XIX. METHO DISM. CHAP. calls it "one of the liveliest places in Cornwall."* Thus, also, when he speaks of " a lovely woman,' or a "lovely congregation t," it is quite clear from the context that he does not mean beauty. The same buoyant spirit, the same fervent zeal, glow in every page of this Journal, but it is gratifying to observe how the overstrained enthusiasm which appears in the earlier portion, gradually softens and mellows as the writer advances in years. To give only one instance: when in 1740 some of his congregation laughed, we have seen how strangely he endeavours to account for it; but when the same thing befalls him in later life, he is willing to assign a very natural cause.— One young gentlewoman, I heard, laughed much. "Poor thing! doubtless she thought, I laugh prettily!"" But even in the earlier and least favourable portion of the Journal it is impossible not to acknowledge and respect the honest fervour of the writer, and we may say of him what he says of the Monks of La Trappe: "Notwith"standing the mixture of superstition, yet what a strong vein of piety runs through all!"§. Another extract- it shall be my last from Wes * Journal, September 26. 1762. + Ibid. May 14. 1777; October 12. 1777, &c. Ibid. July 16. 1764. Saunderson, the blind Professor of Mathematics, is said, once in company, to have rightly guessed that a lady present had beautiful teeth; else, he remarked, she would not laugh so often! § Ibid. December 21. 1747. See also his remarks on the Life of Loyola, July 16. 1742. XIX. DISM. ley's Journal-is very remarkable, as showing how CHAP. far time and experience had modified his views as to the benefit of preaching extempore. "Last METHO"Monday, I began reading that excellent book "The Gospel Glass,' to the morning congregation; a method which I find more profitable for instruction in righteousness than any other "manner of preaching." * At the time of Wesley's death, his flock in England exceeded 71,000, in America 48,000; and there were under his direction five hundred travelling preachers in both. t It is worthy of note what sovereign authority he had established and maintained, and how implicit was the obedience required by one who, even in his earliest ministry, had never yielded any. At the conference of 1766, he was accused of "arbitrary power, of making "himself a Pope." That his power was arbitrary, Wesley did not deny. "If, by arbitrary power, 66 you mean a power which I exercise singly, with"out any colleagues therein, this is certainly true; "but I see no hurt in it." He maintains, however, that his power was not unreasonable or capricious; that it was forced upon him by circumstances; that it was necessary for the good of all; and, above all, that it was voluntary on their part, * Wesley's Journal, October 25. 1756. See some remarks on this point in Knox's Remains, vol. i. p. 172. Minutes of Conference, July, 1790. Mr. Myles tells us, that" till 1763, all the travelling preachers were called Helpers, "that is, Mr. Wesley's Helpers." (Chron. Hist. p. 94.) XIX. CHAP. since " every preacher and every member may leave me when he pleases." His defence reMETHO- moved dissatisfaction, or, at least, silenced com DISM. plaint. 66 The labours of Whitefield were not less strenuous than Wesley's. He had, in some measure, become reconciled with his former colleague, although their tenets on predestination still continued entirely opposed. Whitefield found, however, a powerful patroness and coadjutor in Selina Shirley, Countess of Huntingdon, who devoted her long life and ample income to the promotion of Calvinistic Methodism. The laymen educated at her college, and sent forth at her expense, and called, after her, My Lady's preachers," vied with the followers of Wesley in activity and enthusiasm, though not in organisation and numbers. Whitefield himself was certainly no common man. His published works would give a very mean idea of his capacity; but in this they resembled the written compositions of the Italian improvisatori, which are always so far beneath their sudden flow of verse; and his admirable eloquence and effect in preaching are recorded on the highest testimony. None, perhaps, is stronger than that of a cool reasoner, seldom stirred by eloquence, and still more rarely swerving from his purpose Benjamin Franklin. The philosopher and the preacher had had a discussion respecting an orphan-house at Savannah, to which Franklin refused to subscribe. "I happened soon "after," says he, "to attend one of Mr. White 66 DISM. "field's sermons, in the course of which I per- CHAP. "ceived he intended to finish with a collection, XIX. " and I silently resolved he should get nothing METHO"from me. I had in my pocket a handful of copper money, three or four silver dollars, and "five pistoles in gold. As he proceeded, I began "to soften, and concluded to give the copper; "another stroke of his oratory made me ashamed "of that, and determined me to give the silver; " and he finished so admirably, that I emptied my 66 pocket wholly into the collection, gold and all." It appears, however, that in general his manner was theatrical and his language indiscreet. It was his custom to stretch out his arm and bid the people "look yonder," and then refer to our Lord's Passion as if actually present before them: "Hark! hark! do you not hear!" not hear!" Whenever he related how St. Peter went out and wept bitterly, he had ready a fold of his gown to hide his own face. Such little arts are seldom found with sincerity, yet no preacher was ever more zealous and fervent than Whitefield. Even the pressure of deadly illness could not check his activity. When, in 1770, having passed over to America, and suffering from asthma, he was entreated by his friends to spare himself, his answer was, "I had rather wear out "than rust out;" accordingly he persevered in his exertions, and expired in the course of the same year. I have now concluded my short sketch of this DISM, CHAP. remarkable society. It is not easy to avoid offence, XIX. where offence is so hastily taken; but it has been METHO- my anxious desire to say nothing that should wound the feelings or insult the doctrines of others. I have endeavoured to advance no assertion without adding some proof or instance of it, and I have selected these proofs in the manner most favourable to the Methodists not from the charges of their opponents - not from the publications of their unauthorised or less eminent ministers - but from the writings of their own respected founder. — If next we look to the practical effect of Methodism, we shall find much to praise, but also something to condemn. We shall find a salutary impulse given to the Church — a new barrier raised against unbelief at a time when unbelief was most rife a society training up thousands in the paths of religion and virtue. On the other hand, we should not deny that a dangerous enthusiasm was reared and fostered that many innocent sources of enjoyment have been dried up—that very many persons have been tormented with dreadful agonies and pangs that the Church has been weakened by so large a separation. Yet it is cheering to reflect, that while the good seems lasting and secure, the ill effects have much diminished, and we may hope will wholly disappear. A hundred years Thus, then, stands the case. ago the churchman was slack in his duty, and slumbering at his post. It was the voice of an |