The subject of this sketch, was the third son of Rev. Samuel Wesley of Epworth, Eng., and the younger brother of Rev. John Wesley. He was born in Epworth, in the year 1708, and consequently was five years younger than his brother John. Nothing extraordinary appears to have taken place in his infancy and youth deserving of particular notice, except that he was educated at Westminster school, under the tuition of his brother Samuel, from whom, it is said, he imbibed the most ultra high church principles.

After having been at school some years, a gentleman in Ireland by the name of Wesley, and possessed of a large fortune, wrote to Charles’ father, offering to make the former his heir, and who subsequently sent him for several years, a sum of money annually, to assist him in his education.

Finally the gentleman wished him to remove to Ireland, but Charles preferring to remain in England, the subject was dropped, and another person was selected as the heir, and who taking the property and honors left him by his benefactor, became in consequence the first Earl of Mornington and grandfather of the present Duke of Wellington.

After pursuing his studies at Westminster School for a few years, Charles Wesley was elected to Christ’s Church College, Oxford, and here, as stated in the previous chapter, he represents himself as losing his first year in diversions, the next he set himself to study; diligence led him into serious thinking; and he went weekly to the Sacrament. persuading two or three students to accompany him. He also strictly and methodically observed the course of study prescribed by the statutes of the University. “This,” said he, “gained me the harmless name of Methodist.” As John his brother, was at this time absent from Oxford, it would appear that Charles had the honor of being the first modern Methodist, and that he in fact laid the foundation of the religious Society which has since been distinguished by that name, although to his brother John, belongs the honor of forming the first Society of Methodists on a purely religious basis, without respect to educational interests, or merely personal improvement. In company with John, Charles Wesley spent much of his time in visiting the poor, the sick, and those in prison. These pious labors brought upon the two brothers a storm of persecution. Indeed their piety, their zeal, their devotion to the cause of God, created quite a sensation, not only within the precincts of the University, but became noised abroad, as instances of fanaticism and irregularity, so much so, that their father took a journey to Oxford that he might see and judge for himself in relation to the so called singularity of their proceedings. In writing home to his wife, he informs her, that he had been well repaid for his trouble and expense by the shining piety of their two sons.

As before stated, Charles Wesley accompanied his brother John as Missionary to Georgia, and as a prerequisite for his work, he received ordination. On their arrival in Georgia, Charles took charge of the colony at Frederica; but here he met with much opposition from the colonists.

Their licentious conduct called for frequent reproofs from their faithful pastor, and this at once made him an object of their most bitter hatred, and plots were formed either to ruin him in the opinion of Governor Oglethorpe, his friend and patron, or to take him off by violence. His enemies for a short time succeeded in prejudicing the mind of the Governor against him, who, in consequence of their falsehoods and misrepresentations, treated him with indifference, and left him to endure the greatest privations. It is said that he was obliged to be upon the cold, damp ground, in the corner of a miserable hut, and was denied even the use of a few boards as a substitute for a bed And as he had lost the favor of the Governor, the servants treated him coldly, and even insulted him. Thus worn out with hardship and ill-treatment, he was seized with a dangerous fever, and being possessed of an independent spirit, he, even while exposed to death through neglect, refused to let his wants be known to General Oglethorpe, who had treated him so indifferently. In this extremity he was visited by his brother John, through whose fraternal kindness, his wants were supplied, and his health partially restored. Soon after this, the Governor learned that Charles had been the victim of a base and wicked conspiracy; that the charges preferred against him were as false as they were malicious, and in consequence of this discovery, he became fully reconciled to the persecuted Missionary. Charles therefore exchanged places with John, the former taking charge of Savannah, and the latter of Frederica, but in July ensuing, the Governor sent him to England with dispatches to the trustees and board of trade, and thus terminated his short mission to America, where he suffered the most bitter persecution for righteousness’ sake.

In December of 1736, Charles Wesley again set foot on the shores of his native hand, and having delivered his dispatches, and discharged the duties assigned him by the governor of Georgia, he turned his attention once more to the great work of preaching the Gospel, in which work he continued, until, the return of John from his foreign field of labor.

