While Mr. Wesley rejected the doctrine of predestination, as stated in the article of the church of England, Mr. Whitfield became more fully confirmed in the belief of its truth. The question of general and particular redemption occasioned a difference of sentiment; and for a short time a shyness between them; but they kept up an epistolary correspondence, and till death were united in heart. They both held the grand essentials of the Gospel of Christ— the doctrines by which a sinner is pardoned and justified, sanctified and glorified: each embracing the all-sufficient atonement of the incarnate Son of God, and the regenerating, purifying, and consoling influences of the Holy Spirit.

Divine Providence overruled this difference of opinion for infinite good; but by this means, these two extraordinary men were separated in their operations, and became the founders of the two branches of the denomination-the Calvinistic and Arminian Methodists.

CHAPTER X.

WESLEYAN OR ARMINIAN METHODISTS, TO THE DEATH OF WHITEFIELD.

Methodism increases-Bigotry of the clergy-Lay-preachers-Mr. Wesley justifies them-Methodist ecclesiastical polity-Conference-Origin of that polity-Proposition for a union with the church-Wesley's letter to the pious clergy-Increase of Methodism.

VITAL godliness increased by the Methodists in different parts of England. Mr. Wesley had expected this delightful result, for which he with his colleagues had incessantly laboured. But he was perplexed to secure a judicious and vigilant oversight of the numerous societies which had been formed; especially as the parochial clergy generally, as Mr. Wesley himself states, spoke of those ministers whose preaching had been so successful, as if the devil, not God, had sent them. Some repelled them from the Lord's table, others stirred up the people against them, representing them even in their

public discourses, as Fellows not fit to live; Papists, Heretics, Traitors; Conspirators against their king and country. And how did they watch over the sinners lately reformed? Even as a leopard watcheth over his prey. They drove some of them from the Lord's table, to which, till now, they had no desire to approach. They preached all manner of evil concerning them, openly cursing them in the name of the Lord!" "What could they do in a case of so extreme necessity, where so many souls lay at stake? No clergyman would assist at all. The expedient that remained was, to find some one among themselves, who was upright of heart, and of sound judgment in the things of God: and to desire him to meet the rest as often as he could, in order to confirm them, as he was able, in the ways of God, either by reading to them, or by prayer, or by exhortation

Driven by circumstances to provide for the religious oversight of his disciples, Mr. Wesley appointed Mr. Cennick to reside at Kingswood, to meet the societies in and near Bristol; and he directed Mr. Maxfield to undertake the same service in London. "This young man being fervent in spirit, and mighty in the Scriptures, greatly profited the people. They crowded to hear him; and by the increase of their number, as well as by their earnest and deep attention, they insensibly led him to go farther than he at first designed. He began to preach: and the Lord so blessed the word, that many were not only deeply awakened and brought to repentance, but were also made happy in a consciousness of pardon. The Scripture marks of true conversion, inward peace and power to walk in all holiness, evinced the work to be of God t.”

Complaint was made to Mr. Wesley of this irregularity, and he hastened to London, to interpose his authority; when, his mother inquiring the cause of his dissatisfaction, he said abruptly, "Thomas Maxfield has turned preacher, I find.” "John," she replied, "you know what my sentiments have been. You cannot suspect me of favouring readily any thing of this kind. But take care what you do with respect 1. Ibid. p. 220.

* Life of Wesley, p. 218, 219.

2 N 3

to that young man, for he is as surely called of God to preach, as you are. Examine what have been the fruits of his preaching: hear him also yourself." He did so. His prejudices bowed before the force of truth: and he could only say, "It is the Lord: let him do what seemeth him good.”

"In other places also the same assistance was afforded. It appears indeed, from what he has said at various times, that he only submitted with reluctance to it. His high-church principles stood in his way. But such effects were produced, that he frequently found himself in the predicament of Peter, who being questioned in a matter somewhat similar, could only relate the fact, and say, 'What was I, that I could withstand God?' "'

"Lay-preaching" thus originated among the Methodists; and such was the success attending this mode of operation, that however unauthorized the measure may appear, by modern ecclesiastical usage, it afforded Mr. Wesley the highest satisfaction.

