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pressed, yet, as he had requested to know his farther thoughts, asked him if more was necessary for the very being of his Christian life, than for the salvation of all the parish priests in England?"What you say of contempt is nothing to the purpose, for, if you go to Epworth, you shall, in a competent time, be despised as much as your heart can wish." Wesley admitted the force of his ordination oath, but denied that it had the meaning put upon it by his brother; but to put an end to his perplexity on that head, he applied to the Bishop to know the extent of its obligation. The answer was in these words: "It doth not seem to me that, at your ordination, you engaged yourself to undertake the cure of a parish, provided you can, as a clergyman, better serve God and his church in your present or some other station." Wesley be lieved he had all reasonable evidence that this was the case, and here the discussion ended.

Wesley, the father, died the ensuing spring. The mother was left with little or no provision, and was supported chiefly by her eldest son Samuel. Some time after this, Wesley was introduced to Mr Oglethorpe, the founder of the colony of Georgia, who, after some negotiation, engaged both him and his brother Charles to go out as its chaplains. They embarked in 1735, and from that day his printed journals commence. Se veral Moravians, going to join a party of their brethren from Herrnhut, were on board the same vessel. With these companions the Wesleys put their ascetic principles in full practice. They lived on rice or biscuit, left off supper, and slept on the floor. Their mode of life on board was full of labour. They rose at four, and spent the day in religious exercises, and hard study. After a tedious and tempestuous voyage, they anchored in the Savannah river, near the site of the new settlement. On landing the brothers separated. Charles went, with Ingham, one of the English passer gers, to Frederica, a settlement on the west side of the island of St Simons. John and Delamotte, also an English passenger, took up their lodging with the Germans at Savannah. These people, says John, were always employed, always cheerful, and in good humour with one another. Wesley

regarded himself rather as a missionary than a chaplain, and hoped to make many converts among the In dians; but when the subject was mentioned to Tomochici, a chief who had been in England, it appeared that unforeseen obstacles had arisen. "We are all in confusion," said he, "yet I am glad you are come. But we would not be made Christians as the Spaniards make Christians: we would be taught before we are baptized." He seems never to have learned the Indian language, and scarcely to have attempted the conversion of the na tives. He and Delamotte taught each a school: the shod scholars of the latter exulted over their unshod companions: and Wesley undertook to humble this feeling of superiority. With that view he went to teach the school of his friend without shoes or stockings. The boys stared, but the unshod party soon felt the comfort of being thus countenanced. In his cle rical function he pursued a system of discipline greatly too severe for the spiritual advantage of his people. He insisted upon baptizing children by immersion-would not receive as sponsors persons who were not communi cants-would not admit a pious dis senter to the communion, unless he would submit to be re-baptized-nor would read the funeral service over another for the same reason. He was accused also of making his sermons satires upon particular persons. Yet with his rigid adherence to the letter of the rubric, his disposition to inno vate began to manifest itself. He di vided the public prayers, performing the morning service at five o'clock, the communion office, with a sermon, at eleven, and the evening service at three. These, and a number of other novelties, made a plain speaker tell him, "The people say they are Protestants, but as for you, they cannot tell what religion you are of." Charles, too, set "Frederica in an uproar." He tried to reform the conduct of some of the lady colonists, and the still more hopeless task of reconciling their jealousies and hatreds, and suc ceeded in forming them into a cabal against himself. He was shot at, and almost murdered. Before he had been six days at Frederica, he was so deeply involved in disputes of various kinds, that he declared he would not spend six days more in the same man

ner for all Georgia. But he was constrained to dwell in Meshech." He also incurred Oglethorpe's displeasure, and the people having discovered that he was in disgrace, set no bounds to their outrageous abuse. "I sometimes pitied them," says Charles, "and sometimes diverted myself with the odd expressions of their contempt; but I found the benefit of having undergone a much lower degree of obloquy at Oxford." He lay down at last in what he called a friendly fever. In this state he was visited by his brother John, from the moment of whose arrival he began to recover, and a reconciliation was effected between him and the Governor. About three months afterward Mr Oglethorpe sent him to England with dispatches, and followed him thither in the autumn of the same year.

