his grace, to affirm, that as his personal merit-the merit of his holy life and painful death-'opens the kingdom of heaven to all believers;' so the merit of those works which he enables his members to do, will determine the peculiar degrees of glory graciously allotted to each of them."*

Mr. Fletcher came forward to defend his vene

rable friend, on-account of the great uproar which the Calvinistie party had raised against him upon the publication of these minutes. The countess of Huntingdon had taken serious alarm and offence; and the Rev. Walter Shirley, her brother and chaplain, had written a circular letter to all the serious clergy, and several others, inviting them to go in a body to the ensuing conference, and "insist upon a formal recantation of the said minutes, and, in case of refusal, to sign and publish their protest against them." Mr. Shirley and a few others accordingly attended the Bristol conference, where, says Mr. Wesley, "We had more preachers than usual in consequence of Mr. Shirley's circular letter. At ten on Thursday morning he came, with nine or ten of his friends: we conversed freely for about two hours; and I believe they were satisfied, that we were not such 'dreadful heretics' as they imagined, but were tolerably sound in the faith."

The meeting was creditable to each party. Mr. Wesley acknowledged that the minutes were "not sufficiently guarded." This must be felt by all; they were out of his usual manner of expressing himself, and he had said the same truths often in a clearer, and safer, and even stronger manner. He certainly did not mean to alter his previous opinions, or formally to adopt other terms in which to express them;

Fletcher's Works.

+ This affair is capable of more illustration than it has received from Mr. Wesley's biographers hitherto. Mr. Shirley's circular letter was naturally resented by Mr. Wesley, as being published before any explanations respecting the minutes had been asked from him their author; and also from its assuming that Mr. S. and the clergy who might obey his summons, had the right to come into the conference, and to demand a recantation. Mr. Shirley, therefore, soon found, that he must approach in a more brotherly manner, or that Mr. Wesley and the conference would have no intercourse with him. This led Lady Huntingdon and Mr. Shirley to address explanatory letters to Mr. Wesley. "As the method of proceeding, as well as the terms in which we nad delivered ourselves," says Mr. Shirley, "was objected to by many as by no means proper, and in submission to the precept, 'Give no offence to Jew or Gentile, or to the church of God, Lady Huntingdon and I wrote the following letters, which were delivered to Mr. Wesley the evening before the conference met." Lady Huntingdon says, "As you and your friends, and many others, have objected to the mode of the application to you in conference, as an arbitrary way of proceeding, we wish to retract what a more deliberate consideration might have prevented," &c. Mr. Shirley's letter acknowledges "that the circular was too hastily drawn up and improperly expressed; and therefore, for the of fensive expressions in it we desire we may be hereby understood to make every suitable submission to you.

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this explanation, Mr. Shirley and his friends were invita hv Mr. Wesley, to come to the conference on the third day of its sitting. Mr. Shirley's published narrative thus proceeds-"To say the truth, I was pleased that the invitation came from Mr. Wesley, without any application made on our parts, that there might not be left the least room for censuring our proceedings as violent. On that day, therefore, I went thither, accompanied with the Rev. Mr. Glascot, the Rev. Mr. Owen, (two ministers officiating in Lady Huntingdon's chapels.) John Lloyd, Esq. of Bath; Mr. James Ireland, merchant of Bristol; Mr. Winter, and two students belonging to Lady Huntingdon's college.

"I shall only give you a brief detail of what passed, and rather the substance of what was spoken, than the exact words; omitting likewise many things of no great weight or consequence.

"After Mr. Wesley had prayed, I desired to know

and therefore to employ new modes of speaking, though for a temporary purpose, was not without danger, although they were capable of an innocentexplanation. Even Mr. Fletcher confesses that the minutes wore "a new aspect;" and that at first they appeared to him "unguarded, if not erroneous." Mr. Wesley showed his candor in admitting the former; and to prevent all future misconstruction, he and the conference issued the following "Declaration," to which was appended a note from Mr. Shirley, acknowledging his mistake as to the meaning of the minutes:

BRISTOL, August 9, 1771.

