"I acknowledge no inherent perfection in this life," said the Count. "This is the error of errors. I pursue it through the world with fire and sword. I trample it under foot. I exterminate it. Christ is our only perfection. Whoever follows after inherent perfection denies Christ." "But I believe," replied Wesley, "that the Spirit of Christ works perfection in true Christians." "Not at all," replied Zinzendorf, "All our perfection is in Christ. The whole of Christian perfection is imputed, not inherent. We are perfect in Christ--in ourselves, never." "What," asked Wesley, in blank amazement, after Zinzendorf had hammered out his point. "Does not a believer, while he increases in love, increase equally in holiness?" "By no means," said the Count; "the moment he is justified he is sanctified wholly. From that time, even unto death, he is neither more nor less holy. A babe in Christ is as pure in heart as a father in Christ. There is no difference." At the close of the discussion the Count spoke a sentence which seemed to Wesley as bad as the teaching of Molther. "We spurn all self-denial," he said, "we trample it under foot. Being believers, we do whatever we will and nothing more. We ridicule all mortification. No purification precedes perfect love." And thus the Count, by extravagant language, drove Wesley further away from the Brethren than ever. Meanwhile, at Fetter Lane events were moving fast. As soon as Wesley was out of the way, James Hutton came to the front; a good many Moravians--Bishop Nitschmann, Anna Nitschmann, John Toeltschig, Gussenbauer, and others--began to arrive on the scene; and step by step the Society became more Moravian in character. For this Hutton himself was chiefly responsible. He maintained a correspondence with Zinzendorf, and was the first to introduce Moravian literature to English readers. He published a collection of Moravian hymns, a Moravian Manual of Doctrine, and a volume in English of Zinzendorf's Berlin discourses. He was fond of the Moravian type of teaching, and asked for Moravian teachers. His wish was speedily gratified. The foolish Molther departed. The sober Spangenberg arrived. The whole movement now was raised to a higher level. As soon as Spangenberg had hold of the reins the members, instead of quarrelling with each other, began to apply themselves to the spread of the Gospel; and to this end they now established the "Society for the Furtherance of the Gospel." Its object was the support of foreign missions {1741.}. At its head was a committee of four, of whom James Hutton was one. For many years the "Society" supported the foreign work of the Brethren in English colonies; and in later years it supplied the funds for the work in Labrador. The next step was to license the Chapel in Fetter Lane. The need was pressing. As long as the members met without a licence they might be accused, at any time, of breaking the Conventicle Act. They wished now to have the law on their side. Already