a striking proof is here afforded of the wisdom and faithfulness of God! Surely it well becomes the members of a community which has been so undeservedly favoured to inquire whether they, as individuals and collectively, have faithfully improved the privileges bestowed upon them.” But about the chapel. Turn to Baxter’s Diary, and we find the place mentioned there. He writes: “On January the 24th, 1672–3, I began a Tuesday Lecture at Mr. Turner’s church in New Street, near Fetter Lane, with great convenience and God’s encouraging blessing.” It is, writes Mr. Orme, that between Nevill’s Court and New Street, now occupied by the Moravians. It appears to have existed, though perhaps in a different form, before the Fire of London. Turner, who was the first minister, was a very active man during the Plague. He was ejected from Sunbury, in Middlesex, and continued to preach in Fetter Lane till towards the end of the reign of Charles II., when he removed to Leather Lane. Baxter carried on the morning week-day lecture till the 24th of August, 1682. The church which then met in it was under the care of Mr. Lobb, whose predecessors had been Dr. Thomas Goodwin and Thankful Owen. This church still exists, but on the opposite side of the way, under the care of the Rev. J. Spurgeon. The Moravians came into possession of the building in 1740. They had previously met in Fetter Lane, but in a smaller room. The present chapel was then known as the Great Meeting-house, or Bradbury’s Meeting-house. Tradition says that the place was once used as a saw-pit, and as a place of asylum when the State Church was busy at the work in which it has ever been untiring, no matter how remiss in other matters—that of enforcing its rights real or fancied, and disregarding those of other men. Tradition also says that the place was built, for the same reason, with two modes of egress, that the good men in the pulpit might have an additional chance of safety. It was in the meeting that Emmanuel Swedenborg was for a time accustomed to worship. It was in the old place that Whitefield and Wesley attended, and where, as Southey writes, “they encouraged each other in excesses of devotion which, if they found the mind sane, were not likely long to leave it so,” but of which Wesley writes in very different language. Let us hear what he says. “About three in the morning, as we were continuing instant in prayer, the power of God came mightily upon us, insomuch that many cried out for exceeding joy, and many fell to the ground. As soon as we were recovered a little from that awe and amazement we broke out with one voice, ‘We praise Thee, O God! we acknowledge Thee to be the Lord.’” “It was a Pentecostal season indeed,” wrote Whitefield. Let me add that it was there, and not in the present meeting, that Wesley stood up and read from a written paper such of their doctrines as he contemned, especially that of there being no degrees of faith short of perfect assurance. He