During his residence in America, Wesley showed some disposition to form a matrimonial connection. Sophia Causton, the niece of the chief magistrate of Savannah, had fixed her eyes on him. She was a woman of fine person, polished manners, and cultivated mind; and it is said the Governor wished to bring about a marriage between this lady and the chaplain, with the view of curing him of his eccentricities. She easily entered into a design which had for its object the cure of an excellent man's extravagancies, and the acquisition of a good husband for herself. She became his pupil, like another Heloisa. She dressed always in white, and with the utmost simplicity, to please his taste. She nursed him in his sickness, night and day, with incessant solicitude; and he felt her attentions, as it was designed he should feel them. She paid, however, a visit to Frederica, where she did not live so strictly according to Wesley's rules as she had done under the vigilant inspection of his own eye. 66 I found her," he says, scarce the shadow of what she was when I last left her." His remonstrances excited some spirit and some pride, and, in her resentment, she threatened to return to England, He earnestly dissuaded her from this, which he called a fatal resolution.He writes," I advised Miss Sophy to sup earlier, and not immediately before she went to bed. She did so, and on this little circumstance what an inconceivable train of consequences

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depend! not only all the colour of remaining life to her, but perhaps my happiness too." Delamotte suspected her obedience and devotion were merely assumed for the occasion, and told Wesley what he thought of her artfulness and his simplicity, and plainly asked him if he intended to marry her. This intention had been formed, but not declared; the question embarrassed him, and he made no decisive answer. The matter was propounded to the elders of the Moravian Church, and, Wesley having agreed to abide by their decision, the Bishop said, "We advise you to proceed no farther in this business." He now avoided the lady's company; but his diary shows what pain the deci sion of the elders cost him. Sophia, not aware that a consultation had been held upon her case, after wondering a while at the change which had taken place in her lover's conduct, put an end to the matter, by taking to herself another husband. "The 12th of March was the day," says Wesley, "on which Sophia married Mr Williamson, being the day which completed the year from my first speaking to her. What thou doest, O God! I know not now, but I shall know hereafter." Acting on his high notions of clerical duty, he afterwards refused to admit this lady to the communion, because, he said, he disapproved of some things in her conduct. This step involved him in a quarrel with her friends, who prosecuted him for defamation. The indictment contained ten counts. As nine of them related to ecclesiastical matters, he said they were not within the cognizance of the court; but, as to what regarded writing and speaking to Mrs Williamson, he was ready to be tried upon the spot. In vain did he demand a hearing on this charge, and, at length wearied out, he signified his intention of returning to England. He was, however, told, that he could not quit the province till he had answered the allegations brought against him; and, for that end, a bond and bail were required of him, a demand to which he resolutely replied, that he would neither give bond nor bail, saying,"You know your business, and I know mine." The magistrates, it is said, wanted nothing more than to make him withdraw, and to stigmatize his departure. They succeeded,

if such was their intention; for he went to Charlestown, and embarked for England.

On the voyage he began to think he was no Christian. "I went to America," he says, 66 to convert the Indians; but oh! who shall convert me? Who will deliver me from this heart of unbelief?" On landing at Deal, the missionary solemnly recorded his own self-condemnation. He had left his native country, to teach the Indians Christianity, and learned, what he least of all suspected, that his own faith was no better than that of devils. And then, in comparing himself with those in the same state, he proceeds, in a parody on the 11th chapter of second Corinthians.

"If," says he, "haply some of those who still dream may awake, and see that as I am, so are they. Are they read in philosophy? so am I. In ancient or modern tongues? so am I. Are they versed in the science of divinity? I too have studied it many years. Can they talk fluently on spiritual things? the very same could I do. Are they plenteous in alms ? behold I gave all my goods to feed the poor. Do they give their labour as well as their substance? I have laboured more abundantly than them all. Are they willing to suffer for their brethren? I have thrown up my friends, reputation, and my country. I have put my life in my hand, wandering in strange lands. I have given my body to be devoured by the deep, parched up with heat, consumed by toil and weariness, or whatsoever God shall please to bring upon me. But does all this (be it more or less, it matters not) make me acceptable to God ?" Vol. I. p. 133.

Whitefield had just sailed for America, as Wesley, in this distressed state of mind, arrived in England. He had practised a course of severe austerities, undergone innumerable buffetings of Satan," and preached with amazing success. He was well educated, had a pleasing aspect, a melodious voice, and graceful action-all great recommendations to a public speaker. At Bristol he preached five times a-week to vast multitudes.When he preached his farewell sermon, and said to the people, that, perhaps, they might see his face no more, high and low, young and old, burst into tears. The same flood of popularity followed him to London. He had, however, agreed to go to Georgia, and, therefore, took leave of his English audiences.

