But I make no question Satan, so far as he gets power, may exert himself on such occasions, partly to hinder the good work in the persons who are thus touched with the sharp arrows of conviction, and partly to disparage the work of God, as if it tended to lead people to distraction.However, the merciful issue of these conflicts in the conversion of the persons thus affected, is the main thing.

"When they are brought by the saving arm of God to receive Christ Jesus, to have joy and peace in believing, and then to walk in him, and give evidence that the work is a saving work at length, whether more quickly or gradually accomplished, there is great matter of praise.

"All the outward appearances of people's being affected among us, may be reduced to these two sorts:-One is, hearing with a close, silent attention, with gravity and greediness, discovered by fixed looks, weeping eyes, and sorrowful or joyful countenances. Another sort is, when they lift up their voice aloud, some more depressedly, and others more highly; and at times the whole multitude in a flood of tears, all as it were crying out at once, till their voice be ready to drown the minister's, that he can scarce be heard for the weeping noise that surrounds him. The influence on some of these, like a land flood dries up; we hear of no change wrought: but in others it appears in the fruits of righteousness, and the tract of a holy conversation.

"May the Lord strengthen you to go on in his work, and in praying for the coming of his kingdom with you and us; and I hope you shall not be forgotten among us, in our joint applications to the throne of grace. "I am, reverend and dear Sir,

"Your very affectionate Brother and Servant in Christ,

"RALPH ERSKINE." Sun. July 1.-I preached to about five thousand, on the favourite advice of the infidel in Ecclesiastes, (so zealously enforced by his brethren now,) "Be not righteous overmuch." At Hannam and at Rose Green I explained the latter part of the seventh of St. Luke; that verse especially, "When they had nothing to pay, he frankly forgave them both." A young woman sunk down at Rose Green in a violent agony both of body and mind: as did five or six persons in the evening at the new room, at whose cries many were greatly offended. The same offence was given in the morning by one at Weaver's Hall, and by eight or nine others at Gloucester-lane in the evening. The first that was deeply touched was L—— W- -; whose mother had been not a little displeased a day or two before, when she was told how her daughter had exposed herself before all the congregation. The mother herself was the next who dropped down, and lost her senses in a moment; but went home with her daughter, full of joy; as did most of those that had been in pain.

Soon after the society, I went to Mrs. T's, whose nearest relations were earnestly dissuading her from being "righteous overmuch;" and by the old motive, "Why shouldest thou destroy thyself?" She answered all they advanced with meekness and love, and continued steadfast and immovable. Endure hardship still, thou good soldier of Christ! Persecuted, but not forsaken: torn with inward, and encompassed with outward, temptations; but yielding to none. O may patience have its perfect work!

Tues. 3.-I preached at Bath to the most attentive and serious audience I have ever seen there. On Wednesday I preached at New. gate on those words, "Because of the Pharisees, they durst not con

fess him. For they loved the praise of men more than the praise of God." A message was delivered to me when I had done, from the sheriffs, that I must preach there no more. Fri. 6.-I pressed a serious Quaker to tell me why he did not come to hear me as formerly. He said, because he found we were not led by the Spirit; for we fixed times of preaching beforehand; whereas we ought to do nothing unless we were sensibly moved thereto by the Holy Ghost. I asked, whether we ought not to do what God in Scripture commands, when we have opportunity: whether the providence of God thus concurring with his word, were not a sufficient reason for our doing it, although we were not at that moment sensibly moved thereto by the Holy Ghost. He answered, it was not a sufficient reason. This was to regard “the letter that killeth." God grant, that I may so regard it all the days of my life! In the afternoon I was with Mr. Whitefield, just come from London, with whom I went to Baptist Mills, where he preached concerning "the Holy Ghost, which all who believe are to receive ;" not without a just, though severe, censure of those who preach as if there were no Holy Ghost. Sat. 7.-I had an opportunity to talk with him of those outward signs which had so often accompanied the inward work of God. I found his objections were chiefly grounded on gross misrepresentations of matter of fact. But the next day he had an opportunity of informing himself better for no sooner had he begun (in the application of his sermon) to invite all sinners to believe in Christ, than four persons sunk down close to him, almost in the same moment. One of them lay without either sense or motion. A second trembled exceedingly. The third had strong convulsions all over his body, but made no noise, unless by groans. The fourth, equally convulsed, called upon God, with strong cries and tears. From this time, I trust, we shall all suffer God to carry on his own work in the way that pleaseth him.

