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A MANUAL OF METHODISM:

BEING

OUTLmES OF ITS HISTORY,

BY THE

KEV. GEORGE OXLEY HUESTIS.

Of run Nova Scotia Confkeknck.

1>RINTED FOR THE AUTH

OR.

TORONTO-

1885. '^^"f'AX:S. F. HUESTIS,

ENTEBED, according to the Act of the rarllainent of Canada, In the year onft thoi.inand eight
hundred and eighty-flve, by William BKincs, In the Office of the Minister of Agriculture,
at Ottawa.

Mount Allison

University
^ Ubfary

PREFACE.

"PvURING a ministry of thirty-eight years in the
-*-^ Maritime Provinces of British North America, I
have learned with regret that very many, even of the
Methodist denomination, are but slightly acquainted
with the interesting and marvellous history of the
Methodist branch of the Church of Christ.

The excellent histories of Methodism, by Dr. Smith,
of England, and Dr. Stevens, of America, have not had
an extensive circulation in this country. Many are
either unwilling or unable to purchase them, and some
cannot find time to read those voluminous works ;
hence their valuable contents are unknown.

These considerations have led to the preparation of
this little volume, believing that an epitome of the
whole subject in a cheap form would, to some extent,
meet the want, and be of service to many, especially
to the young.

This book, abounding with facts, greatly condensed,
will, I trust, give its readers a correct and compre-
hensive view of the origin, development, and general
features of Methodism.

/9 6^^iri

PREFACE.

The design is not to encourage or promote sectarian-
ism, but to impart useful information ; for it is certainly
desirable and proper that, as a people, we should be
acquainted with our denominational history, and
should highly appreciate the distinctive doctrinal and
disciplinary principles which govern our Church.

Although the historical portion of this work has*
necessarily, relation largely to British Methodism, yet
the facts recorded here are such as should be familiar
to Methodists everywhere ; while a glance at the table
of contents will show that chapters viii. and x. adapt
the book especially to the united Methodism of British
North America.

G. O, H.

Nova Scotia, 1885.

CONTENTS.

Paor

Chapter I.

RISE OF METHODISM, AND HISTORY UNTIL 1730.

Origin and Name — John and Charles Wesley — Moral Condition
of England — The Wesleys in Georgia — Return and Conver-
sion — Wesley in Hernhutt — Revival in London and Bristol
— Churches Closed — Meetings in Fetter Lane — Whitefield
in Bristol — Out-door Preaching — Whitefield in Wales — Re-
markable Phenomena — Whitefield in America — Places of
Worship 9

Chapter II.

HISTORY CONTINUED— 1739-1746.

Organization of Societies — Wesley's Mother — Lay Preachers —
John Nelson — Hymns — Persecution — The Tabernacle —
Newcastle — Epworth — First Conference — Methodism in the
Army — Inverness — Charles Wesley — Grimshaw 23

Chapter III.

HISTORY CONTINUED— 1747-1766.

Wesley in Ireland — Wales— Howell Harris — Walsh— Marriage
of the Wesleys — John Jane — Scotland — Finances — White-
field's Travels — Wesley's Sickness — Notes - Conference Dis-
cussion — Charles Wesley Settles — J. Fletcher — Death of
Walsh — Cal vinistic Methodism— Berridge—Sanctification —
George III. — Methodism in America — Fanaticism — New-
foundland — Lawrence Coughlan — Wesley's Defence — First
Class in New York 37

CONTENTS.

Chapter IV.

HISTORY CONTINUED-1787-1779.

Paoi

Asbury — Cii.pt. Webb — Lady Huntingdon — Oxford — Boardman
and Pilinoor — R. Williams — Death of Whitefield — Contro-
veray — Checks to Antinomianism — Nova Scotia — John
Nelson's Death — American Revolution — Dr. Coke — City
Road — Isle of Man — Magazine— J. Baxter— H. Moore — Re-
vival at Amherst, Nova Scotia — Dairyman's Daughter 57

Chapter V.

HISTORY CONTINUED— 1780-1791.

Canada —Popularity of "Si. Wesley — Wm. Black — Sunday
Schools — Coke and Asbu.y — Nova Scotia — John and James
Mann — Deed of Declaration — Dr. Clarke — Scotland — F.
Garrettson — Antigua — J . Hickling — West Indies — Wesley's
Last Visit to Ireland — His Death and Character 73

Chapter VI.

HISTORY CONTINUED— 1791-1820.

