souls, redeemed by the same price as your own, communicate to the perishing millions in Ireland that same Gospel which you have yourselves embraced, and which your noble patroness exerted every faculty and strained every nerve to promulgate. Few, comparatively, in that unhappy country have yet enjoyed its light or felt its influence. Darkness still covers a great portion of that land, and gross darkness the majority of the people. Multitudes there are who "know not God, and obey not his Gospel;" on whom no beam of the Sun of Righteousness hath risen, with healing on his wings. Ye who sigh for the abominations daily committed in that country-who feel the religion of Jesus essential to life and hope-who experience the constrainings of divine charity-press forward to their service! Should you fail of success, the very attempt will be nobleshould you succeed, glorious. And why not succeed? when "the shout of a King is still among you," and he, "the King eternal, immortal, invisible-the only wise God, our Saviour ?" Hath he not promised "to be with you always, even to the end of the world!" Hearken then to the voice of the great Leader and Commander, who yet speaketh from heaven-" Go ye into all the world, and preach the Gospel to every creature:"-" he that believeth and is baptized, shall be saved; and he that believeth not shall be damned." "Awake, awake, put on strength, O arm of the Lord; awake, as in the ancient days, in the generations of old."

CHAPTER XXXIX.

Conference of 1770-Mr. Wesley's Minutes of Conference-Protest against them by Lady Huntingdon and Mr. Shirley-Conference of 1771-Mr. Wesley's Declaration-Considered a Recantation-Mr. Fletcher's Vindication Mr. Shirley's Narrative-Controversy.

IN the year 1770 a controversy of considerable extent arose among the Calvinistic and Arminian Methodists, occasioned by the publication of the doctrinal parts of the minutes of the twenty-seventh Conference of the preachers in connexion with Mr. Wesley. Certain obnoxious propositions inserted in the minutes of this year gave great offence to the followers of the apostolic Whitefield, Lady Huntingdon, and the whole host of

Calvinistic Methodists. As to the effects of this controversy, but few of them can be contemplated with pleasure. Yet a more accurate statement of the doctrines which have been the subject of debate is a benefit usually resulting from theological warfare, and it was the fruit of this bitter and tedious contest. But by far too manifest were the evil consequences resulting from the dispute. The spirit displayed by the polemics, and their perseverance in contention during the space of six years, in opposition to the most earnest entreaties to desist from strife, cannot be mentioned with too strongly-marked disapprobation. Many there were, indeed, both Calvinistic and Arminian Methodists, who kept aloof from controversy and its feverish heat, and preserved both their hearts and lips from the unhallowed warfare. At the same time, there were but too many on each side, both ministers and private Christians, who drank deeply of the foaming cup of controversy, and felt its intoxicating powers to the injury both of themselves and others. While those who, in the midst of the noise, preserved themselves from the dreadful contagion, are entitled to praise, let the men who engaged in it so keenly and so long, from the pulpit or from the press, whether Calvinists or Arminians, bear that severity of reprehension which their conduct merits. May the beacon, which the writers in this controversy erected, be seen, and the dangerous quicksands avoided by all their successors from age to age!

For some years prior to the controversy it became evident to Mr. Wesley and many of his friends that he was daily declining in the estimation of Lady Huntingdon, and consequently losing that influence which he ever delighted to exercise over all those with whom he had to do. The cause of this change may be traced in his letter to the pious and benevolent Vicar of Madeley, dated Birmingham, March 20, 1768, and which we quote at length :

"Dear Sir, I was told yesterday that you are sick of the conversation even of them who profess religion-that you find it quite unprofitable, if not hurtful, to converse with them three or four hours together, and are sometimes almost determined to shut yourself up, as the less evil of the two. I do not wonder at it at all; especially considering with whom you have chiefly conversed for some time past, namely, the hearers of Mr. and Mr. -The conversing with them I have rarely found to be profitable to my soul. Rather it has damped my desires, and has cooled my resolutions, and I have commonly left them with a dry, dissipated spirit.

