One of the greatest lights of the eighteenth century arose to bless and enlighten the Christian world in the person of John Wesley, the father and founder of that wonderful system of religious faith and practice denominated Methodism: a system, the principles of which have obtained a lodgment in the hearts of hundreds of thousands of believers, who have left the Church militant and have fled upward to join the Church triumphant, and of millions who are still on earth fighting by faith their passage to the skies.

John Wesley was born in the parish of Epworth, Lincolnshire, Eng., in the year 1703. His father, Samuel Wesley. sen., was rector of the parish, and was a man of great moral worth, and of extensive literary attainments. His mother, Mrs. Susanna Wesley, was the daughter of Dr. Samuel Annesly, and was a woman of strong powers of mind, and suitable in every way to be the nursing mother of the future religious reformer. Mrs. Wesley was the instructress of her children in early life, she having a bad opinion of the common method of instructing and governing children, preferred to retain them under her own immediate control and government, until they were of a suitable age to send to school, where the higher branches were taught.

She was led providentially to pay particular attention to the intellectual and religions instruction of John, who, when at the age of six [1709], was the subject of a fortunate escape from death by burning, while asleep in an upper chamber of the parsonage house, which was consumed by fire. This incident led the mother to increased anxiety for the soul of her child, whom God had so mercifully and providentially delivered from the devouring flame. The effect of her increased anxiety was such, that John became very seriously disposed, and at the age of eight years [1711] was admitted by his father to the sacrament of the Lord’s Supper. At the age of eleven [1714] he was consigned to the care of Dr. Walker, Head-Master of the “Charter House,” where he remained until his seventeenth year, when he entered Christ’s Church College, Oxford University, and pursued his studies under the direction of Dr. Wigan, a gentleman of great classical knowledge.

While under this gentleman’s instructions he became still more serious, and applied himself closely to the study of divinity, preparatory to taking deacon’s orders in the established church. In 1725 [age 22] he was ordained deacon, and in the following year was elected Fellow of Lincoln College. During the same year he was chosen Greek Lecturer and Moderator of the classes, and in 1727 [age 24] years old] took his wellearned degree of Master of Arts, and shortly afterwards obtained priest’s orders at the hands of the Bishop of Oxford. Prior to his ordination as priest he became the curate [parish priest assistant] of his father in Epworth, which important relation he sustained with great acceptability for nearly two years, until he was summoned by the Rector of his College to return to Oxford, which he did in 1729 [age 26], and became the tutor and moderator of several classes.

During his temporary absence at Epworth, his brother Charles, who had also become a student at Oxford, had formed a small society in College of seriously disposed persons For the purpose of mutual improvement.

Although strictly moral and upright, Charles possessed a lively disposition, so much so that he lost his first year in College by diversions; his second year was spent in study; and diligence in study led him to serious thinking, and to the practice of weekly communion, which he strictly attended to, in company with two or three others. This course of conduct gained for Charles and his associates the name of “Methodist,” a term which was not unknown in England before that time, as for many years previously this name had been used to distinguish the Nonconformists, and other classes of religious dissenters.

On John Wesley’s return to Oxford, he at once identified himself with the little band, who had now become the objects of derision and persecution to the more volatile and less regular of the College students. In consequence of his superior age and literary attainments, he became the head of this small society, and thus unconsciously to himself, was God preparing him for the great work of “spreading Scriptural holiness over the land.” During this time, however, John Wesley and his Methodist companions were not “Christians” in the proper sense of that word. They had not attained to saving, justifying faith. Indeed it is doubtful whether they had ever supposed such a degree of faith to be possible, or the result of such faith — peace with God — to be attainable in this life. Yet they were sincere inquirers after truth, and God was leading them in a way which they as yet “knew not,” to the knowledge of sin forgiven, and the blessings of a pure and perfect salvation. The sincerity of their intentions led them to improve every opportunity of doing good to their fellow-men. Hence all their spare time was employed in visiting those who were sick, or in prison, and all their spare funds were employed in relieving the wants of the poor and needy. The more faithful they became in the improvement of their time and talents, the more fiercely did the fires of persecution rage, until at length the most of those composing the little band of Methodists became discouraged and retired, leaving the two brothers to stand almost entirely alone. They were, however, greatly encouraged by their father, who exhorted them to perseverance. In 1735 he died [when John Wesley was age 32], leaving them his blessing, and departing in the triumphs of that faith which his sons in after life were the honored instruments of diffusing more extensively throughout the world.

