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Wishing, however, to see something more of the world, and to enjoy more favourable opportunities of mental and spiritual improvement, when he was nearly eighteen, with his father's consent, he went Newcastle, where he expected to see Mr. Wesley. Not finding him there, he resolved to proceed to London. From subsequent events it appears (rather than from any particular documents) that, being introduced to Mr. Wesley, he continued with him several weeks, and then accompanied him to Bristol, where they arrived in March, 1766.

Joseph Benson was a youth with whom Mr. Wesley would be soon and well pleased. Truly devoted to God, hardy and self-denying, possessing already much beyond the rudiments of learning, and anxiously seeking to acquire still more, in such a youth, even a less penetrating eye than that of Mr. Wesley would see the bud that was already bursting. That he might (according to Mr. Wesley's maxim) both get good and do good, he was appointed Classical Master of the Kingswood school.

Here he continued for some time, attending to the scholars with diligent conscientiousness and encouraging success.

He likewise pursued his own studies, classical, literary, and theological, under the immediate and very careful direction of Mr. Wesley. He likewise assisted to conduct the meetings for social prayer, that were held in the neighbourhood; and subsequently, when cases of disappointment occurred, to supply the place of the Preacher. He was thus gradually led into the way in which it pleased God that he should walk.

In 1769, with Mr. Wesley's knowledge and approbation, he entered as a student at St. Edmund Hall, Oxford; where, likewise, he was "conscientiously attentive to the studies and obligations of his situation." He kept his terms at the Hall, while Kingswood, when he was not at Oxford, was his usual residence, till, at the request of the Countess of Huntingdon, he became Head-Master of her College

at Trevecka. This was the spring of 1770. In the August of that year, the Methodist Conference in London agreed on those “Minutes " which occasioned the celebrated controversy in which Mr. Fletcher was engaged. As Mr. Benson approved of the doctrine of the

Minutes," he was dismissed from his office, though with a written acknowledgment from her Ladyship of the diligence and propriety of his whole behaviour.

When he had been two years at the University, (whence the six students had not long before been dismissed for being righteous overmuch,) his tutor, having learned (from himself) his connexion with Mr. Wesley and Trevecka, and his occasional engagements in prayermeetings, &c., refused to sign his testimonials for a degree, and indeed to consider him any longer as a pupil. For this irregularity, (and so it was deemed according to the statutes of the University, he had attended at illicit conventicles,*) after spending two years at Oxford, and being at the necessary charges, he had to leave, and the doors of the Church were shut against him. He made another effort, indeed, to obtain ordination; but the Bishop of Worcester, to whom he presented such testimonials as he had obtained, refused; alleging the want of an academical degree, to admit him even to examination. The real cause, as before, was his connexion with Methodism.

They who know Mr. Benson's subsequent life and labours, will see in all this the overruling Providence of God. There was another, and neither a smaller nor a less important, field of labour for him to occupy. His way was hedged up, except in this one direction; and, immediately on leaving Oxford, he began to preach regularly and frequently. And he did not preach in vain. God owned his labours.

Sinners were

* And yet, should not some forbearance be exercised by those who had brought what the framers of the statutes of many of the Colleges would have called illicit conventicles, into the chapels and churches of Oxford? Protestants could well afford to be more liberal. And they would lose nothing, and gain much by it.

converted; and they who had already "turned to the Lord" were much edified. And this is God's own signature, this God's own seal, to a truly apostolic ministry.

In 1771, in the twenty-fourth year of his age, Mr. Wesley received him as an Itinerant Methodist Preacher, and appointed him to the London Circuit. From this time his life was a public one, and passed on with the regularity usually belonging to the situation which he occupied. From the beginning he was earnest and abundant in labours; performing every branch of ministerial duty like one who felt that a dispensation of the Gospel was committed to him. For the exercises of the pulpit he sought to prepare himself, by diligent and judicious study, as well as by earnest and continual prayer. And the results were what might have been anticipated. He has been dead now twenty years, and his memory is still affectionately preserved, as that of a truly devoted Christian, an indefatigable and suc. cessful student and Divine, and an eminent Minister of the word of God. He occupied, during the period of his regular itinerancy, some of the most important stations: in 1798, and again in 1810, he was chosen by his brethren President of the Conference; and in 1803 he was appointed to the Editorship of the Magazine, and other Wesleyan publications. From time to time, as occasion required, he published several pamphlets on controversial subjects, as well as sermons, and smaller treatises; but his great work was his Commentary on the Scriptures, which he began in 1809, and completed in 1818. From early in the morning, till late at night, he pursued his usual literary and theological labours; and on the Lord's day, he was found ministering the word of life to eagerly-attentive and profited congregations, in various parts of London, and sometimes at a considerable distance from it. And thus did his life pass away, seriously, but happily, its great object being kept continually in view. Worldly emolument he neither had nor sought. The eternity, whose

invisible realities he often so impressively stated to others, was abidingly present to himself. He walked by faith.