Soon after Wesley's return, he met with Peter Boehler, a Moravian, who, with others, had just arrived in Eng land, with the view of going to America.

This man gained a great ascendancy over him, and became his teacher in religion. He clearly convinced him of unbelief, but advised him to preach faith till he had it. In consequence of Wesley's intercourse with Boehler, he resolved to visit the Moravians in Germany. There he had many interviews and much conversation with Count Zinzendorf, the head of that singular sect. The Count delivered his doctrines in rather too dictatorial a style for Wesley's taste; and, after some stay at Herrnhut, the original settlement of the sect, he returned to England. During his absence, Charles had prayed with some condemned criminals in Newgate, and accompanied them with other clergymen to Tyburn. In this work he was now joined by John, and by their efforts the poor creatures became exceedingly willing to die.

Wesley had now fairly assumed the apostolical character; and as he met with encouragement on the one hand, he disregarded opposition on the other. Both the brothers waited on Gibson the Bishop of London, to justify their conduct, and the conversahonour on that excellent prelate. The tion which took place reflects much doctrine of assurance at this time notoriously characterized their preaching, and in reference to it the bishop said, " If, by assurance, you mean an inward persuasion, whereby a man is conscious to himself, after examining his life by the law of God, and weighing his own sincerity, that he is in a state of salvation, and acceptable to God, I do not see how any good Christian can be without such an assurance." But this was not the assurance for which they contended; they required an enthusiastic confidence, preceded by a no less outrageous selfcondemnation. They spoke also of re-baptizing dissenters; and the Bishop told them he wholly disapproved it. They waited also on the Primate, of whom Charles thus speaks: "He showed us great affection, and cautioned us to give no more umbrage than was necessary for our own defence; to forbear exceptionable phrases, and to keep to the doctrines of the Church." This Archbishop Potter, whom Wesley deservedly

calls" a great and a good man," gave him this excellent advice-" If you desire to be extensively useful, do not spend your time and strength in contending for or against such things as are of a disputable nature, but in testifying against open and notorious vice, and in promoting real essential holiness." But at this time the fever of enthusiasm made him reject this wise counsel, and exclaim, "God deliver me from what the world calls Christian prudence."

Towards the end of the year Whitefield returned from Georgia to receive priest's orders, and to raise contributions for founding and supporting an orphan-house in the colony. He was ordained by Bishop Benson, who had laid hands on him as a deacon. But the business of raising money was not so soon accomplished, and detained him long enough in England to take those measures which, in their consequences, led step by step to the separation of the Methodists from the Church of England, and their organization as a sect. A large room in Fetter-Lane had hitherto been the central place of meeting. Here they kept their love feasts, at which they ate bread and water, and sung and prayed.

"On the first night of the new year," says Wesley," Mr Hall, Kenchin, Ingham, Whitefield. Hutchins, and my brother Charles, were present at our love feast, with about sixty of our brethren. About three in the morning, as we were continuing instant in prayer, the power of God came mightily upon us, insomuch that many cried out for exceeding joy, and many fell to the ground. As soon as we were recovered a little from that awe and amazement at the presence of his Majesty, we broke out with one voice, We praise thee, O God; we acknowledge thee to be the Lord."

"It was a Penticost season," says Whitefield; "sometimes whole nights were spent in prayer." This conduct gave offence to the clergy, and they began generally to refuse their pulpits to preachers who seemed to take a pride in setting prudence at defiance. This would have led to field preaching, but it began from a different necessity. Whitefield was preaching in Bermondsy Church, but more than a thousand could find no admittance; so when he had finished the service in the church, he felt a strong desire to mount on the tomb-stones and ad

VOL. VII.

dress those who had not found room within. "This," he says, " put me first upon thinking of preaching without doors." Soon after he went to Bristol, and actually put this seheme in practice at a coalliery in the neighbourhood of that city, named Kingswood. On the 17th of February 1739, he stood there on a mount called Rose Green, and preached to as many as came to hear him. He had some disputation about this novelty with the chancellor of the diocese, but he still proceeded in his own way, regardless of authority. He had not Wesley's ambition, but he had a great longing to be persecuted, and seems rather to have been disappointed, that, notwithstanding his provocation of persons in power, suffering was so tardily and so sparingly awarded to him. He now addressed himself to congregations upwards of 20,000 in number. "The open firmament above me," says he, "the prospect of the adjacent fields, with the sight of thousands and thousands, some in coaches, some on horseback, and some in the trees; and at times all affected and drenched in tears together, to which sometimes was added the solemnity of the approaching evening, was almost too much for, and quite overcame me." at Bristol, the Wesleys were preachWhile these things were transacting ing with equal success in London. A convulsive and an infectious disease, "believed to be part of the process of regeneration," had begun to manifest itself among their adherents. convulsive motions, and frantic cries of the patients, were offensive at first. Charles Wesley thought them sign of grace.'

