generally, if not always, been wrought in one moment.

As

the lightning shineth from heaven, so was the coming of the Son of Man, either to bring peace or a sword; either to wound or to heal; either to convince of sin, or to give remission of sins in his blood. And the other circumstances attending it have been equally remote from what human wisdom would have expected. So true is that word, 'My ways are not as your ways, nor my thoughts as your thoughts.' These extraordinary circumstances seem to have been designed by God for the further manifestation of his work, to cause his power to be known, and to awaken the attention of a drowsy world."

Not satisfied to confine the gospel within the limits of his own country, Mr. Wesley visited Wales, where, finding the churches shut against him, as at home, he preached Jesus in the streets and private dwellings with his usual power, and many were converted, and united together to run the race set before them.

By this time Mr. Charles Wesley had overcome his scruples about preaching out of church, and had joined with his brother and Mr. Whitefield in calling after sinners in the highways and hedges. But he was not a little annoyed by the attempt of a layman, a Mr. Bowers, to speak after he had closed, which was so palpable a breach of church order that both he and Mr. Whitefield declared against it. The necessity of such efforts had not yet appeared, nor had these men of God become so weaned from their church notions as to countenance the movement in any event not involving the command of God. This was the first attempt at lay preaching among them, and it met with so much opposition that Bowers soon confessed his errors and acquiesced in the judgment of his superiors. But the spirit that throbbed in his bosom was destined to speak out.

About this time the society in London fell into dangerous errors, by means of the Moravians, with whom they were intimately connected. This led to an able discussion of the points of difference, and finally to the division of the society, and the separation of Mr. Wesley from the Moravian body. These differences, together with the multiplication of societies, suggested the importance of having some definite basis of union; which, while it should invite all serious persons to the highest privileges of the gospel, would authorize the pastors of the flock to eject such from their fellowship as should prove themselves unworthy of confidence. This necessity was supplied by the adoption of that most excellent code in our Discipline, entitled, "The General Rules of our United Societies." [See Dis., pp. 30-31.

Things now seemed to be settling into a more systematic and permanent state. The Wesleys were seeing eye to eye as they had not always done. Mr. Whitefield, and various others of the regular clergy, were with them in spirit and in effort, as far as it was practicable in their different circumstances; and other appearances were flattering. But no

slight shade was soon cast over their prospects by an occurrence the least anticipated. Mr. Whitefield departed from the faith. Having made a second tour in America, and been cordially received by many of the Calvinistic clergy, who held almost the entire religious influence in the northern States at the time, he had been induced to read their writings and adopt their creed. The consequence was just what might have been expected, viz.: debate and alienation. It is impossible for men to avoid being influenced by their opinions. Having embraced Calvinism, how could he coöperate with Mr. Wesley as before? His new opinions positively forbade it. He could avoid controversy, and he did so, to considerable extent. But his friends and sympa

thizers felt it their duty to explode the Arminian heresy, as Methodism was called, and they were not always scrupulous about the means they employed to do it.

Says Mr. Moore: "The disturbance which this opinion occasioned at Bristol, and the parts adjacent, was not so soon or so easily quieted. Mr. Wesley had permitted an excellent young man, Mr. Cennick, afterwards a minister of the Moravian Church, to pray with and exhort the society at Kingsword, as well as to superintend the school during his absence. Mr. Cennick now embraced the doctrine of the decrees; and soon after seems to have lost all love and respect for his former friend, speaking against him and his doctrine with much contempt and bitterness. The consequence was that, after some fruitless efforts to heal the breach, Mr. Cennick departed, and carried off with him about fifty of the society, whom he formed into a separate connection. Mr. Wesley mourned over this young man in such a manner as evinced that he held him in high esteem."

Fearing nothing for the cause, and especially from con tention, all things being ordained from everlasting, those who sympathized with Mr. Whitefield improved every oppor tunity to make converts to their new opinions. This occasioned no little disquietude. If the doctrines of Whitefield and his followers were true, Methodism must be false. Being diametrically opposed to each other at the same point, both could not be true.

To meet the emergency, Mr. Wesley printed a sermon on Predestination, exposing the absurdity of the particular views contended for by the Calvinists. This gave consid crabie offence, and led to a separation of the two parties, an event much to be regretted in many respects; but which, considering the doctrinal differences existing among them.

was indispensable to the success of either. The truth is, the two systems are antagonistic to each other. It is not possible to harmonize them. One of them is essentially false, and cannot coöperate with the other without creating a controversy. This is true, whether we look at the subject in the light of facts, philosophy, or religion. And hence we regard all attempts to effect an amalgamation of religious elements, thus radically discordant, as worse than in vain. The best, we believe, that can be done in such cases, is what Wesley and Whitefield (bating the use of some few emphatic expressions) did, viz.: to separate, and work out their respective systems with all possible energy; but still, so to love each other as Christians, and the cause of God, as to rejoice in each other's success in winning souls to Christ, and contribute to each other's comfort and efficiency as far as practicable without impairing his own. This these two men of God did in a high degree. True, they spake very, perhaps too plainly to each other, in a few letters that passed between them; but, after all, they loved as brethren; and Mr. Wesley closed the controversy by saying, "How easy it were for me to hit many other palpa ble blots, in that which you call an answer to my sermon! And how above measure contemptible would you then appear to all men, either of sense or learning? But I spare you; mine hand shall not be upon you. The Lord be judge between me and thee! The general tenor both of my public and private exhortations, when I touch thereon at all as even my enemies know, if they would testify, is, 'Spare the young man, even Absalom, for my sake.""

How kindly these remarks were received is indicated by the following words, in a letter from Mr. Whitefield, written some months after: "I long to hear from you, and write this hoping to have an answer. I rejoice to hear the Lord

blesses your labors. May you be blessed in bringing souls to Christ more and more! I believe we shall go on best when we only preach the simple gospel, and do not interfere with each other's plan. Brother Charles has been pleased to come and see me twice. Behold, what at happy thing it is for brethren to dwell together in unity! That the whole Christian world may all become of one heart and one mind; and that we, in particular, though differing in judgment, may be examples of mutual, fervent, undissembled affection, is the hearty prayer of, reverend and dear sir, your most affectionate, though most unworthy, younger brother in the kingdom and patience of Jesus." This letter was answered in the same brotherly spirit, and the mutual regard of these excellent men suffered no diminution to the last. So that Mr. Whitefield found it in his heart to record in his last will and testament, "I leave a mourning ring to my honored and dear friends, and distinguished fellow laborers, the Rev. Messrs. John and Charles Wesley, in token of my indissoluble union with them, in heart and Christian affection, notwithstanding our difference in judg ment about some particular points of doctrine." Under the impulse of the same feeling, he often expressed a wish to have Mr. Wesley preach his funeral sermon, should he die first, which he did, and in which he gave a full proof of profound love for the partner of his youthful conflicts.

Another necessity to be provided for, arising from the growing state of the societies, was the increasing demand for laborers. Mr. Wesley's desire was that the established clergy should watch over such as he and his associates had brought to repentance, and encourage them in faith and practice, as their spiritual interests required. But they did no such thing. They conducted towards them, in most cases, more like wolves than shepherds, ridiculing their