Shortly after the death of the elder Wesley, John and Charles received a call to go to Georgia in North America as Missionaries. In obedience to this call, they embarked on shipboard, and in February, 1736 [John, age 33], reached their field of labor in the western world. Here, too, persecution awaited them, and after spending a few months in Frederica, Charles returned to England as the bearer of dispatches from Governor Oglethorpe to the trustees of the Colony. John, however, remained at his post until the winter of 1737 [age 34], when in consequence of the illiberal and uncharitable conduct of the colonists, he hastened his departure from the scene of strife, and arrived in England in February, 1738 [age 35].

Although his mission to Georgia did not secure those immediate results which he had anticipated, yet it proved the means of bringing John Wesley to the knowledge of justification by faith. On the passage to Georgia. Mr. Wesley found a company of pious Moravians on board, and he particularly noticed during the prevalence of a tremendous storm, the calm serenity and composure manifested by these Moravians while expecting every moment to find a watery grave, while he himself was the subject of the most distressing fears. After the storm had subsided, he inquired the cause of so much composure, and he learned to his astonishment, that there is a degree of faith and love, which “Casteth out fear.” By subsequent intercourse with these unassuming Christians, he became better acquainted with the way of salvation by faith, and of the necessity of being personally born again, before he could enter into the kingdom of God. Hence, after his return to England, he exclaimed in the bitterness of his spirit, “I went to America to convert the Indians; but O, who shall convert me?” ... “I who went to America to convert others, was never converted myself.”

Shortly after uttering the above language, he met with Peter Bohler, a minister of the Moravian Church, to whom he opened his heart, and from him he received such instruction in regard to the nature and exercise of justifying faith, as led him on the 24th day of May following, to believe on the Lord Jesus Christ, with all his heart. And in describing the change which was wrought in him, as the result of such faith, he says “I found 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.” [John Wesley or 36 years old] The conversion of John Wesley was indeed an important event in the history of his life, as from this time that laborious and successful ministry was commenced which immediately was rendered a blessing to thousands, and remotely to millions of the fallen race of Adam. At the time when the Apostle of Methodism began his ministry as a converted man, the English nation was enveloped by a dark, dense cloud of ignorance and superstition.

The clergy of the established Church were awfully corrupt and profligate.

Horse-racing cock-fighting, card-playing, hunting and drinking were common among the clergy and as no people can ever be expected to be farther advanced in knowledge and morals than their religious teachers, we may infer that if such was the state of the priesthood, the laity must have been in a still more deplorable condition. It is in fact asserted on good authority that the only form of prayer taught by many of the English peasantry to their children, was the one handed down from their popish ancestors, beginning with these words, “Matthew, Mark, Luke, and John, Bless the bed that I lie on,” etc., while vice of every kind, and wickedness of every degree, prevailed to an alarming extent among all classes, high and low, rich and poor. Such was the state of morals and religion when Wesley began his evangelical labors in England.

After his conversion, Mr. Wesley took occasion to spend a few weeks at a Moravian settlement in Germany, and having learned still more perfectly the nature and effects justifying faith, he returned to England and at once began the important work of calling upon sinners to repent and believe.

London was the scene of his first labors. In this city, large multitudes went to hear him. The churches at first were generally open to receive him, but his earnestness, zeal, and boldness soon gave offense to the lukewarm indolent clergymen, and soon the Churches, one after another, were closed against him. He, however, was at no loss for places wherein to preach, as a private room or public hall would frequently afford ample accommodation.

From London he went to Oxford, and in reference to both places he had the satisfaction of informing his friends in Germany and Scotland, that multitudes were crying, “What must we do to be saved?” He shortly after visited Bristol, and for the first time, preached in the open air to a congregation of more than two thousand people. Preaching in the open air was a new thing to Mr. Wesley, and seemed at first to be entirely irregular and improper, and it was only at the earnest solicitation of his friend, Rev. George Whitefield, and after having witnessed the effects produced by the preaching of the latter under similar circumstances, that he so far overcame his high church views of propriety as to commence this method of preaching Jesus Christ to the outcasts of the nation.

In the latter end of the year 1739, [age 36] Mr. Wesley formed the first Methodist Society in London. The formation of this Society was the beginning, the germ, of that large and extensive connection which has since spread itself over England, Ireland, America, and other parts of the world.

