It was, in fact, a striking characteristic of Wesley's preaching that his arguments were constantly interrupted by appeals to the conscience and the heart. Scarcely has he by thorough discussion discovered and dislodged a stone from the quarry of truth, but as a wise master-builder he is already working it into its place in the spiritual edifice.
While his contemporaries resemble a body of antiquarians, painfully occupied in collecting a store of rusty armour wherewith to establish a museum, Wesley no sooner lights upon these disused weapons, but he
256 Wesley's Character. remodels them for present use and turns them against the foe. He never forgets that he has to do with souls whom he must save from the wrath to come. When he argues, it is not to exhibit the frivolous spectacle of a brilliant theological or philosophical tournament : it is to establish upon immovable foundations the structure he wishes to build. His proofs are more commonly biblical than philosophical, and are addressed to the conscience rather than to the intellect alone.
The applications of Wesley's sermons are never indirect, but always straightforward and aggressive. By a frequent and felicitous use of the second person singular, which, as is well known, is in English reserved for biblical and poetical language, and is then always employed with the finest effect, he throws into his appeals a forcefulness which no translation can reproduce. This habit, together with that of the employment of a great number of scriptural expressions, not formally cited but inwrought into the texture of his periods, communicates to his sermons an archaic tinge, as well as a salient energy, which often recall the preaching of the prophets.
The success of Wesley's preaching gives us a lofty idea of the character of the Anglo-Saxon race, to whose moral renovation he devoted his life. The nation must have retained great and noble instincts in the depths of its moral being, otherwise such strong meat would never have suited it, and the success of such preaching would never have amounted to more than a momentary enthusiasm. A people capable of appreciating such sermons as these, and that at the very moment of their spiritual awakening, must have been a great one, whose future was in their own hands.
Compare them with another at the same epoch, crowding around those worldly abbots who were such favourites , at Versailles, and one may well ask where is the life, the vigour, the future, in a word, of such a people as Wesley as an Author. 257 this? The one nation, polite and amiable, will hear no Gospel except that of the. Vicar of Savoy, and, without suspecting it, is on the verge of a bloody revolution: the other, rude and coarse, receives the teachings of Wesley and his coadjutors, and gradually rises in the scale of being till it attains real greatness, and is ready for the work to which God, in the order of His providence, has called it.
Wesley influenced the age in which he lived not only by his tongue, but by his pen. More than any of his contemporaries, he understood the importance of popular literature, and he was one of the pioneers of those great societies which have flooded the world with religious publications in the present day. Notwithstanding his incessant missionary labours, he found time to publish about two hundred volumes, translated or abridged by himself, and treating of theology, biography, history, philosophy, poetry, grammar, medicine, etc., and always from a popular point of view. Large editions were sold at the lowest prices, and obtained an extensive circulation, through the assistance of his preachers, whose influence contributed greatly to the formation of a taste for reading among his Societies.
In his original productions, of which the principal are his "Sermons," "Journals," 'Notes on the New Testament,"
Appeals to Men of Reason and Religion," and his " Treatise on Original Sin," Wesley displays all the qualities of a superior intellect : his style is pronounced by competent judges to be excellent, being polished and yet powerful.
Deeply devoted to the study of. the ancient classical writings, and at the same time familiar with the principal modern languages, he acquired, in the course of his wide reading, a wealth of information and of thought which renders his writings interesting to the educated as well as instructive to the illiterate.
258 Wesley's Character.
While we find everywhere in his works traces of his classical lore, and numerous reminiscences of his Oxford training, there is no indication of narrowness or pedantry.
He writes not for the sake of writing, but in order to convince: he appears to care little for fine composition, as if wholly absorbed by the desire to be understood of all. He is neither a rhetorician nor a literary artist : he is a soldier of Christ, who never loses sight of his flag.
His style, like his thought, is energetic and compact: the one suits the other like a well-shaped garment, following every movement and rendering every modification of the form with scrupulous fidelity.
It is in argumentation that Wesley succeeds best. When we read his smaller polemical pieces, or even his more extended writings, such as his refutation of Dr. Taylor, of Norwich, we are struck with the variety and vigour of his talents as a controversialist. Of a logical rather than a philosophical turn of mind, he never loses himself in the regions of abstract metaphysics : he confines himself to safer and more accessible ground, and the blows he deals out to his adversaries rarely miss their aim. Whether he annihilates the arguments of his antagonists by appeals to common sense or draws out against them weapons from the armoury of Scripture, whether he speaks the language of rigid reason or has recourse to playful irony, we feel that he is conscious of his strength, and that he will probably succeed in gaining over the reader to his side.
