against the law of my mind, and still bringing me into captivity to the law of sin.'

“10. In this vile, abject state of bondage to sin, I was indeed fighting continually, but not conquering. Before, I had willingly served sin; now, it was unwillingly; but still I served it. I fell and rose, and fell again. Sometimes I was overcome, and in heaviness; sometimes I over. came, and was in joy. For as in the former state, I had some foretastes of the terrors of the law, so bad I in this, of the comforts of the Gospel. During this whole struggle between nature and grace, (which had now continued above ten years,) I had many remarkable returns to prayer; especially when I was in trouble. I had many sensible comforts, which are indeed no other than short anticipations of the life of faith. But I was still under the law, not under grace: the state most who are called Christians are content to live and die in. For I was only striving with, not freed from, sin; neither had I the witness of the Spirit with my spirit; and indeed could not; for I sought it not by faith, but (as it were) by the works of the law.

"11. In my return to England, January, 1738, being in imminent danger of death, and very uneasy on that account, I was strongly convinced that the cause of that uneasiness was unbelief, and that the gaining a true, living faith, was the one thing needful for me. But still I fixed not this faith on its right object: I meant only faith in God, not faith in or through Christ. Again, I knew not that I was wholly void of this faith; but only thought I had not enough of it. So that when Peter Böhler, whom God prepared for me as soon as I came to London, affirmed of true faith in Christ, (which is but one,) that it had those two fruits inseparably attending it, 'dominion over sin, and constant peace from a sense of forgiveness,' I was quite amazed, and looked upon it as a new Gospel. If this was so, it was clear I had not faith. But I was not willing to be convinced of this. Therefore I disputed with all

my might, and laboured to prove, that faith might be where these were not; especially where the sense of forgiveness was not: for all the scriptures relating to this, I had been long since taught to construe away, and to call all Presbyterians who spoke otherwise. Besides, I well saw, no one could (in the nature of things) have such a sense of forgiveness, and not feel it. But I felt it not. If then there was no faith without this, all my pretensions to faith dropped at once.

"12. When I met Peter Böhler again, he consented to put the dispute upon the issue which I desired, viz., Scripture and experience. I first consulted the Scripture. But when I set aside the glosses of inen, and simply considered the words of God, comparing them together, endeavouring to illustrate the obscure by the plainer passages, I found they all made against me, and was forced to retreat to my last hold,

That experience would never agree with the literal interpretation of those scriptures. Nor could I, therefore, allow it to be true, till I found some living witnesses of it." He replied, He could show me such at any time; if I desired it, the next day.' And accordingly, the next day, he came with three others, all of whom testified of their own personal experience, that a true living faith in Christ is inseparable from a sense of pardon for all past, and freedom from all present, sins. They added with one mouth, that this faith was the gift, the free gift of God, and that He would surely bestow it upon every soul who earnestly and perseveringly sought it. I was now thoroughly convinced; and, by the grace of God, I resolved to seek it unto the end: 1. By absolutely renouncing all dependence, in whole or in part, upon my own works or righteousness, on which I had really grounded my hope of salvation, though I knew it not, from my youth up. 2. By adding to the constant use of all the other means of grace, continual prayer for this very thing,-justifying, saving faith; a full reliance on the blood of Christ shed for me; a trust in him as my

Christ, as my sole justification, sanctification, and redemption.

“13. I continued thus to seek it, (though with strange indifference, dulness, and coldness, and unusually frequent relapses into sin,) till Wednesday, May 24th. I think it was about five this morning that I opened my Testament on those words :-Τὰ μέγιστα ἡμῖν καὶ τίμια ἐπαγγέλματα δεδώρηται, ἵνα γένησθε θείας κοινωνοί φύσεως. There are given unto us exceeding great and precious promises, even that ye should be partakers of the divine nature.' (2 Pet. i. 4.) Just as I went out, I opened it again on those words: Thou art not far from the kingdom of God.' In the afternoon I was asked to go to St. Paul's. The anthem was, Out of the deep have I called unto thee, O Lord: Lord, hear my voice. O let thine ears consider well the voice of my complaint. If thou, Lord, wilt be extreme to mark what is done amiss, O Lord, who may abide it? But there is mercy with thee; therefore thou shalt be feared. O Israel, trust in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his sins.'

