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unremitted sin are not removed from our minds, | mately follow from the holy preaching of the foundthen the only ground of our "love, joy, and peace,' er of Methodism. is pardon, revealed and witnessed, directly and im- His view of the doctrine is so opposed to license mediately, by the Spirit of adoption.* and real enthusiasm, to pride and self-sufficiency, The mind of Mr. Wesley was also too discrimi-that it can only be made to encourage them by so nating not to perceive, that, in the scheme of attain- manifest a perversion, that it has never occurred ing assurance by inference from moral changes except among those most ignorant of his writings. only, there was a total neglect of the offices explicit- He never encouraged any to expect this grace but ly ascribed to the Holy Spirit in the New Testa- the truly penitent, and he prescribed to them "fruits ment, and which, on this scheme, are unnecessary. meet for repentance." He believed that justificaThese are clearly stated to be that of "bearing wit- tion was always accompanied by a renewal of the ness" with the spirits of believers, that they are the heart, and as constantly taught, that the comfort children of God; that of the Spirit of adoption, by "of the Holy Ghost" could remain the portion only which they call God Father, in the special sense in of the humble and spiritual, and was uniformly and which it is correlative to that sonship which we exclusively connected with a sanctifying and obediobtain only by a justifying faith in Christ; and that ent faith. He saw that the fruits of the Spirit were of a Comforter, promised to the disciples to abide" love, joy, peace," as well as "gentleness, goodness, with them "for ever," that their "joy might be full." meekness, and faith;" but he also taught that all Enough has been said on this subject to show that who were not living under the constant influence Mr. Wesley, on this doctrine, was neither rash nor of the latter would fatally deceive themselves by inconsiderate, much less enthusiastic. It is ground- any pretensions to the former. ed on no forced, no fanciful interpretation of Scripture; and it maintains, as of possible attainment one of the most important and richest comforts of the human mind. It leaves no doubt as to a question which, whilst problematical, must, if we are earnest in seeking our salvation, be fatal to our peace; it supposes an intercourse between God and the minds of good men, which is, surely in the full and genuine spirit of the Christian religion, eminently called the "ministration of the Spirit," and it is, as taught by him, vitally connected with sober, practical piety. That, like the doctrine of justificaion by faith alone, it is capable of abuse, is very rue. Many have perverted both the one and the other. Faith with some has been made a discharge from duty; and with respect to the direct witness of the Spirit, fancy has no doubt been taken, in some stances, for reality. But this could never legiti-the best application of his judgment. He wanted

The precedence of the direct witness of the Spirit of God to the indirect witness of our own, and the dependance of the latter upon the former, are very clearly stated by three divines of great authority; to whom I refer the rather, because many of their followers of the present day have become very obscure in their statements of this branch of Christian experience:

Such were the views of the first Methodists, on these important points, and such are the unchanged opinions of their successors to this day. They may be called peculiarities, because they differed in some respects from the same doctrines of justification, faith, assurance, and sanctification, when associated with various modifications of Calvinism; and although somewhat similar doctrines are found in many Arminian writers, yet in the theology of the Wesleys they derive life and vigor from the stronger views of the grace of God which were taught them by their Moravian and Calvinistic brethren.

No man more honestly sought truth than Mr. Wesley, and none more rigidly tried all systems by the law and the testimony. As to authority he was "a man of one book;" and whatever may be thought peculiar in his views, he drew from that source by

not, however, authority of another kind for his leading opinions. On the article of justification he agreed with all the reformed churches; his notion of saving faith was substantially that of the divines of the best ages of the reformation, and of still earlier times; nor was his doctrine of the direct witness of the Spirit to our adoption one as to which

"St. Paul means that the Spirit of God gives such a testimony to us, that he being our guide and teacher, The following beautiful and striking passage, illusour spirit concludes our adoption of God to be certain.trative of the above remark, is from the preface to his For our own mind, of itself, independent of the preceding sermons:testimony of the Spirit, [nisi præeunte Spiritus testimonio,] could not produce this persuasion in us. For whilst the Spirit witnesses that we are the sons of God, he at the same time inspires this confidence into our minds, that we are bold to call God our Father."Calvin on Romans viii. 16.