Thur. 13.-I went to a gentleman who is much troubled with what they call lowness of spirits. Many such have I been with before; but in several of them, it was no bodily distemper. They wanted something, they knew not what; and were, therefore, heavy, uneasy, and dissatisfied with every thing. The plain truth is, they wanted God, they wanted Christ, they wanted faith: and God convinced them of their want, in a way their physicians no more understood than themselves. Accordingly nothing availed till the Great Physician came. For in spite of all natural means, He who made them for himself, would not suffer them to rest, till they rested in him. On Friday, in the afternoon, I left Bristol with Mr. Whitefield, in the midst of heavy rain. But the clouds soon dispersed, so that we had a fair, calm evening, and a serious congregation at Thornbury.

In the morning we breakfasted with a Quaker who had been brought up in the Church of England: but being under strong convictions of inward sin, and applying to several persons for advice, they all judged him to be under a disorder of body, and gave advice accordingly. Some Quakers with whom he met about the same time, told him, it was the hand of God upon his soul; and advised him to seek another sort of relief than those miserable comforters had recommended. "Wo unto you, ye blind leaders of the blind!" How long will ye per

vert the right ways of the Lord? Ye who tell the mourners in Zion, Much religion hath made you mad! Ye who send them whom God hath wounded to the devil for cure; to company, idle books, or diversions! Thus shall they perish in their iniquity; but their blood shall God require at your hands. We had an attentive congregation at Gloucester in the evening. In the morning, Mr. Whitefield being gone forward, I preached to about five thousand there, on "Christ our wisdom, righteousness, sanctification, and redemption." It rained violently at five in the evening; notwithstanding which, two or three thousand people stayed, to whom I expounded that glorious vision of Ezekiel, of the resurrection of the dry bones.

On Monday, 16.-After preaching to two or three thousand, on, "What must I do to be saved?" I returned to Bristol, and preached to about three thousand, on those words of Job, "There the wicked cease from troubling; there the weary are at rest." Tues. 17.-I rode to Bradford, five miles from Bath, whither I had been long invited to come. I waited on the minister, and desired leave to preach in his church. He said, it was not usual to preach on the week days; but if I could come thither on a Sunday, he should be glad of my assistance. Thence I went to a gentleman in the town, who had been present when I preached at Bath, and, with the strongest marks of sincerity and affection, wished me good luck in the name of the Lord. But it was past. I found him now quite cold. He began disputing on several heads and at last told me plainly, one of our own college had informed him they always took me to be a little crack-brained at Oxford.

;

However, some persons who were not of his mind, having pitched on a convenient place, (called Bear Field, or Bury Field,) on the top of the hill under which the town lies; I there offered Christ to about a thousand people, for "wisdom, righteousness, sanctification, and redemption." Thence I returned to Bath, and preached on, "What must I do to be saved?" to a larger audience than ever before. I was wondering the "god of this world" was so still; when, at my return from the place of preaching, poor Rd Merchant told me, he could not let me preach any more in his ground. I asked him, why: he said, the people hurt his trees, and stole things out of his ground. "And besides," added he, "I have already, by letting thee be there, merited the displeasure of my neighbours." O fear of man! Who is above thee, but they who indeed "worship God in spirit and in truth?" Not even those who have one foot in the grave! Not even those who dwell in rooms of cedar; and who have heaped up gold as the dust, and silver as the sand of the sea.

Sat. 21.-I began expounding, a second time, our Lord's Sermon on the Mount. In the morning, Sunday, 22, as I was explaining, "Blessed are the poor in spirit," to about three thousand people, we had a fair opportunity of showing all men, what manner of spirit we were of: for in the middle of the sermon, the press-gang came, and seized on one of the hearers; (ye learned in the law, what becomes of Magna Charta, and of English liberty and property? Are not these mere sounds, while, on any pretence, there is such a thing as a pressgang suffered in the land?) all the rest standing still, and none opening his mouth or lifting up his hand to resist them.

VOL. III.

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Mon. 23. To guard young converts from fancying that they had "already attained, or were already perfect," I preached on those words, "So is the kingdom of God, as when a man casteth seed into the ground, and riseth day and night, and the seed buddeth forth and springeth up, he knoweth not how; first the blade, then the ear, then the full corn in the ear." On several evenings this week, and particularly on Friday, many were deeply convinced; but none were delivered from that painful conviction, "The children came to the birth, but there was not strength to bring forth." I fear we have grieved the Spirit of the jealous God, by questioning his work; and that, therefore, he is withdrawn from us for a season. But he will return and " abundantly pardon."

Mon. 30.-Two more were in strong pain, both their souls and bodies being well nigh torn asunder. But though we cried unto God, there was no answer; neither did he as yet deliver them at all. One of these had been remarkably zealous against those that cried out and made a noise; being sure that any of them might help it if they would. And the same opinion she was in still, till the moment she was struck through, as with a sword, and fell trembling to the ground. She then cried aloud, though not articulately, her words being swallowed up. In this pain she continued twelve or fourteen hours, and then her soul was set at liberty. But her master (for she was a servant till that time at a gentleman's in town) forbid her returning to him, saying, he would have none in his house who had received the Holy Ghost.