"WHEREAS the doctrinal points in the minutes of a conference held in London, August 7, 1770, have been understood to favor 'justification by works:' now the Rev. John Wesley and others, assembled in conference, do declare, that we had no such meaning; and that we abhor the doctrine of 'justification by works,' as a most perilous and abominable doctrine. And as the said minutes are not sufficiently guarded in the way they are expressed, we hereby solemnly declare, in the sight of God, that we have no trust or confidence but in the alone merits of our Lord and Saviour Jesus Christ for justification or salvation, either in life, death, or the day of judgment. And though no one is a real Christian believer (and consequently cannot be saved) who doeth not good works, where there is time and opportunity; yet our works have no part in meriting or purchasing our justification, from first to last, either in whole or in part.

"Signed by the Rev. Mr. Wesley, and fifty-three preachers."t

whether Lady Huntingdon's letter and mine to Mr. Wesley had been read to the conference. Being answered in the negative, I begged leave to read the copies of them, which was granted. I then said that I hoped the submission made was satisfactory to the gentlemen of the conference. This was admitted; but then it was urged, that as the offence given by the circular letter had been very public, so ought the letter of submission. I therefore readily consented to the publication of it, and have now fulfilled my promise. Mr. Wesley then stood up'; the purport of his speech was a sketch of his ministry from his first setting out to the present time; with a view (as I understood) to prove that he had ever maintained justification by faith, and that there was nothing in the minutes contrary thereunto. He complained of ill treatment from many persons, that he apprehended had been under obligations to him; and said that the present opposition was not to the minutes, but to himself personally.-In answer I assured them in the most solemn manner, that, with respect to myself, my opposition was not to Mr. Wesley, or any particular person, but to the doctrines themselves. -And they were pleased thus far to give me credit. I then proceeded to speak to the point; informed them of the great and general offence the minutes had given; that I had numerous protests and testimonies against them sent me from Scotland, and from various parts of these kingdoms; that it must seem very extraordinary indeed, if so many men of sense and learning should be mistaken, and that there was nothing really offensive in the plain natural import of the minutes; that I believed they themselves (whatever meaning they might have intended) would allow that the more obvious meaning was reprehensible; and, therefore, I recommended to them, nay, I begged, and entreated for the Lord's sake, that they would go as far as they could with a good conscience, in giving the world satisfaction. I said I hoped they would not take offence, (for I did not mean to give it.) at my proposing to them a declaration which I had drawn up, wishing that something at least analogous to it might be agreed to. I then took the liberty to read it; and Mr. Wesley, after he had made some (rot very material) alterations in it, readily consented to sign it; in which he was followed by fifty-three of the preachers in connection with him; there being only one or two that were against it.

"Thus was this most important matter settled. But one of the preachers (namely, Mr. Thomas Olivers)

August 10, 1771."

Mr. Fletcher had entitled his defence of Mr. Wesley, "The first check to Antinomianism:" but he did not content himself with evangelizing the apparently legal minutes, and defending the doctrinal consistency and orthodoxy of Mr. Wesley. He incidentally discussed various other points of quinquarticular controversy; and he, as well as Mr. Wesley, was quickly assailed by a number of replies not couched in the most courteous style. Mr. Fletcher's skill and admirable temper so fully fitted him to conduct the dispute which had arisen, that Mr. Wesley left the contest chiefly to him, and calmly pursued his labors; and the whole issued in a series of publications, from the pen of the Vicar of Madeley, which, as a whole, can scarcely be too highly praised or valued. While the language endures, they will effectually operate as checks to Antinomianism in every subtle form which it may assume; and present the pure and beautiful system of evangelical truth, as well guarded on the other hand against Pelagian self-sufficiency. The Rev.

kept us a long time in debate; strenuously opposed the declaration; and to the last would not consent to sign it. He maintained that our second justification (that is, at the day of judgment) is by works; and he saw very clearly that for one that holds that tenet solemnly 'to declare in the sight of God that he has no trust or confidence but in the alone merits of our Lord and Saviour Jesus Christ, for justification or salvation, either in life, death, or the day of judginent,' would be acting neither a consistent, nor an upright part; for all the subtilties of metaphysical distinction can never reconcile tenets so diametrically opposite as these. But, blessed be God, Mr. Wesley, and fifty-three of his preachers, do not agree with Mr. Olivers in this material article; for it appears from their subscribing the declaration, that they do not niaintain a second justification by works.