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The whole party, however, soon agreed that they indicated the crisis of the new birth; they became very common, and a large part of Wesley's Journal is taken up with details of the more extraordinary cases.

In compliance with the earnest solicitation of Whitefield, Wesley went to Bristol, where the foundations of Methodism, as a distinct sect, were now laid by the practice of fieldpreaching. "I could scarce reconcile myself," says Wesley," at first to this strange way, having been all my life, till very lately, so tenacious of every point relating to decency and order, that I should have thought the saving of souls almost a sin if it had

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not been done in a church." The disease which Methodism excited had not appeared at Bristol under Whitefield; but it became frequent after Wesley arrived there. "One, and another, and another, sunk to the earth; they dropt on every side as thunderstruck." There was a man named John Haydon, who laboured to convince the people, that the fits into which so many of Wesley's auditors fell were the effects of a delusion of the devil. He is said also to have been zealous for the church, and against dissenters of every denomination. This man chose one day to finish a sermon on salvation by faith, which he had borrowed, before he began to eat, after he had sitten down to dinner. In reading the last page, he changed colour-fell off his chairbeat himself against the ground-and screamed so terribly, that the neighbours were alarmed and ran into the house. Wesley was informed that the man was fallen raving mad: He found him on the floor. " Aye,'" he exclaimed, "this is he who I said was a deceiver of the people! But God has overtaken me.-I said it was all a delusion; but this is no delusion! He then roared out, thou devil, thou cursed devil,-yea, thou legion of devils! thou canst not stay! Christ will cast thee out: I know his work is begun! Tear me to pieces if thou wilt; but thou canst not hurt me.' He then beat himself against the ground again, his breast heaving, at the same time, as in the pangs of death, and great drops of sweat trickling from his face. We all betook ourselves to prayer. His pangs ceased, and both his soul and body were set at liberty." The next day Wesley found him with his voice gone, and his body weak as an infant's," but his soul was at peace, full of love and rejoicing, in hope of the glory of God." This may serve as a specimen of those "spirit ual struggles," as they were called. Some of them were even more violent; but all the patients in a moment were filled with peace, and love, and joy.They received" the plerophory of faith."

On Wesley's arrival in Bristol, that part of the Methodist discipline was introduced which he had adopted from the Moravians, and male and female bands were formed as in London, that the members might meet

together weekly to confess their faults one to another, and pray one for another. In May 1739, the first stone of a preaching house was also laid in that city," with the voice of praise and thanksgiving." The property was at first settled on eleven feoffees; but when it was represented to Wesley that they would always have the sole power over the building, being alive to the evils of congregational tyranny, he called the feoffees together, cancelled the writings, and took the trust, as well as the management, into his own hands. These measures, though adopted without any prospect of separating from the Church, were, step by step, leading to that event. Having spent three months in Bristol, he took leave for a while of his growing congregation there, saying that he had not found such love," no, not in England."

(To be continued.)

ITALIAN LITERATURE.

MONTI.

(From Sismondi's Litterature du Midi.)

VINCENZIO MONTI, a native of Ferrara, is acknowledged, by the unanimous consent of the Italians, as the greatest of their living Poets. Irritable, impassioned, variable to excess, he is always actuated by the impulse of the moment. Whatever he feels is felt with the most enthusiastic vehemence. He sees the objects of his thoughts, they are present and clothed with life before him, and a flexible and harmonious language is always at his command, to paint them with the richest colouring. Persuaded that poetry is only another species of painting, he makes the art of the poet consist in rendering apparent to the eyes of all, the pictures created by his ima gination for himself, and he permits not a verse to escape him which does not contain an image. Deeply impressed by the study of Dante, he has restored to the character of Italian poetry those severe and exalted beauties by which it was distinguished at its birth; and he proceeds from one picture to another with a grandeur and dignity peculiar to himself. It is extraordinary, that, with something so lofty in his manner and style of writ

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