would not suffer him to enter their pulpits,) but in the open air and in the fields. As souls might be saved even in this seemingly irregular way, it was far better, he said, so to preach, than not to preach at all. He soon drew many into his opinions, and propagated, with great success, the doctrine of salvation by faith. For his new society he instituted rules, not inexpedient or injudicious, recommending an orderly behaviour and an avoidance of dissipation and licentiousness. Meeting-houses were gradually erected by his followers, and, in defiance of the insults of the populace, and the sneers of the higher orders, methodism extended itself into all parts of England and Wales, made some progress in Scotland, and crossed the sea into Ireland.

A division of sentiment, between Wesley and Whitefield, resulted from those deliberations and reflexions which occupied the mind of the latter, while he acted as a preacher beyond the Atlantic. He became more inclined to Calvinism than to Arminianism, to which the former was well affected. difference, however, did not produce in their minds the bitterness of animosity. Each spoke favorably of the Christian piety of his quondam associate; and, if not cordial friends, they were not enemies to each other.

This

The opinions and the piety of Mr. Whitefield recommended him to the notice of a devout peeress, who appointed him her chaplain, and patronised him through life. This lady was Selina, countess dowager of Huntingdon, who liberally promoted the erection of meeting-houses for the Calvinistic Methodists, and erected a college at Treveka (in Monmouthshire) for the instruction of future preachers. Happy in the idea and prospect of drawing sinners from the error of their way, and of diffusing an acquaintance with the Scriptures, as understood and explained by Mr. Whitefield and his associates, she disregarded the ridicule to which she was exposed by a taste so unusual among

persons of rank, and prosecuted her religious career with inflexible perseverance.

h

The proselytes of Whitefield were less numerous than those of Wesley, and their association was less compact. Their ministers and places of worship were respectively supported by the different congregations, not (like those of the Wesleyan sect) by a general fund. The former had not an annual court for the government of the whole body but the latter had a regular session, under the name of a Conference, in which the affairs and circumstances of the confederacy were examined, funds provided, abuses corrected, and grievances redressed. This meeting was com posed of preachers chosen by the assemblies of different districts, as representatives of the Methodist connexion, and of the superintendents of the circuits (or inferior divisions): it was at first limited to one hundred of the senior itinerant predicators; but, in the sequel, all the preachers were permitted to assist, if they were so inclined, or had an opportunity of attending. At first, laymen were allowed to preach; but ministers were afterwards ordained for that purpose by the clerical heads of the society. It may here be observed, that Wesley and some of his associates had taken orders regularly in the church of England; a circumstance which increased their ministerial respectability in the general estimation, but did not make any addition to their consequence in the opinion of the devotees of grace, who were ready to listen with profound attention to the effusions of the lowest and most illiterate mechanics. Speaking of these "unlettered men," Mr. Wesley affirmed, that they

h Between the sects thus formed, the chief points of difference are the following. The Whitefieldian or Calvinistic Methodists do not admit the possibility of attaining perfection in this life; but the followers of Wesley believe that it may be attained. The latter substitute imputed faith for imputed righteousness. They reject the doctrine of predestination, and also that of irresistible grace; both of which are maintained by the disciples of Whitefield and the followers of lady Huntingdon.

1

The

had "help from God for that great work, the saving of souls from death, since he had enabled, and did enable them still, to turn many to righteousness.Thus hath he destroyed the wisdom of the wise, and brought to nought the understanding of the prudent." In speaking of the institutions and practices of the Methodists, their agape or love-meetings, introduced by Mr. Wesley, must not be forgotten. Once in every quarter of a year, after the religious service of the day, a considerable number of devotees, of both sexes, broke bread with each other. Alms were then collected for the poor members of the society. preacher having related his experience, or the history of the first infusion of the holy spirit on his mind, of his "trials, backslidings, persecutions, and comforts," amidst the sighs and groans, the devout aspirations and ejaculations of many of his auditors, another arose, and pursued the same course. Hymns, sung at intervals, enlivened the entertainment, which usually ended in a "little spiritual romping, and holy confusion." i Beside these meetings, the Methodists had watchnights, or midnight assemblies for praying and singing. The love-feasts were borrowed from the Moravians, with whom Mr. Wesley at first associated, but whose communion he soon renounced.

