ledgements, as your disinterested and unmovable attachment to your country, and your raising a new colony, or rather a little world of your own, in the midst of a wild wood and uncultivated desert, where men may live free and happy, if they are not hindered by their own stupidity and folly, in spite of the unkindness of their brother mortals." In August, 1735, John Wesley, being in London, after his father's death, with copies of the Latin Dissertations on the Book of Job, was urged by a friend, Dr. Burton, of Corpus Christi College, who was one of the trustees for the colony of Georgia, to aid Oglethorpe in his good work, by going out as missionary to the settlers and Indians. He was introduced to Oglethorpe by Dr. Burton, hesitated, but was persuaded even by his widowed mother to assent. Wesley then took counsel with William Law, the author of the "Serious Call," whose counsel in a former time had influenced his life. William Law, born in Northamptonshire in 1686, was educated at Emmanuel College, Cambridge, but had been prevented by some scruples from taking orders. He lived a retired life until his death in 1761, and acquired great influence as a writer on religious subjects. His most popular book was "A Serious Call to a Devout and Holy Life." John Wesley depended much upon Law's counsel in the earlier part of his career, but afterwards thought his religious teaching insufficient. Having now taken advice from Law, Wesley agreed to go to Georgia with his brother Charles and two young men, one of them another of the young Oxford Methodists, Benjamin Ingham. Charles Wesley had meant to spend his life as a college tutor, but was now ordained, and went to Georgia, as secretary to the governor. In October, 1735, Oglethorpe and the Wesleys sailed from England with two vessels carrying 220 carefully selected English emigrants, and about sixty Salzburgers who had been expelled by their Roman Catholic Government, and other poor Protestants from Germany, among whom were twenty-six Moravians, led by David Nitschmann. The Moravians went to join some of their brethren from Herrnhut, who had gone out the preceding year. The calm and simple piety of these Moravians drew John Wesley into close companionship with them. They never resented injury or insult, and were without fear of death. In a storm that set many screaming, and made Wesley fear because he doubted whether he was fit to die, the Moravians calmly sang their psalms. "Are you not afraid?" Wesley asked one of them. He replied, "I thank God, no." "Are not your women and children afraid?" “ "No; our women and children are not afraid to die." From the Moravians Wesley drew lasting impressions of what the spirit of a religious community should be and could be. At Savannah, John Wesley observed their behaviour in the settlement. "We were in one room with them," he says, "from morning to night, unless for the little time spent in walking. They were always employed, always cheerful themselves, and in good humour with one another. They had put away all anger, and strife, and wrath, and bitterness, and clamour, and evil speaking." John Wesley had been unwilling to part from his friends in England, but in Georgia he wrote, "From ten friends

I am awhile secluded, and God hath opened me a door into the whole Moravian Church."

John Wesley drew attentive congregations to his preaching in Savannah, and caused them to abstain from fine dressing for church and come in plain clean linen or woollen. He and one of his friends taught each a school. Some of the boys in the other school went barefoot, and were looked down upon by those who were shod. Wesley asked his friend to change schools for a time, and astonished the boys of the school tainted with vanity by coming among them himself without any shoes and stockings. A little persistence in this lesson caused bare feet to be no longer a mark for scorn. The Wesleys abstained from meat and wine, and caused some difficulty by their asceticism, by insisting upon baptism with immersion and by rigid adherence to the letter of the rubric of the English Church; but John was also forming the most serious of his parishioners into a society for strictest observance of religious duties.

His conscientious strictness caused John Wesley at last to leave Georgia. He had been tempted to wish for marriage with the niece of the chief magistrate of Savannah. The young lady for a time courted him by affecting tenderness of conscience that called for ghostly counsel, but at last gave up the thought of becoming Mrs. Wesley, took another husband, and then became, in the chaplain's opinion, so worldly that, on one Sunday, he publicly refused to admit her to the communion. This caused much scandal in Savannah, and the lady's husband obtained a warrant against John Wesley for defamation of character. The case was prolonged, and managed with the purpose of obliging Wesley to quit Georgia, and he was thus really driven to leave the colony, after having preached there for a year and nine months. When he arrived at Deal, early in February, 1738, he had been absent from England two years and four months. George Whitefield had just left Deal for Georgia, and narrowly missed meeting Wesley.