At first they appear to have met in connection with the Moravians, in a place called “Fetter Lane,” but during the next year 1740 [Wesley age 37] — they dissolved all connection with the Moravians, and met by themselves in a place called the “Foundry.” The whole number of Methodists at this period, was seventy-two. Mr. Wesley, however, did not confine his labors to London, but adopting the itinerant mode of preaching, he visited Bristol, Kingswood, and other places, where his labors were greatly blessed, and where large Societies were speedily organized. As his Societies increased, it became necessary that certain rules should be adopted for the government of the members thereof. Hence in 1743, [age 40] Mr. Wesley drew up a set of rules which he called the “Rules of the United Societies,” which rules have always been retained in the discipline of the Methodist Church in Europe and America, with scarcely any variation. For the better government of his Societies, he divided them into smaller companies called classes, composed of about twelve members, each of which he placed under the special charge of one of their number, who was denominated the “Leader,” and whose duty it was to see each member of his class once a week, in order to inquire into their spiritual prosperity, and to comfort, reprove, and exhort as occasion might require.

The increase of Societies called for an increase of laborers, but with the exception of his brother Charles, and a few of the Clergy of the established Church who assisted him from time to time, Mr. Wesley had the care of all the Societies resting upon himself. This state of things made it necessary for Mr. Wesley to employ several lay preachers to assist him in the work of the ministry, and although strongly remonstrated with upon the subject by his brother Charles, yet as Providence seemed to open the way, he in the name of the Lord authorized a number of persons — who appeared to be well qualified for the work — to preach the Gospel, and take charge of certain Societies in his absence. We have said that Providence seemed to open the way for the employment of lay preachers. It was on this wise. As Mr. Wesley was about leaving London, intending to be absent for some months, he left the London Society in the care of a young man by the name of Maxfield, with directions to meet them, and pray with, and advise them, as occasion might require. After being absent a short time he heard, to his utter astonishment, that Mr. Maxfield had begun to preach. He hastened back to London to put an immediate stop to the irregularity, but before he had silenced the young man, his mother, Mrs. Wesley, accosted him with these words, “John, take care what you do with respect to that young man, for he is as surely called of God to preach as you are; hear him yourself.”

He wisely took her advice, and did not venture to forbid his preaching. In this manner was the Head of the Church raising up and sending forth laborers into his vineyard.

The preaching of Wesley was attended by the divine unction. Hundreds of the baser sort, when they had heard, believed, were converted, and became sober, pious, praying people; but many others being stirred up by clergymen and magistrates to the commission of such unholy deeds, waged a war of persecution against Mr. Wesley and his preachers, and of extermination against all who bore the name of Methodist. The mere recital of the bloody persecutions endured by Mr. Wesley and his followers in the earlier days of Methodism it sufficient to cause the cheek of Christianity to blush, as it no doubt caused devils to rejoice, if such a thing were possible.

Mr. Wesley on several occasions barely escaped with his life from the fury of the mob, who were in most instances, as before related, incited to such acts of cruelty by the clergymen and magistrates of the parish; and it was only by the direct interference of the reigning king, George III., that the storm of persecution was stayed, and religious liberty to the Methodists secured.

Mr. Wesley did not, however, satisfy himself merely with traveling and preaching. He began the work of printing, and circulating tracts and books among the people. Of the former he had “A Word to a Swearer,” “A Word to a Sabbath Breaker,” “A Word to a Smuggler,” “A Word to a Drunkard,” “A Word to a Street Walker,” “A Word to a Malefactor,” etc.

By these little silent messengers he reached the eyes and hearts of many to whose ears he could not gain access, and in this way accomplished much good. [The First Conference] In the year 1744 [Wesley age 41] Mr. Wesley invited his preachers, who were laboring in different parts of England, to meet him in London for the purpose of conferring with them in relation to the work of God, as progressing under their labors and superintendence.

This was the first conference, and was composed of but a few persons, but was found to result so favorably, that these meetings were held annually ever after, during Mr. Wesley’s lifetime, and have also been held thus after until the present time. [1851] In 1747 [at age 44] Mr. Wesley visited Ireland for the first time. He went to Dublin, where Methodism had already been introduced by one of his preachers. He preached to large congregations, and after a short time returned again to England, and made arrangements with his brother Charles to proceed to Ireland, which he did shortly after, and spent several months in Dublin, Cork, and other cities of the Emerald Isle.

Up to the year 1750 [age 47], Mr. Wesley remained unmarried. In the latter year he was united to a widow lady of independent fortune, and of cultivated understanding, but the union did not prove an auspicious one, as the lady appears to have possessed a disposition of the jealous kind, which drove her to the most unwarrantable actions, and which resulted in their final separation, after an unpleasant union of twenty years [1770]. This sorrowful fact Mr. Wesley notices in his journal, and briefly adds, “I did not forsake her, I did not dismiss her, I will not recall her.” Justice to his memory requires us to state that even his enemies acquitted him of all blame in the matter. It is true that at the time of the separation strong efforts were made by the lady to prejudice the public mind against him, and Mr. Wesley’s friends urged him to defend his reputation against her calumnies, but his reply was, “When I devoted to God my ease, my time, my life, did I except my reputation? No!” He consequently allowed the lady to pursue her own course, and that Being to whom he had devoted his all took care of his reputation in this matter.

In 1753 [age 50] Mr. Wesley visited Scotland for the second time, and in Glasgow he preached to large congregations. He was generally received by the Scotch with great respect, notwithstanding their known attachment to Calvinism and Presbyterianism. The greatest obstacle Mr. Wesley and his preachers appear to have met with in the introduction of Methodism into Scotland, was in regard to the use of hymns, instead of the old “Psalms of David in Metre,” to which the Scotch were, and still are greatly attached.

Many Societies, however, have been raised up in different parts of Scotland, in which the pure Wesleyan hymns are used with great delight by the worshippers.

After Mr. Wesley’s return from Scotland he was taken ill with symptoms of pulmonary consumption. By the advice of his physician, he retired from active labor, and supposing that he would probably soon be called from his work on earth, he prepared his own epitaph, which, in case of death, he ordered to be placed upon his tomb. He also received a tender farewell letter from his friend Rev. George Whitefield, in which the latter expresses the sincerest attachment for his afflicted brother, and informs him, that if prayers can detain him, “even you, Rev. and very dear sir, shall not leave us yet.” These prayers did detain him; his work was not yet completed, and in due time his health was completely restored. During his illness he spent most of his time in reading, and in writing his “Notes on the New Testament.”

In the year 1766 [Wesley age 63], Methodism was introduced into America by two local preachers from Ireland — Embury and Strawbridge — and through their instrumentality, Societies were organized in New York and Maryland. Mr. Wesley being anxious to provide more fully for the spiritual wants of his children in America, sent over in 1769 [Wesley age 66], the missionaries — Messrs. Boardman and Pilmore — to take the charge of the Societies already formed, and to raise up and organize others. As Societies still continued to increase in the Western world, other missionaries were sent over from time to time, until at length, in [Wesley age 81], after the North American Colonies had become independent of the mother country, Mr. Wesley solemnly set apart the Rev. Thomas Coke, Doctor of Laws, to the important office of Superintendent of all the Societies in North America. He also empowered him to set apart Francis Asbury, one of the missionaries who had preceded Dr. Coke, as Joint Superintendent and gave directions for the organization of these Societies into an independent Episcopal Church, all of which directions Dr.

Coke faithfully attended to on his arrival in America and the result of such provision made by Mr. Wesley for his infant Societies, in an infant nation, may be seen in the unparalleled success, and the gradual progress of the latter in population and strength.

While Methodism was thus gaining a firm foothold in America, Mr. Wesley continued his self-denying labors in England; thousands in different parts of the kingdom were converted to God, and it is a satisfaction to know, that these conversions were not merely of a nominal character — a change from one opinion to another, or from one system of theology to another — but a radical change of heart and life, a translation from the “kingdom of darkness, into the kingdom of God’s dear Son.” The fruits of such conversion were strikingly displayed in the case of the poor colliers [coal miners] of Cornwall, a class of people, who, prior to the labors of the Wesleys among them, were in a more debased and ignorant state than many of the heathen in Africa or America — a class of people whose days were spent in slavish toil, and whose nights were given to drunkenness and sin; a people on whom the Sabbath could scarcely be said to dawn, only to yield them a temporary respite from their otherwise unremitting toils, and afford them an opportunity of plunging still deeper into the vortex of vice and crime — this people, having heard, believed and were converted, and their conversion resulted in bringing forth the peaceable fruits of righteousness, to the praise and glory of God.” While Mr. Wesley and his co-laborers were thus seeking earnestly to bring souls to the “knowledge of the truth,” their success begat jealousy in some of the clergymen of the establishment, and even in some of the dissenting ministers. All manner of objections were raised against him and his doctrines, and proceedings. He was assailed on one side by the Episcopal dignitaries of the church, and on the other, by the equally talented ministers of independent congregations; these objections called for replies, and rendered it necessary for Mr. Wesley and his friends to become polemics to a greater extent than was desired by themselves. Their disputations, however, and especially those of Mr. Wesley, and his friend, Mt. Fletcher, convinced their assailants that to raise objections was one thing, but to sustain them before a candid community, another, so that in spite of all opposing influences, the work of God continued to spread and grow, and the flame of revival to rise higher and higher, and spread wider and still wider.

Among the objections raised against Mr. Wesley by his illiberal opposers, was one of laying up treasure upon earth. So generally were reports of this kind circulated, and believed, that the commissioners of excise, on one occasion. wrote to him a letter in which they state that they cannot doubt but that Mr. Wesley had plate in his possession which he had heretofore neglected to report, and requiring him forthwith to make an entry of all plate, etc. in his possession. To this letter, Mr. Wesley replied: — “I have two silver spoons at London, and two at Bristol. This is all the plate which I have at present, and I shall not buy any more while so many around me want bread. “I am, sir, etc., “John Wesley.”

In reference also to the same objection of hoarding up wealth, Mr. Wesley, during his sickness, before alluded to as a part of the epitaph prepared by himself for his tombstone, directed the insertion of the following words: “Not leaving, alter his debts are paid, ten pounds behind him.” Indeed Mr. Wesley, during his entire life, was governed by the following rule, which he frequently inculcated upon the attention of others: “Get all you can, Save all you can, Give away all you can.” This rule, when properly understood, and faithfully adhered to, will prevent, as in Mr. Wesley’s case, indulgence, prodigality, and penuriousness.

In the year 1784, [age 81] Mr. Wesley’s mind was greatly exercised in relation to the stability and government of the Methodist Society after his death, which event he foresaw could not be far distant. In order to prevent the disorganization of the Society, and to perpetuate the connection which had been established by him, he took the wise precaution of effecting a settlement of all the chapels in the connection, and giving a prospective direction to the affairs of the Conference and Society, by the enrollment in Chancery of a “Deed of Declaration,” in which deed one hundred preachers, mentioned by name, are declared to be the “Conference of the people called Methodists.” By means of this deed, a legal destination was given to the term “Conference,” and the Settlement of all chapels, etc. upon trustees was provided for. The deed also made provision for the legal occupancy of said chapels, and for the succession and perpetual identity of the yearly Conference, so that the President of the Conference should fill the place and be in fact the successor of Mr. Wesley himself. The “Deed of Declaration” thus drawn up, and enrolled, at once shows the strength of Mr. Wesley’s mind, and his foreseeing sagacity. Probably no man then living but Mr. Wesley could have so well provided for the continued existence and increased stability of so large a body of preachers and people, and the history of the Connection for the past sixty years, or since the death of Mr. Wesley [60 years from 1791 to the year 1851], proves that his efforts in the above direction were the result not of the wisdom of man merely, but of that “wisdom which cometh from above,” that Spirit of wisdom and sound understanding which God vouchsafes to those employed by him in carrying on his own work on earth.

Notwithstanding Mr. Wesley’s advanced age, he continued to travel from place to place, visiting occasionally Scotland, Ireland, and Germany, in all places being received and honored as a distinguished messenger of God. As an illustration of the degree of esteem in which he was held even by those who differed with him theologically, we may be allowed to state, that, on one occasion, while visiting the ancient city of Perth, in Scotland, the freedom of the city was presented to him in the most becoming manner by the magistrates and corporation. Nor did his own countrymen hesitate to award to him that meed [merited portion, reward] of praise which, although unsolicited and undesired by him, was nevertheless richly deserved.

In the beginning of the year 1791 [age 88], Mr. Wesley took a severe cold, which finally terminated in death. His end was what might have been expected of such a holy, laborious servant of God, — eminently peaceful and triumphant. Among his last words were the oft quoted ones, “THE BEST OF ALL IS GOD IS WITH US;” and, without a sigh or lingering groan, this eminent man — “His body with his charge laid down, And ceased at once to work and live.” Thus died John Wesley, in the eighty-eighth year of his age, and sixty-sixth of his ministry, on the 2d day of March, 1791. His funeral was attended on the 9th of the same month. His funeral-sermon was preached by Rev. Dr.

Whitehead, to an astonishing multitude of people, including a large number of ministers of the gospel, both of the establishment and of dissenting churches. Indeed, so great were the crowds who came to see the body before the interment, that, apprehending confusion from the largeness of the multitude, his friends prudently resolved to bury the corpse at an early hour in the morning. His remains were deposited in a vault in the graveyard of City-Road Chapel, London.

As a scholar, Mr. Wesley had few superiors. He was a critic in the Latin and Greek classics, was well versed in Hebrew, and had a knowledge of several modern tongues. He was also well acquainted with the higher branches of mathematics, and the more abstruse sciences. He was also well read in medical science, and in natural history.

As a writer and compiler, Mr. Wesley had few equals. The very large list of works which he wrote, abridged, and edited for the press, affords sufficient evidence of his ability as a writer.

As a preacher, Mr. Wesley was more than an ordinary man. It is true he did not possess the impassioned powers of eloquence, displayed with so much success by Whitefield, but he surpassed the latter in sweetness of voice, in neatness and simplicity of style, and in easy and graceful action. His discourses were always short, seldom exceeding half an hour in length, and his subjects were always judiciously chosen, and were instructive and interesting to his usually large and attentive audiences.

In social life, Mr. Wesley was an exceedingly affable and agreeable man. In point of good-breeding, he was a perfect gentleman, and no one, not even an enemy, could be in his company long without feeling that he was in the presence of one who was able to command the respect of all with whom he had intercourse.

In labors, Mr. Wesley was abundant. During the sixty-five years of his ministry he probably traveled not less than two hundred and seventy thousand miles! or more than ten times the circumference of the globe; or an average of four thousand five hundred miles annually. This, too, was accomplished mostly on horseback, although during the latter years of his life he was compelled, through the solicitations of friends, to use a carriage. In addition to the necessary labor of traveling, it has been estimated that he preached, on an average, two sermons daily for over fifty years of his life, or in the aggregate, of over forty thousand sermons! besides innumerable addresses, exhortations, prayers, etc., etc. If to this we add his literary labors, and his epistolary correspondence, together with the care of all the preachers and those subject to his direction, we need not hesitate to believe that no man since the days of the apostles, nay, not even the apostles themselves, were more abundant in labors than the apostle of Methodism, John Wesley. To accomplish so much Mr. Wesley was necessarily very provident of his time. His hour of rising was four in the morning, summer and winter, so that while others were sleeping, Mr. Wesley had perhaps accomplished a good day’s work.

Mr. Wesley’s benevolence was unbounded, except by his want of means.

One who well knew him, describes him as the most charitable man in England. He literally gave away all that be had, and from the income which he received, arising principally from the sale of his books, it has been estimated that he gave away for charitable purposes during his life, not less than one hundred thousand dollars! Notwithstanding his large income from the above and other sources, he died without leaving any property save his carriage and horses, a few clothes, and his books, which he bequeathed to the conference.

As a man of fervent piety, no person has been more preeminent in modern times, than the subject of this sketch. To doubt the piety of Wesley, would be to deny the existence of piety on earth, a species of skepticism equaled only by the profane ribaldry of a Paine, or the unblushing sophistries of a Voltaire; and yet, if John Wesley had been absolutely perfect, he had not been a mere man. “To err is human,” and while we candidly believe that Mr. Wesley was as perfect as any man on earth, we would hesitate to claim for him an exemption from the frailties and infirmities incident to human nature. Of this no man was more sensible than Wesley himself; his frequent cry was, “I the chief of sinners am, But Jesus died for me.” Wesley, like all other pious men, was “a sinner saved by grace,” and if in his deeds of piety, charity, and self-denial, he differed from others, it was the grace of God which made him to differ; and if he had qualifications fitting him for the important position of a religious reformer, and the founder of a large and respectable denomination of Evangelical Christians, to the same grace of God, he was entirely indebted for all such qualifications. Let the reader then adore the majesty of that grace, which raised up such a man asJOHN WESLEY, to adorn and bless the world, and while he adores, let the language of his heart be that of our own immortal poet: “O, that I could all invite, This saving truth to prove; Show the length, and breadth, and height, And depth of Jesus’ love.

Fain I would to sinners show, The blood by faith, alone applied, Only Jesus, will I know, and Jesus crucified.” ENDNOTE It is more than probable that if the Bishops of the Church of England had provided for the spiritual wants of the people in America, the Methodist Episcopal Church, as an independent branch, never would have been formed — at least, by the sanction of Mr. Wesley; but the gross and culpable negligence of the English episcopacy in this respect, rendered it absolutely necessary that Mr. Wesley should provide for these “sheep in the wilderness.” in some other way. In 1780 [Wesley age 77], when the Methodists in America were raising the Macedonian cry for the ordinances of the church, and were calling on Mr. Wesley, as their spiritual father, to send some one “over and help” them, the latter requested the Bishop of London to ordain a young man of unexceptionable character and ability, for that work. This, his lordship refused to do, which refusal called forth the following letter from — Mr. Wesley to that bishop, under date of August 10, 1780. “My Lord, “Some time since I received your lordship’s favor, for which I return your lordship my sincere thanks. Those persons did not apply to the Society (for Propagating Christian Knowledge), because they had nothing to ask of them. They wanted no salary for their minister: they were themselves able and willing to maintain him. They therefore applied by me to your lordship, as members of the Church of England, and desirous so to continue, begging the favor of your lordship, after your lordship had examined him, to ordain a pious man, who might officiate as their minister. “But your lordship observes, ‘There are three ministers in that country, already.’ True, my lord: but what are these to watch over all the souls — in that extensive country? Will your lordship permit me to speak freely? I dare not do otherwise. I am on the verge of the grave, and I know not the moment when I shall drop into it.

Suppose there were threescore of those missionaries in the country — could I in conscience recommend those souls to their care? Do they take any care of their own souls? If they do (I speak it with concern), I fear they are almost the only missionaries in America that do. My lord, I do not speak rashly. I have been in America; and so have several with whom I have lately conversed. And both I and they know what manner of men the far greater part of these are.

They are men who have neither the power of religion, nor the form; men that lay no claim to piety, nor even to decency. “Give me leave, my lord, to speak more freely still: perhaps it is the last time I shall trouble your lordship. I know your lordship’s abilities and extensive learning; I believe, what is more, that your lordship fears God. I have heard that your lordship is unfashionably diligent in examining the candidates for holy orders: yea, that your lordship is generally at the pains of examining them yourself.

Examining them; — in what respects? Why, whether they understand a little Latin and Greek, and can answer a few trite questions in the science of Divinity. Alas, how little does this avail!

Does your lordship examine whether they serve Christ or Belial?

Whether they love God or the world? Whether they have any serious thoughts about heaven or hell? Whether they have any real desire to save their own souls, or the souls of others? If not, what have they to do with holy orders and what will become of the souls committed to their care? “My lord, I do by no means despise learning: I know the value of it too well. But what is this, particularly in a Christian minister, compared to piety? What is it to a man that has no religion? ‘As a Jewel in a swine’s snout.’ “Some time since, I recommended to your lordship a plain man whom I had known above twenty years, as a person of deep, genuine piety, and of unblamable conversation. But he neither understood Greek nor Latin, and he affirmed in so many words, that ‘he believed it was his duty to preach. whether he was ordained or no.’ I believe so too. What became of him since, I know not. But I suppose he received Presbyterian ordination, and I cannot blame him if he did. He might think any ordination better than none. “I do not know that Mr. Haskins had any favors to ask of the Society. He asked the favor of your lordship to ordain him, that he might minister to a little flock in America. But your lordship did not see good to ordain him: but your lordship did see good to ordain and send into America other persons, who knew something of Greek and Latin; but knew no more of saving souls, than of catching whales. “In this respect, also, I mourn for poor America — for the sheep scattered up and down therein. Part of them have no shepherds at all: particularly in the northern colonies; and the case of the rest is little better, for their own shepherds pity them not. They cannot, for they have no pity on themselves. They take no thought or care for their own souls. “Wishing your lordship every blessing from the Great Shepherd and Bishop of our souls, I remain, my lord, “Your lordship’s dutiful son and servant, “John Wesley.”