We shall not enlarge upon Wesley's qualities as the founder and organizer of a system, although in this sphere he presents himself as a man of first-rate ability. All impartial writers who have studied closely the vast ecclesiastical system which bears the marks of his genius, have admired its well-planned organization. Buckle, the historian of English civilization, calls Wesley "the first of Qualities as a Writer. 259 theological statesmen." The illustrious Macaulay goes further still: "' Wesley," he says, " conducted one of the most wonderful moral revolutions the 'world ever saw : his eloquence and his piercing logic would have made him an eminent literary man ; and his genius for government was not inferior to Richelieu's."
Viewed as a whole, Wesley's character appears to us remarkably complete. He unites qualities which most commonly seem to exclude one another, but which in him are moulded into a harmonious whole. His life, like his mind, is crowded with multifarious occupations : one would say that several distinct personalities and existences must have been blended together to constitute this one personality and this one existence. His manifold cares and labours do not oppress him ; he bears the burden without weariness, even to extreme old age. Is not this marvellous adaptation of the workman to the work due to a special Providence? And does it not clearly manifest
Wesley to have been one of those men whom God Himself raises up and endows with extraordinary qualifications in order that they may accomplish an extraordinary mission ?
WESLEY'S WORK AND ITS RESULTS.
Westey's work had a two-fold result, the one direct and leading to the formation of a vast ecclesiastical system, the other more general and embracing the whole nation. It remains that we briefly describe this two-fold influence.
Methodism was the special work of Wesley's life: by its theology and its organization it satisfied the religious necessities created by the Revival.
Its theology was, in all essential features, that of the English Reformation, as summed up in the Thirty-Nine Articles. Fully harmonising with all other Evangelical Churches in the fundamental doctrines of the Trinity, the Divinity of the Son and of the Spirit, the Incarnation of the Son, and the mediatorial character of His work, Wesley was equally explicit respecting the doctrines of the Fall, and of Original Sin, and is wronged by those who accuse him of semi-Pelagianism. To be convinced of this, it is only necessary to read his refutation of the views of Dr. Taylor, of Norwich.
On the other hand, Wesley totally rejects the Calvinist doctrine of the limited extent of redemption. Believing the Scriptures to teach that Christ died for all, he always affirmed that "all may recover through the second Adam whatsoever they have lost through the first, and that no child of man perishes except by his own fault." Rigid
Calvinism, in Wesley's eyes, too often leads on to the deplorable abyss of Antinomianism, and he could, therefore, make no compromise with it. He upheld the responsibility
His Theology. 261 of man in reference to his own salvation, without in any degree weakening the doctrines of grace, and thus rendered an immense service to the Revival. The evangelical theology of our times is greatly indebted to his teachings, to which, indeed, it is constantly approximating.
The doctrines concerning the attainment of salvation occupy the foremost place in Wesley's theology. "Our chief doctrines," he says, "which include all others, are repentance, faith, and holiness. The first of these we consider as the way to religion, the second as the gate, the third, religion itself." The Methodists attach special importance to these vital doctrines, which have become the pivots of their theology. True, they have introduced no new ideas upon these subjects, but they have embodied them in more precise and practical formularies, and by bringing them down to the level of the humblest intelligence, have opened up the way to the consciences of men.
Repentance retains, in Wesley's view, its profound significance and lofty character. It is not a vain formality, but a deep sorrow for having offended God, manifesting itself not in tears only but in " fruits meet for repentance."
Faith is, in Wesley's system as in St. Paul's, the sole means of obtaining salvation. "It is not only," says he, "an entire assent to Christ's Gospel, it is a complete repose in the blood of Christ, a trust in the merits of His life, death, and resurrection ; a coming to Him as our expiatory
Sacrifice and our Life, who gave Himself for us, and lives Im aseA Everything in salvation—justification, regeneration, sanctification—is obtained by faith. Justification is simply the pardon of our sins: it completely changes a sinner's relationship to God. In regeneration, the Holy Spirit renews his very nature, changes his heart, and admits him
262 Wesley's Work and its Results. into the family of God by the bestowment of the " Spirit of adoption." Sanctification is the work of purification begun in the soul at the moment of regeneration. " Sanctification," he says, "begins when we begin to believe, and in proportion as our faith increases, our holiness increases also."