Conference, 1791 — Wilberforce — Canada — Nova Scotia — Zoar —
Halifax — Newfoundland — Kilham — Sierra Leone — Confer-
ence, 1792 — Sacramental Controversy — R. Watson — Rebel-
lion in Ireland — Statistics — Bermuda— Progress — T.Jackson
— Honourable Women — Privileges Committee — P. E. Island
— Wm. Croscombe — J. B. Strong — Quebec — Deaths — Aus-
tralia — Missionary Society — India — Africa — Progress in the
United States — Local Preachers 92

Chapter VII.

HISTORY CONTINUED— 1820-1839.

Ireland — Home Missions — Newfoundland — United States —
Canada — Five Decades— Centenary Year — Deaths of Promi-
nent Preachers — Secession — Union 112

CONTENTS.

ClIAPTEK VIII.

HISTOKY CONTINUED- 1839-1884.

Paoi

Britiah North America — Upper Canada— Lorenzo Dow — Wray

— Newfoundland — Quebec— Stations in Lower Canada —

Stations in Maritime Provinces — M. E. Church in Canada —

Marsden — Union and Disunion — Methodist Confederation in

British North America in 1874 — Ecumenical Conference in

1881 — Union of all the Methodists in British North America,

1884 — Primitive Methodists — Bible Christians — Hymn Book

—Statistics - 117

Chapter IX.

DOCTRINES OF METHODISM.

The Godhead — Son of God— Holy Ghost — Sacred Scriptures —
Angels — Man — Atonement — Justification — Regeneration —
Adoption — Witness of the Spirit — Repentance — Faith —
Entire Sanctification — Perseverance of the Saints— Rev. C.
Simeon and Mr. Wesley — Future Happiness and Misery —
Resurreccion — Judgment — Church — Baptism — Lord's Sup-
per — Means of Grace 134

Chapter X.

DISCIPLINE OF UNITED METHODISM IN B. N. AMERICA.

Origin of Discipline — General Conference — Annual Conference- •
District Meeting — Quarterly Meeting — Local Preachern —
Class Leaders —Stewards — Twelve Rules of a Hel_)sr —
Church Privileges and Duties, and General Rules — Admin-
istration of Discipline — Conclusion 175

i t

ERRATA.

On page 30, seventh line from bottom, for " 1843" read "1743."
On page 76, tenth line from bottom, for "Blackburn" read
"Bradburn."

A MANUAL OF METHODISM.

>■• -

CHAPTER I.

RISE OF METHODISM, AND HISTORY UNTIL 1739.

THE denominational name dates back to 1729.
Duritig that year, a few young men in the
University of Oxford, England, because of their
methodical manner of life, devotion to religious duties,
strictness in morals, liberality to th*^ poor, and sym-
pathy with the afflicted, were derisively called Meth-
odists.

The designation was first given to Charles Wesley,
of Christ Church, and shortly after to John Wesley,
Fellow of Lincoln College ; Mr. Morgan, of Christ
Church; and Mr. Kirkham, of Merton College. These
students were all deeply convinced of the necessity of
holiness of heart and life, and were earnestly seeking
its attainment in the use of all the means of grrace
within their reach. Hence their frequent meetings
for religious converse, earnest prayer, and diligent
study of the Sacred Scriptures.

Mr. John Wesley, now in his twenty-sixth year, was
2

^f-

A MANUAL OF METHODISM.

one of the most prominent of this Oxford band. His
superior education, logical mind, correct elocution,
religious ambition, and moral courage, eminently fitted
him to become the leader of this new religious move-
ment. He had already been instrumental, by his
example and exhortations, in leading his brother to
renounce the vanities of the world, think seriously of
religion, and engage in the service of God.

Charles thus writes respecting his early caree: at
Oxford : " My first year at college I lost in diversions.
The next I set myself to study. Diligence led me into
serious thinking. I went to the weekly sacrament,
and persuaded two or three young students to accom-
pany me and observe the method of study prescribed
by the university. This gained me the harmless name
of Methodist!'

The odium associated with this term of reproach
was willingly borne, for Christ's sake, by those earnest,
sincere, and prayerful young men. In consequence of
their frequent meetings, they were soon called by their
fellow-students, the " Holy Club."

Since that period the world has become familiar
with the word Methodist, which is now not generally
used to signify contempt, but as an appellation of a
large and influential Christian denomination.

Under the leadership of John Wesley, this little
band of brothers, whose hearts God had touched, con-
tinued to meet, from time to time, for nearly three
years before there was any accession to their numbers.
In 1732 Benjamin Ingham, and James Hervey, and

RISE AND HISTORY.

three years later George Whitefield united with them,
intent on seeking salvation, and to be useful in the
cause of God — the constant aim and pursuit of all tho
members of this religious brotherhood.