"Romans viii. 16. The Spirit itself beareth witness with our spirits that we are the sons of God.' The witness which our own spirits do give unto our adoption is the work and effect of the Holy Spirit in us; if it were not, it would be false, and not confirmed by the testimony of the Spirit himself, who is the Spirit of truth. And none knoweth the things of God but the Spirit of God.'-1 Cor. ii. 11. If he declare not our sonship in us and to us, we cannot know it. How doth he then bear witness to our spirits? What is the distinct testimony? It must be some such act of his as evidenceth itself to be from him, immediately, unto them that are concerned in it, that is, those unto whom it is given." -Dr. Owen on the Spirit, sect. 9.

"The Spirit of adoption doth not only excite us to call upon God as our Father, but it doth ascertain and assure us, as before, that we are his children. And this it doth not by an outward voice, as God the Father to Jesus Christ, nor by an angel, as to Daniel and the Virgin Mary, but by an inward and secret suggestion, whereby he raiseth our hearts to this persuasion, that God is our Father, and we are his children. This is not the testimony of the graces and operations of the Spirit, but of the Spirit itself."-Poole on Romans vi. 16.

"To candid, reasonable men, I am not afraid to lay open what have been the inmost thoughts of my heart. I have thought, I am a creature of a day, passing through life, as an arrow through the air. I am a spirit come from God; and returning to God; just hovering over the great gulph; till, a few moments hence, I am no more seen! I drop into an unchangeable eternity! I want to know one thing, the way to heaven: how to land safe on that happy shore. God himself has condescended to teach the way; for this very end he came from heaven. He hath written it down in a book! O give me that book! At any price, give me the book of God! I have it: here is knowledge enough for me. Let me be homo unius libri. [A man of one book.] Here then I am, far from the busy ways of men. I sit down alone! only God is here. In his presence I open, I read his book; for this end, to find the way to heaven. Is there a doubt concerning the meaning of what I read? Does any thing appear dark and intricate? I lift up my heart to the Father of Lights.-Lord, is it not thy word, If any man lack wisdom, let him ask of God." Thou 'givest liberally and upbraidest not.' Thou hast said, If any be willing to do thy will, he shall know. I am willing to do: Let me know thy will. I then search after and consider paralled passages of Scripture, paring spiritual things with spiritual. I meditate thereon with all the attention and earnestness of which my mind is capable. If any doubt still remain, 1 consult those who are experienced in the things of God; and then, the writings, whereby, being dead, they yet speak. And what I thus learn, that I teach."

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any exclusive peculiarity could be attributed to him, except that he more largely and zealously preached it than any other man in modern times. It was the doctrine of Luther, Calvin, Beza, Arminius, and others of equally eminent rank abroad and at home. We may add also that such prelates and divines as Hooper, Andrews, Hall, Hooker, Usher, Brownrigg, Wake, Pearson, Barrow, Owen, and Poole, have expressed it in terms as explicit, and with equal deference to the testimony of the word of God.

The minutes of the early conferences are not confined to doctrinal discussions; but we see in them the frame of the discipline of the body; growing up from year to year, and embodied in many copious directions and arrangements. The most important of these remain in force to this day, although some in a maturer state of the society have gone into disuse. This discipline need not particularly be specified, as being for the most part well known and established; but a few miscellaneous particulars may be selected from the minutes of several successive years, as being in some instances of great importance, and in others characteristic, and occasionally | amusing.

The duty of obeying bishops was considered at the very first conference of 1744; and the conclusion is, that this obedience extends only to things indifferent; a rather strict narrowing up of canonical obedience, at this early period. The establishment of "a Seminary for laborers" was a subject of consideration at this conference also, but was postponed. The reasons why it was not afterwards carried into effect appear to have been, the rapid spread of the work, and the consequent demand for additional preachers. Mr. Wesley also looked to Kingswood school as subsidiary to this design. In the mean time he enjoined the study of the Greek and Latin poets and historians, as well as the original Scriptures, upon the preachers; and a large course of theological and general reading. This shows his views as to the subserviency of literature to usefulness in the ministry.*