"After the declaration had been agreed to, it was required of me, on my part, that I would make some public acknowledgment that I had mistaken the meaning of the minutes. Here I hesitated a little; for though I was desirous to do every thing (consistently with truth and a good conscience) for the establishment of peace and Christian fellowship; yet I was very unwilling to give any thing under my hand that might seem to countenance the minutes in their obvious sense. But then, when I was asked by one of the preachers whether I did not believe Mr. Wesley to be an honest man; I was distressed on the other hand, lest, by refusing what was desired, I should seem to infer a doubt to Mr. Wesley's disadvantage. Having confidence, therefore, in Mr. Wesley's integrity, who had declared he had no such meaning in the minutes, as was favorable to justification by works; and, considering that every man is the best judge of his own meaning, and has a right, so far, to our credit, and that, though nothing else could, yet the declaration did convince me, they had some other meaning than what appeared:-I say, (these things considered,) I promised them satisfaction in this particular; and, a few days afterwards, sent Mr. Wesley the following message, with which he was very well pleased: [Then follows Mr. Shirley's note, as given above.]

Augustus Toplady, Mr. (afterward Sir Richard) Hill, and his brother, the Rev. Rowland Hill, with the Rev. John Berridge, were his principal antagonists; but his learning, his acuteness, his brilliant talent at illustrating an argument, and, above all, the hallowed spirit in which he conducted the controversy, gave him a mighty superiority over his opponents; and although there will be a difference of opinion, according to the systems which different readers have adopted, as to the side on which the victory of argument remains, there can be none as to which bore away the prize of temper. Amidst the scurrilities and vulgar abuse of Mr. Toplady, otherwise an able writer, and a man of learning, and the coarse virulence or buffoonery of the Hills and Berridge, it is refreshing to remark, in the writings of "the saintly Fletcher," so fine a union of strength and meekness; an edge so keen, and yet so smooth, and a heart kept in such perfect charity with his assailants, and so intent upon establishing truth, not for victory, but for salvation.

In this dispute, Mr. Wesley wrote but little, and that chiefly in defence of his own consistency, in reply to Mr. Hill. His pamphlets also are models of temper, logical and calm, but occasionally powerfully reproving; not so much as feeling that he had received abuse and insult, as holding it his duty to bring the aggressor to a due sense of his own misdoings. The conclusion of his first reply to Mr. Hill is a strong illustration :

"Having now answered the queries you proposed, suffer me, sir, to propose one to you; the same which a gentleman of your own opinion proposed to me some years since:-" Sir, how is it that as soon

with prayer, and with the warmest indications of mutual peace and love. For my own part, believe me, I was perfectly sincere; and thought this one of the happiest and most honorable days of my life."

The whole conduct of Mr. Shirley, in this affair, affords a pleasing contrast to that of the Hills, Toplady, and others, who soon rushed hot and reckless into the controversy. Mr. Shirley, it is true, complains, that, after this adjustment, Mr. Fletcher should have so severely attacked him in his five letters; but he appears never to have departed from the meekness of a Christian, and the manners of a gentleman.

* It ought to be observed, that Mr. Fletcher's writings are not to be considered, in every particular, as expressing the views of Mr. Wesley, and the body of Methodists; and that, though greatly admired among us, they are not reckoned among the standards of our doctrines.