Whitefield, during Wesley's absence in Georgia, and after the illness which left him with a sense of religion happier than it had been, although not less intense, was helped by a Sir John Philips, in London, with promise of an annuity of £30 a year if he stayed in Oxford and carried on the work which otherwise might fail through the departure of John and Charles Wesley. For change of air while seeking complete recovery from illness, he went home to Gloucester, where he still visited the poor and prayed with the prisoners. Dr. Benson, Bishop of Gloucester, observed him and asked his age. It was little more than twenty-one, and although he had resolved not to ordain any below the age of twentythree, the bishop ordained Whitefield, helped him with a little money, and let him return to Oxford, with the annuity from Sir John Philips in place of a cure. But now that Whitefield was ordained, occasions arose for his preaching, and when he preached, his youth and fair presence-for when young, he was slender, somewhat tall, fair, and well-featured, with dark blue eyes-aided the charm of his native eloquence and devout zeal towards the spiritual. He called upon his hearers to be born again, and shape

God's image within themselves, in musical accents, with charm of a graceful manner and fit action, while none could doubt that his whole soul, full of love to God and man, was uttering itself from his lips. Often his tears flowed and his body quivered with emotion; always he preached with power, "like a lion," as one said, like a prophet who does not doubt that the message he delivers is from God. When at last he had been moved by letters from those men of his Oxford community who had gone to preach in Georgia, Whitefield resolved to follow them and join their work. He parted from his friends at Gloucester, and preached in Bristol to larger congregations on the week-days than at other times could be gathered on Sundays. When he went a second time to Bristol, he was met by a crowd a mile out of the city, led in with rejoicing, and blessed as he passed through the street. London, constables had to be placed at the door of churches to control the throng that pressed to hear the heavenly-minded youth. He preached for the charity children, and added to their funds a thousand pounds. He was embraced in church aisies, beset for his autograph in religious books, and at his last sermon in London, before he left for Georgia, the congregation wept aloud.

In

Whitefield landed at Savannah on the 7th of May, 1738, and then wrote in his journal,

Though we have had a long, yet it has been an exceeding pleasant voyage. God, in compassion to my weakness, has sent me but few trials; and sanctified those he hath sent me. I am now going forth as a sheep amongst wolves; but he that protected Abraham when he went out not knowing whither he went, will also guide and protect me; and therefore I cannot close this part of my journal better than with Mr. Addison's translation of the 23rd Psalm :

"The Lord my pasture shall prepare, And feed me with a shepherd's care; His presents shall my wants supply, And guard me with a watchful eye: My noon-day walks he shall attend, And all my midnight hours defend.

"When in the sultry glebe I faint,
Or on the thirsty mountain pant,
To fertile vales and dewy meads
My weary wand'ring steps he leads;
Where peaceful rivers soft and slow,
Amid the verdant landscapes flow.

"Though in the paths of death I tread,
With gloomy horrors overspread,
My stedfast heart shall fear no ill,
For thou, O Lord, art with me still;
Thy friendly crook shall give me aid,
And guide me through the dreadful shade.

"Though in a bare and rugged way
Through devious lonely wilds I stray,
Thy bounty shall my pains beguile;
The barren wilderness shall smile,
With sudden greens and herbage crown'd,
And streams shall murmur all around."

Addison had died in 1719, aged forty-seven. Arrived at Savannah, Whitefield took the place of Wesley, sat by the death-bed of Tomo Chachi, taught there, and visited for a few days Frederica, at the other end of the colony. At the end of August Whitefield left Savannah, with a promise to return. He went home to receive priest's orders, and obtain money for an Orphan House. The congregation at Savannah had grown, and although he had service twice a day, there was never a night in which the church-house was not nearly full. On the voyage home, storms and contrary winds delayed the vessel, and caused its officers to lose their reckoning. Provisions failed, and daily rations were reduced to an ounce or two of salt beef, a pint of water, and a cake made of flour and skimmings of the pot. Upon this Whitefield wrote in his diary ::

Blessed be God for these things, I rejoice in them daily. They are no more than what I expected, and I know they are preparatives for future mercies. God of His infinite mercy humble and try me, till I am rightly disposed to receive them. Amen, Lord Jesus, amen.

It pities me often to see my brethren, lying in the dust, as they have done these many weeks, and exposed to such straits; for God knows both their souls and bodies are des unto me. But thanks be to God, they bear up well, ani I hope we shall all now learn to endure hardships, like good soldiers of Jesus Christ.

Sunday, Nov. 12.-This morning the doctor of our ship took up the Common-Prayer Book, and observed that he opened upon these words, "Blessed be the Lord God of Israel, for He hath visited and redeemed his people." Ani so indeed He has, for about 8 o'clock this morning S were brought that our men saw land, and I went and was 1 joyful spectator of it myself. The air was clear, and the sa arising in full strength, so that 'tis the most pleasant day I have seen these many weeks. Now know I that the Lord will not always be chiding, neither keepeth He his anger for ever. For these two or three days last past, I have enjoyed uncommon serenity of soul, and given up my will to God And now He hath brought us deliverance. From whence I infer, that a calmness of mind, and entire resignation to the Divine will, is the best preparative for receiving diviz mercies. Lord, evermore make me thus minded!