Wesley was early convinced by the study of the Scriptures that this work of inward purification and conquest over sin is fully accomplished in this life, and this was the doctrine which he preached under the Scriptural names of entire sanctification and Christian perfection. He describes this great blessing in the following terms: "It is to love
God with all our heart, mind, soul, and strength ; which implies that no evil disposition, none contrary to love, remains in the soul, and that every thought, word, and action is governed by pure love." The Christian perfection, then, to be realized in this life, is the perfection of love :
Christians who by faith attain this happy state, are 'not thereby exempt from ignorance and error. We have no more right to expect that aman should be infallible, than that he should be omniscient. None will be freed from infirmities and temptations till his spirit returns to God."
Another doctrine which occupies an important place in Wesley's theology is that of the Witness of the Spirit. He defines it as "an inward impression on the soul, whereby the Spirit of God directly witnesses to my spirit that I ama child of God; that Jesus Christ hath loved me, and given Himself for me; and that all my sins are blotted out, and I, even I, am reconciled to God."
This witness of the Spirit was not in Wesley's view the unconditional assurance of final salvation. He rejected the Calvinist doctrine of final perseverance as he rejected unconditional predestination, and to this he was compelled by a process of rigorous logic : asserting the freedom and responsibility of man at the outset of his religious life, he
Character and Effects of such a Theology. 263 could not afterwards despoil it of these perilous prerogatives, The possibility of apostasy, so clearly taught in the Scriptures, was also a warning to all.
Such is, in its main features, the theology which formed the basis of Wesley's work. Clear, simple, and practical, it contained within itself all the elements of success.
Expounded in Wesley's terse and transparent style, and propagated by his admirable sermons, it became the grand subject of his Preachers' study, and the 'theme of their ministrations, and thus afforded his Societies solid nutriment.
The best proof of its efficacy is to be found in the great religious movement which we have traced in this book, and which may be said to be the result of the faithful preaching of those Evangelical doctrines which Wesley had resuscitated.
In giving Methodism a theology which simply re-affirmed the great doctrines of experimental Christianity, Wesley laid a broad and stable foundation for the edifice he reared upon it. We have now to contemplate the edifice itself, i.e., the organization of Methodism, of which it will suffice to give such a general view as will show the results of the growth of half a century.
The basis of this organization is the Society, properly so called, comprising the body of believers who, in each locality, embrace the principles of Methodism. The sole condition of membership in this Society was "a desire to flee from the wrath to come," requiring adhesion to no doctrinal formularies whatsoever ; and in order to continuance in it, it was necessary to evidence that desire by Christian conduct, and to maintain Christian communion by attendance at the class-meeting.
The class-meeting, which is the very key-stone of Methodism, is an excellent method of exercising the ' cure of souls,' at the same time that it is a realization in the bosom of the Church of that fraternal fellowship so well understood in the apostolic age, and so deplorably neglected
264 Wesley's Work and its Results. in our own. A class is usually composed of about twelve persons, who are placed under the guidance of a leader, selected on account of his Christian experience and judgment. His business is to watch over the spiritual state of those committed to his care, not only by meeting them weekly to inquire how their souls prosper, but also by visiting them at their own homes. The class-meeting is thus, it will be seen, the nucleus of the Church; and, owing to its simple organization, it has often of itself supplied the place of other ordinances. By dividing pastoral labour, it has rendered it easier, and at the same time made the exercise of discipline more thorough.
By means of these weekly meetings an easy method was also provided of raising the necessary funds for the maintenance of the work ; and the leader, whose business it was to give an account of the religious state of the members to the preachers, also gave an account of their moneys to the local stewards. Thus the fiscal system was extreniely simple, and yet generally efficacious.
Another custom which Wesley adopted was borrowed from the ancient Churches. Eachmember of Society received periodically a ticket, inscribed with his own name and that of the preacher from whom he received it. This quarterly ticket served as a token of membership, and was to be presented at certain meetings of the Church in order to admission.
Besides the class-meeting proper, the Societies had other meetings, as the band-meetings, in which a more intimate association of the members was encouraged, but which, being optional, gradually fell into desuetude ; the lovefeasts, in which all the classes of a given Society met together to break bread, according to the custom of the primitive Church, and held free conference on their
Christian experience; the watch-nights, meetings for spiritual edification, which were protracted till midnight, and ° which were at first held monthly, about the time of the full
Organization. 265 moon, but now are only celebrated on the last day of the year, for the purpose of spending in prayer the hour that marks the close of the old year and the beginning of the new ; the renewal of the covenant, a special service held the first Sunday in the year, in which the members devot themselves afresh to God by a solemn vow. d
The administration of the Lord's Supper to the Societies was as yet rare, owing to the small number of ordained ministers that laboured among them ; but this anomaly did not long exist, and the Societies soon attained the full emancipation for which their Founder had prepared them.