"14. In the evening I went very unwillingly to a society in Aldersgate-street, where one was reading Luther's preface to the Epistle to the Romans. About a quarter be fore nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation; and an assurance was given me, that he had taken away my sins, even mine, and saved me from the law of sin and death.

to the transports of joy that usually attend the beginning of it, especially in those who have mourned deeply, God sometimes giveth, sometimes withholdeth them, according to the counsels of his own will.

"16. After my return home, I was much buffeted with temptations; but cried out, and they fled away. They returned again and again. I as often lifted up my eyes, and He sent me help from his holy place. And herein I found the difference between this and my former state chiefly consisted. I was striving, yea, fighting with all my might under the law, as well as under grace; but then I was sometimes, if not often, conquered: now, I was always conqueror.

"17. Thursday, May 25th.-The moment I awaked, Jesus, Master,' was in my heart and in my mouth; and I found all my strength lay in keeping my eye fixed upon him, and my soul waiting on him continually. Being again at St. Paul's in the afternoon, I could taste the good word of God in the anthem, which began, My song shall be always of the loving-kindness of the Lord: with my mouth will I ever be showing forth thy truth from one generation to another.' Yet the enemy injected a fear, If thou dost believe, why is there not a more sensible change?

answered, (yet not I,) That I know not. But this I know, I have now peace with God. And I sin not to-day, and Jesus my Master has forbid me to take thought for the morrow.'

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18. But is not any sort of fear,' continued the tempter, a proof that thou dost not believe?' I desired my Master to answer for me; and opened his book upon those words of St. Paul: Without were fightings, within were fears.' Then, inferred I, well may fears be within me; but I must go on, and tread them under my feet."

According to Mr. Wesley's statement, the change which he describes took place at what he calls "a society in Aldersgate-street." This was doubtless one of the "religious societies" of which Dr. Woodward published an account in the begin

as the occasion requires; and in a case of extraordinary necessity every particular person shall be desired to contribute further, as he shall think fit.

"That every one that absents himself four meetings together, without giving a satisfactory account to the Steward, shall be looked upon as disaffected to the society.

"That none shall be admitted into this society without giving due notice thereof to the Stewards, who shall acquaint the whole society therewith; and after due inquiry into their religious purposes and inanner of life, the Stewards may admit them, if the major part of the society allows of it, and not other wise. And with the like joint consent they may exclude any member proved guilty of any misbehaviour, after due admonition, unless he gives sufficient testimony of his repentance and amendment before the whole society.

"It is hereby recommended to every person concerned in this society, to consider the dangerous snares of gaming, and the open scandal of being concerned in those games which are used in publichouses; and that it is the safest and most commendable way to decline them wholly; shunning all unnecessary resort to such houses and taverns, and wholly avoiding lewd playhouses.

"That whereas the following duties have been too much neglected, to the scandal and reproach of our holy religion; they do resolve, by the grace of God, to make it their serious endeavour,

"1. To be just in all their dealings, even to an exemplary strictness. 1 Thess. iv. 6.

"2. To pray many times every day; remembering our continual dependence upon God, both for spiritual and temporal things. 1 Thess.

v. 17.

"3. To partake of the Lord's supper at least once a month, if not prevented by a reasonable impediment. 1 Corinthians xi. 26; Luke xxii. 19.

"4. To practise the profoundest

meekness and humility. Matthew xi. 29.

"5. To watch against censuring others. Matt. vii. 1.

"6. To accustom themselves to holy thoughts in all places. Psalın cxxxix. 23.

"7. To be helpful one to another. 1 Cor. xii. 25.

"8. To exercise tenderness, patience, and compassion towards all men. Titus iii. 2.

"9. To make reflections on themselves when they read the holy Bible, or other good books, and when they hear sermons. 1 Cor.

X. 11.

"10. To shun all foreseen occasions of evil; as evil company, known temptations, &c. 1 Thess.

v. 22.

