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1851.]

Joseph Entwisle.

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nation by the unerring standard of truth. 3. Reading the experiences of eminently pious men. 4. By studying in the original mankind. Free conversation with the people of God, and a daily observation of the tempers, conversation, and deportment of both saints and sinners, will be of almost infinite use. 5. A careful and studious reading of the histories of nations and Churches, will increase our knowledge of human nature. 6. We should not forget to give ourselves unto prayer, a life of mortification, entire deadness to the world, and deep devotion to God."-Pp. 127–130.

A man who carried out such views in his life and work, (as Mr. Entwisle did,) could not fail, with the Divine blessing, to be a successful minister of the Lord Jesus Christ. Accordingly, we find his diary filled with accounts of awakening and revival. Everywhere his congregations were large; everywhere the people "heard the word gladly." His "soul was like a flame of fire;" he was willing, he says, "to impart, not the Gospel of God only, but also his own soul, for the sake of sinners." Sometimes his pulpit was "the summit of a high hill," looking down upon meadows, pastures, corn-fields, and woods, in full verdure, with a "serpentine river at the bottom-its waters deep and still, inspiring a kind of religious stillness into his mind;" sometimes his "chapel was an old barn:" but whether in field, or barn, or chapel, his heart in preaching always overflowed with love and joy, and his congregations caught the sacred flame. For many years he was "in labours more abundant:' preaching regularly from nine to fourteen times a week, besides holding lovefeasts, prayer-meetings-sometimes of several hours' continuance-and weekly meetings of the children of the members on Saturday afternoon, according to the almost universal usage of the day; and meeting the societies, not only on the Lord's day, but also frequently on the week nights-services for which he was accustomed to prepare addresses with little less care than he bestowed on his more public discourses from the pulpit: in addition to all which, he was exemplary in his attention to the important duty of pastoral visitation, which he regarded as not merely desirable and useful, but essential to ministerial success.” The years from 1791 to 1798 were trying years for Methodism in England. The public mind was wild with political excitement; the rapid succession of changes on the continent of Europe causing a continual ferment among the English people. The Methodist societies, moreover, were agitated and torn by disputes about the sacraments, which went so far as to destroy some of the Churches almost root and branch, while others were shorn of all spiritual strength by discord and strife. No man, perhaps, in the Methodist itinerancy, succeeded better than Mr. Entwisle in preserving the spirit of Christian charity and kindness in the midst of this fratricidal war.

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Wherever he went, he sought to pour oil upon the troubled waters : not that he was a trimmer, but that he knew how trifling were the subjects in dispute, in comparison with the souls of men, which were wrecked and lost upon this sea of contention. The following letter, showing that forms of Church government alone, no matter how excellent, will not insure peace, is as worthy of study now, as it was appropriate then :

"This I am sure of we may expect too much from theories. Too much is expected. A change in government cannot produce a change in human nature. Surely no man who has studied from the life, and in the original perused mankind,' will upon cool reflection affirm, if a certain form of government be adopted and established, 'contention will cease, and all will be peace, and harmony, and prosperity. Words to this effect are found in several late publications. Such assertions appear to me to suppose three things:-1. That men will be all of one judgment: or, 2. That they will be so wise and candid as to differ in judgment without any undue heat or emotion. 3. That all the people everywhere, will implicitly submit to the decisions of the new legislative body. Happy indeed would it be for the Church and for the world, if such a revolution should take place as would make men think alike, and think justly too, or blend their souls into one by Divine love. May God hasten it!

“I profess to you, my dear friend, I expect little from any form of Church government. The peace and prosperity of a religious community depend principally upon the piety of its members. Discord and contention are the effects of a decay of that piety; and happen alike in all communities from the same cause. I have been led to these views by reflecting upon what I have observed in my intercourse with the religious world, and what I have read in histories of ancient as well as modern Churches. The Episcopalians, Presbyterians, and Independents in the last two centuries, were as zealous for their respective forms of government, as if each had the broad seal of heaven. While they were exerting all their power and displaying their learning on these subjects, the vitals of religion-love to God and man-received a dreadful stab. Matters of fact convince me that nothing but piety can preserve peace. Episcopalians, I find, have quarrelled. But some may suppose, the hierarchy of an Episcopal Church is contrary to primitive Christianity. Perhaps it is. But the Church of Scotland is upon a different plan: they have their Kirk-Sessions, Presbyteries, Provincial Synods, and General Assemblies; in all of which there are Lay Elders and Delegates. Surely everything must be done by mutual consent; all must be peace, and love, and harmony. Read the history of that church, and the account of all the opposition-chapels commonly called Kirks of Relief; the high disputes in their presbyteries and synods, and the clamours of the Assembly; and then judge what you may expect from a similar constitution. Human nature is human nature in England as well as in Scotland. The Independent mode of government may be thought by some the most simple and easy; being confined to one society or congregation, they can do everything by mutual counsel and consent. And yet when religion is low among them, they have disputes, warm contentions, and divisions.