In looking at the sacrifices and sufferings of Charles Wesley at the sneers and scoffs of which he was the subject in Oxford, at his self-denial in leaving home and kindred for the sake of preaching Christ in a far distant land, at the contumely and reproach which he endured while there, who would hesitate to avow their firm belief that he was a Christian in the correct and proper acceptation of that term? And yet, Charles was but a servant of God, not a Son. He had not as yet received the “spirit of adoption,” whereby he could cry “Abba Father.” Peter Bohler had occasion to visit Charles, while the latter was lying upon a bed of sickness at Oxford. On conversing with him in relation to his hope of heaven, he learned that Charles was depending upon his own good works to secure eternal life, he was in fact a Pharisee. And while Bohler endeavored to show the necessity of faith in Christ, and the utter worthlessness of his own righteousness, Charles was somewhat offended. After his recovery, however, by reading and meditation, he was convinced of his want of that faith which brings “peace and joy in the Holy Ghost,” As he read and meditated, his convictions increased, until at length he was impelled by his sense of sin and danger, to throw himself like any other poor sinner, upon the naked merits of Christ for salvation, and he soon experienced that moral change of heart, which produced the fixed confidence of a child of God. Thus was Charles Wesley brought to “the knowledge of the truth as it is in Jesus,” a few days prior to the conversion of his brother John; and thus when these two brothers, prepared by the possession and enjoyment of personal salvation, to preach salvation to others from sin, from guilt, from fear, and from doubt in relation to the believer’s acceptance with God.

During John Wesley’s visit to the Moravian settlement at Hernhutt, as related in the previous chapter, Charles employed his time in preaching the doctrines of free grace and justification by faith, in the churches of London, and in holding meetings for prayer and mutual edification. He also visited Oxford, and was rendered useful to a number of his college friends. About this time also, the doctrines of predestination began to be warmly debated in their social meeting. Charles without entering fully into the merits of the case, contented himself with simply protesting against it. He also began to preach extempore, and although urged by his friend Mr. Whitefield to accept of a college living in Oxford, he refused to do so, for the reason, that he could make himself more useful in another sphere of action. During Mr. John Wesley’s temporary absence from London, disputes arose in the Fetter Lane Society, in relation to lay preaching. Charles, whose notions in regard to the ministry were of a High-Church character, protested warmly against the practice of allowing laymen to preach. But notwithstanding his High-Churchism, he was strongly censured by the archbishop of Canterbury, who even hinted at the possibility of proceeding to excommunication, not on account of any erroneous doctrine promulgated by him, but simply on account of his irregularities in preaching extempore, etc., etc. The reproof of the archbishop threw him into great perplexity of mind in relation to what course he had better pursue, whether to recede from walking in what appeared to him the path of duty, and so obey the admonition of his ecclesiastical superiors, or place all he had upon the altar of sacrifice, and try to do good in any place, and under any circumstances which Providence would seem to indicate. He conferred with Mr. Whitefield in relation to the matter, who advised him not to retract, but to preach in the fields on the next Sabbath, by which step, he would render his retreat difficult if not impossible. Charles complied with this timely advice, and on the ensuing Sunday, preached to a congregation of a thousand perishing sinners in Moorfields. The Lord greatly blessed him in this effort, so that all his doubts were removed. He then proceeded to Kennington Common, where he preached to “multitudes on multitudes,” and called upon them to “repent and believe the Gospel.” From London, he proceeded to Oxford, and notwithstanding the opposition of the dean of the University to field preaching, he improved the opportunity of preaching to the University with great boldness, the doctrine of justification by faith.

This latter doctrine, although fully taught in the XI Article of Religion of the Church of England, had become obsolete as a matter of faith, and by most of the clergy and dignitaries of that church, was considered as a new doctrine, and not only as new, but as dangerous to the morals of the community and as jeopardizing the salvation of the soul. It was, therefore, a task imposed upon the Wesleys by the great Head of the Church, to revive this apostolic doctrine, and how successfully they accomplished this task, their subsequent history fully shows.

Among the earlier efforts of the Wesleys to benefit the poor and ignorant, was the establishment of a school in Kingswood for the instruction of the children of the poor, benighted colliers. The colliers in this locality, on account of their ignorance and wickedness, had been the terror of the entire community around them. But through the labors of Mr. Whitefield, and the Wesleys, many of them became exemplary for their piety and sobriety of conduct. The leaven thus introduced had a powerful influence, even upon the unconverted among them, as may be inferred from the following statement.