There was at this period an urgent necessity for a
revival of vital godliness throughout the kingdom.
Infidelity, with its cheerless gloom and natural outcome
of immorality, was rapidly eclipsing the glory of the
great Protestant Reformation. The pulpits, both in
the Establishment and among Dissenters, shared
largely in the degeneracy. Instead of listening to the
vitalizing truths of the Gospel, the people were obliged
to hear philosophical essays and cold moral themes.
Many were fondly hoping that Voltaire's prediction
respecting the speedy overthrow of Christianity would
be fulfilled. But God determined otherwise, and was
now, in His own marvellous way, preparing an agency
that would give such an impulse to the spread of
Gospel truth as the world had not witnessed since the
days of the apostles.

In October 1735, three of the "Holy Club" at
Oxford — John Wesley, his brother Charles, whom he
had recently urged to take holy orders, and Benjamin
Ingham, with a company of emigrants — left England
for the Colony of Georgia, in North America.

In the absence of John Wesley, George Whitefield
took charge of the pious band at Oxford, and was
permitted to rejoice in its increase and spiritual pros-
perity.

The Wesleys, though full of religious ardor, and

A MANUAL OF METHODISM.

zeal for the prosperity of the Church of England,
were not favoured in America with the success they
fondly anticipated. They were not just where Provi-
dence would have them. There was a great work for
theui to do in Britain and Ireland, which they did not
anticipate, and for the accomplishment of which they
were not yet fully prepared. But they were being
led in a way they knew not into the designed field of
usefulness.

In the autumn of 1736, after meeting with much
discouragement and opposition, Charles returned to
England by the way of Boston, where he preached
for several weeks with great acceptance. Fifteen
months afterwards he was followed by his brother
John, whose arrival in England was but a few hours
after George Whitefield had embarked for Georgia.

From their own statements, it appears that up to
this period, notwithstanding their zeal for God and
the Church, attention to religious observances, chari-
table works, fasting and praying, the Wesleys were not
in the possession of a conscious sense of the favour of
God. They were seeking this great blessing in every
possible way, except through faith in the Lord Jesus,
the only way by which it can be obtained. John was
convinced of this, and felt the want very deeply in
connection with an incident on shipboard while cross-
ing the Atlantic. During a violent storm, when it
was expected that the ship would go down, some pious
Moravians were rejoicing in the Lord, not afraid of
death. Mr. Wesley informs us that this was not his

RISE AND HISTORY.

experience on the solemn occasion. He had not re-
ceived the " spirit of adoption," enabling him to cry.
" Abba, Father," and hence was alarmed at the approach
of death.

In May, 1738, less than five months after his arrival
in England, John realized the blessing he had long
sought — a conscious salvation from the guilt and power
of sin. In reaching this desirable state of religious
experience, he was greatly assisted by the teaching
and prayers of some Moravian brethren. It was at
one of their devotional meetings in London, while
Luther's writings on Justification by faith were being
read, that he saw clearly the Gospel method of obtain-
ing a present salvation. Immediately in connection
with this intellectual perception of the truth, and by
simple trust in thi blood of Christ, he consciously ex-
perienced the justifying grace of God. By the witness of
the Holy Spirit, he at once knew that he was a child of
God. His heart was filled with the love of God, and
" strangely warmed " with heavenly peace and joy.
Three days previously his brother Charles had ob-
tained " like precious faith," or, as he himself expresses
it, "found rest to his soul." Some months before
either of the Wesleys experienced this change of heart,
George Whitefield, after a long mental struggle, much
fasting and prayer, found the same " pearl of great
price."

From this period these men, being now " in Christ,"
were "new creatures," powerfully influenced by the
constraining love of Christ, and much more concerned

A MANUAL OF METHODISM.

about bringing sinners to God than in attending to
the externals of an ecclesiastical organization. The
tone and manner of their preaching were greatly
changed. It was in the " demonstration of the Spirit,
and of pow^er," /ull of heavenly unction, and attended
with remarkable displays of awakening and converting

grace.

Thus commenced, among a few clergymen of the
Church of England, a genuine revival of vital godli-
ness, which has not only developed organic Methodism,
and perpetuated and improved the Protestant English
Reformation, but has signally benelited various
Churches and greatly promoted the general interest of
Christianity.

It is not matter of surprise that John Wesley, after
having received so much spiritual benefit from the
Moravians in London, was soon found at their head-
quarters in Germany. There, at Hernhutt, he tells
us that he met " A body of truly primitive apostolic
Christians. No immorality was allowed among them,
and every branch of pure and undefiled religion was
zealously enforced." He visited the place not as a
critic to judge, but as a pupil to learn — as a babe in
Christ, to be instructed, and he secured his object. In
conversing with this people on the deep things of God,
he learned much that strengthend his faith in the
Gospel doctrine, that it is our privilege, while on earth,
to know and to feel our sins forgiven, and to realize
by faith that the blood of Jesus Christ cleanseth us
from all sin.

