death." One of the sufferers was asked how he felt a few minutes only before the point of death, and he calmly answered, "I feel a peace which I could not have believed to be possible; and I know it is the peace of God, which passeth all understanding." Well might he be encouraged in his career by such proofs of his own power! Even frenzy was rebuked before him: in one of the workhouses which he visited, was a young woman raving mad, screaming and tormenting herself continually. His countenance, and manner, and voice, always impressive, and doubly so to one who had been little accustomed to looks of kindness and words of consolation, acted upon her as oil upon the waves: the moment that he began she was still, and while he encouraged her to seek relief in prayer, saying, "Jesus of Nazareth is able and willing to deliver you," the tears ran down her cheeks. "O where is faith upon earth?" he exclaims, when he relates this anecdote; "why are these poor wretches left under the open bondage of Satan? Jesus! Master! give thou medicine to heal their sickness; and deliver those who are now also vexed with unclean spirits!" Wesley always maintained that madness was frequently occasioned by demoniacal possession, and in this opinion he found many to encourage him. At this time his prayers were desired for a child who was "lunatic, and sore vexed day and night, that our Lord might be pleased to heal him, as he did those in the days of his flesh." While the apostolical character which he assumed was thus ac

knowledged, and every day's experience made him more conscious of his own strength, opposition of any kind served only to make him hurry on in his career, as water when it is poured into a raging conflagration, augments the violence of the fire.

Gibson was at that time Bishop of London; he was of a mild and conciliating temper; a distinguished antiquary, a sound scholar, equally frugal and beneficent, perfectly tolerant as becomes a Christian, and conscientiously attached as becomes a Bishop to the doctrines and discipline of the Church in which he held so high and conspicuous a station. The two brothers waited upon him to justify their conduct; this seems to have been a voluntary measure on their part, and the conversation which took place, as far as it has been made public, reflects more credit upon the Bishop than upon them. With regard to that particular tenet which now notoriously characterized their preaching, the prelate said, "If by assurance you mean an inward persuasion, whereby a man is conscious in 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." They made answer that they contended for this, and complained that they had been charged with Antinomianism because they preached justification by faith alone. But this was not the assurance for which they contended; they contended against it; and in

the place of that calm and settled reliance upon the goodness of Almighty God, which results from reason and revelation, and is the reward of a well spent life, they required an enthusiastic confidence as excessive as the outrageous self-condemnation by which it was to be preceded, and in which it was to have its root.

They spoke also upon the propriety of rebaptizing Dissenters: Wesley said that if any person dissatisfied with lay-baptism should desire episcopal, he should think it his duty to administer it: the Bishop said he was against it himself; and the interview ended with his telling them that they might have free access to him at all times. In the course of a few weeks Charles availed himself of this permission, and informed him that a woman had desired him to baptize her, not being satisfied with her baptism by a Dissenter; she said sure and unsure were not the same. The Bishop replied, that he wholly disapproved of it; and Charles Wesley made answer that he did not expect his approbation, but only came in obedience to give him notice of his intention. "It is irregular," said the Bishop, "I never receive any such information, but from the minister."-" My Lord the Rubric does not so much as require the minister to give you notice, but any discreet person: I have the minister's leave."-" Who gave you authority to baptize ?"—" Your Lordship," replied Charles, (for he had been ordained priest by him,) " and I shall exercise it in any part of the known world."—"Are you a licensed curate?" said the

Bishop, who began to feel justly offended at the tenor of this conversation; and Charles Wesley, who then perceived that he could no longer appeal to the letter of the law, replied he had the leave of the proper minister." But do you not know that no man can exercise parochial duty in London without my leave? It is only sub silentio."—" But you know many do take that permission for authority, and you yourself allow it."" It is one thing to connive," said the Bishop, "and another to approve I have power to inhibit you."-" Does Your Lordship exact that power? Do you now inhibit me?" The answer was, "Oh, why will you push matters to an extreme!" and the Bishop put an end to this irritating interview by saying, "Well, Sir, you knew my judgement before, and you know it now." Charles Wesley would not reflect with much satisfaction upon this dialogue when he and his brother altered their opinions respecting the point in dispute. They had indeed, great reason to admire the temper and the wisdom of this excellent Prelate, and of the Primate also upon whom they waited to justify themselves, soon afterwards, without a summons. "He shewed us," says Charles, "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." We told him we expected persecution would abide by the Church till her articles and homilies were repealed. He assured us he knew of no design in the governors of the Church to innovate; neither should there be any

innovation while he lived. It was probably at this time that this " great and good man," as Wesley deservedly calls Archbishop Potter, gave him an advice for which he acknowledged, many years afterwards, that he had ever since had occasion to bless God. "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, notorious vice, and in promoting real, essential holiness."

But whatever benefit Wesley might have derived from this wise counsel in his cooler years, he was in no state to profit by it when it was given. At that time he exclaimed, “God deliver me and all that seek him in sincerity, from what the world calls Christian prudence!" He was in the high fever of enthusiasm, and they among whom he conversed were continually administering cordials which kept the passion at its height. One of them thus describes the manner in which he was "born of God: it was an instantaneous act: my whole heart was filled with a divine power, drawing all the faculties of my soul after Christ, which continued three or four nights and days. It was as a mighty rushing wind coming into the soul, enabling me from that moment to be more than conqueror over those corruptions which before I was always a slave to. Since that time the whole bent of my will hath been towards him day and night, even in my dreams. I know that I dwell in Christ and Christ in me; I am bone of his bone, and flesh of