“I do not mean to insinuate by these observations, that rules are indifferent or unnecessary; or that every mode of government is equally exceptionable: but that all human establishments are imperfect, and liable to abuse; that LOVE alone is the perfect bond of union; and that there is danger of our being more zealous about certain outward things than about FAITH and LOVE.

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"Whatever may happen, every Christian should endeavour to keep his own heart in a pious frame. Men's hearts were never more in danger than now. Such is human nature, that it is difficult for us to differ in our opinions, and love as brethren. Most likely a division of our body will take place ere long. Then will follow, very probably, inflammatory publications, mutual animosities, and rancour. If we cannot agree upon the same outward rules, O that we might agree to love each other, and to let contentions cease! The Canaanite is in the land. Deists laugh at us and at Christianity, and the cause of infidelity is strengthened by our contentions. I do not mean to reflect on either party. My heart bleeds for the suffering cause of religion. I lament the excessive zeal of some on both sides. And now my chief care shall be to keep my own heart free from the impure influence of party spirit; and O may God make me a lover of peace, and a lover of good men!"-Pp. 177-179.

In 1798 Mr. Entwisle was appointed to the York Circuit, and, for the first time, was made superintendent. We should be glad to follow him through this and subsequent appointments, drawing from his steadfast and persevering labours, his strong and prevailing faith, and his ever-growing love, lessons of practical wisdom for ourselves and for all others engaged in the ministry of the Gospel. But our limits will not allow us to go through this pleasant task. We must therefore confine ourselves to an occasional extract on points of special interest.

A minister of so wide and long-continued experience in religious revivals, coupled with the acute and sagacious powers of observation that characterized Mr. Entwisle, could not but form sound views on the nature and character of these signal manifestations of the mercy. of God. The following letter, dated March 19, 1800, in reply to inquiries on the subject of noise, etc., in such meetings, contains some very just and valuable remarks :—

"I have considered the subject of your letter, concerning which I have often thought and prayed; and now my mind is quite satisfied. To form a proper judgment of it, the subject must be fairly stated. 1. It is allowed on all hands that conversions may be, and often are, very sudden, and yet real and lasting. 2. That whenever a sinner appears to be truly awakened, he should be pointed to a present Saviour, as in Acts xvi, 31, and be exhorted to believe now, to venture upon Christ for salvation now. 3. That there may be a great degree of outward agitation of the body, with violent outcries, etc., when sinners are suddenly awakened, and also when they find peace; yea, and much apparent confusion, when the work is of God. This indeed seems to be unavoidable, when a great number are suddenly awakened at one time and place, or enabled to rejoice in God our Saviour. There was much of this when Mr. Percival was in York-great noise and confusion, yet many stand to this day, and are ornaments to their profession.

"But it appears to me, that many now have missed their way in several respects:-1. While they pray that God may work in his own way, they are not satisfied with any way but one. If their phraseology, tone of voice, etc., are not used, 'there is no life,'-no good done. But if any one, let him be who he may, use a favourite expression in a certain way, then the meeting begins to be lively. In this we may perceive two evils: first, superstition, making that essential to acceptable devotion which God has not made essential. He FOURTH SERIES, VOL. III.—20

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is a Spirit. He is affected with neither one form, mode, gesture, expression, nor another; but looks into the heart of the worshipper: if that be right, all is right. Secondly. They limit the Holy One of Israel. He delights in variety, both in the works of nature and grace. I shall never forget a saying of Mr. Bramwell,—'When I hear two persons pray, etc., alike, I always suspect mimicry.'