No preaching was to be continued where societies were not raised up. It seems to have been a fixed maxim with the Wesleys, not to spend time in cultivating barren ground. No band-ticket was to be given to the wearers of ruffles-a practice which, though then common, accorded not with their notions either of good taste, or of the duty of economizing money in order to charity.-Equal strictness was observed as to the dress of females. Simplex munditiis was Mr. Wesley's classical rule; and the exclusive "ornament of a meek and quiet spirit," his scriptural one. All who married unbelievers were to be expelled from society.The people were required not only to stand during singing, but whilst the text was read. This excellent custom now continues only in Ireland.-Dram-drinking and pawnbroking were also sins of exclusion: so that, in fact, the Methodist societies were the first temperance societies. Reading was enjoined as a religious duty, and every preacher was bound to circulate every new book published or recommended by Mr. Wesley; so anxious was he to spread useful knowledge

through society, and to improve at once the intellects and the hearts of his people.-The officers of the society are said to be "clergymen assistants, helpers, stewards, leaders of bands, leaders of classes, visiters of the sick, schoolmasters, and housekeepers." The last class will in the present day create a smile: but at that time their business was to reside in the houses built in several of the large towns, where both Mr. Wesley and the preachers took up their abode during their stay. They were elderly and pious women, who, being once invested with an official character, extended it sometimes from the house to the church, to the occasional annoyance of the preachers. As married preachers began to occupy the houses, they were at length dispensed with. Smuggling and the buying of uncustomed goods had frequent anathemas dealt out against them, and expulsion was the unmitigated penalty.-Respect of persons was strictly forbidden to the preachers, who were also enjoined to be easy of access to all. Every preacher was to promise rather to break a limb than to disappoint a congregation. No preacher was to be continued who could not preach twice every day. He was to take care that only suitable tunes should be sung; and was advised to use in public only hymns of prayer and praise, not those descriptive of states of mind.-Lemonade was to be taken after preaching, or candied orange-peel, or a little warm ale; but egg and wine, and late suppers, are denounced as downright poison. The views entertained of a call to the ministry, deserve quoting in full:

"Q. How shall we try those who think they are moved by the Holy Ghost, and called of God to preach?

"A. Inquire, 1. Do they know God, as a pardoning God? Have they the love of God abiding in them? Do they desire and seek nothing but God? And are they holy in all manner of conversation?

"2. Have they gifts (as well as grace) for the work? Have they a clear, sound understanding? Have they a right judgment in the things of God? Have they a just conception of salvation by faith? And has God given them any degree of utterance? Do they speak justly, readily, clearly?

"3. Have they fruit? Are any truly convinced of sin, and converted to God, by their preaching? "As long as these three marks concur in any, we believe he is called of God to preach."

The probation of the preachers was at first one. year; but was afterwards extended to four.-The following minute of 1745 shows, that Mr. Charles Wesley was never considered as co-ordinate with his brother in the government of the societies:

"Should not my brother follow me step by step, and Mr. Meriton (another clergyman) him? "A. As far as possible."

What Mr. Wesley was next to write, was a matter on which he asked the advice of the conference for several years.-A little stock of medicines, to be dispensed to the poor, was ordered to be provided for London, Bristol, and Newcastle. It is not generally known that Mr. Wesley pursued a course of regular medical study, whilst at Oxford. Preachers were cautioned against giving out long hymns; and were exhorted to choose the tunes, so that they As the subject of a seminary or college has been might be suitable to the hymn.-Copies of the miof late brought under discussion, it may not be uninte-nutes of the conference were to be written out and resting to those who have not access to the manuscript copies of the first minutes, extracts from which only are in print, to give the passages which relate to this subject from the complete minutes of 1744 and 1745. In the former year it is asked, "Can we have a seminary for laborers?" and the answer is, "If God spare us till another conference." The next year the subject was resuined, "Can we have a seminary for laborers yet?" Answer. "Not till God gives us a proper tutor." So that the institution was actually resolved upon, and delayed only by circumstances.

given to each member present: when the number of preachers increased, printing was adopted.*-In

*Perhaps not more than one or two manuscript copies of the complete minutes of the conferences from 1744 to 1747 are in existence. That which lies before me, and from which extracts have been made in the preceding pages, wants two or three of the first pages of the minutes of 1744. It was not written by Mr. Wesley, but is a copy corrected by his own hand in different places.