On one occasion while Charles Wesley was in Bristol, he learned that the colliers of Kingswood had risen en masse, on account of the dearness of corn, and were marching to Bristol in a hostile manner to seek a redress of grievances. Mr. Wesley immediately rode out to meet them, to dissuade them from their purpose. Many seemed disposed to return to the schoolhouse with him, but the more desperate rushed upon these, and violently drove them away from Mr. Wesley. He rode up to one desperado who was striking one of the pacific colliers, and asked him to strike him, rather than the collier. “No, not for all the world, replied the man, and became perfectly peaceable. Mr. Wesley seized one of the tallest of the mob, and besought him to follow him. “Yes, that I will, all the world over,” replied he, and in this manner he pressed several of them into the service of peace and order, who returned with him to the schoolhouse, singing as they went, and constantly increasing their strength and number. On arriving at the school, they spent about two hours in prayer that evil might be prevented, and the lion he chained. Soon word was brought that the mob had returned without having offered any violence to person or thing, but having simply stated their grievances to the mayor of the city. Charles Wesley found that every Methodist who had gone out with the rabble, had been literally forced to go. One of them, the rioters had dragged out of his sick bed, and thrown him into the fish-pond. Mr. Wesley adds, “It was a happy circumstance that they forced so many of the Methodists to go with them, as these by their advice restrained the savage fury of the others.”

As the Wesleys continued to gain increased influence over the hearts and minds of the colliers of Kingswood, the latter became more and more enlightened, until at length, those who had previously been but a single remove from the brute creation in point of intelligence, and beneath the brutes in regard to their actions, became an intelligent, moral, virtuous, and pious people, “whose praise,” even to this day, “is in all the churches.”

Such results as the above, followed the labors of the Wesleys more or less wherever they went. The vicious, profane, and disorderly were converted into peaceable and order-loving subjects, and yet strange as it may seem, clergymen, magistrates, and officers of the army, not only opposed and ridiculed, but even headed mobs of violent men for the purpose of preventing their preaching. Many illustrations of the truth of these remarks might be given. We will in this place give one or two instances.

In the year 1743, Charles Wesley went to visit the Society in Sheffield, who were as sheep among wolves, “the minister having so stirred up the people, that they were ready to tear the Methodists in pieces.” “At six o’clock,” says Mr. Charles Wesley, “I went to the Society-house, next door to our Br. Bennett’s. Hell, from beneath, was moved to oppose us.

As soon as I was in the desk with David Taylor, the floods began to lift up their voice. An officer in the army contradicted and blasphemed. I took no notice of him, but sang on. The stones flew thick, striking the desk, and the people. To save them and the house from being pulled down I gave out that I should preach in the street, and look them in the face. The whole army of the aliens followed. The Captain laid hold on me, and began rioting: I gave him an answer, ‘A Word in Season, or Advice to a Soldier.’

I then particularly prayed for his majesty King George, and preached the gospel with much contention. The stones often struck me in the face. I prayed for sinners, as servants of their master the devil; upon which the Captain ran at me with great fury, threatening revenge for abusing, as he called it, the King his master. He forced his way through the brethren, drew his sword, and presented it to my breast. I immediately opened my breast, and fixing my eye on his, and smiling in his face, calmly said, ‘I fear God and honor the King.’ His countenance fell in a moment, he fetched a deep sigh, and putting up his sword, quietly left the place. He had said to one of the company, who afterward, informed me, ‘You shall see if I do but hold my sword to his breast, he will faint away!’ So, perhaps, I should, had I only his principles to trust to; but if at that time I was not afraid, no thanks to my personal courage. We returned to our Br. Bennett’s, and gave ourselves up to prayer. The rioters followed, and exceeded in outrage all I have seen before. Those at Moorfields, Cardiff, and Walsal, were lambs to these. As there is no ‘King in Israel,’ I mean no magistrate in Sheffield, every man doeth as seemeth good in his own eyes.” The mob now formed the design of pulling down the Society-house, and set upon their work while Charles Wesley and the people were praying and praising God within. “It was a glorious time with us; every word of exhortation sunk deep, every prayer was sealed, and many found the Spirit of Glory resting upon them.” The next day the house was completely pulled down, not one stone being left upon another. He then preached again in the street, somewhat more quietly than before; but the rioters became very noisy in the evening, and threatened to pull down the house where he lodged. He went out to them, and made a suitable exhortation, “and they soon after separated, and peace was restored.”