RISE AND HISTORY.

During the absence of his brother John, Charles
Wesley was diligently engaged in preaching with stir-
ring eloquence, great spintual power, and marvellous
success, the glorious Gospel of Christ, which he had
experienced to be the power of God unto His own
salvation. The chuiches were thronged wherever he
published the glad tidings, but generally not more
than once, as such a vigorous and vehement style of
pulpit address would not be tolerated by the easy-
going clergy. Accordingly, one after another, the
churches were closed against him. He now took the
curacy of Islington, but in a short time was ejected
therefrom solely on account of his earnest and zealous
manner of preaching.

After remaining in Germany and Holland from May
to September, 1738, John Wesley returned to England
and began his evangelistic labours with a zeal, energy
and results similar to his brother Charles ; and he soon
realized the same kind of opposition from the clergy.
The way to usefulness through preaching seemed thus
to be completely obstructed. They were too strongly
attached to the Church of England to seek a field of
labour among Dissenters, and hence, for a short time,
waited in prayerful mood for some providential indi-
cation in reference to duty. It was not long till
intimations were providentially given in a way and
in reference to a course not anticipated by these per-
plexed servants of God.

At this juncture Mr. Whitefield, who a few months
before had gone out as a missionary to Georgia, in

A MANUAL OF METHODISM.

America, returned to England. Before his departure
for that colony he had been exceedingly popular as a
preacher in London, which was also the case for a short
period after his return. But the holy ardor, fervid
eloquence, soul-stirring truths, and subduing pathos of
his sermons soon drove him from the pulpits of his
own Church.

About seventy years before this time some meetings
for prayer, reading, and religious fellowship had been
established in London by two clergymen of the Estab-
lished Church ; but they had almost dwindled away>
when they were revived and rendered more useful by
some pious Moravians from Germany.

One of the places where these meetings were now
held was Fetter Lane, where the Wesleys, Whitefield,
Ingham, and others were often found amid wonderful
manifestations of the power and grace of God. On
January 1, 1739, a love-feast in this place was memor-
able as a season of " overwhelming grace." To the
sixty-six persons present it was a pentecostal occasion.
Referring to this meeting, Mr. Wesley says : " A jout
three in the morning, as we were continuing instant
in prayer, the power of God came mightily upon us,
insomuch that many cried out for exceeding joy and
many fell to the ground. As soon as we were re-
covered a little from that awe and amazement at the
presence of the Divine Majesty, we broke out with one
voice, ' We praise Thee, O God ; we acknowledge Thee
to be the Lord.' " The Lord was thus preparing His
servants for the great work before them. Seven of

RISE AND HISTORY.

these, sliortly after this, met at Islington to consult as
to the best method of carrying on the glorious work
already commenced. In deliberation and prayer they
continued nearly the whole night, then parted, as
Whitefield says, " With a full conviction that God was
about to do great things amongst us."

About this time Mr. Whitefield visited Bristol, his
native place, where two years previously his preaching
was so much admired. For a few times he occupied the
pulpits of the Established Church, but in the course of
two weeks they were all closed against him. Thus
hindered in his efforts to do good by preaching, he no
longer hesitated to follow the example of Jesus Christ>
and preach in the open air. Kingswood, inhabited
chiefly by colliers, four miles from any church, was
the place selected. His first open-air sermon was
preached on February 17, 1739, to about two hundred
hearers. At the next service two thousand were pre-
sent. The number daily increased until ten and even
twenty thousand persons were found listening to his
eloquent and evangelical sermons. Multitudes were
awakened and turned to the Lord. Often the black
faces of the unwashed colliers showed many white
streaks occasioned by the tears coursing down their
cheeks. Not long after this we find him proclaiming
the Gospel to immense crowds on a large bowling-
green in Bristol. John Wesley met him on the 3rd
of April, 1739, in the city of Bristol, and at once ex-
pressed his disapprobation of such an irregularity.
But on hearing of the gracious results that crowned

A MANUAL C^ METHODISM.

the effort, his prejudices were removed, and on the
2nd of May, on an eminence near the city of Bristol,
he followed Whitefield's example, and delivered his
first open-air sermon to about 3,000 people.

Mr. Whitefield now, amid the regrets and tears of
the people, resolved to visit Wales. Before doing so
he committed his out-door congregations to Mr. Wesley,
who was soon found preaching with great success to
the degraded and neglected colliers of Kingswood.

Mr. Whitefield witnessed remarkable scenes of
grace. The good work had commenced in the Princi-
pality, sometime before he went thither, in connection
with the earnest and faithful labours of Griffith Jones
and Howell Harris. These were men of extraordinary
faith, zeal and courage, who, though associated with
the Established Church, adopted the plan of an irregular
itinerancy, resolved in every possible way to save
souls. Jones was an ordained mirdster of the Church
of England, Harris a lay preacher. He desired and
sought ordination, but the bishops refused, because
he would not cease from itinerating, and take a parish.
This lack of Episcopal sanction did not, however,
hinder his usefulness. Probably no man, lay or
clerical, ever did more for the religious improvement
of Wales than Howell Harris.

After the conclusion of his brief visit to Wales, Mr.
Whitefield returned to England and continued his
outdoor preaching in various directions. Multitudes
in the suburbs of London listened with eagerness and
spiritual profit to his thrilling sermons. On one occa-

RISE AND HISTORY.

sion, permitted, as he understood, to occupy the
church at Islington, while commencing the morning
service, he was silenced by a warden. Leaving the
church immediately he entered the graveyard, and
standing on a tombstone, proclaimed to the interested
multitude the Gospel of the grace of God.

John Wesley was now in the midst of a wonderful
revival among the colliers of Kingswood. The con-
verts were at once organized into little " societies " and
" bands," for the purpose of mutual edification. This
was some months before the organization of the
society in London, referred to in the well-known
manual of " Rules." During the summer, Mr. Wesley
commenced outdoor preaching in the metropolis.
Thousands came together to hear the glad tidings, of
whom many were " added to the Lord."

Some extravagancies now occurring in the meetings
of the Moravians, which John Wesley could not
sanction, a partial enstrangement took place, which in
a few months led to a complete separation.

At this period Charles Wesley was actively engaged
[in promoting this evangelical movement. In various
[parts of London, Bristol, and contiguous places, his
[impassioned eloquence, fervent prayers, earnest entrea-
ties, and clear exhibitions of Gospel truths were
leading many souls to the fold of Christ.

Ingham, one of the " Holy Club " at Oxford, who,
like the Wesleys, had gone to America, and had
returned, was now in * Yorkshire, proclaiming with

'"■I

f\\

A MANUAL OF METHODISM.

marvelloiis success the everlastinjif Gospel. Multitudes
were con/erted to God through his instrumentality.

Some remarkable phenomena took place during the
summer of this year, 1739, in connection with John
Wesley's preaching, which excited unusual attention,
as they could not be accounted for or explained. Men
and women in perfect health, while listening to Gospel
discourses, would fall, as if pierced with a bullet, and
in some cases remain for a considerable time in an
unconscious state. Upon being revived they would
cry out as if in great agony, until a sense of the
Divine favour was obtained. Had scenes like these
occurred under the alarming and exciting preaching
of Whitefield, there would have been less surprise.
But it seemed marvellous that the calm, intellectual,
and logical sermons of John Wesley should produce
such effects. Whei Mr. Whitefield heard of these
strange manifestations, he was astonished and feared
that they would mar and hinder the progress of the
good work of God. But it was not long until similar
prostrations and influences attended his own preach-
ing. They gradually disappeared, however, without
interfering with the gracious revival. Since that day
the same kind of phenomena have frequently been
associated with revivals both in Britain and America.
When we more fully understand man's spiritual nature,
and the movements and influences of angels, good and
bad, we may be able to solve the problem.

In August 1739 Mr. Whitefield again embarked for
America, not this time for Georgia, but for Philadel-

RISE AND HISTORY.

ides

the
fobn
tion,
Men
;)spel
, and
n an
t^ould
t the
these
ching
•prise,
sctual,
oduce

these
feared
of the

imilar
each-

ithout

at day
been

nerica.

lature,

od and

:ed for
iladel-

phia, where he landed early in November. In a short
time the whole city was moved with his eloquence.
He continued in that citv for one year, preaching four
times on the SaV)bath, and two or three times every
week day. The next six months were spent in New
York, New England, and Georgia. Multitudes were
attracted, awakened, and converted through his instru-
mentality.

While in America this time, he embraced and began
to preach doctrines quite different from those which he
and the Wesleys had been preaching. This becoming
known in England, through his letter.s, awakened some
prejudice against him, which was shown by a very cool
reception when he returned. No longer on Kensing-
ton Common, and other places, did multitudes as
formerly attend his preaching. After several inter-
views between him and Wesley, it was found that, as
Arminianism and Calvinism would not blend together,
a separation was inevitable. This took place, but was
only temporary. Christian love may unite, even where
there is a difference in doctrinal opinions.