1749, it seems to have been proposed that the soci- | years I never knew him to speak a word which he eties every where should be considered one, of which did not mean; and he always spoke the truth in the London society should be the mother church. love; I believe, no one ever heard him speak an This however came to nothing. The societies in- unkind word. He went through exquisite pain (by deed were one, but the centre of union was first Mr. the stone) for many years; but he was not weary. Wesley himself, then the conference of preachers. He was still In the same year all chapels were directed to be built after the model of that of Rotherham, and the

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'Patient in bearing ill, and doing well.'

"James Barry was for many years a faithful laborer in our Lord's vineyard. And as he labored much, so he suffered much; but with unwearied patience. In his death he suffered nothing, stealing quietly away in a kind of lethargy.

His temper was uncommonly vehement: but before "Thomas Payne was a bold soldier of Jesus Christ. he went hence, all that vehemence was gone, and the lion was become a lamb. He went away in the full triumph of faith, praising God with his latest

number of circuits, each very extensive, had in- had no enemy! So remarkably was that word ful"One thing he had almost peculiar to himself; he creased to twenty-two.-Regular funds for the support of the preachers, and for aiding worn-out preach-filled, 'Blessed are the merciful; for they shall obers began now to be established. A regular settletain mercy.' ment of the chapels upon trustees had been enjoined in 1749; and in 1765, a person was appointed to be sent through England to survey the deeds, and supply wanting trustees. All chapel windows were to be sashed; no" tub pulpits" were to be allowed; and men and women were every where to sit apart; The societies are warned against little oaths, such as "my life," "my honor," &c., and against compliments," and unmeaning words. In general, many are reproved for talking too much, and reading too little-In 1776, all octagon chapels are directed to be built like that at Yarm; and all square ones like that at Scarborough.-No Chinese paling was to be set up before any chapel; and the people are forbidden to crowd into the preacher's houses, as though they were coffee-houses.- No leaders' meeting was to be held without the presence of a preacher, and the spirit of debating at all meetings was to be strictly guarded against. If bankrupts did not pay their debts when they are able, they were to be excluded the society. Sluts were to be kept out of the preacher's houses, and cleanliness was held to be next to godliness.

Thus to a number of little things among many greater and weightier matters, the active mind, the taste, and the orderly habits, of the founder of Methodism applied itself. Every thing was, however, kind and bland in his manner of injunction; and when he was disappointed as to the exact observance of his regulations, his displeasure was admirably proportioned to the weight of the case. No man generally knew better how to estimate the relative importance of things, and to give each its proper place and rank, although it would be to deny to him the infirmity of human nature to suppose that this rule of proportion was always observed. If little things were by him sometimes made great; this praise, however, he had without abatement, that he never made great things little.

The notices of the deaths of the preachers year by year in the early minutes, all bear the impress of the brevity and point of Mr. Wesley's style. The first time that the regular question, "What preachers have died this year?" appears, is in the minutes of 1777. A few sketches of character from this laconic obituary in different years, will illustrate his manner of keeping these annual records:

"Thomas Hosking, a young man, just entering on the work; zealous, active, and of an unblamabie behavior. And Richard Burke, a man of faith and patience, made perfect through sufferings: one who joined the wisdom and calmness of age, with the simplicity of childhood."

"Richard Boardman, a pious, good-natured, sensible man, greatly beloved of all that knew him. He was one of the two first that freely offered themselves to the service of our brethren in America. He died of an apoplectic fit, and preached the night before his death. It seems he might have been eminently useful, but good is the will of the Lord."

"Robert Swindells had been with us above forty years. He was an Israelite indeed. In all those

This is mentioned, as several of the extracts will be new even to some of the senior preachers.

breath.

was caught away by a fever in the strength of his "Robert Naylor, a zealous, active young man, years. But it was in a good hour; for he returned to him whom his soul loved, in the full assurance of

faith.

"A fall from his horse, which was at first thought Livermore; a plain, honest man, much devoted to of little consequence, occasioned the death of John God, and determined to live and die in the best of

services."

God, and an eminent pattern of holiness: and Jacob "John Prickard, a man thoroughly devoted to Rowell, a faithful old soldier, fairly worn out in his

master's service."

