fied; 2. this living faith is always given in a moment; 3. and in that moment he has peace with God; 4. which he cannot have without knowing that he has it; 5. and being born of God he sinneth not; 6. and he cannot have this deliverance from sin without knowing that he has it.

Both statements Wesley noted in his journal, expressing no opinion upon either, though undoubtedly he agreed with Boehler. Of the Count he says little Zinzendorf and Wesley had admired and loved each other at a distance, but their friendship was not likely to be improved by nearer intercourse. The Count stood in the double relation of Prophet and Patron to the Moravians. He was still the German Baron; and in a country where feudal pride had abated nothing of its pretensions, his rank and power unavoidably, though perhaps unwittingly, increased and confirmed his authority over a people who stood in need of his protection, and had been bred up, many of them, in vassalage, and all in conscious inferiority. Watteville the only member of the Moravian church who was his equal in rank, acknowledged the ascendancy of his talents, and he lived in a spiritual empire within which his discourses and writings were received as oracles, and his influence was supreme. Wesley came to visit him with impressions altogether favourable; he had submitted himself almost as a disciple to Boehler, and had still the feelings of a disciple rather than a teacher when he reached Marienborn. Yet, though in this state of mind he would be little disposed to provoke controversy,

and certainly had no desire to detect errors among a people whom he hoped to find as perfect as he had fancied them to be, Zinzendorf must sometimes have felt the edge of his keen logic. No man in the character of a religious enquirer, had ever before approached him upon a footing of fair equality; and from the mere novelty of this circumstance, if not from instinctive jealousy, or natural penetration, he was likely soon to perceive that Wesley was not a man who would be contented with holding a secondary place. They certainly parted with a less favourable * opinion of each other, than each had entertained before the meeting.

But the community appeared to Wesley such as his ardent imagination had prefigured them, and under this impression he wrote of them from Marienborn to his brother Samuel. "God," said he," has given me, at length, the desire of my heart. I am with a church whose conversation is in Heaven, in whom is the mind that was in Christ, and who so walk as he walked. As they have all one Lord and one faith, so they are all

Mr. Hampson in his life of Wesley relates, that the Count who regarded him as a pupil, ordered him one day to dig in the garden. "When Mr. Wesley had been there some time, working in his shirt, and in a high perspiration, he called upon him to get into a carriage that was in waiting, to pay a visit to a German Count; nor would he suffer him either to wash his hands, or to put on his coat. You must be simple, my brother!', was a full answer to all his remonstrances; and away he went like a crazed man in statu quo." Mr. Hampson adds, that he has no doubt of the authenticity of this anecdote: but it is not likely that Zinzendorf who had been in England should have exacted this proof of docility from an English clergyman, nor that Wesley should have submitted to it. Similar, but more extravagant tales are common in monastic history.

partakers of one spirit, the spirit of meekness and love, which uniformly and continually animates all their conversation. Oh! how high and holy a thing Christianity is and how widely distant from that, I know not what, which is so called, though it neither purifies the heart, nor renews the life, after the image of our blessed Redeemer. I grieve to think how that holy name by which we are called, must be blasphemed among the heathen, while they see discontented Christians, passionate Christians, resentful Christians, earthly-minded Christians. Yea, to come to what we are apt to count small things, while they see Christians judging one another, ridieuling one another, speaking evil of one another, increasing instead of bearing one another's burdens. How bitterly would Julian have applied to these, See how these Christians love one another! I know I myself, I doubt you sometimes, and my sister often, have been under this condemnation."

He had intended to rest at Marienborn only for a day or two, but he remained a fortnight. As the travellers advanced in Germany they were grievously annoyed by municipal and military examinations, which were conducted with the most phlegmatic inhospitality. These senseless interruptions provoked Wesley, who had been accustomed to English liberty in his motions, and who was impatient of nothing so much as of loss of time. "I greatly wonder," said he, "that common sense and common humanity (for these, doubtless, subsist in Germany as well as England,) do not put an end to this senseless, inhuman usage of strangers,

which we met with at almost every German city. I know nothing that can reasonably be said in its defence in a time of full peace, being a breach of all the common, even heathen laws of hospitality. If it be a custom, so much the worse, the more is the pity, and the more the shame." They were sometimes carried about from one magistrate to another for more than two hours, before they were suffered to go to their inn. After a journey of eleven days from Marienborn they reached Herrnhut.

This place, the first and still the chief settlement of the Moravian Brethren, consisted at that time of about an hundred houses, built upon the great road from Zittau to Lobau. The Brethren had chosen to build by the road-side, because they expected to find occasion for offering instruction to travellers as they might be passing by. The visitors were lodged in the house appointed for strangers. And here Wesley found one of his friends from Georgia, and had opportunities of observing and enquiring fully into the economy of this remarkable people, who without the restriction of a vow had submitted to a rule of life, as formal as that of a monastic order, and though in some respects less burthensome, in others not less fantastic. The sexes were divided each into five classes, the three first consisting of children according to their growth, the two others of the young, and of the married. The single men, and single women and widows dwelt in separate houses, but each in community. Two women kept a nightly watch in the

women's apartment, and two men in the street. They were expected to pray for those who slept, and to sing hymns which might excite feelings of devotion in those who were awake. There was an Eldest over each sex, and two inferior eldests, over the young men and the boys, and over the unmarried women and the girls. Besides this classification according to sex, age, and condition, each household was considered as a separate class and had its helper or deacon, its censor, its monitor, its almoner, and its servant or helper of the lowest order; in the female classes these offices were filled by women. The deacon or helper was to instruct them in their private assemblies; to take care that outward things were done decently and in order, and to see that every member grew in grace, and walked suitably to his holy calling. The censors were to observe the smallest things and report them either to the helpers or monitors, and the monitors might freely admonish even the rulers of the Church. And as if this system of continual inspection were not sufficient, there were secret monitors, besides those who were known to hold that office. They were sub-divided into bands, the members of which met together twice or thrice a week to confess their faults one to another, and pray for one another. Every band had its leader chosen as being a person of the most experience, and all these leaders met the superior Eldest every week, for the purpose of "laying open to him and to the Lord whatsoever hindered or furthered the