Regulations and rules became indispensable for the increasing societies; and these were drawn up from time to time, as experience dictated the propriety. Those which were framed by Mr. Wesley, with inconsiderable alterations and additions, as suggested by circumstances, still form the code of ecclesiastical law among the Methodists. A Society is divided into Classes, containing from twelve to forty persons, with an experienced president, who is called Leader. Under his direction they meet weekly for religious conversation and prayer, and to pay their contributions for the support of the ministry. The only condition of admission to society is, “ desire to flee from the wrath to come."

A Leader's meeting "is held weekly, for deliberation on the affairs of the society. Several societies, included in a district of ten or fifteen miles, is called a Circuit, to which one, two, or more ministers are appointed; besides local preachers, who are generally men in business, residing in those districts. Several circuits constitute a District. A Conference, consisting of a hundred or more ministers, is held

annually; when the general affairs of the whole body are considered."

Mr. Wesley called the first Conference, in London, June, 1744. It consisted of six clergymen and a few lay-preachers, from different parts of the country. A record of their deliberations was made, to serve as a rule of their future proceedings; and ever since the year 1763, the results of these meetings have been published, under the title of "Minutes of Conference."

Mr. Wesley's scheme of ecclesiastical polity was profoundly laid, for the preservation of his disciples as a religious body. Much of it is believed to have been borrowed from the society of the Jesuits, part was taken from the Moravians, and part was gathered as the result of experience.

Prosperity attended the labours of Mr. Wesley and his lay coadjutors to an astonishing degree, especially among the poor, in bringing men to true repentance and faith in Christ. But it does not come within the limits of this work to detail the various operations of the Methodists in their progress. This must be sought in the works published by themselves. Still it would be improper to omit the proposal of a union with the pious clergy in the church of England.

; or

"Mr. Wesley," his biographers say, "always supposed that God's design in raising up the Methodists, so called, was, to reform the nation, especially the church; and to spread scriptural holiness over the land.' He therefore still greatly wished that the clergy would co-operate with him at least favourably receive those who in their several parishes were turned from ignorance and profaneness to true religion. This, in general, was not the case: however, some were of a better mind. The late Mr. Walker, of Truro, in Cornwall, and a few others, not only loved and preached the gospel, but were well disposed towards him and those under his care. Some of these gentlemen assisted at the first Conference, but after some years they seemed unwilling to share in his reproach. To avoid this, they desired that he would give up his societies, which were formed in their respective parishes, into their care *." They argued, "If you love the church, * Ibid. p. 312.

why do you not give up your people to those in the church, whom you believe to be real ministers of Christ?" To this appeal of Mr. Walker, in 1757, Mr. Wesley replied, parti cularly in relation to a common argument of an establishment. "But to go a little deeper into this matter of legal establishments. Does Mr. Conon, or you, think, that the king and parliament have a right to prescribe to me what pastor I shall use? If they prescribe one which I know God never sent, am I obliged to receive him? If he be sent of God, can I receive him with a clear conscience till I know he is? And even when I do, if I believe my former pastor is more profitable to my soul, can I leave him without sin? Or has any man living a right to require this of me *?"

Desirous still of engaging the ministers of the established church to unite with him in forwarding the work of God among men, he addressed a circular, in 1764, to "all those clergymen who lived and preached the gospel, among whom were Romaine, Newton, Venn, Shirley, and Berridge. "But of thirty-four clergymen to whom he addressed the letter, only three vouchsafed him an answer†!"

Conscious of the impolicy of relinquishing his societies to the parochial clergy, Mr. Wesley would by no means abandon the system of lay preaching, assured concerning his lay assistants, that their labours had been eminently crowned with the blessing of God in the salvation of men.

Methodism had taken deep root in the country, as is manifest by the report of the societies in the different circuits at the twenty-fourth Conference, held in London, in 1767. The number of members began then to be published; and they were reported as follows: