So Whitefield thought, and yet, at this very time, Charles Wesley was preaching at Bristol and Kingswood, if possible, with greater power than ever. In June, however, Whitefield began to collect money for a rival meeting-house at Kingswood, and wished John Cennick to lay the foundation immediately, but to take care not to make the building either too large or too handsome.[405] Wesley and Whitefield were divided; but Howel Harris, with his warm Welsh heart, tried to reunite them. In the month of October, Harris had loving interviews with both Wesley and his brother, and wrote to Whitefield, then in Scotland. Whitefield, easily moved in the path of Christian love, immediately addressed to Wesley the letter following:— “ABERDEEN, _October 10, 1741_. “REVEREND AND DEAR BROTHER,—This morning I received a letter from brother Harris, telling me how he had conversed with you and your dear brother. May God remove all obstacles that now prevent our union! Though I hold particular election, yet I offer Jesus freely to every individual soul. You may carry sanctification to what degrees you will, only I cannot agree with you that the in-being of sin is to be destroyed in this life. In about three weeks, I hope to be at Bristol. May all disputings cease, and each of us talk of nothing but Jesus and Him crucified! This is my resolution. I am, without dissimulation, “Ever yours, “G. WHITEFIELD.”[406] It was nearly two years after this that Wesley wrote the piece, in his collected works, entitled, “Calvinistic Controversy” (vol. xiii., p. 478). He says:— “Having found for some time a strong desire to unite with Mr. Whitefield, as far as possible, to cut off needless dispute, I wrote down my sentiments, as plain as I could, in the following terms:— “There are three points in debate: 1. Unconditional election. 2. Irresistible grace. 3. Final perseverance.” With regard to the first, Wesley expresses his belief, that God has unconditionally elected certain persons to do certain work, and certain nations to receive peculiar privileges; and allows, though he says he cannot prove, that God “has unconditionally elected some persons, thence eminently styled ‘the elect,’ to eternal glory;” but he cannot believe, that all those, not thus elected to glory, must perish everlastingly; or, that there is a soul on earth but what has the chance of escaping eternal damnation.