+ The titles of several of the pieces written by Toplady and others, such as "An old Fox tarred and feathered;" "The Serpent and the Fox;" "Pope John," &c.; are sufficient evidences of the temper and manner of this band of controversialists. In what the Rev. Rowland Hill calls "Some Gentle Strictures" on a sermon by Mr. Wesley, preached on laying the foundation-stone of the city road chapel, Mr. Wesley is subjected to certain not very gentle objurgations, which it would be too sickening a task to copy or to read. The Gospel Magazine, so called, was equally unmeasured in its abuse, and as vulgar; but to do justice to all parties, the Calvinisis even of that day disapproved of this publication, and it was given up. Even Mr. Rowland Hill appears to have incurred the displeasure of some of his brethren; for in a second edition of his "Gentle Strictures," he explains himself-awkwardly enough, certainly-that when he called Mr. Wesley "wretch," and "miscreant," they must remember that "wretch" means "an unhappy person;" and "miscreant," "one whose belief is wrong!" We have happily no recent instances of equally unbrotherly and unchristian temper in connection with this controversy, except in the bitter and unsanctified spirit of Bogue and Bennett's History of the Dissenters. The two doctors, however, were in the habit of declining the merit of the passages on Methodism, in favor of each other; and to which of them the honor of the authorship is due, has never yet, I believe, been ascertained."Where there is shame," says Dr. Johnson, "there

little misunderstandings which had arisen, he maintained a strong interest in a work of which he had been so eminent an instrument; and this grew upon him in his latter years. Thus we have seen him springing into activity upon the sickness of his brother, before mentioned, and performing for him the full "work of an evangelist," by travelling in his place; and, upon Mr. Wesley's recovery, his labors were afforded locally to the chapels in London and Bristol, to the great edification of the congregations. In one of his latest letters to his brother, entering into the question of a provision for the settlement of the future government of the connection, he says, "I served West-street chapel on Friday and Sunday. Stand to your own proposal: 'Let us agree to differ.' I leave America and Scotland to your latest thoughts and recognitions; only observing now, that you are exactly right-keep your authority while you live; and, after your death, detur digniori, or rather, dignioribus. You cannot settle the succession. You cannot divine how God will settle it."

Thus Charles gave up as hopeless the return to the church, and suggested the plan which his bro

No doubt the commissioners of his majesty's excise thought that the head of so numerous a people had not forgotten his own interests, and that the interior of his episcopal residence in London was not without superfluities and splendor.

The bishop of Sodor and Man having written a pastoral letter to all the clergy within his diocese, to warn their flocks against Methodism, and exhorting them to present all who attended its meetings, in the spiritual courts, and to repel every Methodist preacher from the sacrament, Mr. Wesley hastened to the island, and in May, 1777, landed at Douglas. Ia every place he appears to have been cordially received by all ranks; and his prompt visit probably put a stop to this threatened ecclesiastical violence, for no farther mention is made of it. The societies in the island continued to flourish; and, on Mr. Wesley's second visit, he found a new bishop of a more liberal character.

The Foundry having become too small for the comfortable accommodation of the congregation in that part of London, and being also gloomy and dilapidated, a new chapel had been erected.

"No

deed upon one, but upon many whom he esteemed "the worthiest," for age, experience, talent, and

moderation.

CHAPTER XII.

IN 1775, Mr. Wesley, during a tour in the north of Ireland, had a dangerous sickness occasioned by sleeping on the ground, in an orchard, in the hot weather, which he says he had been "accustomed to do for forty years without ever being injured by it." He was slow to admit that old age had arrived, or he trusted to triumph long over its infirmities. The consequence in this case, however, was that, after manfully struggling with the incipient symptoms of the complaint, and attempting to throw them off by reading, journeying, and preaching, he sunk into a severe fever, from which, after lying insensible for some days, he recovered with extraordinary rapidity: and resumed a service which, not yet to be terminated. Whilst in London the

extended as had been through so many years, was

next year, the following incident occurred:

An order had been made by the house of lords, "That the commissioners of his majesty's excise do write circular letters to all persons whom they have

reason to suspect to have plate, as also to those who have not paid regularly the duty on the same," &c. In consequence of this order, the accountant-general for household plate sent Mr. Wesley a copy of the order, with the following letter:

"REVEREND SIR,

"As the commissioners cannot doubt but you have plate for which you have hitherto neglected to make an entry, they have directed me to send you the above copy of the lords' order, and to inform you, they expect that you forthwith make due entry of all your plate, such entry to bear date from the commencement of the plate duty, or from such time as you have owned, used, had, or kept any quantity of silver plate, chargeable by the act of parliament; as in default hereof, the board will be obliged to signify your refusal to their lordships. "N. B. An immediate answer is desired."