The necessity now became apparent that the Metho-
dists should have places of worship of their own.
Hence, in London and Bristol, where the largest num-
bers were found, measures were soon adopted to supply
the want.

Mr. Wesley having preached by invitation in a
building called the Foundry, which had been used as a
place for casting cannon, shortly after purchased it
from the Government. This was fitted up as a preach-

A MANUAL OF METHODISM.

; I

ing place, and opene'I for public worship on the 11th
of November, 1739. Henceforth the Foundry became
at once, and continued for many years, the headquar-
ters of Methodism in London. But Bristol was in
advance of London in this matter. On the 12th of
May, 1739, in that city was laid the corner-stone of the
first Methodist chapel in the world. It was not, how-
ever, opened till some months after the occupation of
the Foundry,

CHAPTER II.

HISTORY CONTINUED-1739-1746.

THE glorious revival, now generally designated
Methodism, was not only rapidly increasing in
[numbers, and the formation of societies in Bristol and
[London and contiguous places, but, under the guidance
)f Divine Providence, was evidently converging to-
[wards a separate and permanent organization. It was
jlearly evident at this period that some bond of union
kmong the scattered societies was not only desirable,
)ut was an imperative necessity. Without some co-
lesive arrangement to bind these Christians together,
^here would be a lack of sympathy, oneness of purpose,
fcnd co-operation in efforts to extend the Redeemer's
:ingdom. Events soon occurred which led to the
loption of the class-meeting, an agency that has
)roved exceedingly useful in advancing and perpetu-
kting genuine religion among the Methodists.

The origin of the " United So'^ieties " was as follows:
fn December, 1739, eight or ten persons came to Mr.
Wesley desiring religious instruction concerning the
way to be saved. He conversed, advised and prayed
with them, and requested them to meet on the next
Thursday, when twelve came ; the week after forty,
and the following week one hundred. To these and

A MANUAL OF METHODISM.

others that v. mtinued to come he gave such counsel as
he believed to be in accordance with New Testament
teaching. These instructions and advices, which had
more reference to experience and conduct than to doc-
trine, he and his broth'^r Charles carefully embodied
in a little manual called " Rules of Society," still in
use among Methodists.

Mr. Wesley's home, when in London, near the
Foundry, was at this time honoured with the presence,
counsel and holy influence of his excellent mother.
Here she spent the last two years of her life, encourag-
ing and often directing her sons in the glorious work
of God. She died serenely in the seventy-third year
of her age, on the 23rd of July, 1742. Among the
many honourable and devoted women of Methodism
none in mental power, maternal virtues, decision of
character and genuine piety have excelled Susanna
Wesley.

As the 'good work progressed another difficulty aro.'^e,
how and where to obtain suitable men to watch over
the societies and congregations. A supply could not
be expected from the Establishment, for the bishops
and clergy, with few exceptions, discountenanced what
they regarded as an erratic religious movement.
Charles Wesley had already been cited to appear before
the Archbishop, who threatened him with excommuni-
cation because he had preached in the open air at
Essex and other places. As a decided Churchman,
John Wesley had no idea of allowing laymen to
preach. He had, indeed, appointed John Cennick to

HISTORY.

watch over the society at Kingwood — to pray, read the
Scriptures, and exhort the people, but not to preach.

Thomas Maxfield, another layman, was engaged in
similar work at the Foundry. On one occasion, in the
absence of Mr. Wesley from London, Maxfield ven-
tured to preach. On hearing the news at Bristol Mr.
Wesley hastened home, resolved to check at once such
an innovation. His aged mother, who had heard the
sermon, solemnly exhorted her son not to interfere with
the preaching of that young man, as she believed he
was called of God to preach the Gospel. In deference
to her judgment he consented to hear him preach, and
[* was satisfied that young Maxfield had a Divine call to
such work.

The grace and providence of God soon raised up
others who became very useful in publishing the glad
tidings of salvation. Among the most heroic, devoted
and successful of those who were thrust into the work
by the Spirit of God, without any ecclesiastical au-
thority, was John Nelson, a stonemason, of Bristol,
Yorkshire. He had received the knowledjxe of salva-
tion by the remission of sins, at the Foundry, and,
I constrained by the love of Christ, he hastened home
[to tell his family and neighbours, "what a dear
Javiour he had found." His house was soon filled
rith seekers of salvation. For some weeks, after each
lay's work was done, he stood at his door and preached
crowds the truth that had made him free. Many
rere convinced of sin and converted to God, some of
rhom had been exceedingly vile.
3

A MANUAL OF METHODISM.

Ingham, who was then preaching in various parts of
Yorkshire, came to Bristol, and after closely examin-
ing Nelson, and beholding the good results of his
preaching, encouraged him to persevere in the good
work. Other places contiguous to Bristol were soon
visited by Nelson, and everywhere conversions took
place and societies were formed. After a time Mr.
Wesley came and rejoiced in the spiritual prosperity of
the societies organized and cared for by this diligent
lay" preacher. For moral courage. Christian zeal, un-
tiring efforts, sanctified wit, patient endurance of
violent opposition, and success in winning souls, none
of Mr. Wesley's lay preachers excelled John Nelson.
The well-written biography of this remarkable man of
God has given inspiration to thousands to work in the
Gospel vineyard.

During this eventful year of Methodism — 1739 —
another element of power, contributing to its marvel-
lous success, was committed to the societies and
congregations by the introduction of hymns full of
Gospel truth, express'^d in genuine poetic thought and
mellifluous verse. Charles Wesley wad richly en-
dowed with the gift of poesy, and he consecrated it to
the service of God. It is doubtful if he has ever been
surpassed as a hymnist. The first volume, entitled
" Hymns and Songss " was now published by John and
Charles V/esley, and three years afterwards another of
similar character. These stirring, devotional and doc
trinal hymns, associated with appropriate music, sam
with the spirit and the understanding, were not only

HISTORY.

9 parts of
r examin-
lHs o£ l:iis
the good
were soon
isions took
J, time Mr.
rosperity o£
,hi8 diligent
an zeal.^n-
idurance o£
r souls, none
^ohn l^elson.
kable man of
, work in the

lism— 1739—
to its marvel-
societies and
,ymns full of
thought and
,^ richly en-
isecrated it to ^
has ever been H
>lume, entitled
^ by John and
Lids another of
Itional and doc-
i.te music, sane
were not only

a source of edification and comfort to believers, but
were also instrumental in attracting many to the
preaching places and prayer meetings that would not
otherwise have been favoured with such evangelical
privileges.

The year 1740 was characterized by great outpour-
ings of the Holy Spirit, in connection with the
itinerant labours of the Wesleys. Sinners were
converted, and societies formed in various parts of the
kingdom, John generally delivered three sermons a
day, sometimes four. The good work marvellously
progressed, but not without arousing the spirit of
bitter and violent opposition. Some of the preaching
places were beset with immense mobs who seemed
intent on destruction and murder. The preachers,
[both lay and clerical, were often pelted with stones
[and rotten eggs, and assailed with other carnal weap-
lons narrowly escaping with their lives ; while many
)f .lie people suffered in person and by the loss of
)roperty to a great extent. Persecution, however,
rather accelerated than retarded the progress of the
florious revival.

The transforming power of vital goiliness was
lowhere more manifest than in Kingswood. A won-
lerful change in the morals of the people had taken
)lace. In reference to the societies there, Mr. Wesley
Exclaimed: "0 what simplicity is in this childlike
jpeople ! A spirit of contrition and love ran through
tihem. Here the seed has fallen on good ground."
^e questions whether Hernhutt could afford a better

1 i

A MANUAL OF METHODISM.

example of Christian simplicity and purity ; and yet
these reclaimed colliers were repelled from the Lord's
Supper by most of the regular clergy of the churches
of Bristol, because their reformation had been effected
by the " irregular " labours of Methodists.

Mr. Wesley allowed great liberty in reference to
religious opinions among the members of society. He
only required of those who differed from him, that
they would not attempt to disturb the minds of their
brethren by agitating those doctrinal differences. A
man who had joined the society in London, having
made some disturbance in this way, was excluded.
Afterwards meeting Mr. Wesley, he enquired if he had
been expelled for his opinions. "Which opinions?"
asked Mr. Wesley. " That of election," he replied. " I
hold that a certain number are elected from eternity,
and they must and shall be saved, and the rest of
mankind must and shall be damned;" and asserted
that others of the society so believed. Mr. Wesley
replied that he never questioned their opinions ; all he
demanded was that they should "only not trouble
others by disputing about them." " Nay, but I will
dispute about them," responded the hearty Calvinist-
*' You are all wrong, and I am determined to set you
right." " I fear," said Mr. Wesley, " that your coming
with this view, would neither profit you nor us." " I
will go, then," replied Acourt, " and tell all the world
that you and your brother are false prophets ; and I
tell you that in a fortnight you will all be in confusion."

