seemed affected, this as well as the next evening: indeed more than I had seen them for some years. Hence, Wednesday 8, I rode to Terryhugan, and found much of the power of God among that plain, simple-hearted people. Here Mr. Ryan overtook me, and led me to Clanmain, where we had, as usual, a lively, earnest congregation : most of whom, (except those that came from far) were present again at five in the morning. About eleven I preached at the Grange, a small village, about five miles from Clanmain. Friday 10, I took Mr. Ryan with me, and set out for Londonderry. When we had rode about twelve miles, a road turned short to the left: but having no direction to turn, we went straight forward, till a woman running after us, (taking one of us, I know not why, for a doctor) told us the case of her poor husband, who, she said, had kept his bed for seven weeks, After riding half an hour, we found we were out of our way, and rode back again. By this means we went by the house where the man lay. When I alighted and went in, I quickly saw, that he needed something more than I had prescribed before. Who knows but our losing the way may be the means of saving the poor man's life?

In the afternoon, after riding through a fruitful Country, fone mountain only excepted) we came to Omagh, the shire town of the county of Tyrone. We found a good inn; but were not glad, when we heard there was to be dancing that night in the room under us. But in awhile, the dancers removed to the shire-hall. So we slept in peace.

Saturday 11, Having no direction to any one in Derry, I was musing what to do, and wishing some one would meet me and challenge me, though I knew not how it could be, as I never had been there before, nor knew any one in the town. When we drew near it, a gentleman on horseback stopped, asked me my name, and shewed me where the preacher lodged. In the afternoon he accommodated me with a convenient lodging at his own house. So one Mr. Knox is taken away, and another given me in his stead. At seven I preached in the Linen-hall, (a square so called) to

the largest congregation I have seen in the north of Ireland. The waters spread as wide here as they did at Athlone. God grant they may be as deep!

Sunday 12, At eight I preached there again, to an equal number of people. About eleven Mr. Knox went with me to Church, and led me to a pew, where I was placed next the Mayor. What is this? What have I to do with honour? Lord, let me always fear, not desire it. The afternoon service was not over till about half past six. At seven I preached to nearly all the inhabitants of the City. I think, there was scarcely one who did not feel that God was there. So general an impression upon a congregation I have hardly seen in any place.

Monday 13, and the following days, I had leisure to go on with the Notes of the Old Testament. But I wondered at the situation I was in, in the midst of rich and honourable men! While this lasts it is well. And it will be well too, when any or all of them change their countenances:

"And wonder at the strange man's face,
"As one they ne'er had known."

Tuesday 14, I wrote the following letter to a friend:

"Dear Sir,

Londonderry, May 14, 1765. I hope you will always write in the same manner. Love is the plainest thing in the world: I know this dictates what you write: and what need of ceremony?

"Your manner of writing needs no excuse.

"You have admirably well expressed what I mean by an opinion, contradistinguished from an essential doctrine. Whatever is compatible with love to Christ and a work of grace,' I term an opinion. And certainly the holding particular election and final perseverance is compatible with these. Yet, What fundamental errors,' you ask, 'have you opposed with half that fervency as you have these opinions?' I have printed nearly fifty sermons, and only one of these opposes them at all. I preach about eight hundred sermons in a year; and, taking one year with another, for twenty years past, I have not preached eight sermons in a year upon the

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subject. But, 'How many of your best preachers have been thrust out because they dissented from you in these particu lars!' Not one, best or worst; good or bad, was ever thrust put on this account. There has not been a single instance of this kind. Two or three, (but far from the best of our preachers) voluntarily left us, after they had embraced those opinions; but it was of their own mere motion. And two I should have expelled for immoral behaviour, but they withdrew, and pretended they did not hold our doctrine.' Set a mark therefore on him that told you that tale, and let his word for the future go for nothing.

“Is a man a believer in Jesus Christ, and is his life suit able to his profession? are not only the main, but the sole enquiries I make in order to his admission into our Society. If he is a Dissenter, he may be a Dissenter still: but if he is a Churchman, I advise him to continue so; and that for many reasons, some of which are mentioned in the tract upon that subject.

"I think on justification just as I have done any time these seven and twenty years; and just as Mr. Calvin does.' In this respect, I do not differ from him an hair's breadth.