Mr. Wesley replied as follows:

"SIR,

"I have two silver tea-spoons at London, and two at Bristol. This is all the plate which I have at present; and I shall not buy any more while so many around me want bread.

"I am, sir, "Your most humble servant, "JOHN WESLEY."

pointed for opening the new chapel in the city-road. It is perfectly neat, but not fine, and contains far more than the Foundry; I believe, together with the morning chapel, as many as the tabernacle. Many were afraid that the multitudes, crowding from all parts, would have occasioned much disturbance; but they were happily disappointed; there was none at all: all was quietness, decency, and order. I preached on part of Solomon's prayer at the dedication of the temple; and both in the morning and afternoon God was eminently present in the midst of the congregation."*

Here the brothers agreed to officiate as often as

possible till the congregation should be settled. Two resident clergymen were also employed at this chapel as curates, for reading the full church service, administering the sacraments, and burying the dead But Mr. Charles Wesley took some little offence at the liberty given to the preachers to officiate in his brother's absence, and when he himself could not supply. His letter of complaint produced, however, no change in his brother's appointments, nor was it

likely. Mr. Wesley knew well that his own preaching at the new chapel, and the ministrations of the other clergymen, during the hours of service in the parish church, without a license from the bishop, or the acknowledgment of his spiritual jurisdiction, was just as irregular an affair, considered ecclesiastically, as the other. The city-road chapel, with its establishment of clergy, service in canonical hours, and sacraments, was, in the eye of the law, as much as any dissenting place of worship in London, a conventicle; though, when tried by a better rule, it was eminently, in those days of power and simplicity, "none other than the house of God, and the gate of heaven," to devout worshippers. An influence of a very extraordinary kind often rested upon the vast congregations assembled there; thousands were trained up in it for the kingdom of God; and the society exhibited a greater number of members, perhaps, than any other, except that in Bristol, who, for intelligence, deep experience in the things of God, stability, meekness of spirit, and holiness of life, were at once the ornaments of Methodism, and an influential example to the other societies of the metropolis.

In 1778, Mr. Wesley began to publish a periodical work, which he entitled, "The Arminian Magazine; consisting of extracts and original treatises on universal redemption." He needed a medium through which he could reply to the numerous at

• Journal.

with pious persons. He conducted this work while he lived; and it is still continued by the conference, under the title of the "Wesleyan Methodist Magazine," on the same general principles as to its theology, though on a more enlarged plan.