On the next day he left the place, but in passing through Thorpe, he found the people exceedingly mad against him. While turning down a lane, a large number who had been lying in ambush, arose and assaulted Mr. Wesley and his companion, Mr. Taylor, with stones, eggs, and dirt. They, severely wounded the latter on the forehead, from which the blood ran freely. Mr. Wesley’s horse turned from side to side, till he found his way through the mob. He then turned, and asked the reason why a clergyman could not pass without such treatment. At first the rioters scattered, but their captain soon rallied them again, and answered with horrible imprecations and stones.

Mr. Wesley’s horse took fright, and ran with him violently down a steep hill, the mob pursuing and shouting with all their might. Mr. Wesley barely escaped with his life; being covered from head to foot with eggs and dirt.

Shortly after the above occurrence, Mr. Charles Wesley visited Leeds, where he was treated with great respect by the resident clergymen. From Leeds he went to Newcastle, where he abounded in labors for the salvation of souls, and where his efforts were signally blessed of God. He soon after went to Nottingham, where he met his brother John, who had just returned from Wednesbury, where he had been the subject of abuse from one of the vilest mobs that ever disgraced Christendom. Referring to the meeting of the two brothers, Charles Wesley remarks: “My brother came delivered out of the mouth of the lion! His clothes were torn to tatters; he looked like a soldier of Christ. The mob of Wednesbury, Darlaston, and Walsal, were permitted to take and carry him about for several hours, with a full intent to murder him: but his work is not yet finished, or he had been now with the souls under the altar.” Charles, undaunted by such usage, set out immediately for Wednesbury, that he might encourage the poor persecuted Societies.

In 1743, Charles Wesley visited Cornwall, and here he preached amidst mobs and tumults, to the most degraded and neglected portion of the inhabitants of England; and here too were his labors and those of his brother rewarded by the sound conversion of hundreds of those semisavages; and in this unpromising soil many precious plants were subsequently reared to the praise of God, so that until the present day, Methodism has had a strong hold on the affections of the habitants of Cornwall, and in no part of the kingdom has flourished more, or exerted a more benign influence upon the hearts and lives of its votaries; although at first every effort was put forth by the civil, military, and ecclesiastical authorities, to stop the flame of reformation. The members of the Society, and even the preachers were seized by the press-gang — shame of England — impressed into the army but, through the abounding grace of God, the fire continued to burn, until at length poor, debased Cornwall has been redeemed through the influence of Methodism, and a large majority of the people have become identified with the “sect” which was once “everywhere spoken against.”

As a further illustration of the treatment received by Mr. Charles Wesley, in his efforts to do good, we may be allowed to introduce the following statement. “The year 1745 was chiefly spent by him in London, Bristol, and Wales. In the early part of the next year, he proceeded to Cornwall. On his return to London, through the introduction of Mr. B. Perronet, a pious young man, he visited the Rev. Vincent Perronet, the venerable Vicar of Shoreham in Kent. Being invited to perform service in Shoreham church, ‘as soon as I began to preach,’ says he, ‘the wild beasts began roaring, stamping, blaspheming, ringing the bells, and turning the church into a bear-garden. I spoke on for half an hour, though only the nearest could hear. The rioters followed us to Mr. Perronet’s house, raging, threatening, and throwing stones. Charles Perronet hung over me, to intercept the blows. They continued their uproar after we got into the house.’ From Shoreham Mr. Wesley and his young friend returned to London, and from thence proceeded to the north of England. On the way they called at Tippen Green in Staffordshire. Being in a house, without any design of preaching, and the mob being aware of Mr. Wesley’s presence, beset the house, and while beating the door, demanded entrance. ‘I sat still,’ says Mr. Wesley ‘in the midst of them, for half an hour, and was a little concerned for E. Perronet, lest such rough treatment at his first setting out should daunt him. But he abounded in valor, and was for reasoning with the wild beasts, before they had spent any of their violence. He got a good deal of abuse thereby, and not a little dirt, both of which he took very patiently. I had no design to preach, but being called upon by so unexpected a congregation, I rose at last, and read, ‘When the Son of man shall come in his glory, and all his holy angels with him, etc.’ While I reasoned with them of judgment to come, they grew calmer, little by little.

I then spoke to them one by one, till the Lord had disarmed them all.’” After visiting Newcastle, he went to Hexham, where he preached in the market-place. A multitude stood staring at him, but all remained quiet.