On the whole, we have here a remarkable assemblage of means of grace, all tending powerfully to develop the spiritual life of the members, and to establish on sure foundations the unity of the Societies. Quarterly meetings of the office-bearers of the Church were gradually established, at which the spiritual and material interests of the work of God were discussed.
Besides the class-leaders there were other office-bearers of various-kinds. The trustees were those who undertook the management of the trust-estates. The stewards received the various moneys contributed by the Societies, and disbursed them according to their needs: their office in some degree resembles that of the deacons in other
Churches. 'he local-preachers were pious laymen who, possessing the gift of utterance, consented to devote their Sabbaths, and often their week-nights, to the work of the Gospel, without any recompense for their services. These useful labourers have multiplied in number, and become important auxiliaries, by whose aid Methodism is enabled with moderate resources to extend its evangelistic labours over a large field with a facility that other Churches may well envy.
We have narrated at some length the humble origin of 8 5 266 Wesley's Work and its Results. the itinerant ministry, that institution which, more than any other, has won for Methodism its position in the present.
It occupies a capital place in its organization, and of itself would suffice to prove the original and yet Providential character of the movement. 'hese irregular clergy whom Wesley called into existence by following the directions of Providence, sprang from the people, and therefore understood the wants of the people, and were in turn understood by them. This valiant militia, which was reckoned by hundreds at the time of Wesley's death, was constantly in motion: Wesley made intinerancy the very law of its existence, and by this means was enabled, not only to keep up its missionary zeal, but to multiply its % operations, and to achieve great results with a small number of men. He had divided Great Britain into Cireuits, so called because the preachers in charge of them were expected to visit successively the principal localities contained within their boundaries: their sojourn in each Circuit, also, was never to exceed three years, and at each Conference they might be called upon to change their spheres of labour, A ministry so well disciplined, and possessing the excellent spirit which Wesley knew how to inspire into his agents, could not but wield immense power ; and its success ought not to surprise us.
During Wesley's life, he was himself the living bond of this extensive organization. At his death the Annual Conference inherited that position, and became the supreme court in which the most important interests of the Societies were debated. Other modifications, chiefly in matters of detail, arose in the course of time: these it is not our business to discuss : suffice it to say that such changes have not in any degree cramped, but rather tended to consolidate, the work of Wesley's life.
This organization has proved its strength by a duration of more than a century, during which period it has followed Tits Permanence and Power. 267 the law of an ever-widening progression. It has commanded the admiration of all those who have closely studied the subject. While some of its features, as, for instance, those derived from Wesley's ecclesiastical position, have not escaped criticism, all impartial judges are compelled to admit that, as a whole, it is admirably adapted to the ends for which it was designed.
"The peculiarity of Methodism," says M. CuchevalClarigny, "and that which has made it so successful, is that it never leaves the Christian to himself, but continually supplies him with spiritual aids. In the absence of the regular ministry, the most isolated member of the Church finds counsel, encouragement, and consolation, from the exhorter or the class-leader. While the wisely-graduated hierarchy of Methodism enables it to extend itself even to "=" the farthest limits of civilization, by the same arrangement it reaches the lowest strata of society." *
The numerical strength of Methodism at the death of Wesley is summed up in the following figures : itinerant preachers, 511, of whom 294 belonged to Hurope, and 217 to America ; members, 120,233, of whom 71,668 belonged to Europe, and 48,565 to America.
These magnificent results demonstrated to Wesley the complete success of his mission, and amply compensated him for the sufferings through which he had passed, He went the way of all the earth, accompanied by the benedictions of more than one hundred and twenty thousand souls won from the ways of sin in the two hemispheres ; while on the eternal shore thousands more welcomed him as their spiritual father, who had been gathered in before him to the bosom of their God.
These great numerical results were themselves only the promise of still greater yet to come. Methodism was not * Revue des Deva-Mondes, 15th of August, 1859.
