and appointed to each the distinct work wherein he was to help me as long as I chose." The same prescription he pleaded with regard to his authority over the lay-preachers. The first of these offered to serve him as sons, as he should think proper to direct. "Observe," said he, "these likewise desired me, not I them. And here commenced my power to appoint each of these, when, where, and how to labour; that is, while he chose to continue with me; for each had a power to go away when he pleased, as I had also to go away from them, or any of them, if I saw sufficient cause. The case continued the same when the number of preachers increased. I had just the same power still to appoint when, and where, and how each should help me; and to tell any, if I saw cause, I do not desire your help any longer.' On these terms, and no other, we joined at first; on these we continue joined. They do me no favour in being directed by me. It is true my reward is with the Lord; but at present I have nothing from it but trouble and care, and often a burden I scarce know how to bear."

His power over the Conference he rested upon the same plea of prescription; but it had originated with himself; not like his authority over the preachers and the laity, in a voluntary offer of obedience. He, of his own impulse, had invited several clergymen, who acted with him, and all the lay-preachers who at that time served him as sons in the gospel, to meet and advise with him. 66 They did not desire the meeting," said he," but I did, knowing that, in a multitude of counsellors, there is safety. And when their number increased, so that it was neither needful nor convenient to invite them all, for several years, I wrote to those with whom I desired to confer, and these only met at the place appointed; till at length I gave a general permission, that all who desired it might come. Observe: I myself sent for these, of my own free choice; and I sent for them to advise, not govern me. Neither did I, at any of those times, divest myself of any part of that power which the providence of God had cast upon me,

without any design or choice of mine. What is that power? It is a power of admitting into, and excluding from, the societies under my care: of choosing and removing stewards; of receiving, or not receiving helpers; of appointing them when, where, and how to help me; and of desiring any of them to meet me, when I see good. And as it was merely in obedience to the providence of God, and for the good of the people, that I at first accepted this power, which I never sought; nay, a hundred times laboured to throw off; so it is on the same considerations, not for profit, honour, or pleasure, that I use it at this day."

In reference to himself, as the person in whom the whole and sole authority was vested, Wesley called his preachers by the name of helpers; and designated as assistants those among them who, for the duties which they discharge, have since been denominated superintendents. It soon became expedient to divide the country into circuits. There were, in the year 1749, twenty in England, two in Wales, two in Scotland, and seven in Ireland. In 1791, the year of Mr. Wesley's death, they had increased to seventytwo in England, three in Wales, seven in Scotland, and twenty-eight in Ireland. Every circuit had a certain number of preachers appointed to it, more or less, according to its extent, under an assistant, whose office it was to admit or expel members, take lists of the societies at Easter, hold quarterly meetings, visit the classes quarterly, keep watch-nights and love-feasts, superintend the other preachers, and regulate the whole business of the circuit, spiritual and temporal.

The helpers were not admitted indiscriminately: gifts, as well as grace for the work, were required. An aspirant was first examined concerning his theological knowledge, that it might be seen whether his opinions were sound: he was then to exhibit his gift of utterance, by preaching before Mr. Wesley; and afterwards to give, either orally or in writing, his reasons for thinking that he was called of God to the ministry. The best proof of this was, that some

persons should have been convinced of sin, and converted by his preaching. If a right belief and a ready utterance were found, and these fruits had followed, the concurrence of the three marks was deemed sufficient evidence of a divine call: he was admitted on probation; with a caution, that he was not to ramble up and down, but to go where the assistant should direct, and there only; and, at the ensuing conference, he might be received into full connexion. After a while the time of probation was found too short, and was extended to four years.

The rules of a helper are strikingly characteristic of Wesley, both in their manner and their spirit.

"1. Be diligent. Never be unemployed a moment: never be triflingly employed. Never while away time; neither spend any more time at any place than is strictly necessary.

2. Be serious. Let your motto be, Holiness to the Lord. Avoid all lightness, jesting, and foolish talking.

3. Converse sparingly and cautiously with women; particularly with young women in private.

4. Take no step towards marriage without first acquainting us with your design.

5. Believe evil of no one; unless you see it done, take heed how you credit it. Put the best construction on every thing: you know the judge is always supposed to be on the prisoner's side.

