyhound-Lane: Nor can I as yet do without him. Our Clergymen have miscarried full as much as the laymen; and that the Moravians are other than laymen I know not.

As yet I dare in nowise join with the Moravians: 1. Because their whole scheme is mystical, not scriptural,―refined in every point above what is written, immeasurably beyond the plain doctrines of the gospel. 2. Because there is darkness and closeness in all their behaviour, and guile in almost all their words. 3. Because they not only do not practise, but 'utterly despise and deny, self-denial and the daily cross. 4. Because they, upon principle, conform to the world, in wearing gold or costly apparel. 5. Because they extend Christian liberty, in this and many other respects, beyond what is warranted by holy writ. 6. Because they are by no means zealous of good works; or, at least, only to their own people. And, lastly, because they make inward religion swallow up outward in general. For these reasons chiefly I will rather, God being my helper, stand quite alone, than join with them: I mean, till I have full assurance that they will spread none of the errors among the little flock committed to my charge.