holding forth in unlicensed places, and with"out a licence themselves, say they cannot "die in peace without bearing testimony "against the unchristian principles and prac"tices of those Priests of Baal, the generality " of our Clergy." Lavington, Vol. I. p. 92.

"This," Mr. Whitfield observes with some naïveté, "puts me in mind of the Children of Israel, first intreating leave of Og, Sihon, "&c. to go quietly through the land, but

fighting their way through, when leave was "denied. Like them, by the strength of my "Divine Leader, I shall be more than conqueror over all the Canaanites and carnal teachers." Whitfield's 3d Journal, p. 79.

1740.

"Mr. Wesley finally separated from the Mora"vians." Myles.

Who charge him with "putting darkness for light, and light for darkness: preaching false doctrine; preaching Popery; instructing poor "souls in such errors that they will be damned

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at last." See Wesley's 4th Journal, p. 49, &c. In this eventful year also, " a separation took place between Mr. Wesley and Mr. Whitfield, "so far as to have different places of worship, and "to form different Societies, and some warm ex"pressions dropt from them towards each other." Myles.

"Mr.

"Mr. Whitfield told me," says Mr. Wesley, "he and I preached two different Gospels." 4th Journal, p. 77.

"Mr. Wesley, in his Sermon on Free "Grace, observes, I am indispensably obliged to oppose Mr. Whitfield for the horrible blasphemies of his horrible doctrine.'"

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They agree to differ in doctrine, yet frequently preach in each other's chapels; and Mr. Whitfield recommends Mr. Wesley never to speak against Election in his Sermons, observing, "No one can say that I ever men"tioned it in public discourses, whatever my

"

private sentiments may be." Whitfield's Works, Vol. I. p. 189.

Upon this discordia concors the followers of Mr. Wesley were denominated Arminians, and those of Mr. Whitfield Calvinists.

1744.

The first Conference, or Synod of Preachers in the connection, was held in London; and after the design of the Meeting had been proposed, they began to consider-" 1. What to teach? 2. How "to teach? 3. What to do?" Myles.

1745.

We

"At the second Conference, in answer to a ques"tion respecting Dreams, it was answered, "cannot deny that Saving Faith is often given in " Dreams

"Dreams and Visions of the night.

To the ques"tion, Need we ever preach the terrors of the "Lord to those who know they are accepted of "Him? It was answered, 'No; it is folly so to do: " for love is to them the strongest of all motives.' "And after settling the Arminian sense of Inward "Sanctification, this question was seriously dis"cussed: What will become of a Heathen, a

Papist, a Church of England Man, if he dies "without being thus sanctified?' The answer: "He cannot see the Lord!!!" Myles.

1746.

"At the third Conference, one question was, 'Wherein does our doctrine now differ from that "we preached when at Oxford?' Answer: Chiefly " in these two points. 1. We then knew nothing of "that Righteousness of Faith in Justification, nor, "2. Of the nature of Faith itself, as implying Con"sciousness of Pardon.'" Myles.

1747.

"We have been blessed," says Mr. Wesley, in a letter to his brother, in preaching the great "truths of the Gospel, although we tacked to them, "in the simplicity of our hearts, a proposition which was not true.'" Myles.

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1755.

"At the twelfth Conference, The point,' ob

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"serves Mr. Wesley, on which we desired all the "Preachers to speak their minds at large, was, "Whether we ought to separate from the Church? "Whatever was advanced on the one side or the "other was seriously and calmly considered: and, on the third day, we were all fully agreed in that "general conclusion, That whether it was lawful or not, it was no ways expedient." Myles.

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1760.

"In this year, a great revival of religion," to use Mr. Myles's own words, "took place among the "Methodists. Many persons, men and women,

professed to be cleansed from all unrighteousness "and made perfect in love, in a moment, often "while hearing the word, but more frequently "while at prayer, or while others were praying for "them." Mr. Wesley thus speaks of it: 'Here began that glorious Work of Sanctification, "which had been nearly at a stand for twenty years."" Myles.

1762.

"At the close of this year," Mr. Wesley observes, "Many years ago my Brother frequently said, Your day of Pentecost is not fully come-but I "doubt not it will. And you will then hear of persons sanctified as frequently as you do now

of persons justified.', Any unprejudiced person,

"who

"who has read the accounts in my Journals, may "observe that it was now fully come." Myles.

"He frequently noted the work, at this "time, as being what St. Paul calls the "perfecting of the Saints.'"

1763.

At the twentieth Conference, the views of Mr. Wesley and the Preachers, and the principle on which they acted, were put on record in their minutes. A question was proposed for discussion,

What may we reasonably believe to be God's design in raising up the Preachers called Methodists? The Answer: "To REFORM THE NATION, PARTICULARLY THE CHURCH, AND TO SPREAD SCRIPTURAL HOLINESS THROUGH the Land." Myles.

σε

1764.

"Mr. Wesley wrote his famous Catholic Epistle to all the Converted Clergy (that he knew) in England. Out of fifty or sixty persons whom he "wrote to, only three deigned to answer." Myles.

1768.

The twenty-fifth Conference. Mr. Myles remarks, that "the Work of God seemed to be then at a "stand in the circuits. This led to the following enquiry-Q. What can be done to revive and "enlarge the Work of God? A. After seven other expedients, 8thly. Preach Christian Perfection,

"as