268 Wesley's Work and its Results. to die with Wesley. So far from that, it has displayed a marvellous vitality, and exists to-day in almost every part of the globe. Great Britain and the United States continue to be the principal centres from whence its influence is diffused. In the latter country in particular, it has had extraordinary success: the total separation of the Church from the State has there been most beneficial in its effects, and Methodism has become the first in importance and largest in number of the Churches of the land. The Methodist Episcopal Church North, the most considerable section of American Methodism, celebrated its centenary year in 1866 with a total of more than a million members, and its progress is so rapid that its increase since then exceeds a hundred thousand.* The Methodist missions, as sustained by the English and American Churches, are actually at the head of all other
Protestant missions in the number of their missionaries, the total of their Church-members, and the amount of their funds: they extend through all quarters of the globe, and are maintained at an annual cost of £300,000, contributed by the Societies.
It is calculated that the various Methodist churches and congregations throughout the world, which embrace the doctrines preached by Wesley, and retain the chief features of his ecclesiastical discipline, number in the aggregate some eighteen thousand travelling preachers, nearly three millions of communicants, and about twelve millions of regular hearers. Fora parallel to such success we should have to go back to the apostolic age.
To these direct and positive results of the Methodist movement, we must now add others which, though more general and indirect, yet are related to it as effect to cause.
All historians at the present day agree, that while the last century was for continental Hurope a period of decay * Or, in four years (to 1870), two hundred thousand,—Tr.
Regeneration of England. 269 and dissolution, in Great Britain it witnessed one of those beneficial crises which regenerate a nation's life and open up an era of indefinite progress. In fact, while everywhere else convictions were being stifled and character poisoned by the deadly breath of scepticism, this great people in their solitary island-home were rebuilding, step by step, the tottering edifice of faith and morals. Hence when at the close of this century the tocsin of revolution sounded, and ancient institutions shared the fate of the ancient principles on which they had been founded, amid the general ruin England alone stood secure.
This regeneration of England was the especial work of Methodism, and impartial history at length recognizes the fact. While the sagacious Priestley observed in his day that, " Methodism has not only Christianized but civilized that part of the nation which had been overlooked by a clergy too careful of its dignity," Macaulay, in our own, makes light of 'some writers of books called Histories of England in the reign of George II., in which the rise of Methodism is not mentioned," and says that in a hundred years "such a breed of authors will be extinct." Hven in France, writers who have studied the history of the century, have generally done justice to the paramount influence of Wesley and his work ; and these testimonies, coming from a quarter so thoroughly disinterested, are too valuable to be passed by.
M. Edmond Scherer calls Methodism "a movement which has changed the face of England," and he adds, " Yes, England, as we know it to-day, with its chaste and grave literature, with its Biblical language and its national piety, with its middle classes whose exemplary morality gives so much weight to the country, England is the work of Methodism. Methodism has done more than establish one sect, it has quickened all others: it has pervaded the Established Church with its influence, it has restored to 270 Wesley's Work and its Results. their due place the doctrines of the Reformation, it has aroused the clergy, and communicated to them its own missionary spirit."
The testimony of M. Cornelius De Witt is still more cordial: '' Wesley's faith was active and diffusive ; his courage was proof against ridicule as well as violence, and his organizing genius equalled that of the founders of the great monastic orders. Wesley had another merit, exceedingly rare amongst innovators. The spirit of reform did not destroy in him the spirit of genuine conseryativism.
In forming a religious Society, it was no part of his design to found a religious sect. A minister of the Established Church and an observer of its failings, he felt that to awaken the parish clergy it was necessary to create a clergy of another kind ; that to announce the Gospel to those who never went to church, or who only heard there frigid exhortations, it was necessary to organize an army of ardent missionaries ; that to reach the heart of the masses, it was necessary to seek them in the fields, the market-places, and the alleys of the large towns, and to preach to them in their own vulgar tongue.
"While his separation from the Anglican Church was wider than he wished, the benefit he conferred upon it far exceeds anything he could ever have hoped or conceived.
He did something more than stimulate its activity by exciting its jealousy: he acted on it by his preaching, his example, and the diffusive warmth of his faith. He did not merely inspire into it an ecclesiastical zeal, that kind of interested zeal which may co-exist with indifference to the salvation of souls: he resuscitated its spiritual life and renovated its moral efficiency. If the England of to-day no longer resembles the England of the early part of the eighteenth century, it is mainly due to John Wesley."* * French Society and English Society in the 18th Century, p. 237.
Testimonies of Historians. 201
Let us cite finally the opinion of M. Saint-Mare-Girardin :
" While France was more and more abandoning herself to the philosophical spirit, in England the religious spirit was being awakened and diffused through the influence of Methodism. When I read the lives of Wesley and Whitefield, I admire the power of individual faith. At the beginning of the eighteenth century, there had been in England a retrograde movement, tending to produce irreligion. Voltaire there caught the contagion of infidelity, and introduced it into France. This ascendency of unbelief did not for one moment daunt Wesley and Whitefield.
