lated by the demands of colonial enterprise. The population had almost doubled, since the settlement of the Church in the days of Elizabeth. Villages had grown into towns; whole districts, where scarcely a house was to be seen before, had become busy centres of life and industry, through the opening of coal mines. Meantime, the ancient division of Parishes had been allowed to remain unaltered; the masses of the people were left like sheep without a shepherd. It was at this crisis, and to meet the changed conditions of national life, that the movement known as Methodism began to run its course.

The wayfarer who led by fancy, or out of love of sport, has been induced to penetrate the region of country back of the mountain range where the Catskills breast the Hudson, will recall the mingled feeling of pleasure, wonder, and surprise with which after following the stream where he has been angling all the day, he reaches the head waters of the Delaware, and prepares to slake his thirst at the fountain, where out of the virgin rock the mighty river has its rise. It is with something of a kindred feeling one begins to trace, as we propose to do to-night, the rise of Methodism and the Evangelical Movement. I know of nothing in Church History, more charming in its way, than the simple letter of Charles

Wesley (then a student of Christ Church, Oxford) to his brother John in May of the year 1729, when he tells him that in the good Providence of God he has been the means of saving a fellow student from the danger of backsliding; and in order to keep him in the right way, had resolved to join him in the weekly reception of the Holy Communion. The two "Sacramentarians" as they were then called, going every Sunday to receive at the Altar of Christ Church, soon attracted notice; their moral courage became the rallying point, around which others gathered for the reading of the Greek Testament, and the performing of such works of mercy, as the visiting of prisoners upon Sunday afternoon. When John Wesley returned to Oxford, in the month of June, he spent two months with his brother Charles and passed almost every evening with the little Society which, because of the strict rule of life adopted, had already begun to be called by the name of Methodists. The four friends who made up the original "Holy Club," soon after increased to fifteen; and as they did so, they adopted a still stricter rule of life. Instead of meeting every Sunday evening, or upon two evenings of the week only, as at the first, they met every evening of the week, from six to nine. They made it their rule to fast on Wednesday and Friday and during Lent, and to re

ceive the Holy Communion, at least once a week. They obligated themselves to repeat a collect every day at nine, at twelve, and at three; and had stated times for meditation and private prayer. They were diligent in self-examination, and subjected themselves to a weekly review with the purpose of amendment of life. It was their custom on Sundays to examine themselves on the "Love of God and simplicity;" and on Monday on the "Love of man" and their zeal in performing works of mercy and doing good. It is a charming picture of devotion and earnestness of life; and in all probability would have survived only to grace the walls of Oxford if John Wesley had not been fashioned in different mould from his younger brother Charles.

Let us try then at the outset to form some idea for ourselves of the man who "being dead yet speaketh;" and is recognized to-day as the leader of not less than twenty millions, who call themselves by his name. The portrait which Gambold, one of the original band of fifteen, gives of Wesley, tells the story of his life and at the same time reveals to us the secret of his marvellous power of organization and of his command over men. "Mr. John Wesley," Gambold says, "was always the chief manager, for which he was very fit; for he not only had more experience and learning than the rest, but he was

blest with such activity as to be always gaining ground, and such steadfastness that he lost none. What proposals he made to any were sure to charm them, because they saw him always the same. What supported this uniform vigor was the care he took to consider well of every affair before he engaged in it, making all his decisions in the fear of God, without passion, humor or self-confidence; for though he had naturally a very clear apprehension, yet his exact prudence depended more on humanity and singleness of heart. To this I may add that he had, I think, something of authority in his countenance, though, as he did not want address, he could soften by manner, and point it as occasion required. Yet he never assumed anything to himself above his companions. And any of them might speak their mind and their words were as strictly regarded by him as his were by them."

When at the University, Wesley was distinguished for the habits of order, which he maintained, in such a remarkable manner, even to the last days of his life. About the year 1728 he formed the habit of early rising which he kept up for sixty years. His custom was to rise at four o'clock, and his day of eighteen hours was so carefully husbanded, that very few remnants of it were ever lost. Every day of the week, we are told, had its own prescribed course of reading;

the nature and extent of it bear witness to the breadth and culture of the man.

It

Monday and Tuesday were devoted to the Greek and Latin classics; Wednesday to Logic and Ethics; Thursday to Hebrew and Arabic; Friday to Metaphysics and Natural Philosophy; Saturday to Oratory and Poetry; Sunday to Divinity. was his rule when he entered upon public life (once he recognized the nature of his vocation), to travel seven or eight hundred miles every two months, whatever the state of the weather; and never less than four thousand five hundred miles in the course of the year. The time spent in travelling was never wasted. "History, Poetry and Philosophy," he tells us, he "read on horseback, having other employments at other times." His means were as carefully husbanded as his time. It had been the rule of the members of the Club, to give away each year, whatever remained after they had made provision for their own necessities, to be used in the release of such as were confined for small debts, and to purchase books, and medicines, and other things needed for their work. Out of an income of thirty pounds a year Wesley lived on twenty-eight, and gave away two. The next year, when he received sixty pounds, he gave thirty-two away in charity. By limiting his expenses the next two years to the same sum, he was able to give away, out of