None offered to interrupt, but one unfortunate country esquire, who could prevail on no one to second his attempts at persecution. His servants and the constables hid themselves. One of the latter the squire found, and ordered him to go and take Mr. Wesley down. The constable replied: “Sir, I cannot have the face to do it, for what harm does he?” After preaching, Mr. Wesley walked through the people, who acknowledged that what he had preached was truth. A constable followed, who told Mr. Wesley, “Sir Edward Blacket orders you to disperse the town (‘depart, I suppose he meant,’ says Mr. Wesley), and not raise a disturbance here.” Mr. Wesley sent his respects to Sir Edward, and stated that if he would give him leave he would wait on him, and satisfy him. The man soon returned with the answer, that Sir Edward would have nothing to say to him, but that if he preached again and raised a disturbance he would put the law in execution against him. Mr. Wesley, however, was not so easily intimidated. He did preach again in the cock-pit, where he expected Satan would meet him on his own ground. He took his text, “Repent, and be converted, that your sins may be blotted out.” The justice’s son labored hard to raise a mob, for which Mr. Wesley was to be held answerable, but the very boys ran away from him. The squire, however, persuaded a few to return and cry “fire,” but no further disturbance took place. A good influence was felt in this place, as the result of Mr. Wesley’s labors.

Some time after this, Charles Wesley visited Devizes, where, while preaching in a private house, he was assailed by a furious mob, led on by the curate of the parish and two dissenters. They brought a hand-engine, and began to play into the house. A constable came and seized the spout of the engine, and carried it off. They, however, went and got the larger engine, with which they broke the windows, flooded the rooms, and spoiled the goods. The rioters continued their work of destruction until the constable read the proclamation. The greater part of them then dispersed, but the magistrate refusing to act, they took fresh courage and turned, when they made a personal attack on the house. Thinking Mr. Wesley had escaped, they rushed to the tavern where his horses were. They ordered the horses turned out, which the innkeeper did, and sent them to a neighbor’s, whither the mob followed with their engine, but the man to whom the horses were sent seized his gun, and threatened to fire on them, which induced them to retreat After enduring such treatment for a number of hours, a gentleman came and said, “Sir, if you will promise never to preach here again, I will engage to bring you safe out of town.” Mr. Wesley’s reply was, “I shall promise no such thing; setting aside my office, I will not give up my birthright, as an Englishman, of visiting what place I please of his Majesty’s dominions.” After intimating that he had no design of preaching there again at present, the gentleman and a constable went out and influenced the mob to allow Mr. Wesley to depart in peace. Mr. Wesley and his companion at length mounted the horses, the whole multitude pouring down upon them like a torrent, and being ready to swallow them up; such was their fierceness and malice. Through the good providence of God, these persecuted men finally succeeded in reaching a place of safety, where they raised their hymns of thanksgiving to God.

From these painful exhibitions of the depravity of the unrenewed heart, we learn the extreme danger to which the early Methodists, and especially the Wesleys, were exposed while going about doing good; and it is certainly a matter of astonishment, that many professed Christians, and professed Christian ministers, should not only lend their aid, but even incite, and personally participate in such disgraceful scenes of persecution; yet so it was, and these historical events leave a dark and uneffaceable spot upon the annals of that church which claimed, and still claims, to be the only pure church of Jesus Christ. Volumes might be filled with accounts of such outrages upon the persons and properties of peaceable men, whose only crime was preaching the gospel of the Son of God in what some chose to call an irregular and uncanonical manner. But our space will not allow us to make many reflections of this character. We therefore pass to the subject more properly before us.

Shortly after the events transpired as above narrated, Charles Wesley visited Ireland, from which place his brother John had recently returned.

He was accompanied by his friend Charles Perronet — son of the Vicar of Shoreham — who had become one of Mr. Wesley’s preachers. A small Society had been organized in Dublin a short time previously and the first news which Charles Wesley had when he landed, was, that a violent storm of persecution had raged against the infant society, ever since the departure of John Wesley. The popish mob had broken open their place of worship, and destroyed everything before them. Some of the rioters were sent to jail, but the grand jury refused to find a bill against them, and thus the Methodists were given up to the fury of a lawless and bigoted mob. Mr. Charles Wesley found the Society standing fast in the midst of the fiery ordeal, and he became so much attached to the members, because of their simplicity and piety, that he spent the entire winter with them, preaching and visiting daily from house to house. He also made frequent excursions into the country places around Dublin, scattering the precious seed wherever he went. He subsequently spent a part of the year 1748 in Ireland and preached in several of the larger towns and cities, and especially in Cork, where his labors were greatly blessed to the good of the people.