As soon as I had taken a view of the land, we joined together in a prayer and psalm of thanksgiving, and alreaår began to reflect with pleasure on our late straits. Thus t will be hereafter: the storms and tempests of this treabae some world will serve to render our haven of eternal res doubly agreeable.

The land seen was the coast of Ireland. On the 8th of December, 1738, George Whitefield reach-i London again, and he ends the section of his journal published in 1739, which tells these experieLoS, with the following

HYMN.

Shall I, for fear of feeble man,
Thy Spirit's course in me restrain?
Or undismay'd in deed and word,
Be a true witness to my Lord?

Awed by a mortal's frown, shall I Conceal the Word of God most high?

How then before Thee shall I dare To stand, or how thy anger hear?

No; let man rage! since Thou wilt spread
Thy shadowing wings around my head:
Since in all pain thy tender love
Will still my sweet refreshment prove.

Saviour of men! thy searching eye Does all my inmost thoughts descry: Doth aught on earth my wishes raise? Or the world's favour, or its praise?

The love of Christ does me constrain,
To seek the wand'ring souls of men:
With cries, entreaties, tears to save,
To snatch them from the gasping grave.

For this let men revile my name,
No cross I shun, I fear no shame:
All hail, reproach, and welcome pain!
Only thy terrors, Lord, restrain.

My life, my blood I here present,
If for thy truth they may be spent:
Fulfil thy sov'reign counsel, Lord:
Thy will be done! thy name ador'd!

Give me thy strength, O God of power! Then let winds blow, or thunders roar, Thy faithful witness will I be

'Tis fix'd! I can do all through Thee!

Whitefield published in the same year (1739) a "Continuation" of his journal "from his Arrival in London to his Departure from thence on his way to Georgia." This is prefaced by lines from Charles Wesley

TO THE REVEREND MR. GEORGE WHITEFIELD.

Brother in Christ, and well belov'd,

Attend, and add thy pray'r to mine;

As Aaron call'd, yet inly mov'd,
To minister in things divine.

Faithful, and often own'd of God,
Vessel of grace, by Jesus us'd;
Stir up the gift on thee bestow'd,

The gift by hallow'd hands transfus'd.

Fully thy heavenly mission prove,

And make thy own election sure; Rooted in faith, and hope, and love, Active to work, and firm t' endure. Scorn to contend with flesh and blood, And trample on so mean a foe; By stronger fiends in vain withstood, Dauntless to nobler conquests go.

Go where the darkest tempest low'rs, Thy foes, triumphant wrestler, foil; Thrones, principalities, and powers, Engage, o'ercome, and take the spoil..

The weapons of thy warfare take,

With truth and meekness arm'd ride on; Mighty, through God, hell's kingdom shake, Satan's strong holds, through God, pull down.

Humble each vain aspiring boast,

Intensely for God's glory burn; Strongly declare the sinner lost,

Self-righteousness o'erturn, o'erturn;

Tear the bright idol from his shrine, Nor suffer him on earth to dwell, T'usurp the place of blood divine, But chase him to his native hell.

Be all into subjection brought;
The pride of man let faith abase,
And captivate his every thought,
And force him to be sav'd by grace.

CHARLES WESLEY.

Whitefield now found that the Wesleys had been spreading their own religious fervour. They had but lately found the rest of soul which they attributed to an actual conversion of which the exact time could be assigned. Charles Wesley first attained the efficient faith that gave assurance of his justification, after a second return of pleurisy, and his bodily strength grew from the same hour. John Wesley was still weighed down by a sense of sin, until the evening of the 24th of May, when he was at a meeting in Aldersgate Street, where Luther's preface to the Epistle to the Romans was being read. Then Wesley writes:—

About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed; I felt I did trust in Christ, Christ alone, for salvation: and an assurance was given me, that He had taken away my sins, even mine, and saved me from the law of sin and death. I began to pray with all my might for those who had in a more especial manner despitefully used me and persecuted me. I then testified openly to all there what I now first felt in my heart. But it was not long before the enemy suggested, "This cannot be Faith, for where is thy joy?"

