towards David Powell. The young man's tone of rebuke, in speaking of Rhoda's associating with the Erringtons, had taken Maxfield by surprise at the time; and he had not, he afterwards thought, been sufficiently trenchant in his manner of putting down the presumptuous reprover. He blew up his wrath until it burned hot within him; and, the more so, inasmuch as he could give no vent to it in direct terms. To question and admonish was the acknowledged duty of a Methodist preacher. Conference made no exceptions in favour even of so select a vessel as Jonathan Maxfield. But Maxfield thought, nevertheless, that Powell ought to have had modesty and discernment to make the exception himself.

No inquisitor—no priest, sitting like a mysterious Eastern idol in the inviolate shrine of the confessional—ever exercised a more tremendous power over the human conscience than was laid in the hands of the Methodist preacher or leader according to Wesley's original conception of his functions. But besides the essential difference between the Romish and Methodist systems that the latter could bring no physical force to bear on the refractory, there was this important point to be noted: namely, that the inquisitor might be subjected to inquisition by his flock. The priest might be made to come forth from the confessional-box, and answer to a pressing catechism before all the congregation. In the band-meetings and select societies each individual bound himself to answer the most searching questions "concerning his state, sins, and temptations." It was a mutual inquisition, to which, of course, those who took part in it voluntarily submitted themselves.

But the spiritual power wielded by the chiefs was very great, as their own subordination to the conference was very complete. Its pernicious effects were, however, greatly kept in check by the system of itinerancy, which required the preachers to move frequently from place to place.

There are few human virtues or weaknesses to which, on one side or the other, Methodism in its primitive manifestations did not appeal. Benevolence, self-sacrifice, fervent piety, temperance, charity, were all called into play by its teachings. But so also were spiritual pride, narrow-mindedness, fanaticism, gloom, and pharisaical self-righteousness. Only to the slothful, and such as loved their ease above all things, early Methodism had no seductions to offer.

Jonathan Maxfield's father and grandfather had been disciples of John Wesley. The grandfather was born in 1710, seven years before Wesley, and had been among the great preacher's earliest adherents in Bristol.

Traditions of John Wesley's sayings