In the year 1749, Charles Wesley was united in marriage to a lady every way worthy of his affection, and suitable in every way to make a useful and agreeable companion . In his marriage relations, he was more fortunate than his brother John, although it must be confessed that the charms of home in the latter part of his life, made him much more domestic in his habits, and consequently far less active, than his less entangled brother; not that he had ceased to be actively employed in his Master’s vineyard, but less of his time was subsequently given to itinerant labors.

In the year 1750 there was a great earthquake in London. Charles Wesley was preaching in the Foundry at five in the morning, when the second shock occurred. He had just taken his text, when the building shook so violently, that all expected it would fall on their heads and crush their beneath its ruins. A great cry arose from the women and children. While the earth was moving westward and eastward, like an ocean wave, and a loud, jarring noise like thunder was produced, and while expecting every moment to be their last, Mr. Wesley rose, and cried out, “Therefore we will not fear, though the earth be moved, and the hills be carried into the midst of the sea; for the Lord of hosts is with us; the God of Jacob is our refuge.” The effect of this earthquake on the minds if the people of London was so great, that thousands fled from the city, and places of worship were thronged by day and night. Thousands also left their houses and sought safety in the open fields, where they remained all night. To such Mr. Whitefield preached at midnight, while Charles Wesley attempted to comfort the affrighted multitudes who remained in their houses, or resorted to the usual place of worship. This unlooked-for event was no doubt improved upon by these and other good men, so that as a result of the fears begotten in the public mind, many were led to feel their want of preparation for death and judgment, and were led to seek for pardon, and a regenerate heart at the hand of their Savior.

Shortly after the event above alluded to, Charles Wesley appears to have accepted a commission from his brother John to travel through the entire connection, and inquire into the character of all the preachers, — who had now become somewhat numerous — and also to inform himself in relation to their mode of administering discipline, and to become more particularly acquainted with the state of the Societies under their care. In the course of his tour of inspection, Charles saw much to admire, and also a few things which caused deep regret. Among the latter he discerned a growing disposition on the part of both preachers and people to sever themselves in total from the Church of England. On his return to London, after having completed his tour, he attempted to prevail on his brother to require of every preacher employed by him a solemn pledge, that they would not make any attempt to sever the Societies from the Church, and to render this course still more successful, he persuaded John to sign an agreement by which no preacher was to be called into the work, except by the joint consent of the two brothers. This proposed plan, however, did not succeed according to the wishes and expectations of Charles. The Societies and preachers had so long been accustomed to look up to John as the sole fountain of authority in such matters, that any division of his power in these respects was not greatly relished, especially as John, in all his intercourse with the preachers and people, was more bland and lenient than Charles felt disposed to be. The result of such attachment to the authority of John rather than to that of Charles, very naturally led the latter to suppose that he had perhaps mistaken his true position, and led him more than ever to withdraw himself from public life, thus leaving his brother to direct solely the affairs of the large and growing connection. There was, however, no abatement of affection between the brothers, nor does there appear to have been any degree of jealousy or ill feeling engendered, although it is evident that there did exist a difference of opinion between them in relation to the attachment of the preachers and people to the Church of England. “Church or no Church,” said John in a letter to Charles, “we must attend to the work of saving souls.” “I neither set it up, nor pull it down; but let you and I build the city of God.”

Subsequently to these events, Charles Wesley became more retired and domesticated, traveling but little, except when sickness or infirmity on the part of John made it necessary for him to supply his brother’s place in preaching in London, Bristol, and other places; and it is a pleasing evidence of the continued affection of the brothers, and of Charles’s unabated interest for the Societies, that he strongly urged his brother to “keep his authority while he lived, and after death to let it be given to the worthiest individuals.” “You cannot,” he says, “settle the succession, you cannot divine how God will settle it.”

In the year 1784 John Wesley resolved on erecting his societies in North America into an independent Episcopal Church, and for the purpose of carrying out his intentions, solemnly set apart Dr. Coke, one of his preachers and a presbyter of the Church of England, to the important office of Superintendent. Charles Wesley’s love for the “Church,” awakened opposition to this course of procedure. Some letters passed between the brothers on this occasion. At first, Charles was warm, and remonstrative, but on receiving his brother’s calm answer, he became mild, and assured, his brother of his undying love and affection. He, however, continued to look with some degree of suspicion upon the acts of Dr. Coke, and evidently feared that after his brother’s death, the Doctor would resolve the English Societies into a separate and independent Methodist Church.