But in the contest of mind that followed Faith prevailed. John Wesley, after his New Birth, sought evidence of the power of faith by walking on foot through Germany to the settlement of the Moravians at Herrnhut, and on the way talked with their chief, Count Zinzendorf, and his company of disciples at Marienborn. After a fortnight's stay at Herrnhut, Wesley returned to London, and found that his brother Charles had gathered about him a society of thirty-two persons, much troubled within and without by questionings. John Wesley then strengthened his brother's work. They were still firm members of the Church, even urging on the Bishop of London the propriety of the re-baptism of Dissenters. Dr. Potter, Archbishop of Canterbury at this time, in an interview with John Wesley, gave him counsel, upon the value of which he laid stress in his later years: "If you desire to be extensively useful, do not spend your time and strength in contending for or against

such things as are of a disputable nature; but in testifying against open notorious vice, and in promoting real, essential holiness."

When George Whitefield, now twenty-four years old, returned to London, and joined in the work of the Wesleys, he found opposition, was refused by some clergy the leave he asked to preach in their pulpits for his Orphan House, but again stirred. thousands by his preaching. On one Sunday, after preaching to twelve thousand people, he spent the night in religious communion at a love-feast in Fetter Lane till four in the morning, when he went to pray with a sick woman. Whitefield went to Oxford in January, 1739, to be ordained, and preached, surrounded by attentive gownsmen of all degrees. When he returned to London he read a pamphlet written against himself by a clergyman, and his record on the following Sunday is

Sunday, January 21.-Went this morning and received the sacrament at the hands of the minister who wrote against me. Blessed be God, I do not feel the least resentment against, but a love for him. For I believe he has a zeal for God, though, in my opinion, not according to knowledge. Oh that I could do him any good!

Preached twice with great power and clearness in my voice to two thronged congregations, especially in the afternoon, when I believe near a thousand people were in the churchyard, and hundreds more returned home that could not come in. Thus God magnifies his power, most when most opposed.

Expounded twice afterwards, where the people pressed most vehemently to hear the Word. God enabled me to speak with the demonstration of the Spirit, and with power, and the remainder of the evening filled me with a humble sense of His infinite mercies. I think I am never more humble than when exalted. By the grace of God I am what I am. Oh that I could be thankful!

In February, Whitefield went to Bristol, and on the 17th preached his first sermon in the open air to colliers at Kingswood. The hearers were then upwards of two hundred; a week later he had in the same place four or five thousand hearers. He had returned at ten in the morning from a visit to Bath, and records

About eleven, went, as usual, and preached a written sermon at Newgate, and collected two pounds five shillings for the prisoners. Many, I believe, were much affected. To God be all the glory.

After dinner, I was taken very ill, so that I was obliged to lie upon the bed; but, looking upon it only as a thorn in the flesh, at three I went, according to appointment, and preached to near four or five thousand people, from a mount in Kingswood, with great power. The sun shone very bright, and the people standing in such an awful manner round the mount, in the profoundest silence, filled me with an holy admiration. Blessed be God for such a plentiful harvest. Lord, do Thou send forth more labourers into thy harvest.

This done, God strengthened me to expound to a society without Lawford's Gate, and afterwards to another in the city, and afterwards to a third. And I spoke with more freedom the last time than at the first. When I am weak, then am I strong.

This is Whitefield's record of a Sunday at Bristol nine days later:

Sunday, March 4.-Rose much refreshed in spirit, and gave my early attendants a warm exhortation as usual. Went to Newgate, and preached with great power to an exceedingly thronged congregation. Then hastened to Hannam Mount, three miles from the city, where the colliers live altogether. God highly favoured us in the weather. Above four thousand were ready to hear me; and God enabled me to preach with the demonstration of the Spirit. The ground not being high enough, I stood upon a table, and the sight of the people who covered the green fields, and their deep attention pleased me much. I hope that same Lord, who fed so many thousands with bodily bread, will feed all their souls with that bread which cometh down from heaven: for many came from far. At four in the afternoon I went to the mount on Rosegreen, and preached to above fourteen thousand souls; and so good was my God, that all could hear. I think it was worth while to come many miles to see such a sight. I spoke, blessed be God, with great freedom; but thought all the while, as I do continually when I ascend the mount, that hereafter I shall suffer as well as speak for my Master's sake. Lord, strengthen me against that hour. Lord, I believe (0) help my unbelief!) that Thy grace will be more than sufficient for me.

In the evening I expounded at Baldwin Street Society, but could not get up to the room without the utmost difficulty, the entry and court were so much thronged. Blessed be God, the number of hearers much increases; and as my day is, so is my strength. To-night I returned home much more refreshed in my spirits than in the morning when I went out. I was full of joy, and longed to be dissolved, and to be with Jesus Christ; but I have a baptism first to be baptised with. Father, Thy will be done. This has been a Sabbath indeed to my soul!

