receive him by the preaching of Mr. Whitfield. He produced a similar impression on the tinners in Cornwall; not, however, inattentive to the parent society in London, which was rapidly gathering strength.

Soon after this, Whitfield returned from America, and a total separation took place in 1741 betwixt the two leaders; Wesley having defended the Arminian principle of universal redemption, while Whitfield openly broached the Calvinistic doctrines of predestination and particular election.

Of these preachers, Whitfield by his sonorous voice, by the novelty of field oratory, and by that style of exhortation which has been styled rousing, searching, and awakening, drew together the larger assemblies: while Wesley, by a calm and dispassionate simplicity, gained a surer hold on tender natures. Wesley's place of worship was the Foundery in Moorfields, which Whitfield forsook for the open air; though he soon founded a new house in Kingswood, and established a seminary for Calvinistic preachers.

Although the followers of both preachers are to this day termed Methodists, they have little in common except their form of worship; and the appellation properly belongs to the Wesleyans.

From the irregularity of preaching in places

not episcopally consecrated, the admission of lay preachers was an easy advance. Yet the Wesleys still held communion with the Established Church, with which, in opposition to their lay preachers, they were adverse to disunion. In Wesley's last Journal of 1786 and 1787, the separation of some societies is censured. To an impartial observer, it seems a matter of little consequence whether such an heterogeneous body should continue in external conformity to the Church, or depart from it. Better an avowed enemy than a pretended friend. Better the vesture of Christ simple as seamless, than a party-coloured garment.

In propagating their different views, the leaders were equally indefatigable. Whitfield made several voyages to America, and there established an Orphan-house in Georgia. This was afterwards converted into a School of the Prophets; but being supported by a traffic in slaves, it was as a just judgment burnt to the ground.

Dr. Gillies of Glasgow, the annotator on Milton, wrote the life of Whitfield. Wesley has had several biographers; Coke, his successor in the superintendence, Hampson, Whitehead, and Moore; to whom may be now added the voluminous Southey. Both itinerants, however, published, during their lives, accounts of their travels in this kingdom and America;

journals which well elucidate the principles, and describe the progress of the sect. To a volume of Wesley's Letters, Dr. Priestley annexed a preface, expostulating with the Methodists on their tenets, but giving them credit for activity

and zeal.

Wesley died in London in 1791, at the advanced age of eighty-eight, and was interred in the Foundery burying-ground. Dr. Coke succeeded him in the care of all the churches; a zealous itinerant, who died in 1812 on his passage to India. His mantle is considered as having fallen on the learned Adam Clarke, who has now, however, retired from the cares of public business.

The Wesleyans are chiefly Arminians, though some of their preachers incline to Baxterianism. This system receives its name from the celebrated Baxter, who admitted the absolute election of some, but denied the unconditional reprobation of any. Various members of the English Church have adopted this hypothesis, as a mode of reconciling the Calvinist and Arminian doctrines.

Whitfield died in his 56th year, at Newbury Port, near Boston in New England, A. D. 1770, and there lies buried. The sect, who were Calvinists, found a warm partisan and patroness in the Countess Dowager of Hunting

don, and after her decease another in Lady Erskine.

With regard to the discipline of the united societies, rules were, in 1743, circulated for its direction. In these the nature and design of a Methodist association are stated to be, A company of men having the form and seeking the power of godliness, united in order to pray together, to receive the word of exhortation, and to watch over one another in love, in order that they may afford mutual help in the working out of their salvation. Each society is divided into classes of about twelve or twenty persons each, one of whom is styled a CLASS-LEADER, appointed in order to advise, reprove, comfort, and exhort his class, as he finds occasion. He is to visit each person of his class once a week, and to solicit from him money for the use of the poor and the success of the Gospel. The class-leader has also to meet the minister and stewards once a week, in order to give notice of any sick. or disorderly members, to show his accounts, and to pay his collections. At the weekly meeting of each class an hymn is sung; then follow prayer, conversation respecting Christian experience, and suitable advice delivered by the leader on each particular case.

BAND MEETINGS consist of four or five persons assembling to converse more freely on religious subjects, than could be done in a pro

miscuous class. The members are presented at every quarterly meeting with a ticket marked B, which will admit the holder into these select meetings. Once in every month, a LOVE-FEAST is observed; and occasionally there is likewise a custom of singing and praying, from eight o'clock in the evening until twelve. This is termed a watch-night; and is a quarterly assemblage, where three or four preachers officiate. None are admitted to the love-feasts without a ticket signifying their being members, or an order from a superintendent. After singing and prayer, plain cake and water are distributed, to denote union in the bonds of love. Several members then usually declare their experience, and a collection is made for the poor; after which the meeting concludes as it had begun, with prayer and spiritual songs. The love-feast is considered as distinct from the Lord's Supper, where bread and wine are used. The former is regarded as an edifying observance; the latter, as a positive institution. The texts, Jude, 12, and 2 Peter, ii. 13, are quoted in defence of, the love-feasts. They are always numerously attended; but are not young persons of both sexes, being out at that late hour of darkness, needlessly thrown into circumstances of strong temptation?

A desire to be saved from sin, and to flee from the wrath to come, is the only requisite for admission into these societies; and they expect