Such fears, however, were no doubt premature and uncalled for, as the Doctor knew full well, that what might be demanded by a Society under an independent Civil Government where there is no church Establishment, might not be suitable for a Society under different circumstances; and the result of the establishment of an independent Church in America, shows that John Wesley’s policy in providing for the spiritual wants of his children was by no means a mistaken one, but has been followed by the best of consequences to the Church and to the world and had Charles Wesley lived until the present day, be would no doubt have acknowledged that his brother’s course was ordered in wisdom, and that in doing as he did, he was actuated and influenced by the Spirit of God.

On the 29th of March 1788, the Rev. Charles Wesley departed this life, in the eightieth year of his age, and fifty-third of his ministry, and was buried on the 5th of April, in Marylebone church-yard, London, the pall being supported by eight clergymen of the Church of England. He had for a long time been weak in body, and in his last moments he had the most unshaken confidence in God. Shortly before his death he dictated the following beautiful and expressive lines: “In age and feebleness extreme, Who shall a sinful worm redeem?

Jesus, my only hope thou art, Strength of my failing flesh and heart; O, could I catch a smile from thee, And drop into eternity!”

The character of Mr. Charles Wesley has been beautifully drawn by one of his daughters in a letter to a friend. In speaking of some remarks made by a certain author in reference to her deceased father, she says: “Mr. Moore seems to think that my father preferred rest to going about doing good. He had a rising family, and considered it his duty to confine his labors to Bristol and London, where he labored most sedulously in ministerial affairs, and judged that it was incumbent upon him to watch over the youth of his sons, especially in a profession which nature so strongly pointed out, but which was peculiarly dangerous. He always said his brother was formed to lead, and he to follow. No one ever rejoiced more in anothers superiority, or was more willing to confess it. Mr. Moore’s statement of his absence of mind in his younger days is probably correct, as he was born impetuous, and ardent, and sincere. But what a change must have taken place when we were born! For his exactness in his accounts, in his manuscripts, in his bureau, etc., equaled my uncle’s. Not in his dress indeed; for my mother said, if she did not watch over him, he might have put on an old for a new coat, and marched out. Such was his power of abstraction, that he could read and compose with his children in the room, and visitors talking around him. He was near forty when he married, and had eight children, of whom we were the youngest. So kind and amiable a character in domestic life can scarcely be imagined, The tenderness he showed in every weakness, and the sympathy in every pain, would fill sheets to describe. But I am not writing his eulogy; only I must add, with so warm a temper, he never was heard to speak an angry word to a servant, or known to strike a child in anger, and he knew no guile!”

Charles Wesley was a scholar of very respectable attainments, but what will immortalize his name as long as Christianity endures, is his poetic talent. In this department of literary labor — labor it may be called — we venture the assertion, that Charles Wesley had no superior. The justly celebrated Isaac Watts was no doubt an equal in many respects, and perhaps even a superior in others; but even he candidly admitted that Charles Wesley’s “Wrestling Jacob” was superior to anything the former had ever written. To both of these clergymen the church of God is largely indebted for the soul-stirring poetry found in the devotional works of nearly all Protestant denominations. We will close this already extended article by giving, as a specimen of Charles Wesley’s poetry, the following beautiful hymn, On the Spread of the Gospel:

See how great a flame aspires, Kindled by a spark of grace! Jesus’ love the nations fires Sets the kingdoms in a blaze. To bring fire on earth he came, Kindled in some hearts it is: O, that all might catch the flame, All partake the glorious bliss!

When He first the work begun, Small and feeble was his day: Now the word doth swiftly run, Now it wins its wid’ning way: More and more it spreads and grows, Ever mighty to prevail; Sin’s strong holds it now o’erthrows, Shakes the trembling gates of hell!

Sons of God your Saviour praise! He the door hath opened wide; He hath given the word of grace, Jesus’ word is glorified; Jesus mighty to redeem, He alone the work hath wrought, Worthy is the work of him, Him Who spake a world from naught.

Saw ye not the cloud arise, Little as a human hand? Now it spreads along the skies, Hangs o’er all the thirsty land; Lo! the promise of a shower Drops already from above; But the Lord will shortly pour All the Spirit of his love!”