The same pious and indefatigable preacher, to counteract the misconceptions of the character of a Methodist, fully stated the "distinguishing marks" of his followers. Those marks, he said, were not to be found in "their opinions of any sort," in their words and phrases, or in any desire of being“ distinguished by actions, customs, or usages, of an indifferent nature, undetermined by the word of God;" nor did they lay the whole stress of religion upon any single part of it. But they were distinguished by having the love of God shed abroad in their hearts, by being

i Portraiture of Methodism, letters 21 and 22.-Mr. Nightingale does not inform us, whether these meetings terminate with the kiss of charity, as did the agape of the primitive Christians: but that may be included in the romping.

always happy in God, ever resting on him, giving thanks for every thing, praying constantly with earnestness and fervor; by purifying their hearts from the lust of the flesh and of the eye, from envy and malice, from pride and petulance; by doing kind offices to neighbours and strangers, to friends and enemies; and by other fruits of a living faith. Nothing, he added, was required by St. Paul but the faith here mentioned. By that alone could any one be justified, or accounted righteous before God; and the remission of sins could only be obtained through the merits of Christ, not by the good works or supposed deserts of individuals. Holiness of heart and life would flow from such faith: but good deeds without it would be inoperative and nugatory. No man could produce it in himself, as it was the work of omnipotence. It was the free gift of God to those who were before ungodly and unholy, and fit only for everlasting destruction." He who received it was born again, yet was not so perfectly regenerate, as to be fully sanctified; for there would still be some struggles between the old and the new man, which would not cease before the Holy Spirit had given to the zealous Christian" a new and clean heart." He would then attain the acme of sanctification, and be qualified for the society of" just men made perfect.'

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Thus plausibly did Mr. Wesley vindicate his opinions; and he continued to propagate them with zeal and success. He did not, like the primitive Christian preachers, prosecute the great work" in stripes and in imprisonments;" but he carried it on " in tumults, in labors, in watchings, in fastings ;-amidst evil report and good report." He sometimes preached four times in one day, in places considerably distant from each other; and his zeal seemed so far to invigorate his frame, that he fainted not in his spiritual course. Not content with preaching, he promoted, by writing, the system which he deemed most conformable to the

History of Religion, vol. iv.

will of God, the instructions of our Redeemer, and the suggestions of the Holy Spirit.

Mr. Whitefield's constitution did not preserve itself so long unbroken, or so well support the fatigue of preaching, as that of Mr. Wesley; for he died of a disorder of the lungs, in 1770, at the age of fifty-five years; whereas the life of Wesley was not closed before. he had made some progress in his eighty-eighth year. In the latter part of his life, many of the hearers of this venerable preacher were almost induced to imagine, in the enthusiasm of the moment, that they were listening to the sacred effusions of at primitive apostle.

Nearly at the same time with Mr. Wesley, died the countess of Huntingdon, who, although she admired the eloquence of Mr. Whitefield, and approved the fundamental principles of his system, organised a society that differed in some points from his sect, and which, indeed, deviated less from the church of England. Her seminary at Treveka, not being endowed, expired with her but a new one quickly arose at Cheshunt, from which have issued some distinguished preachers.

Dissensions existed among the Methodists at the time of the decease of their founder: but an interval of six years elapsed before these differences of sentiment produced an actual separation. The liberties of their church, and the rights of the people, formed the grounds of dispute. On pretence of giving due support to the plan of itinerancy, some leading minis ters had endeavoured to obtain an exorbitant degree of power over the community and the junior preachers; and they managed the conference in a way which tended to secure this power. Disgusted at these arbitrary proceedings, Mr. Kilham, and other members of the sect, applied to the general assembly for a redress of grievances, and for an admission of the laity to a proper share in the general government of the

He died in March 1791.