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of Jesus Christ, fairly worn out in his master's ser"Jeremiah Robertshaw, who was a good soldier vice. He was a pattern of patience for many years, laboring under sharp and almost continual pain, of meekness and gentleness to all men, and of simplicity and godly sincerity.

devoted to God, and greatly beloved by all that "Joshua Keighly, who was a young man deeply

knew him. He was

"About the marriage state to prove,

But death had swifter wings than love." "Charles Wesley, who, after spending four score years with much sorrow and pain, quietly retired into Abraham's bosom. He had no disease; but after a gradual decay of some months,

'The weary wheels of life stood still at last.' His least praise was, his talent for poetry; although Dr. Watts did not scruple to say, that that single poem, Wrestling Jacob, was worth all the verses he himself had written.'

John Maylay, worn out in the service of his master: he suffered much in his last illness, and died triumphant in the Lord."

Thus neither his brother Charles, nor Mr. Fletcher, had a longer eulogy than any other preacher:so great was Mr. Wesley's love of brevity.

The "care of the churches" now had come upon him, and was increasing; he had a responsibility to man as well as to God, for the right management of a people whom his labors and those of his coadjutors had formed into a body distinct from the national church, and indeed, as to all ecclesiasticacontrol, separate from it, although, in part, the

"Jesus confirm my heart's desire,

To work, and speak, and think for thee;
Still let me guard the holy fire,
And still stir up thy gift in me.
"Ready for all thy perfect will,

My acts of faith and love repeat,
Till death thy endless mercies seal,
And make the sacrifice complete."

CHAPTER'X.

THE doctrines and principal branches of the dis cipline of the body being generally settled, Mr. Wesley desisted from publishing extracts from the minutes of the annual conferences from 1749 to 1765. In the minutes of the latter year we find for the first time a published list of the circuits, and of the preachers. The circuits were then twenty-five in England, extending from Cornwall to Newcastleupon-Tyne; in Scotland four; in Wales two; in Ireland eight; in all thirty-nine. The total number of the preachers, given up entirely to the work, and acting under Mr. Wesley's direction, had then risen to ninety-two. But it will be necessary to look back upon the labors of the two brothers during this interval. Instead, however, of tracing Mr. Wesley's journeys into various parts of the kingdom in detail from his journals, which present one uniform and unwearied activity in his high calling, it will be sufficient to notice the principal incidents.

members were attendants on her services. He was | friend, he once alluded, as expressing his own past most anxious that this people should be raised to the and habitual experience, were in him finely rehighest state of religious and moral excellence; that alized :they should be exemplary in all the relations of life, civil and domestic; wise in the Scriptures; well read in useful books: self-denying in their conduct, almost to severity; and liberal in their charities, in order to which they were enjoined to abstain from all unnecessary indulgences, and to be plain and frugal in dress. They were expected to rise early to a religious service at five o'clock, and to attend some evening service, if possible, several times in the week; and, beside their own Sabbath meetings, to be punctual in observing the services of the church. They were to add to all this the most zealous efforts to do good to the bodies and souls of those who were around them; and to persevere in all these things with an ardor and an unweariedness equal to his own. With these great objects so strongly impressed upon his mind, that he should feel compelled to superintend every part of the system he had put into operation, and attend to every thing great or little which he conceived to retard or accelerate its motion, was the natural consequence, and became with him matter of imperative conscience. A nobler object man could not propose to himself, than thus to spread the truth and the example of a living and practical Christianity through the land, and to revive the spirit of piety in a fallen church, and among a neglected people; and he had sufficient proofs from the wonderful success which had followed; success, too, of the most unequivocal kind, because the hearts of "multitudes had been turned to the Lord," that he was in the path of duty, and that the work was of God; but the standard which he set up in his own mind, and in his rules, both for his preachers and people, was so high, that, in the midst of all those refreshing joys which the review of the work often brought, feelings of disappointment, and something like vexation, occasionally break forth in the minutes of his conferences. On the preachers in their circuits an activity, an occupation of time, and an attention to various duties, had been enjoined, similar to his own; but the regulations under which they were placed, were often minute, and in minor matters they were often failing, even when in other respects they most faithfully and laboriously fulfilled their ministry. Stewards, leaders, and trustees, come in also occasionally for their share of remonstrance and rebuke on account of inattention; whilst the societies, as being exposed to the various errors of the day, and to the ordinary influences of the temptations of an earthly state, sometimes declined, and then again revived; in some places were negligent, and in others were almost every thing he could wish them to be, so that he could say with an apostle respecting them, "Great is my glorying." To Mr. Wesley's frequent trials of patience were to be add-ther hurt."+ ed the controversies, often very illiberal, in which The impression produced in London by this visihe was engaged, and the constant misrepresentations and persecutions to which he and the societies were for many years exposed. When all these things are considered, and when it is also recollected how much every man who himself works by a strict method is apt to be affected by the irregularities and carelessness of others; the full and tranquil flow of his zeal and energy, and the temper, at once so strict and so mild, which breathes in the minutes of the conferences, place him in a very admirable point of light. Vexation and disappointment passed over his serene mind like the light clouds over the bright summer field. The principle of an entire devotedness to serve God, and "his generation according to the will of God," in him never relaxed; and the words of one of his own beautiful hymns, to which in advanced life, in a conversation with a

