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alone, and clapping thein in the empty theatre. This feems to have been a purely, natural diforder, although not easy to account for. Whether any thing preternatural was added in the cafe of the Baron, I do not undertake to determine.

4. The accounts of thofe "admirable tragedies" which he has published, take up many quarto volumes. I have read little more of them than what we have in English, except his inimitable piece, "De nuptiis caleflibus; of the Marriages in heaven." To the reading of this I acknowledge I was invited by. the Newness of the fubject. And I cannot doubt, but the fame circumstance (though they were not fenfible of it) contributed much to the pleasure, which thofe pious men, Mr. Cl. Mr. Ha. and Mr. Cl-s have received from his writings. The fame pleasure they naturally defired to impart to their countrymen, by tranflating, publishing, recommending, and propagating them with their might. They doubtlefs found an additional pleasure, from the huge admiration wherewith many received them. And I fhould not wonder if some of these should be adopted into the Society of Angels, juft as the Baron himself was: nay, I cannot but apprehend, that they have already attained to a degree of the fame Illumination.

5. Defiring to be thoroughly mafter of the subject, I procured the translation of the first volume, of his last and largest theological work, entitled, "True Chriftian Religion." (The original the Baron himself prefented me with, a little before he died.) I took an extract thereof from the beginning to the end, that I might be able to form a more accurate judgment. And one may trace through the whole, remains of a fine genius," Majeftic, though in ruins!" From the whole I remark, That what Mr. Law oddly imputes to Sir Ifaac Newton, is truly imputable to the Baron. He ploughed with Jacob Behmen's heifer," and that both in Philofophy and Divinity. But he far exceeded his mafler: his dreams are more extraordinary than thofe of Jacob himself.

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6. Nothing can be more extraordinary than his manner of expounding the Holy Scriptures: a fpecimen of which he has given in his Expofition of the Decalogue: in which he undertakes to fhew, not only the literal and spiritual, but even the celeftial meaning of each commandment. For example. "By the fourth Commandment, in the fpiritual fenfe is meant, the Regeneration and Reformation of man! The work of Regeneration is fucceffive. (This is borrowed from Jacob Behmen) "Anfwering in its feveral ftages to man's conception, formation in the womb, his Birth, and his Education. The first act of the New Birth is Reformation; the fecond act of it is Regeneration." That is, in plain

English, The fecond A&t of the New Birth is the New Birth!

"In a spiritual sense, by honouring Father and Mother, is meant, revering and loving God and the Church! In a celeftial fenfe by Father is meant, revering and loving God and the Church. In a celestial sense by Father is meant God, by Mother, the Communion of Saints."

"The celestial meaning of the fixth Commandment is, Thou shalt not hate God."

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Committing adultery in a spiritual sense is adulterating the word of God."

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Stealing in the celeftial fenfe is, the taking away divine power from the Lord."

7. I will oblige the Reader with a few more of his extraordinary Expofitions.

"In Scripture, by a garden, a grove, woods, are meant Wifdom, Intelligence, Science; by the olive, the vine, the cedar, the poplar and the oak, are meant the Good and Truth of the Church, under the different characters of celeftial, fpiritual, rational, natural, and fenfual. By a lamb, an ox, a fheep, a calf, a goat, are meant Innocence, Charity, and natural Affection. By Egypt is fignified what is fcientific, by Afhur what is rational, by Edom what is natural, by Moab,

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the adulteration of Good, by Ammon the adulteration of Truth. By Jacob is meant the Church Natural, by Ifrael the Church Spiritual, and by Judah, the Church celeftial.

Can any person of Common Underftanding defend any of these expofitions? Are they not fo utterly abfurd, fo far removed from all fhadow of Reason, that inftead of pronouncing them the dictates of the Holy Ghoft, we cannot but judge them to be whims of a diftempered imagination? A thousand more, equally abfurd, are to be found in all his writings. But I believe thefe are abundantly fufficient to fhew the man.

[To be continued.]

LET

TER S.

CCCVIII.

LETTER

[From Capt. S, to the Rev. Mr. Wesley.]

Rev. Sir,

MR.

Leicester, Oct. 15, 1766.

R. B. came to Northampton on Friday the third instant, and was affectionately received. Each time he preached he had many to hear him. On Sunday evening he changed with Mr. G. who had near two thousand hearers. There was each time the greatest decency and respect shewn every body listening as if they came with a view to benefit their fouls.

On Monday I was ordered to this place with part of the Regiment. As foon as it was known at Northampton, fome perfons came to me under great concern, fearing it would cause the Preacher to go away, for want of a place to preach in. They added, rather than that fhould be the cafe, they were willing to contribute fomething towards getting one. VOL. VI.

3 H

But

But as long as our Regiment ftays at Northampton, this will be unneceffary; as we can contrive to let them have our Riding-house. The perfons that came to me, hope you will continue to fend them a Preacher. Indeed, from the great eagerness of the people to hear, and their earnestness to have a Preacher come amongst them, there feems to be a prospect of much good being done. The harvest seems to be truly plenteous; and many fouls are praying for Labourers to be fent amongst them.

I therefore trust you will take this affair into serious confideration, and fend another Preacher into the Bedford Circuit, who can take Northampton and two or three other villages in, that I know would receive you.

I feel a very earnest defire that you may contrive to do this. The Lord has opened you a door in Northampton at laft, and will perhaps condefcend to make us, unworthy creatures, Inftruments of affifting you. I therefore wish you were well-established there before we leave the place.

As perfons of all ranks go to hear, I hope you will fend a Preacher that will be acceptable to them. As the work is in its infancy, were they to have one they did not like, perhaps it might cool that ardent defire that feems to be amongst them. Mr. B. has found great favour with all. But I humbly fubmit this to your better judgment, and pray that the Lord may direct you, both in this, and all other things, to act as is most confiftent with His own glory, and the good of immortal fouls.

May grace and peace be multiplied unto you!

Reverend Sir,

So prays,

Your affectionate, though unworthy Brother,

J. S.

LETTER

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[From Mr. T. J. to the Rev. Mr. Wesley.]

Rev. Sir,

London, Oct. 26, 1766.

Hope you will have patience with me, while I relate my

fense of the immense treasures of God's love to his unworthy creature. I am at a lofs how to begin; my foul being so big with matter. O his goodness is unfearchable! I call aloud on heaven and earth; things animate and inanimate to praise Him and with the Pfalmift, I ftir up all within me to blefs his holy Name.

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He has lately raised me from a bed of fickness. He corrected me in judgment. But the grace that kept me in profperity, was fufficient in adversity. I found the promise true, As thy day is, fo fhall thy firength be. My heavenly Father gave me entire patience: fo that, though I was confcious, It was better to depart and be with Chrift, yet I was content to live as long as he pleased. After God had brought me even to the portals of eternity, it was his good pleasure to lead me back to health again. Was it not trying, dear Sir, to be in view of fupreme felicity; to get a glimpse of glory; to find myself prepared to go to the bofom of Jefus, and not be able to enjoy? Was not this trying to ardent love? But my foul can only breathe, "Thy will be done, O God my Saviour."

My foul at prefent, amidst noife and tumult, fweetly refls in Jefus. All my delight is in God. Chrifl within me is my glory, and of this I will make my boast all the day long. The view of Chrift, as my All in All, makes me defirous of the fricteft devotion to him; and that his free grace may be more abundantly magnified in me. O may God eftablifh in my foul the fweet reign of divine love! I want to be all love; even as God is love. This is the pure fire that

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