"And how can you expect it to be otherwise? naturally catch their spirit with whom we converse?

For do we not
And what spirit

can we expect them to be of, considering the preaching they sit under?

Some happy exceptions, I allow. But, in general, do men gather grapes off thorns? Do they gather the necessity of inward and outward selfdevotion, of constant, universal self-denial, or of the patience of hope, or the labour of love, from the doctrine they hear? Do they gather from that amorous way of praying to Christ, or that luscious way of preaching his righteousness, auy real holiness? I never found it so. On the contrary, I have found that even the precious doctrine of salvation by faith has need to be guarded with the greatest care, or those who hear it will slight both inward and outward holiness.

"I will go a step further. I seldom find it profitable to converse with any who are not athirst for full salvation; and who are not big with earnest expectation of receiving it every moment. Now you find none of these among the persons we are speaking of; but many on the contrary, who are in various ways, directly or indirectly, opposing this blessed work of God-the work, I mean, which God is carry. ing on through this kingdom by unlearned and plain men.

"You have, for some time, conversed a good deal with the genteel Methodists. Now it matters not a straw what doctrine they hear whether they frequent the Lock or West-street, if they are as salt which has lost its savour-if they are conformed to the maxims, the spirit, the fashions, and customs of the world. Certainly then, if you converse much with such persons, you will return less a man than you were before. But were either the one or the other of ever so excellent a spirit, you conversed with them too long. One had need be an angel, not a man, to converse three or four hours at once to any good purpose. In the latter part of such a conversation we shall be in great danger of losing all the profit we had gained before.

"But have you not a remedy for all this in your hands? In order to converse profitably, may you not select a few persons who stand in awe of Him they love; persons who are vigorously working out their salvation who are athirst for full redemption, and every moment expecting it, if not already enjoying it?

"Though it is true, these will generally be poor and mean, seldom possessed of either riches or learning, unless there be now and then one of higher rank: if you converse with such as these humbly and simply, an hour at a time, with earnest prayer for a blessing, you will not complain of the unprofitableness of conversation, or find any need of turning hermit. Do you not observe that all the lay-preachers who are engaged with me, are maintainers of general redemption? and it is undeniable that they are instrumental in saving souls. God is with them, and he works by them, and has done so for near these thirty years. Therefore, the opposing them is neither better nor worse than fighting against God.-I am, your ever affectionate brother, "JOHN WESLEY."

This letter seems written ex cathedra: it has an air of episcopal direction or dictation, which, addressed to such a man as Fletcher, of Madeley, excited, and no wonder, a suspicion that Mr. Wesley regarded, not without jealousy, his reception among

the great, and his influence with the Countess of Huntingdon. That Mr. Wesley had warned Mr. Fletcher against his intercourse with persons of Calvinistic sentiments soon became known to Lady Huntingdon; and to this circumstance her Ladyship alludes in a letter, written at this time, in which she says:

"You will not be much surprised to hear that dear Mr. Fletcher has been severely reprimanded for endeavouring to maintain peace and unanimity in the household of God. His preaching so frequently for me and dear Mr. Whitefield, and mixing so much with those who have been sneeringly and contemptuously termed the genteel Methodists,' are considered great offences, and highly injurious to the cultivation of the life and spirit of the Gospel in the soul. The hearers of Mr. Madan and others are no better than worldlings; and all who hold the free-grace truths of the Gospel are pronounced unprofitable, conformed to this world, &c. Blessed be God, dear Fletcher has withstood this violent attack; and, with a heart overflowing with brotherly love, is determined, through the mighty grace of our divine Master, to persevere in the way in which he has gone, in every step of which he can trace the gracious leadings of Providence."

Mr. Wesley began to regard her Ladyship under a new aspect. "Trevecca (he writes to Mr. Benson) is much more to Lady Huntingdon than Kingswood is to me. I mixes with everything. It is my College, my masters, my students. I do not speak so of this school."