6. Speak evil of no one; else your word, especially, would eat as doth a canker. Keep your thoughts within your own breast, till you come to the person concerned.

7. Tell every one what you think wrong in him, and that plainly, and as soon as may be, else it will fester in your heart. Make all haste to cast the fire out of your bosom.

8. Do not affect the gentleman. You have no more to do with this character than with that of a dancing-master. A preacher of the gospel is the

servant of all.

9. Be ashamed of nothing but sin; not of fetching

wood (if time permit) or of drawing water; not of cleaning your own* shoes, or your neighbours.

10. Be punctual. Do every thing exactly at the time and, in general, do not mend our rules, but keep them; not for wrath, but, for conscience sake.

11. You have nothing to do but to save souls. Therefore spend and be spent in this work. And go always, not only to those who want you, but to those who want you most.

12. Act in all things, not according to your own will, but as a son in the gospel. As such, it is your part to employ your time in the manner which we direct; partly in preaching and visiting the flock from house to house; partly in reading, meditation, and prayer. Above all, if you labour with us in our Lord's vineyard, it is needful that you should do that part of the work which we advise, at those times and places which we judge most for his glory"

Thus did Wesley, who had set so bad an example of obedience, exact it from his own followers as rigidly as the founder of a monastic order. Like those founders, also, he invited his disciples to enter upon a course of life which it required no small degree of enthusiasm and of resolution to embrace. The labour was hard, the provision scanty, and the prospect for those who were superannuated, or worn out in the service, was, on this side the grave, as cheerless as it well could be. When a preacher was admitted into full connexion, he paid one guinea, and from that time half a guinea annually, toward the preachers' fund. If he withdrew from the con

"Respecting these golden rules," says Mr. Crowther, "it may be proper to observe, affecting the gentleman' was not designed to countenance clownishness, or any thing contrary to true Christian courtesy. And when it is said, a preacher of the Gospel is the servant of all, it certainly was not meant to insinuate that a preacher was to be set to do the lowest and most slavish drudgery which any person could find for him to do. I presume the servant of God is the servant of all in gospel labours, and in nothing else. And though he may not be ashamed of cleaning his own shoes, or the shoes of others, yet, I apprehend, they ought to be 'ashamed' who would expect or suffer him so to do, especially such as are instructed and profited by his ministerial labours. And surely they ought to feel some shame also, who would suffer the preacher to go from place to place, day after day, with his shoes and boots uncleaned."

Portraiture of Methodism, p. 277.

nexion, all that he had subscribed was returned to him; but if he lived to be disabled, he received from the fund an annuity, which should not be less than ten pounds; and his widow was entitled to a sum, according to the exigence of the case, but not exceeding forty.

Some of the itinerant preachers, at one time, entered into trade; the propriety of this was discussed in Conference: it was pronounced evil in itself, and in its consequences, and they were advised to give up every business, except the ministry, to which they were pledged. There was another more easy and tempting way of eking out their scanty stipends, by printing their own spiritual effusions, and availing themselves of the opportunities afforded, by the system of itinerancy, for selling them. But Mr. Wesley was himself a most voluminous author and compiler: the profits arising from his publications were applied in aid of the expenses of the society, which increased faster than their means: the Methodists, for the most part, had neither time to spare for reading, nor money for books; and the preachers, who consulted their own individual advantage, in this manner, injured the general fund, in proportion as they were successful; it was therefore determined, in Conference, that no preacher should print any thing without Mr. Wesley's consent, nor till it had been corrected by him. The productions which some of them had set forth, both in verse and prose, were censured as having brought a great reproach upon the society, and "much hindered the spreading of more profitable books:" and a regulation was made, that the profits, even of those which might be approved and licensed by the founder, should go into the common stock. But with regard to those which he himself had published for the benefit of the society, and some of which, he said, ought to be in every house, Wesley charged the preachers to exert themselves in finding sale for them. 66 Carry them with you," said he, "through every round. Exert yourselves in this: be not ashamed; be not weary; leave no stone unturned." Being cut off from the resources of authorship,