A dispute of a somewhat serious aspect arose in the following year out of the appointment of a clergyman by Mr. Wesley to preach every Sunday evening in the chapel at Bath. It was not probable that the preachers of the circuit should pay the same deference to a strange clergyman, recently introduced, as to Mr. Wesley; but when this exclusive occupation of the pulpit on Sunday evenings was objected to by them and part of the society, Mr. Wesley, supported by his brother, who had accompanied him to Bath, stood firmly upon his right to appoint when and where the preachers should officiate, as a fundamental part of the compact between them; and the assistant preacher, Mr. M'Nab, was suspended until "he came to another mind." As Mr. M'Nab, who had thus fallen under Mr. Wesley's displeasure, was supported by many of the other preachers, a stormy conference was anticipated. To this meeting Mr. Wesley, therefore, foreseeing that his authority would be put to the trial, strongly invited his brother, in order that he might assist him with his advice. At first Mr. Charles Wesley declined, on the ground that he could not trust to his brother's vigor and resolution. He, however, attended; but when he saw that Mr. Wesley was determined to heal the breach by concession, he kept entire silence. The offending preacher was received back without censure; and, from this time, Dr. Whitehead thinks that Mr. Wesley's authority in the conference declined. This is not correct; but that authority was exercised in a different manner. Many of the preachers had become old in the work; and were men of great talents, tried fidelity, and influence with the societies. These qualities were duly appreciated by Mr. Wesley, who now regarded them more than formerly, when they were young and inexperienced, as his counsellors and coadjutors. It was an eminent proof of Mr. Wesley's practical wisdom, that he never attempted to contend with circumstances not to be controlled; and from this time he placed his supremacy no longer upon authority, but upon the influence of wisdom, character, and age, and thus confirmed rather than diminished it. Had Mr. Charles Wesley filt sure of being supported by his brother with what he called "vigor," it is plain from his letter on the occasion, that he would have stood upon the alternative of the unconditional submission of all the preachers, or a separation. His brother chose a more excellent way, and no doubt foresaw, not only that if a separation had been driven on by violence, it would have been an extensive one; but that among the societies which remained the same process would naturally, and necessarily, at some future time, take place, and so nothing be ultimately gained, to counterbalance the immediate mischief. The silence maintained by Mr. Charles Wesley in this conference did him also great honor. He suspected "the warmth of his temper;" he saw that, as his brother was bent upon conciliation, any thing he could say would only endanger the mutual confidence between him and his preachers, and he held his peace. He himself believed that a formal separation of the body of preachers and people from the church would inevitably take place after his brother's death, and thought it best to bring on the crisis before that event. "You," says he, to his brother, "think other

The following letter written by Mr. Wesley in 1782, to a nobleman high in office, shows how much his mind was alive to every thing which concerned the morals and religion of the country, and is an instance of the happy manner in which he could unite courtesy with reproof, without destroying its point. A report prevailed that the ministry designed to em body the militia, nilitia, and exercise them on a Sunday. "MY LORD,

"If I wrong your lordship I am sorry for it; but I really believe, your lordship fears God; and I hope your lordship has no unfavorable opinion of the Christian revelation. This encourages me to trouble your lordship with a few lines which otherwise I should not take upon me to do.

"Above thirty years ago, a motion was made in parliament, for raising and embodying the militia, and for exercising them, to save time, on Sunday. When the motion was like to pass, an old gentleman stood up and said, 'Mr. Speaker, I have one objection to this: I believe an old book, called the Bible.' The members locked at one another, and the motion was dropped.

"Must not all others, who believe the Bible, have the very same objection? And from what I have seen, I cannot but think, these are still three fourths of the nation. Now, setting religion out of the question, is it expedient to give such a shock to so many millions of people at once? And certainly it would shock them extremely: it would wound them in a very tender part. For would not they, would not all England, would not all Europe, consider this as a virtual repeal of the Bible? And would not all serious persons say, 'we have little religion in the land now; but by this step we shall have less still. For wherever this pretty show is to be seen, the people will flock together: and will lounge away so much time before and after it, that the churches will be emptier than they are already!

"My lord, I am concerned for this on a double account. First, because I have personal obligations to your lordship, and would fain, even for this reason, recommend your lordship to the love and esteem of all over whom I have any influence. Secondly, because I now reverence your lordship for your office' sake; and believe it to be my bounden duty to do all that is in my little power, to advance your lordship's influence and reputation.

"Will your lordship permit me to add a word in my old fashioned way? I pray Him that has all power in heaven and earth to prosper all your endeavors for the public good, and am,

"My lord,

"Your lordship's willing servant,
"JOHN WESLEY."

In 1783, Mr. Wesley paid a visit to Holland, having been pressed to undertake this journey by a Mr. Ferguson, formerly a member of the London society, who had made acquaintance with some pious people, who, having read Mr. Wesley's sermons, were desirous of seeing him.

The following are extracts from his journal: and they will be read with pleasure, both as exhibiting his activity at so advanced an age, and as they present an interesting picture of his intercourse with a pious remnant in several parts of that morally deteriorated country:

"Wednesday, June 11, I took coach with Mr. Brackenbury, Broadbent, and Whitefield; and in the evening we reached Harwich. I went immediately to Dr. Jones, who received me in the most affectionate manner: about nine in the morning we