After the Conference of 1819 he began to experience those weaknesses, and occasional attacks of disease, which are the usual forerunners of the breaking up of the constitution. The Conference of 1820 he felt himself unable to attend; but he continued to preach as usual, till November. On the 5th he preached at the chapel in Gainsford-street; but on the 12th and 19th he was confined to his house. On the 26th he preached at Walworth, from Philip. i. 9-11. "With this sermon," says Mr. Treffry, "he concluded his public ministry; a ministry in which he had been engaged for about half a century, and which had been sanctioned and blessed by the great Head of the church, to the edification of thousands and tens of thousands of immortal souls." After this, his weakness became increasingly apparent; he suffered much from cough, and occasional faintings; but he was still able to attend to his editorial employment. Owing to his close application to study, and bis abstemious habits, now that he began to sink under the weight of seventythree years, his weakness was very great and painful. His mind, indeed, was preserved in peace,-unbroken and delightful peace; but it seemed as though the clay tenement were now too feeble for anything beyond. He was on the Rock; fully aware of his situation, and perfectly composed. Underneath and around him were the everlasting arms. Dr. Adam Clarke said to him on the 14th of February, "You are not far from the kingdom of our God;" and he instantly replied, "I am not only not far from the kingdom of our God, but I am sure of finding God in that kingdom." Thus resting on the mercy of God in Christ, sensible and tranquil to the end, he continued till the evening of February 16th, (1821,) when he almost imperceptibly expired, having just entered upon the seventy-fourth year of his life. We have now conducted the

or through the mediation) of Christ Jesus.' (2 Cor. iv. 6.) 2. Quickening grace, begetting in us repentance unto life and living faith, and thereby uniting us to God, from whose life we had been alienated, through the ignorance that was in us; (Eph. iv. 17, &c. ;) yea, quickening' us, when we were dead in sins and in the uncircumcision of our hearts,' and raising us up, and causing us to sit in heavenly places with Christ Jesus.' 3. Adopting grace, not only sealing the remission of sins on our consciences, and assuring us of our having peace with God, but receiving us into his family, and constituting us his children and his heirs; so that while we behold 'what manner of love the Father hath bestowed upon us, that we should be called the sons of God,' 'we love him who hath first loved us.' 4. Regenerating and sanctifying grace, changing our nature, as well as our state; renewing us in the spirit of our minds, creating us anew in Christ Jesus,' stamping the image of God upon our souls, and communicating that heavenly, holy, and divine nature, without which we are neither qualified for the vision and enjoyment of God, nor for the society of saints and angels in the heavenly and eternal world. 5. Strengthening grace, enabling us to withstand and conquer our spiritual enemies, the devil, the world, and the flesh; and to do cheerfully and constantly, and suffer patiently and contentedly, the whole will of God, that we may stand complete therein. 6. Comforting grace, supporting us under our various trials and troubles, filling us 'with joy and peace through believ ing;' giving us an earnest of heaven in our hearts, and causing us hereby to abound in hope of the glory of God, and in and through that hope to joice with joy unspeakable and full of glory;' persuaded his grace will be suf ficient for us while here, at all times, in all places, and on all occasions; and confidently expecting, in due time, to receive the end of our faith, the final and eternal salvation of our souls.

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"Now, as Jesus is full of this truth and grace, it having pleased the Father that in him all fulness should dwell,' so are these inestimable blessings free for all; and all, without exception, are invited to come and partake of them, none being excluded but those who, through wilful impenitence and unbe lief, exclude themselves. Wherefore,

Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come,

buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live.' These, my brethren, are the words of God addressed to us all. We are all invited to partake of these blessings, how unworthy soever we may see ourselves to be of them; (and none of us can judge ourselves more unworthy than we are;) and as a pledge of his willingness, and, I may say, of his desire, to bestow them, he hassent his Son into the world,' that we might live through him :' has sent him to assume our nature, die in our stead, and be a sacrifice to divine justice for our sins has sent him full of truth and grace' for us, that, out of his fulness,' we might receive both these ines. timable blessings, might be instructed and directed, rescued from ignorance and error, vanity and folly, by the truth," and from guilt and depravity, weakness and wretchedness, by the grace.' And Jesus himself, in whom this fulness dwelt, and still dwells, and that to supply our emptiness, invites us. If any man thirst,' says he, let him come unto me, and drink: let him that is athirst come; and whosoever will, let him come, aud take of the fountain of the water of life freely and whosoever cometh I will in no wise cast out." Let us come, there fore, to him, spread our wants before him, and look to him, in faith and prayer, for the necessary supply, fully persuaded he will not deny us; being infinitely more willing to give than we are to receive. You that are mourners in Zion, who are weary and heavy-laden sinners, are especially called. You have peculiar need of the blessings here set forth; and they are peculiarly free for you. See, therefore, that you especially make application to him for them; and that you be not satisfied without them. and they will be given: seek, and ye shall find: knock at the door of divine mercy and grace, and it shall certainly 'be opened' to you. You shall know the truth, and it shall make you wise and free; and you shall receive the grace, and it shall make you holy and happy, and that not only after you die, but even while you live. You shall purify your souls by obeying the truth unto the unfeigned love of God and the brethren.' You shall have Christ in you the hope of glory: Christ dwelling in