Tues. 31.-I preached at Bradford to above two thousand, many of whom were of the better rank, on, "What must I do to be saved?” They all behaved with decency; and none went away till the service was ended. While I was preaching at Bath, in my return, some of the audience did not behave so well; being, I fear, a little too nearly concerned, when I came to the application of those words, "Not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, whom all Asia and the world worshippeth." Having "A Caution against Religious Delusion" put into my hands about this time, I thought it my duty to write to the author of it; which I accordingly did, in the following terms:

"Reverend Sir,-1. You charge me (for I am called a Methodist, and consequently included within your charge) with vain and confident boastings; rash, uncharitable censures; damning all who do not feel what I feel; not allowing men to be in a salvable state unless they have experienced some sudden operation, which may be distinguished as the hand of God upon them, overpowering, as it were, the soul; with denying men the use of God's creatures, which he hath appointed to be received with thanksgiving, and encouraging abstinence, prayer, and other religious exercises, to the neglect of the duties of our station.' O sir, can you prove this charge upon me? The Lord shall judge in that day!

"2. I do, indeed, go out into the highways and hedges, to call poor sinners to Christ; but not in a tumultuous manner; not to the disturbance of the public peace, or the prejudice of families. Neither herein do I break any law which I know; much less set at nought all rule and authority. Nor can I be said to intrude into the labours of those who do not labour at all, but suffer thousands of those for whom Christ died to 'perish for lack of knowledge.'

"3. They perish for want of knowing that we, as well as the Heathens,

' are alienated from the life of God;' that 'every one of us,' by the corruption of our inmost nature, 'is very far gone from original righteousness;' so far, that every person born into the world, deserveth God's wrath and damnation;' that we have by nature no power either to help ourselves, or even to call upon God to help us: all our tempers and works, in our natural state, being only evil continually. So that our coming to Christ, as well as theirs, must infer a great and mighty change. It must infer not only an outward change, from stealing, lying, and all corrupt communication; but a thorough change of heart, an inward renewal in the spirit of our mind. Accordingly, the old man' implies infinitely more than outward evil conversation, even an evil heart of unbelief,' corrupted by pride and a thousand deceitful lusts. Of consequence, the 'new man' must imply infinitely more than outward good conversation, even a good heart, which after God is created in righteousness and true holiness;' a heart full of that faith which, working by love, produces all holiness of

conversation.

"4. The change from the former of these states to the latter, is what I call The New Birth. But you say, I am not content with this plain and easy notion of it; but fill myself and others with fantastical conceits about it. Alas, sir, how can you prove this? And if you cannot prove it, what amends can you make, either to God, or to me, or to the world, for publicly asserting a gross falsehood?

5. Perhaps you say, you can prove this of Mr. Whitefield. What then? This is nothing to me. I am not accountable for his words. The journal you quote I never saw till it was in print. But, indeed, you wrong him as much as me: First, where you represent him as judging the notions of the Quakers in general (concerning being led by the Spirit) to be right and good; whereas he speaks only of those particular men with whom he was then conversing. And again, where you say, he supposes a person believing in Christ to be without any saving knowledge of him. He supposes no such thing. To believe in Christ was the very thing he supposed wanting; as understanding that term believing to imply, not only an assent to the Articles of our Creed, but also 'a true trust and confidence of the mercy of God through our Lord Jesus Christ.'

"6. Now this it is certain a man may want, although he can truly say, 'I am chaste; I am sober; I am just in my dealings; I help my neighbour, and use the ordinances of God.' And however such a man may have behaved in these respects, he is not to think well of his own state till he experiences something within himself, which he has not yet experienced, but which he may be beforehand assured he shall, if the promises of God are true. That something is a living faith; 'a sure trust and confidence in God, that by the merits of Christ his sins are forgiven, and he reconciled to the favour of God.' And from this will spring many other things, which till then he experienced not; as, the love of God shed abroad in his heart, the peace of God which passeth all understanding, and joy in the Holy Ghost; joy, though not unfell, yet 'unspeakable, and full of glory.'

"7. These are some of those inward fruits of the Spirit, which must be felt wheresoever they are; and without these, I cannot learn from Holy Writ that any man is born of the Spirit.' I beseech you, sir, by the mercies of God, that if as yet you know nothing of such inward feelings, if you do not feel in yourself these mighty workings of the Spirit of Chirist,' at least you would not contradict and blaspheme. When the Holy Ghost hath fervently kindled your love toward God, you will know these to be very sensible operations. As you hear the wind and feel it too, while it strikes upon your bodily organs, you will know you are under the guidance of God's Spirit the same way, namely, by feeling it in your soul: by the present peace, and joy, and love, which you feel within as well as by its outward and more distant effects. I am," &c..