posed sending for my horse to the de step in and rest the mean time. Bu they judged it not advisable to let people again. So they chose to sen to Penryn, and to send me thither ning close by the back door of the h

"I never saw before, no, not at W God so plainly shown as here. The ions, who were willing to die with n but one simple girl, who likewise was in an instant, as soon as ever she house. There, I received some b clothes, and was covered over with the hands of perhaps some hundreds up to strike or throw, they were one midway, so that not a man touche fingers. Neither was any thing thro that I had not even a speck of dirt can deny that God heareth the pray all power in heaven and earth?"

But mobs were among the least ob They usually beget a sympathy, whi have courage to repel them, will oper under other circumstances, with g derision presents a much more effec cause. And this, accompanied with opposition which learning, wealth, can give, formed the mighty curre movement had to resist. Neverth blessing of heaven, it advanced with achieving reforms among the lower regarded utterly impracticable

CHAPTER III.

THE FIRST CONFERENCE, WITH THE TRIALS AND SUCCESS THAT FOLLOWED.

FOR several years the preachers travelled from place to place as circumstances seemed to require, and as Mr. Wesley directed, without any plan. But as they became more numerous, and the work more extensive and complicated, it became necessary to divide the country into circuits, to be supplied by the different preachers according to rules that might be adopted for that purpose. Το effect so difficult a task in a way not to disturb the unity of the body, and at the same time secure the greatest possible success, Mr. Wesley invited a number of the preachers to meet him for consultation. The first meeting was held at the Foundry, in London, June 25th, 1744, and consisted of six persons. The preachers thus met, Mr. Wesley denominated "The Conference," a title that is now better understood, and of high significance, both in Europe and America. The meeting continued five days, and was occupied, first of all, in prayer to God, for his guidance and blessing; and then, in the consideration of the great doctrinal and practical questions particularly involved in their enterprise.

That they might come to right conclusions, it was desired. that all should have a single eye, and be as little children, having every thing to learn; that every point should be examined to the foundation; that each should speak what

oughly debated and settled. This design of the meeting was stated to What to teach. 2. How to teach.

i. e., how to regulate our doctrine, d Whereupon, they proceeded step by conversation, beginning with the do till they had agreed upon most of the constitute the framework and strengt fabric..

With an improved acquaintance w better understanding of, and a strong doctrines and discipline in which t agreed, they were now prepared to ins societies as they had never been befor of these deliberations, the work of greater uniformity, and the differe moulded and fashioned after the same sary to consolidate them into one gran

This was the beginning of Confere foundation of that series of annual meet which has been extended to the prese Conference commenced Aug. 1, 1745 persons, convened, as before, by Mr. Some years after he gave a general preachers to attend, but soon retracte ferences the character of the preac points of doctrine and discipline r required, complaints considered, and The minutes of the several conversati discipline of the societies. The last himself, was made in 1789, two years

Arrangements now being more fully

preachers assigned to particular fields of labor for a time, Mr. Wesley took occasion to reason with the established clergy, to whose ignorance and prejudice he attributed most of the persecutions the societies were called to endure. And wishing to do it in a manner the least offensive, he drew up a short state of the case between the clergy and the Methodists, and sent it to a personal friend, to be used as he should see fit. This document so clearly indicates the principles, character, and condition of the societies at that time, we cannot deny our young friends the privilege of reading it in this connection. Who will say that its demands

are unreasonable?

"About seven years since we began preaching inward present salvation as attainable by faith alone. For preaching this doctrine, we were forbidden to preach in most churches. We then preached in private houses; and when the houses could not contain the people, in the open air. For this, many of the clergy preached or printed against us, as both heretics and schismatics. Persons who were convinced of sin begged us to advise them more particularly how to flee from the wrath to come. We desired them, being many, to come at one time, and we would endeavor it. For this we were represented, both from the pulpit and the press, as introducing Popery, and raising sedition. Yea, all manner of evil was said, both of us and of those who used to assemble with us. Finding that some of these did walk disorderly, we desired them not to come to us any more. And some of the others we desired to overlook the rest, that we might know whether they walked worthy of the gospel. Several of the clergy now stirred up the people to treat us as outlaws or mad dogs. The people did so, both in Staffordshire, Cornwall, and many other

places. And they do so still, wherever they are not restrained by fear of the magistrates.

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Now, what can we do, or what can you, or our brethren do, towards healing this breach? Desire of us any thing which we can do with a safe conscience, and we will do it immediately. Will you meet us here? Will you do what we desire of you, so far as you can with a safe conscience?

"1. Do you desire us, To preach another, or to desist from preaching this doctrine? We cannot do this with a safe conscience.

"2. Do you desire us, To desist from preaching in private houses, or in the open air? As things are now circumstanced, this would be the same as desiring us not to preach at all.

"3. Do you desire us, Not to advise those who meet together for that purpose ? To dissolve our societies? We cannot do this with a safe conscience; for, we apprehend, many souls would be lost thereby.

"4. Do you desire us, To advise them one by one? This is impossible, because of their number.

"5. Do you desire us, To suffer those who walk disorderly still to mix with the rest? with a safe conscience; for evil good manners.'

Neither can .we do this communications corrupt

"6. Do you desire us, To discharge those leaders, as we term them, who overlook the rest? This is, in effect, to suffer the disorderly walkers still to remain with the rest.

"Do you desire us, lastly, to behave with tenderness, both to the characters and persons of our brethren the clergy? By the grace of God we can and will do this; as, indeed, we have done to this day.

"If you ask, What we desire of you to do? we answer: