self had provided for extending his kingdom in the world: and they were the more satisfied, because the Preachers and their converts attended the religious services of the established Church. For a time it was not difficult to preserve this state of things, because the societies and Preachers were few in number, and were continually under the eye of the brothers, to whose judgment and authority every one paid the most profound deference.

In

But at length difficulties arose. The question of separation from the Church, and of the administration of the sacraments by the Preachers, was agitated, and caused great searchings of heart in various directions. The year 1755 was a sort of crisis in Methodism, because then a controversy on these subjects began, which was not finally settled until some years after the Founders of the system had ended their life and labours. In London and Bristol the Lord's supper was regularly administered by a Clergyman; but in most other places both the Preachers and the societies were expected to attend this ordinance in their several parish churches. many instances the Clergy who officiated there were not only destitute of piety, but were immoral in their lives; and doubts arose, whether such men, notwithstanding their ordination, were true Ministers of Christ, and whether it was not a sin to encourage them in the performance of duties for which they were so manifestly destitute of the requisite qualifications. The Clergyman at Epworth, who repelled Mr. John Wesley from the Lord's table, and assaulted him before the whole congregation, was notoriously drunk at the time. In other cases the doctrine which was taught in the churches was deemed not only defective, but positively erroneous; especially when justification by faith, and the work of the Holy Spirit, were peremptorily denied and opposed. Several of the Clergy were directly concerned in the instigation of riotous proceedings against the Methodists, by which their property was destroyed, and their lives were endangered; and if the sufferers forgave these injuries, it was too much to expect that they would contentedly receive the memorials of the Saviour's death at the hands of men who had encouraged such outrages upon humanity and justice. If John Nelson could profitably receive the holy communion from the Minister who, by bearing false witness against him, had succeeded

in tearing him away from his family, and sending him into the army, every one had not John's meekness and strength of mind. Not a few of the Clergy absolutely refused to administer the Lord's supper to the Methodists. When these people approached the table of the Lord, they were singled out among the communicants, and denied the sacred emblems of their Redeemer's body and blood. This was the case, as we have seen, at Bristol, at Leeds, in Derbyshire, and other places; so that the Methodists were compelled either to receive the Lord's supper at the hands of their own Preachers, or in the Dissenting chapel, or to violate the command of the Lord, who has charged all his disciples to "eat of this bread, and drink of this cup." Great uneasiness therefore existed among the Preachers, and in several of the societies.

In this emergency the embarrassment of the Wesleys was increased by the fact, that the Preachers who were unfriendly to that strict union with the Church, which had been hitherto maintained, were generally the most pious and gifted of their brethren. At the head of this band was Joseph Cownley, whom Mr. John Wesley afterwards pronounced one of the best Preachers in England. Among them were also Edward and Charles Perronet, the two sons of the venerable Vicar of Shoreham; who were both educated men, and possessed of considerable talent, as is manifest from their publications, both in prose and verse. Their piety was indisputable. Of this class of Preachers also was Thomas Walsh. This very remarkable man was a native of Ireland, and was designed for the Romish priesthood; but having obtained a knowledge of the truth, he renounced the errors of Popery, and connected himself with the Methodist body. His application to study was intense and unremitting, and the fruits of his industry were surprising. Mr. John Wesley declared him to be the best Biblical scholar he ever knew. If he were questioned respecting any Hebrew or Greek word in holy Scripture, he would, after a short pause, specify how often it occurred in sacred writ, and its precise signification in each place. He preached with great fervour and energy, both in the Irish and English languages; and in prayer he was mighty and prevalent. This truly great and holy man enjoyed in a high degree the confidence of Mr. John Wesley, because of the wisdom of his counsels, and the integrity of his princi

ples and life. The whole of these Preachers, and probably some others, generally absented themselves from the services of the established Church; and they occasionally administered the Lord's supper to the people who were like-minded with themselves, and also to one another.

