Up to the time of Whitefield’s visit to America, he and the Wesleys had laboured in union and harmony, without entering into the discussion of particular opinions; but now, across the Atlantic, Whitefield became acquainted with a number of godly Calvinistic ministers, who recommended to him the writings of the puritan divines, which he read with great avidity, and, as a consequence, soon embraced their sentiments. Secrecy was no part of Whitefield’s mental or moral nature. With the utmost frankness, he wrote to Wesley, informing him of his new opinions.[360] Wesley was the son of parents who held the doctrines of election and reprobation in abhorrence. While at college, he had thoroughly sifted the subject for himself, and, in letters to his mother, expressed his views in the strongest language. Whitefield, on the contrary, was no theologian. His heart was one of the largest that ever throbbed in human bosom; but his logical faculties were small. When he read the Calvinistic theory, he was not conversant with the arguments against it; and hence, with his characteristic impulsiveness, he adopted a creed, which far more powerful minds than his had not been able to defend. Southey remarks, with great truthfulness, that, “at the commencement of his career, Wesley was of a pugnacious spirit, the effect of his sincerity, his ardour, and his confidence.” No wonder then that these two devoted friends were soon at variance. One of Whitefield’s letters, dated June 25, 1739, has been already given. The following is another, hitherto unpublished, written a week later:— “GLOUCESTER, _July 2, 1739_. “HONOURED SIR,—I confess my spirit has been of late sharpened on account of some of your proceedings; my heart has been quite broken within me. I have been grieved from my soul, knowing what a dilemma I am reduced to. How shall I tell the Dissenters I do not approve of their doctrines, without wronging my own soul? How shall I tell them I do, without contradicting my honoured friend, whom I desire to love as my own soul? Lord, for Thy infinite mercy’s sake, direct me so to act, as neither to injure myself nor my friend! Is it true, honoured sir, that brother Stock is excluded the society because he holds predestination? If so, is it right? Would Jesus Christ have done so? Is this to act with a catholic spirit? Is it true, honoured sir, that the house at Kingswood is intended hereafter for the brethren to dwell in, as at Herrnhuth? Is this answering the primitive design of that building? Did the Moravians live together till they were obliged by persecution? Does the scheme at Islington succeed? As for brother Cennick’s expounding, I know not what to say. Brother Watkin I think no way qualified for any such thing.