Mr. Charles Wesley married in 1749, yet still continued his labors with but little abatement. He was in London at the time of the earthquake, and was preaching at the Foundry early in the morning when the second shock occurred. The entry in his journal presents him in a sublime attitude, and may. be given as an instance of what may be truly called the majesty of faith: "March 8th, 1750. This morning, a quarter after five, we had another shock of an earthquake far more violent than that of February 8th. I was just repeating my text, when it shook the Foundry so violently, that we all expected it to fall on our heads. A great cry followed from the women and children. I immediately called out, 'Therefore we will not fear, though the earth be moved, and the hills be carried into the midst of the sea; for the Lord of hosts is with us; the God of Jacob is our refuge.' He filled my heart with faith, and my mouth with words, shaking their souls as well as their bodies. The earth moved westward, then eastward, then westward again, through all London and Westminster. It was a strong and jarring motion, attended with a rumbling noise like that of thunder. Many houses were much shaken, and some chimneys thrown down, but without any fur

tation is thus recorded in a letter from Mr. Briggs
to Mr. John Wesley :-"This great city has been,
for some days past, under terrible apprehensions of
another earthquake. Yesterday, thousands fled out
of town, it having been confidently asserted by a
dragoon, that he had a revelation that great part of
London, and Westminster especially, would be de-

mentioned, lists of circuits occasionally appear, as in
In the manuscript copy of the first minutes before
1746:-"How many circuits are there? Answer.-
Seven. 1. London, including Surrey and Kent. 2.
Bristol, including Somersetshire, Portland, Wiltshire,
Oxfordshire, and Gloucestershire. 3. Cornwall. 4. Eve
Stroud, and Wednesbury. 5. York, including York-
sham, including Shrewsbury, Leominster, Hereford,
shire, Cheshire, Lancashire, Derbyshire, Nottingham-
shire, and Lincolnshire. 6. Newcastle. 7. Wales."
+ Journal.

stroyed by an earthquake on the 4th instant, be- | and him grew up, which ultimately led to his taking tween twelve and one at night. The whole city was under direful apprehensions. Places of worship were crowded with frightened sinners, especially our two chapels, and the Tabernacle, where Mr. Whitefield preached. Several of the classes came to their leaders, and desired that they would spend the night with them in prayer; which was done, and God gave them a blessing. Indeed all around was awful. Being not at all convinced of the prophet's mission, and having no call from any of my brethren, I went to bed at my usual time, believing I was safe in the hands of Christ; and likewise, that, by doing so, I should be the more ready to rise to the preaching in the morning; which I did, praised be my kind Protector." In a postscript he adds, "Though crowds left the town on Wednesday night, yet crowds were left behind; multitudes of whom, for fear of being suddenly overwhelmed, left their houses, and repaired to the fields, and open places in the city. Tower Hill, Moorfields, but above all, Hyde Park, were filled, the best part of the night, with men, women, and children, lamenting. Some, with stronger imaginations than others, mostly wo-ers into the work, and then to govern them. He men, ran crying in the streets, 'An earthquake! an earthquake! Such distress, perhaps, not recorded to have happened before in this careless city. Mr. Whitefield preached at midnight in Hyde Park. Surely God will visit this city; it will be a time of mercy to some. O may I be found watching!"*

So ready were these great preachers of the time to take advantage of every event by which they might lead men to God. One knows not which most to admire, Mr. Whitefield preaching at midnight in Hyde Park to a crowd of affrighted people, expecting the earth to swallow them up; or Mr. Charles Wesley, with the very ground reeling under him, calling out to the congregation, "Therefore will we not fear, though the earth be moved, and the hills be carried into the midst of the sea; for the Lord of Hosts is with us; the God of Jacob is our refuge;" and using this as his text.