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Ask,

your hearts by faith; yea, you shall dwell in love,' and therefore in God, and God in you;' and as sure as you are an habitation of God through the Spirit' here, so sure shall you dwell in his presence hereafter."

(Vol. ii., pp. 632–635.)

The next extract is from the sermon on the " Way of attaining Sanctification :"

"And now what sayest thou, sinner? For what wilt thou neglect this sanctification, so indispensably necessary to thy present and eternal happiness? What hast thou discovered of so much more importance than this, that thou judgest it better deserving thy attention and desire, care and pursuit ? Surely, thou wilt not be so mad as to sell thy title to yon fair inheritance above, with all the bliss and glory of it, and plunge thyself into endless and irretrievable ruin, for the momentary and unsatisfying pleasures of sense? for the glittering dust of this perishable world? or for the empty breath of uncertain praise? O, my brother, consider, what wilt thou be profited, if thou shouldst gain' even the whole world,' amass together all its wealth, possess all its honours, and enjoy all the pleasures it can afford in the greatest perfection, (which, alas! poor, feeble, dying worm, thou canst never do,) and, by neglecting this sanctification, lose thy own soul?'

Or,

what wilt thou receive in exchange for thy soul?' or for this sanctification, which is indisputably its truest riches, greatest honour, and most exalted and Lasting felicity? Destitute of which, it is poor, and wretched, and miserable, and blind, and naked; but possessed of which, it is rich, and glorious, and happy beyond conception, and for ever! What recompence will the devil make thee for neglecting to regain this blissful and glorious image of God; for continuing contentedly under his power, his obedient slave, his faithful servant; and hereby renouncing joy and glory, God and heaven? For what price dost thou sell thy time and talents, thy liberty and life, thy body and soul, to him? Alas, alas! poor creature, thy gains are but small! Gains, did I say? Thy loss, thou unhappy soul, is irrecoverable, and such as millions of ages cannot remedy, and ten thousand richer worlds than this cannot repay! For thou must be punished with everlasting destruction from the presence of the Lord, and the glory of his power; thou must depart accursed

into everlasting fire, prepared for the devil and his angels,'

"Awake, then, thou that sleepest ! Know thyself, thou fallen spirit, thou unholy soul! Know that thou hast lost the image of God, and art sunk into the image of Satan! Know that God hath sent thee into this tabernacle, that thou mightest 'put off the old man, and put on the new ;' mightest recover his image, ' even righteousness and true holiness,' If thou compliest with his design, he will take thee to dwell with himself in immortal bliss and glory; if not, he will consign thee over to everlasting pain and infamy. To help thee herein, he hath sent his only-begotten Son into our wretched world, to instruct thee by his doctrine and example, and to expiate thy sins by suffering a shameful and painful death. With a view to the same end, his providence attends and watches over thee day by day, putting thee in the most favourable circumstances for thy restoration; and his Spirit of grace visits thy soul, enlightening thy darkness, and helping thy infirmities. And all this God hath been doing for thee from thy youth up. And now the day of life is far spent, the night of death is at hand, and at such an hour as thou thinkest not, the messenger will be commissioned to fetch thee away, that thou mayest give an account of the use thou hast made of the time and talents allotted thee, in order to thy sanctification. And, if not sanctified, a miserable ac count wilt thou give! How certain is thy death! how uncertain the time when! Perhaps even this night thy soul will be demanded! and dost thou trifle still?

"Penetrated with a sense of these truths, let me exhort thee, Up and be doing.' Convinced of its great excellency, its absolute and immediate necessity, let thy whole heart long for sanctification! Let all that is within thee pant and gasp after this refreshing grace! Let thy famished and starving soul insatiably hunger and thirst for this righteousness, this bread and water of life! Let thy desires after it be fervent, constant, and increasing; and be not satisfied till thou awake up after his likeness.' Remembering that this holiness is the gift of God, that he alone can work it in thee; let thy desire be to him, and thy expectation from him. Lift up thine eyes to the hills, from whence thy help cometh; thy help cometh from the Lord, who made heaven and earth.' Only he can create thy soul anew; and he is both able and willing to do it,