Whitefield excited like enthusiasm among the Welsh, whom he visited before his return to London at the close of April. Open-air preaching was continued as part of his system. He was preparing for his return to Georgia when the number of listeners to his open-air preaching on Kennington Common and Moorfields began to be reckoned by tens of thousands. On Sunday, April 29, he preached in the morning to a great concourse at Moorfields, then went to church as a worshipper, heard a sermon against himself on the text " Be not righteous overmuch," and then preached in the evening on Kennington Common to an audience of thirty thousand. "The wind being for me, it carried the voice to the extremest part of the audience." I give one entry

more:

Sunday, May 6.-Preached this morning in Moorfields to about twenty thousand people, who were very quiet and attentive, and much affected. Went to public worship morning and evening; and at six preached at Kennington. But such a sight never were my eyes blessed with before. I believe there were no less than fifty thousand people, near four-score coaches, besides great numbers of horses; and what is most remarkable, there was such an awful silence amongst them, and the Word of God came with such power, that all, I believe, were pleasingly surprised. God gave me great enlargement of heart. I continued my discourse for an hour and a half; and when I returned home, I was filled

with such love, peace, and joy, that I cannot express it. I believe this was partly owing to some opposition I met with yesterday. It is hard for men to kick against the pricks. The more they oppose, the more shall Jesus Christ be exalted. Our adversaries seem to be come to an extremity, while for want of arguments to convince, they are obliged to call out to the civil magistrate to compel me to be silent; but I believe it will be difficult to prove our assemblies in the fields to be either disorderly or illegal. But they that are born after the flesh, must persecute those that are born after the Spirit. Father, forgive them, for they know not what they do.

John Wesley followed Whitefield to Bristol, where he was received and introduced by him. The physical results of the emotion caused by Wesley's preaching -ecstasies that were always excited by him-seemed miraculous to many, and distinct manifestations of the New Birth. Wesley formed male and female bands of Christians, who were to meet weekly for prayer and confession of their faults to one another, and since a larger room than could be had was needed for the meetings of the societies, on the 12th of May, 1739, the first stone of the first Methodist meetinghouse was laid at Bristol; but this was without any thought of separation from the services of the Established Church. The first separation was from the Moravians, between whom and Wesley differences of opinion and practice became manifest. Whitefield returned to Georgia in 1739, visited several provinces in America, preaching to great audiences, and returned in 1741. During his absence there was some correspondence between Wesley and Whitefield upon points in the doctrine of election, Whitefield holding it and Wesley not holding it in Calvinistic form. This caused them to work thenceforward apart

Wesley himself as acknowledged head and director of the Christian society he had established. All orthodox Christians might join the society. Methodism did not aim at establishment of a separate church, but at the knitting of Christians into a bond of unity which should consist in the resolve really to forsake the world wherever its requirements were in conflict with known Christian duty. It was a society of men who bound themselves to help each other to form really, as far as man is able, the image of God within the soul.

The following hymn was written by John Wesley for the Kingswood colliers, to whom he preached when at Bristol :

HYMN FOR THE KINGSWOOD COLLIERS.

Glory to God, whose sovereign grace Hath animated senseless stones,1 Called us to stand before His face,

And raised us into Abraham's sons.

The people that in darkness lay,

In sin and error's deadly shade, Have seen a glorious gospel day

In Jesu's lovely face displayed.

Thou only, Lord, the work hast done, And bared thine arm in all our sight, Hast made the reprobates thine own And claimed the outcasts as thy right.

Thy single arm, Almighty Lord,

To us the great Salvation brought, Thy Word, thine all-creating Word, That spake at first the World from nought.

For this the saints lift up their voice, And ceaseless praise to Thee is given; For this the hosts above rejoice:

We raise the happiness of heaven.

For this, no longer sons of night,

To Thee our thanks and hearts we give;

To Thee, who called us into light,

To Thee we die, to Thee we live.

Suffice that for the season past

Hell's horrid language filled our tongues,

We all thy words behind us cast,

And lewdly sung the drunkard's songs.

But O the power of Grace divine!

In hymns we now our voices raise,

Loudly in strange Hosannas join,

And blasphemies are turned to praise.

Praise God, from whom pure blessings flow, Praise Him all creatures here below,

Praise Him above, ye heavenly host,

Praise Father, Son, and Holy Ghost.

1 When Whitefield preached to these colliers, he said, "The first discovery of their being affected was to see the white gutters made by their tears, which fell plentifully down their black cheeks as they came from their coalpits."