a much less active part in the affairs of the body, except to interfere occasionally with his advice, and in still later years, now and then to censure the increasing irregularity of his brother's proceedings. The fact was, Mr. John Wesley was only carried forward by the same stream which had impelled both the brothers irretrievably far beyond the line prescribed to regular churchmen; and Charles was chafing himself with the vain attempt to buffet back the tide, or at least to render it stationary. He saw, no doubt, during the visitation which he had lately undertaken, a growing tendency to separation from the church both among many of the preachers and the people, which, although it was the natural, nay, almost necessary, result of the circumstances in which they were placed, he somewhat uncandidly attributed to the ambition of the former; and, laying it down as a necessary qualification, that no preacher ought to be employed without giving some explicit pledge as to his purpose of adherence to the church, he attempted to associate himself with his brother in the management, with equal power to call preachappears laudably to have wished to improve their talents; but he proposed also greatly to restrict their number, and to subject them to stricter tests as to their attachment to the establishment. Here began an important difference between the two brothers. Some impression was made upon the mind of Mr. John Wesley by his brother's letters written to him during his tour of inquisition, principally as they exaggerated the growing danger of separation from the church; and upon Charles' return to London, John was persuaded, although "with difficulty," to sign an agreement, engaging that no preacher should be called into the work except by both of them conjointly, nor any re-admitted but with mutual consent. The intention of Charles was evidently to obtain a controlling power over his brother's proceedings; but there was one great rule to which Mr. John Wesley was more steadily faithful. This was to carry on and extend that which he knew to be the work of God, without regarding probable future consequences of separation from the church after his death; which was in fact the principle on which they had agreed at the first conference of 1744, and to which Charles stood pledged as fully as himself. It seems, therefore, that when Mr. John Wesley more fully discovered his brother's intention to restrict the number of preachers, under the plea of employing only men of superior abilities; and more especially after all that had passed between Charles and them during the inquisitorial visitation just named had been reported to him, he felt little disposed to assent to his having co-authority with himself in the management of the connection; and Charles withdrawing more from public life, the government remained with John still more exclusively than before. This acquisition of entire authority, as it has been called, has been referred to by one of Mr. Wesley's biographers as a proof of his ambition, and his inability to bear a rival. The affection of the brothers itself affords a strong presumption against the existence of any such +Mr. Wesley has been censured by some persons jealousy between them: and besides, we find no for sanctioning the publication of a pamphlet on the previous instance of a single struggle for authority. Duties of Husbands and Wives," written, as they sup- But the fact was, that John always led the way, as posed, by this wretched man, and especially for doing this after the misconduct of the author had been brought sole director, with Charles as a confidential advito light. But the charge is without foundation. The ser; and they long acted together in this relation as pamphlet in question was not written by James Wheat- with one soul. In the present case it was Charles ley, the preacher, but by William Whateley, the puritan only who grasped at a power which he had not preminister of Banbury; a man of the most exemplary pie-viously possessed; and this was for a moment yieldty, and one of the best practical writers of his age, who died in 1639. The work from which the pamphlet was extracted is entitled, "A Bride-Bush," and bears the date of 1619; which was at least a hundred years before Wheatley was born.

The detected immorality and expulsion of one of the preachers, James Wheatley,t led the brothers to determine upon instituting a more strict inquiry into the life and behavior of every preacher in connection with them. Mr. Charles Wesley undertook that office, as being perhaps more confident in his own discernment of character, and less influenced by affection to the preachers. The result was, however, highly creditable to them, for no irregularity of conduct was detected; but as the visitation was not conducted, to say the least of it, in the bland manner in which it would have been executed by Mr. John Wesley, who was indeed alone regarded as the father of the connection, it led, as might be expected, to bickerings. Many of the preachers did not come up to Mr. Charles Wesley's notions of attachment to the church; some began to wish a little larger share in the government; and a few did not rise to his standard of ministerial abilities, although of this he judged only by report. From this time a stronger feeling of disunion between the preachers

* Whitehead's Life.

"Church or no church," he observes in one of his letters to Charles, "we must attend to the work of saving souls." And in another, "I neither set it up, nor pull it down; but let you and I build the city of God."

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