himself (in July 1740, in the schoolroom at Kingswood, near Bristol, Jackson, ii. 473) been the first to administer the communion to his followers, repelled from this rite at the Temple church, Bristol, he took alarm when the views of some lay preachers pointed to the severance of methodism from the church of England. The celebration of the eucharist by Charles Perronet [see under Perronet, Vincent], who had been his companion to Ireland, he denounced as a ‘vile example’ (Letter in Tyerman, John Wesley, 1870, ii. 202). In the critical year 1755 he left abruptly the conference at Leeds, which, after three days' discussion of the question of separation from the church, decided (9 May) that, ‘whether it was lawful or not, it was no ways expedient.’ He attended the conference of 1756 (in August, at Bristol), but was not satisfied. Shortly afterwards he went on a mission to the north of England ‘to confirm the methodists in the church.’ After his return to Bristol on 6 Nov. 1756 he took no further part in the itinerant ministry. It is said that he refused a benefice worth 500l. a year, and declined a fortune proffered him by a lady who had quarrelled with her relatives (Moore, 1825, ii. 372).
When methodist preachers began to take the benefit of the Toleration Act, he would have had them leave methodism for dissent. As an alternative, he offered to use all his interest to obtain their admission to Anglican orders. He writes (27 March 1760) to John Nelson: ‘Rather than see thee a dissenting minister, I wish to see thee smiling in thy coffin’ (Jackson, ii. 185). His health suffered; he was compelled in 1761 to retire from active duties to Bath. From 1762 the Wesleys diverged in their treatment of a point of doctrine. Both had preached ‘perfection;’ Charles now, in view of current fanatical claims, insisted on a gradual process, reaching a higher goal. No difference of opinion or of policy injured their mutual confidence or disturbed the frankness of their intercourse. Charles was always the champion of his brother's reputation, even when most suspicious of the aims of his followers.
In 1771 he removed with his family to London, occupying a leasehold house, 1 Chesterfield Street, Marylebone, which was given to him, furnished, for the remainder of the lease (over twenty years) by Mrs. Gumley. He preached in turn at the Foundery; after the opening (1 Nov. 1778) of City Road Chapel, he preached there twice every Sunday during church hours (contrary to his brother's custom), and reluctantly submitted to share this duty with others. His preaching powers were waning; occasionally, as of old, he could pour forth ‘a torrent of impetuous and commanding eloquence,’ but his usual delivery was subdued and slow, with frequent pauses (Jackson, Life and Times, 1873, p. 314), and his sermons were sometimes interrupted by intervals of singing (Jackson, ii. 433). He was assiduous in visiting condemned malefactors, including the notorious William Dodd [q. v.] To his brother's ordinations, which began in 1784, he was vehemently opposed; there seems no ground for Jackson's opinion that ‘he became less hostile’ to the measures, though resolved to have no breach with his brother, but to leave in his hands the conduct of methodism. In 1786 he first met William Wilberforce [q. v.] at the house of Hannah More [q. v.]
At the beginning of 1788 his strength entirely failed; by March he was unable to write. On his brother's advice he was attended by John Whitehead (1740?–1804) [q. v.] He died on 29 March 1788. Owing to the misdirection of a letter, the news did not reach his brother till 4 April, too late for attendance at the funeral. On 5 April he was buried, at his own express desire, in the churchyard of St. Marylebone, immediately behind the old church; the pall was borne by eight Anglican divines; the expenses of his funeral (13l. 16s. 6d.) were met by a private subscription (Tyerman, John Wesley, iii. 225); a small obelisk marks his grave. In City Road Chapel (where he had declined burial, the ground being unconsecrated) is a marble tablet to his memory. His profile, with that of his brother, is on the tablet placed (1871) in Westminster Abbey on the initiative of Dean Stanley. His portrait (1771) by John Russell, in the Wesleyan Centenary Hall, has often been engraved. Another portrait (1784) is in Whitehead's ‘Life,’ engraved by J. Fittler, and again in Moore's ‘Life’ (1824), engraved by W. T. Fry. He was of low stature but not slight, near-sighted, and abrupt and even odd in manner. Always absent-minded, he could read and compose at his ease, oblivious of his company. Like his brother, he wrote Byrom's shorthand. His manuscripts were always models of neatness. In other respects his more methodical habits in later life were probably due to the influence of his wife (Watson, J. Wesley, p. 410). In old age ‘he rode every day (clothed for winter even in summer) a little horse, grey with age’ (Moore, 1825, ii. 369). Tender and sensitive, his family affections were strong; his warmth of temper never led him into angry heats; to his brother he looked up with a loving