On the 7th of August, 1770, the Methodists in connexion with Mr. Wesley held their twenty-seventh annual conference in London. To raise a bulwark against Antinomianism, certain propositions respecting doctrine were agreed to, which will be found in the note below.*

These propositions gave great offence to the whole host of

"Take heed to your doctrine."

We said, in 1744, we have leaned too much towards Calvinism. Wherein ? 1. With regard to man's faithfulness. Our Lord himself taught us to use the expression, therefore we ought never to be ashamed of it. We ought steadily to assert upon his authority, that if a man is not faithful in the unrighteous mammon, God will not give him the true riches.

2. With regard to working for life, which our Lord expressly commands us to do. Labour (Ergazesthe) literally, work for the meat that endureth to everlasting life. And, in fact, every believer, till he comes to glory, works for, as well as from, life.

3. We have received it as a maxim, that "a man is to do nothing in order to justification." Nothing can be more false. Whoever desires to find favour with God should cease from evil, and learn to do well. So God himself teaches by the prophet Isaiah. Whosoever repents should do works meet for repentance And if this is not in order to find favour, what does he do them for?

Once more review the whole affair:

1. Who of us is now accepted of God?

He that now believes in Christ, with a loving obedient heart,

Calvinistic Methodists. Lady Huntingdon and several other zealous persons, apprehending that the fundamental truths of the Gospel were struck at in these minutes of conference, and considering Mr. Wesley's consequence in the religious world, as standing at the head of such numerous societies, thought it incumbent on them to show their abhorrence of doctrines which they believed shook the very foundation of the Christian faith. Mr. Shirley publicly said, that he "deemed peace in such a case a shameful indolence, and silence no less than treachery." And Lady Huntingdon, resolved that no imputation of tacitly assenting to such doctrines should lie on her name, declared that whoever did not wholly disavow them should quit her College. Mr. Benson defended them, and Mr. Wesley writes to him

"I am glad you had the courage to speak your mind on so critical an occasion. At all hazards do so still; only with all possible tenderness and respect. She is much devoted to God, and has a thousand valuable and amiable qualities. There is no great fear that I should be prejudiced against one whom I have intimately known for these thirty years. And I know what is in man, therefore I make large allowances for human weakness. But what you say is exactly the case they are jealous of their authority. Truly there is no cause -Longe mea discrepat illi et mens et ratio: I fear and shun, not desire authority of any kind, only when God lays that burden upon me I bear it for his and the people's sake."

This letter was written at Bristol, on the 5th of October, and

2. But who among those that never heard of Christ?

He that, according to the light he has, feareth God and worketh righteousness. 3. Is this the same with him that is sincere?

Nearly, if not quite.

4. Is not this salvation by works?

Not by the merit of works, but by works as a condition.

5. What have we then been disputing about for these thirty years?

I am afraid, about words (namely, in some of the foregoing instances). 6. As to merit itself, of which we have been so dreadfully afraid: we are rewarded according to our works, yea, because of our works. How does this differ from, for the sake of our works. How differs this from secundum merita operum? which is no more than, as our works deserve. Can you split this hair? I doubt 1 cannot.

7. The grand objection to one of the preceding propositions is drawn from matter of fact. God does, in fact, justify those who, by their own confession, neither feared God, nor wrought righteousness. Is this an exception to the general rule? It is a doubt whether God makes any exception at all. But how are we sure that the person in question never did fear God and work righteousness? His own thinking so is no proof. For we know how all that are convinced of sin undervalue themselves in every respect.

8. Does not talking, without the proper caution, of a justified or sanctified state, tend to mislead men? almost naturally leading them to trust in what was done in one moment? Whereas we are every moment pleasing or displeasing to God, according to our works. According to the whole of our present inward tempers and outward behaviour?