The principle was reiterated, that, wherever they preached, they should form societies. They were to visit the poor members of society as much as the rich. Every alternate society-meeting in London, Bristol, Kingswood, and Newcastle, was to be kept inviolably private. At the other meetings strangers might be admitted with caution. It was thought, that they were in danger of making too long prayers, and it was agreed that, though exceptional cases must arise, yet, in general, they would do well not to pray in public above eight or ten minutes at a time. Directions were given to the assistants to guard against jealousy and envy, and against despising each other’s gifts. They were to try to avoid popularity, that is, “the gaining a greater degree of esteem or love from the people than is for the glory of God.” They were to examine the leaders of classes, and were to send to the Wesleys a circumstantial account of every remarkable conversion, and of every triumphant death. Assisted by the stewards, they were, every Easter, to make exact lists of all the members in each of the nine circuits into which the societies were divided, and to send the lists to the ensuing conference.[7] In addition to these matters, there was another debated, of great interest and importance. Five years before, Wesley had published his “Thoughts on Marriage and Celibacy,” in which, to say the least, he strongly commended a single life. His brother Charles was now courting Miss Sarah Gwynne, and wished to marry her. Charles writes:—“How know I, whether it be best for me to marry, or no? Certainly better now than later; and, if not now, what security that I shall not then? It should be now, or not at all.” This was sound sense. Charles was now forty years old, and, like a wise man, he concluded, that he must either marry now, or never. Before he left Ireland, he communicated his intentions to his brother; and, in the month of April, he rode to Shoreham, and “told all his heart” to Vincent Perronet.[8] Difficulties existed. Among others, there was his brother’s tract. The Conference of 1747 had agreed to read all the tracts which had been published, and to make a note of everything that was thought objectionable. The Conference of 1748 was about to meet, and, of course, had a perfect right to review and to revise the “Thoughts on Marriage.” The question was introduced, and the result of the discussion upon Wesley’s mind may be found in the following sentence from a manuscript in the British Museum, which, though not written by Wesley, was corrected by him. “In June, 1748, we had a conference in London. Several of our brethren then objected to the ‘Thoughts on Marriage’; and, in a full and friendly debate, convinced me, that a believer might marry without suffering loss in his soul.” This was a great point gained. Charles’s courtship proceeded; and, in April, 1749, John writes: “Saturday, April 8.—I married my brother and Sarah Gwynne. It was a solemn day, such as