"11. To think often on the different estates of the glorified and the damned in the unchangeable eternity to which we are hastening. Luke xvi. 25.

"12. To examine themselves every night, what good or evil they have done in the day past. 2 Cor. xiii. 5.

"13. To keep a private fast once a month, (especially if near their approach to the Lord's table,) if at their own disposal, or to fast from some meals when they may conveniently. Matt. vi. 16; Luke v. 35.

"14. To mortify the flesh, with its affections and lusts. Galatians v. 19, 24.

"15. To advance in heavenlymindedness, and in all grace. 1 Peter iii. 8.

"16. To shun spiritual pride, and the effects of it; as railing, anger, peevishness, and impatience of contradiction, and the like.

"17. To pray for the whole society in their private prayers. James v. 16.

18. To read pious books often, for their edification, but especially the holy Bible; and herein particularly John v. 39; Matt. v., vi., vii. ; Luke xv., xvi.; Romans xii., xiii.; Eph. v., vi.; 1 Thess. v.; Rev. i., ii., iii., xxi., xxii. And in the Old Testament, Leviticus xxvi.; Deut. xxviii.; Isaiah liii.; Ezek. xxxvi.

"19. To be continually mindful

of the great obligation of this special profession of religion; and to walk so circumspectly, that none may be offended, or discouraged from it, by what they see in them; nor occasion given to any to speak reproachfully of it.

20. To shun all manner of affectation and moroseness; and to be of a civil and obliging deportment to all men.

"That they often consider (with an awful dread of God's wrath) the sad height to which the sins of many are advanced in this our nation, and the bleeding divisions thereof in Church and State; and that every member be ready to do what, upon consulting with each other, shall be thought advisable towards the punishment of public profaneness, according to the good laws of our land, required to be put in execution by the Queen's and the late King's special order; and to do what befits them in their stations, in order to the cementing of our divisions.

"That each member shall encourage the catechising of young and ignorant people in their respective families, according to their stations and abilities; and shall observe all manner of religious family duties.

"That the major part of the society shall have power to make a new order, to bind the whole, when need requires, if it be approved by three pious and learned Ministers of the Church of England, nominated by the whole society.

"That these orders shall be read over at least four times in the year by one of the Stewards; and that with such deliberation, that each member may have time to examine himself by them, or to speak his mind in any thing relating to them.

"Lastly, that every member of this society shall (after mature deliberation, and due trial) express his approbation of these orders, and his resolution to endeavour to live up to them; in order to which he shall constantly keep a copy of them by him."

These rules explain with sufficient distinctness the nature of the societies in question. Such institutions,

of course, would strongly recommend themselves to the anxious and inquiring mind of Mr. Wesley at this period of his life; especially as they were carried on in immediate connexion with the established Church, to which his attachment was inviolable.

At the weekly meetings of these societies, the members united in acts of prayer and praise, forms of which were printed for their use; and also exhortations to piety. These appear to have been generally read by the Stewards, as well as the holy Scriptures, and other good books. When Mr. Wesley obtained "the pearl of great price," the faith of God's elect, the man who conducted the religious services was reading Luther's preface to the Epistle to the Romans. It is remarkable that none of Mr. Wesley's biographers should have referred to this document, which is singularly adapted to the state of his mind at that particular period. It proves that Luther was not only a powerful opponent of ecclesiastical abuses, and of those theological errors which the Church of Rome has invented and maintained; but that he was also well acquainted with the work of God in the human heart. The preface in question was published in English during the latter part of Queen Elizabeth's reign; and it is probable that it was a reprint of this translation that was read in the meeting which Mr. Wesley describes. This book has long been extremely scarce, so that I have never been able to get possession of a copy: I should otherwise have had great pleasure in laying before the readers of the Wesleyan Magazine the exact words to which the venerated Founder of Methodism was listening when the Son of God was revealed in his heart. In the absence of that tract I have no alternative but to give the passages from Luther in an original translation. They occur in the fifth volume of Luther's Works, in folio, A. D. 1554. The small treatise from which they are selected bears the title of Prefatio methodica totius Scripturæ in Epistolam ad Romanos. It was, like many other of Luther's valuable