This further innovation upon the order of the Church exceedingly distressed Mr. Charles Wesley, who had long been reconciled to the irregularity of lay-preaching; and his grief was not a little increased by an apprehension that his brother secretly encouraged these proceedings. He even suspected that these Preachers might have obtained ordination by the imposition of John's hands. For he knew that his brother was strongly attached to them; that he had serious doubts concerning many things connected with the established Church; and that he had by implication avowed his right to ordain: having many years ago published to the world his conviction, that, in the apostolic church, Bishops and Presbyters were of the same order. These apprehensions Charles disclosed in his correspondence with Walter Sellon, the Clergyman of Smisby, in Leicestershire. Sellon had formerly been a Methodist Preacher, and the Master of Kingswood School. On the recommendation of the Huntingdon family he had obtained episcopal ordination. As a Clergyman he was eminently zealous and useful, though not very regular in his efforts to convert and save souls. He retained a strong affection for his old friends, and enjoyed their entire confidence. Mr. Charles Wesley pressed this sensible and able man to write to his brother pointedly and strongly against the administration of the sacraments by the Methodist Preachers, and on the necessity of a close adherence to the Church. He also pressed him by all means to attend the next Conference, for the purpose of urging these points both upon Mr. John Wesley and the Preachers; pledging himself to obtain admission for him into that assembly. Mr. Sellon appears to have written to Mr. John Wesley on these subjects, and also to Charles Perronet; but we have no proof that he was present at the Conference. Probably his limited income, and his parochial duties, detained him at home. His living was known to be poor, and his labours In the progress of his correspondence with Sellon, Mr. Charles Wesley confessed that his suspicions respecting

severe.

his brother were unfounded.

No such countenance as he

supposed had been given to the Preachers who thus acted upon the principles of separation. The following passages which occur in Mr. Charles Wesley's letters to his clerical friend at Smisby bear upon the subjects just mentioned :

"London, Dec. 14th [1754]. My dear Brother and Friend,-Write again, and spare not. My brother took no notice to me of your letter. Since the Melchizedekians have been taken in, I have been excluded his cabinet council. They know me too well, to trust him with me. He is come so far as to believe a separation quite lawful, only not yet expedient. They are indefatigable in urging him to go so far, that he may not be able to retreat. He may lay on hands, say they, without separating. I charge you keep it to yourself, that I stand in doubt of him: which I tell you, that you may pray for him the more earnestly, and write to him the more plainly.

"In May our Conference is. You must be there, if alive. "We can hold it no longer, (the Methodist Preachers, I mean,) but must quickly divide to the right or left, the church or meeting.

"I know none fitter for training up our young men than yourself, or John Jones. We must, among us, get the sound Preachers qualified for orders.

"You are a poor writer of short-hand. Perhaps I may teach you better when we meet, on Dr. Byrom's condition, that you purchase a book when published. Whoever taught you your scraps was a thief and a robber.

"My partner salutes you in increasing love. Many thousands, besides her, shall prosper, because they love our Jerusalem. Farewell in Christ."

My dear Brother, I have seen your honest, friendly letter to Charles Perronet; for which I thank you, both in behalf of myself, and the Church of England.

"In your fidelity to my old honoured mother, you are a man after my own heart. I always loved you, but never so much as now.

"O pray for the peace of Jerusalem! They shall prosper that love her. I know you wish her prosperity. You think upon her stones; and it pitieth you to see her in the dust.

"How unlike the spirit of poor Perronet, and his asso

ciates! What a pity such spirits should have any influence over my brother! They are continually urging him to a separation; that is, to pull down all he has built, to put a sword in our enemies' hands, to destroy the work, scatter the flock, disgrace himself, and go out like the snuff of a candle.

"May I not desire it of you, as a debt you owe the Church, as well as him, to write him a full, close, plain transcript of your heart on the occasion? Charles Perronet, you know, has taken upon him to administer the sacrament, for a month together, to the Preachers, and twice to some of the people. Walsh and three others have followed his vile example. The consequence you see with open eyes. O that my brother did so too! Our worthy friend at Clifton* could not but believe my brother had laid on his hands, or they would not have dared to act thus. You have her thoughts in mine.

"I have heard your sincerity called in question, as if you ran with the hare, and held with the hounds. I do not believe a word of it, as this letter proves. Only let me caution you, not to communicate this to any one.

"You must make one at our Conference in Leeds, which will be in May. I will give you timely notice.

"Pray for us. I stand alone, as our Preachers imagine. Nevertheless the Lord stands by me. The Lord Jesus bless you and keep you unto that day."

"London, Feb. 4th, 1755. My dear Brother,―There is no danger of my countenancing them, but rather of my opposing them too fiercely. It is a pity a good cause should suffer by a warm advocate. If God gives me meekness, I shall, at the Conference, speak, and spare not. Till then it is best the matter should sleep, or we should make the delinquents desperate, and their associates among the Preachers hypocrites. My brother purposely holds his peace, that he may come to the bottom of them. Your letters, and some others wrote with the same honesty, have had the due effect on him. He has spoken as strongly, of late, in behalf of the Church of England, as I could wish; and everywhere declares he never intends to leave her. This has made the Melchizedekians draw in their horns, and drop their design. We must know the heart of every Preacher; and give them

Lady Huntingdon.