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given it in the last century-"The United Societies." From 1739 large simple preachinghouses began to be erected, as rooms became too small for the crowds, and it was not always possible to preach in the open air. Wesley bought an extensive ruinous shed in Windmill Street, Finsbury Square, formerly used for the casting of guns, known as the Foundry. This became his headquarters, the centre of London Methodism. Here he lived when in London

for more than thirty years.

He impressed his own early habits on his followers. Daily the bell rang for early service at 5 a.m., and again at nine in the evening. On Sundays the hours were arranged not to interfere with Church worship. Methodists were all expected to attend their churches, especially when there was Communion. Of certain infringements of this rule Wesley said: "We have profited nothing by our service in Church hours. I do not know that it has done more good [i.e., increased our usefulness] anywhere in England."

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About this time occurred an inevitable divergence between the Calvinists who followed Whitefield and the Arminians under the Wesleys. Whitefield held in the strictest sense to Election

and Predestination; Wesley protested against "the decrees." After a prolonged controversy, in 1741 the two separate camps were formed. The Calvinist Methodists have been strong in Wales. Those who held with Wesley that all men may be saved if they will are strong in England.

In 1740-42 Wesley was engaged in completing his discipline, reorganising the "classes" into which his adherents were divided, and appointing leaders. The leaders collected a weekly contribution from each member of a class.

Finding some of the clergy doubtful about admitting them to their churches, Wesley addressed them thus: "We do not desire any of you to let us preach in your church, either if you believe us to preach false doctrine, or if you have the least scruple." But their inability to preach in the churches left them, as they considered, no choice but to preach in the open air or in private houses. At Sheffield the mob pulled down the preaching-house on the visit of Charles Wesley; at Leeds five of the clergy at the old church treated him with marked attention and asked him to help in Communion. One of the institutions was the "watchnight," at first held every month; finally,

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account of gossip, only the last day of the year.

The dispensary, the loan fund, and the publishing department were now added to the Foundry. John's Journals, sermons, tracts; Charles's hymns; numerous compilations and abridgments, these became popular throughout the country. Wesley had an unparalleled talent for organising.

At that time anything new in religion was immediately called Popish. The Methodists were by many supposed to be Popish. At the time of the rising for Prince Charles Edward in 1745, Wesley himself was examined by some magistrates as to supposed complicity with St. Germains, and as to his readiness to take the declaration against Popery. In 1749 Bishop Lavington of Exeter published a book against the "dangerous and presumptuous sect." He and Wesley afterwards became reconciled.

The employment of lay preachers was first begun by Whitefield in 1739. Enough of clerical assistants could not be obtained by the great missioners. The first of Wesley's own lay friends to preach was Thomas Maxfield. Then the idea spread rapidly; the clergy were standing aloof; the Wesleys saw nothing for it

but to choose "men of suitable gifts and graces, laborious and zealous, fitted to give help to the poor sheep whose shepherds heeded them not." The number increased speedily, and soon Wesley distributed them all over England. London, Bristol, and Newcastle were the head centres.

The first annual Conference took place in London in June 1744. Communion was administered to the London members, estimated at two thousand. Among the resolutions passed was one binding them to loyalty to the Church.

The growth and stability of Methodism depended greatly on Wesley's own supervision. He made tours to all parts of England, besides Ireland and Scotland. In addition to London, Bristol, and Newcastle, he found great delight in Macclesfield. Congenial soil for the system was also found in Cornwall. For twenty years or more he made his tours on horseback, encountering wonderful adventures and escapes. Often, besides the reins, he held a note-book in one hand and a pencil in the other. Wherever he arrived he preached the same evening in townhall or market-place, visited the classes, and held interviews. His correspondence was enormous, As long as he lived Wesley was the

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autocrat and arbiter, to whom everything was referred, and whose decision was accepted always with willingness, and during his last years without a parallel in English history."1 Firmly knit and strong in texture, bodily and mental, he had a capacity for hard and continuous work such as is rarely met with." One of his correspondents, under the name of "Mr. Smith," was Dr. Secker, Bishop of Oxford, afterwards Primate: he and Wesley wrote to each other on all kinds of matters doctrinal and practical.

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By 1747 the clergy were less suspicious. Convulsions and shoutings were now When he was invited to preach by the Rector of St. Bartholomew's, the churchwarden consulted the Bishop. The Bishop replied that Mr. Wesley was a regular clergyman, and under no ecclesiastical censure. No inhibition was ever issued in any diocese. People began to notice that there was visible improvement in the populace.

Of course here and there came persecution. The destruction of the preaching-house at Sheffield followed riots in Staffordshire and at

1 Urlin,

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