"But the main point between you and me is perfection. This,' you say, 'has no prevalence in these parts, otherwise I should think it my duty to oppose it with my whole strength; not as an opinion, but as a dangerous mistake, which appears to be subversive of the very foundation of Christian experience, and which has in fact given occasion to the most grievous offences.'

"Just so my brother and I reasoned thirty years ago, 'as thinking it our duty to oppose predestination with our whole strength; not as an opinion, but as a dangerous mistake, which appeared to be subversive of the very foundation of Christian experience, and which has in fact given occa, sion to the most grievous offences.'

"That it has given occasion to such offences I know; I can name time, place, and persons. But still another fact stares me in the face. Mr. H. and Mr. N. hold this, and

yet I believe these have real Christian experience. But if so, this is only an opinion: it is not subversive, (here is clear proof to the contrary) of the very foundations of Christian experience. It is compatible with love to Christ, and a genuine work of grace.' Yea, many hold it, at whose feet I desire to be found in the day of the Lord Jesus. If then I'oppose this with my whole strength,' I am a mere bigot still. I leave you in your calm and retired moments to make the application.

"But, How came this opinion into my mind? I will tell you with all simplicity. In 1725, I met with Bishop Taylor's Rules of Holy Living and Dying. I was struck particularly with the chapter upon Intention, and felt a fixed intention to give myself up to God. In this I was much confirmed soon after by the Christian Pattern, and longed to give God all my heart. This is just what I mean by perfection now. I sought after it from that hour.

"In 1727, I read Mr. Law's Christian Perfection and Serious Call, and more explicitly resolved to be all devoted to God, in body, soul, and spirit. In 1730 I began to be homo unius libri; to study, comparatively, no book but the Bible. I then saw in a stronger light than ever before, that only one thing is needful, even faith that worketh, by the love of God and man, all inward and outward holiness; and I groaned to love God with all my heart, and to serve him with all my strength.

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"January 1, 1733, I preached the sermon on the cir cumcision of the heart; which contains all that I now teach concerning salvation from all sin, and loying God with an undivided heart. In the same year I printed (the first time I ventured to print any thing) for the use of my pupils, a collection of Forms of Prayer.' And in this I spoke expli citly of giving the whole heart, and the whole life to God. This was then, as it is now, my idea of perfection, though I should have started at the word.

"In 1735, I preached my farewel sermon at Epworth in Lincolnshire. In this likewise I spoke with the utmost clearness of having one design, one desire, one love, and of pur

suing the one end of our life, in all our words and actions. "In January, 1738, I expressed my desire in these words: O grant that nothing in my soul

May dwell but thy pure love alone! 'O may thy love possess me whole, 'My joy, my treasure, and my crown. 'Strange flames far from my heart remove! My every act, word, thought, be love.' "And I am still persuaded, this is what the Lord Jesus hath bought for me with his own blood.

"Now, whether you desire and expect this blessing or not, is it not an astonishing thing, that you or any man living should be disgusted at me for expecting it? And that they should persuade one another that this hope is subversive of the very foundations of Christian experience?' Why then, whoever retains it, cannot possibly have any Christian experience at all! Then my Brother, Mr. Fletcher, and I, and twenty thousand more, who seem both to fear and to love God, are in reality children of the devil, and in the road to eternal damnation!

"In God's Name, I intreat you, make me sensible of this. Shew me by plain, strong reasons, what dishonour this hope does to Christ, wherein it opposes justification by faith, or any fundamental truth of religion. But do not wrest, and wiredraw, and colour my words, as Mr. Hervey, (or Cudworth) has done, in such a manner, that when I look in that glass, I do not know my own face! Shall I call you,' says Mr. Hervey, my father, or my friend? For you have been both to me.' So I was, and you have as well requited me! It is well my reward is with the Most High.

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"Wishing all happiness to you and yours, I am, dear Sir, your affectionate brother and servant,

"JOHN WESLEY."

On Wednesday and Thursday I spoke severally to the members of the Society. I found, just as I expected, that the work of God here is exceedingly shallow: yet, while so many flock to hear, one cannot doubt, but God will cut some of them to the heart.