"2 Many are too hasty in urging persons to say they believe, and are happy. Many who never were awakened have been hurried into something which has been called justification and sanctification. For a while, they have run about to meetings, and their minds have been in a strange ferment; and by-andby, when the paroxysm has subsided, they have concluded there is nothing in religion; they have cast off the profession of it, and the wicked have been hardened thereby. I have had abundant proof of this again and again. These things greatly injure the cause of God. Many who are exceedingly active in this way are truly pious: if their zeal and fervour were under the direction of wisdom and prudence, they might be very useful. They would be careful not to urge those to believe who are not truly awakened, and such as are prepared to receive Gospel blessings would be helped."--Pp. 211, 212.

His sound good sense was also shown in the following remarks on female preaching, which seems to have been practised a good deal among the Wesleyans in England in the early part of the present century :

"We have no female preachers in this part of the country. I think women might with propriety exercise their gifts in a private way, or amongst their own sex; but I never could see the propriety of their being public teachers. Under the Patriarchal dispensation, the oldest male was the priest of the family. Under the Law, all the priests were men. The seventy preachers sent out by our Lord were all men. So were the twelve Apostles. Nor do we ever read of a woman preaching, in the Acts of the Apostles. Hence I conclude, women are not designed for public teachers.”—P. 231.

Our readers will find in the following letter from Dr. Adam Clarke, a specimen of the characteristic energy with which that great and good man expressed himself on any subject on which he had made up his mind. Mr. Entwisle had written to him with regard to the introduction of the Liturgy into a new church at Liverpool :

"With respect to the introduction of the Liturgy of the Church of England: this book I reverence next to the book of God. Next to the Bible it has been the depository of the pure religion of Christ; and had it not been laid up there, and established by Acts of Parliament, I fear that religion would, long ere this, have been driven to the wilderness. Most devoutly do I wish that, wherever we have service on the forenoon of the Lord's day, we may have the Prayers read. This service contains that form of sound words, to which in succeeding ages an appeal may be successfully made for the establishment of the truth professed by preceding generations. Had it not been, under God, for this blessed book, the Liturgy of the British Church, I verily believe Methodism had never existed.

"I see plainly, that where we read these prayers our congregations become better settled, better edified, and put further out of the reach of false doctrine. What is become of the numerous Churches which have no such form of sound

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words? They are become, or are becoming Socinian and Deistical. Introduce the Church Service in God's name; not in any abridgment, but in the genuine original. Give my love to the blessed people of Liverpool, and tell them that this is the conscientious advice of their old servant and most hearty well-wisher."-P. 288.

One of the pleasantest duties ever performed by Mr. Entwisle in the course of his ministry, was the recommendation that RICHARD WATSON should be readmitted into the Wesleyan Connexion, from which he had been separated for a number of years. Mr. Watson resided at Manchester, where Mr. Entwisle was stationed in 1812, and they soon became companions and friends. The subject of this Memoir perceived in Mr. Watson extraordinary powers of mind, and eminent qualifications for usefulness in the Methodist ministry; and being persuaded that his weight of talent and deep piety would render him an acquisition to the Connexion and a blessing to the world, he proposed that he should allow himself to be recommended to the ensuing Conference, a measure in which his respected colleagues fully concurred with him in judgment. After mature consideration and prayer, Mr. Watson gave his consent. He was accordingly proposed at this District Meeting, and cordially recommended to the Conference; by whom he was as cordially accepted, and, without further probation, placed precisely in the position in which he stood eleven years before, and appointed, with Mr. Buckley, to the Wakefield Circuit. Mr. Entwisle ever after reflected on this event with the liveliest pleasure: he felt it an honour, and a cause of gratitude to God, that he had been in any degree instrumental in restoring to the Connexion one who proved so bright an ornament to it, and so eminently useful. And Mr. Watson ever after cherished towards him a most respectful and affectionate regard.

In 1812 Mr. Entwisle was chosen President of the Conference, and discharged the duties of that office with great acceptance. He was subsequently stationed for a series of years in London, and was very useful in the early movements of the Methodists in favour of Christian Missions. While in London he was called to "" pass through a deep sea of affliction"-caused by family distresses, especially the misconduct of a favourite son. But in adversity, even more signally than in prosperity, he glorified God, and "showed forth the praises of Him who had called him out of darkness into marvellous light." In time, however, the clouds passed away, and his life returned to its equable and happy tenor.

It was Mr. Entwisle's habit to keep records, more or less minute, of the several annual Conferences as they occurred. His journal of

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