They resolved by thought and by speech to undo what thought and speech had done, and to oppose the freedom of faith to the license of godlessness. They preached and wrote, they were ridiculed and persecuted, they persevered until they conquered. Wesley and his disciples revived the Christian spirit in the breasts of those who opposed them.
English society was rendered stronger and more religious by the battles waged for Methodism and against it ; and, as that faith could not but be genuine which had been rekindled amid such opposition, when the question arose of the abolition of slavery, the same faith wrought for thirty years till it was accomplished."
These testimonies, coming from opposite quarters, agree in attributing to Wesley and Methodism a large share in the moral renovation of England. It was not a moral revolution only, but it affected all the interests of society.
The working-classes were the first to feel its influence : the lower quarters of the great cities, the manufacturing and colliery districts, where vice and misery reigned, were, as we have seen, a favourite field of labour for Wesley and his auxiliaries. These degraded populations, under the influence of evangelical preaching, were gradually transformed. Not only did numerous conversions take place, but the general standard rapidly rose: manners were
272 Wesley's Work and its Results. softened and improved, and a thirst for knowledge imparted. Kingswood, Cornwall, Staffordshire, Northumberland, in the course of a few years witnessed a marvellous reformation among their populations of miners and colliers, but lately abandoned to the worst excesses and dreaded for their brutality. Everywhere throughout the country chapels sprung up, and were filled by multitudes who formerly frequented the public-houses. Modest cottages, wearing an air of comfort and order, gradually replaced the hideous hovels where formerly many families herded together pell-mell. Public schools and libraries began to appear, as the intellectual needs of the people, hitherto unthought of, began to be felt.
As they rose in the scale of morals, the lower classes necessarily exerted an influence upon the upper, and the movement spread from the lowest strata of society till it reached the highest. The moral standard of the nation had risen so high that it of necessity imposed itself even on that corrupt and venal aristocracy which, at first sight, seemed so incorrigible. Under the pressure of the middle and lower classes, which rose rapidly in morality and dignity, it was absolutely necessary that the upper classes should make proportionate progress, if they wished to retain their ascendency. |Happily, such a change did in fact take place, and history*nowhere exhibits a more radical transformation.
The Anglican Church which, according to Priestley, had cared more for its own dignity than for the wants of the people, had long been accessory to the irregularities of the nobility, and had even encouraged religious indifference.
But it, too, was visited and transformed by the Revival, which introduced to its ranks such men as Perronet, Fletcher, Grimshaw, Romaine, Venn, Berridge, Newton, and by their means effected a remarkable improvement.
Conclusion. Te A similar change was brought about in the Dissenting Churches which, although not so hopelessly decayed, had lost their influence upon the masses. They became so imbued with the spirit of the Methodist movement that they recovered their ancient zeal, and, by their contact with the ardent missionaries of the Revival, were quickened into new life.
This grand work of reformation, in i the English nation renewed its youth, pervaded every circle,—social, political, intellectual, and moral. A chaste and healthy literature took the place of the impure productions of the previous age. Johnson and Goldsmith, with other writers, in creating a purer popular literature, doubtless contributed to this great revolution.
A great revolution truly, which, following on the heels of the political revolution of the previous century, has created modern England, that nation which has set the world an example of the power and permanence of liberal institutions based on the foundation of the Gospel.
Let us learn to admire those men who gave to humanity one of those salutary impulses which propel it along its heayen-appointed course. Admiration brings us nearer to them, and in a certain sense imbues us with their spirit, and causes us to live their life and share their work. And, remembering what they accomplished with resources so limited, we shall the better understand what we may do in the sphere in which we are placed.
Let us learn above all to remember that man is but God's instrument, and that to God alone belongs the glory of those mighty enterprises of which we, ignorant and short-sighted as we are, can only contemplate the human side. Wesley and Whitefield, like Luther and Calvin, and like all faithful teachers of the truth, knew that they were only God's instruments ; and what we must admire in them
274 Wesley's Work and its Results. even more than their great achievements is that profound humility which taught them to ascribe all the glory to God. 'This is also the sentiment that animates us as we survey the work of Wesley, and this sentiment is well expressed in the words with which our fathers loved to conclude their books, and which shall conclude ours :—
"To GOD ALONE BE THE GLoRY!"
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