The Calvinist party, in less than a year after his

;^-1

HISTORY.

return from America, built for Mr. Whitefield a large
preaching house, near the Foundry, called the Taber-
nacle. This was soon filled with attentive hearers ;
much good was done, and many souls saved. John
Cennick, one of Mr. Wesley's lay helpers, thought it
best to exchange the Foundry for the Tabernacle. But
he lacked stability, for in a short period that was
exchanged for Fetter Lane, where he found a home
among the Moravians.

At this time, 1741-42, in London and many other
places, the work of the Lord, under the zealous labours
of the Wesleys, and their lay preachers, greatly pros-
pered. Before the close of 1742 twenty-two of the
latter, and one clergyman, were associated with the
Wesleys in pushing forward this evangelistic move-
ment. Mr. Wesley now, for the first time, found his
way to the northern parts of England. Newcastle, a
very wicked place, became the scene of a powerful and
extensive revival of religion, which greatly changed
the morals of the people, and led to the speedy erection "
of a Methodist chapel.

Mr. Whitefield was now, 1741, invited by the Ers-
ikines, who had recently seceded from the Kirk, to
[visit Scotland. Here he met with a warm reception,
knd by his earnest and warm-hearted preaching was
istrumental in leading many to Christ. On his
second visit, the next spring, he was received with
enthusiasm. In Edinburgh his preaching stirred the
whole city. The churches could not contain the
-people, and an amphitheatre, under awnings, had to be
constructed in the park for their accommodation.

A MANUAL OF METHODISM.

In England severe persecution not only continued,
but increased in violence during the year, often
encouraged by the clergy. Many of the lay preachers
were now eminently successful in turning sinners to
God, and organizing societies. In some places this
was accomplished before Mr. Wesley's first visit. This
was especially the case in Yorkshire and Cornwall,
where the courageous and devoted John Nelson
travelled and preached. Again we find Mr. Wesley in
the North, witnessing on every hand the advancement
of the work of the Lord. He now visited Epworth,
his native town, and being denied the use of the
church in which his father had preached, he went
into the graveyard and, standing on his father's grave-
stone, preached with power and success on eight
successive evenings. The rector not only refused the
church, but also the sacrament to this ordained minister
of the Church of England. The agents of Methodism
about this time encountered influential, protracted, and
cruel opposition. In Wednesbury, Walsall, and Shef-
field, Mr. Wesley, Mr. Nelson and others were very
roughly handled ; property was destroyed,, health, and
even life, endangered by brutal violence. During the
year 1843, Mr. Wesley visited a great many places for
the first time. Wherever he went success attended
his preaching. In some places he organized societies,
in others he found that through the energetic labours
of his lay preachers, Methodism had preceded him.
This was the case in Leeds, where he found a large
and prosperous society.

HISTORY.

The wonderful expansion of this revival of primi-
tive Christianity rendered it necessary that more
attention should be given to organization and govern-
ment. Hence the importance of frequent consultation
among its chief agents.

The first regular Conference was held at the
Foundry, beginning on the 25th day of June, and
ending on the 29th, 1744. There were ten persons
present — John and Charles Wesley, four clergymen of
the Church of England, and four lay preachers. On
the Sabbath, the day preceding the opening of the
Conference, all the preachers, lay and clerical, partook
of the Lord's Supper. The first session commenced
with a sermon by Charles Wesley. Then they pro-
ceeded to make rules for their guidance in the business
before them. This was followed by a season of prayer.
They then considered what to teach, and how to man-
age the societies. The relation of these to the
Established Church was talked over, but separation
was not encouraged. The subject of education also
engaged their attention. All seemed impressed with
the importance of a seminary for the training of
preachers, but for want of funds the matter was post-
poned till the next Conference. During this session
all the Conference were received at Lady Huntingdon's
mansion in London, for the countess still considered
Methodism a common cause. It was, however, not
long until she became associated with the Calvinistic
Methodists.

Mr. Wesley now published his " Earnest Appeal to

A MANUAL OF METHODISM.

Men of Reason and Religion." It was beautifully
written, full of Scripture truth, clear, logical and con-
vincing, showing that the doctrines of Methodism
were sound, and that the whole movement was of God.

In August, 1744, Mr. Whitefield made his third visit
to America, where he remained nearly four years. As
formerly, he went from place to place, preaching to
immense crowds with his usual eloquence and success.
While in Boston he was invited to become chaplain of
the fleet that was fitting out to attack Louisburg, in
Cape Breton, which then belonged to the French. This
he declined, but gave them a motto for their flag —
" Nil desperandum Christo duce" — fear nothing while
Christ is Captain. He also preached a powerful ser-
mon in behalf of the movement, which induced many
to join the expedition.

Methodist lay-preachers were now, for the first time,
found in the British army. There was a small society
in a regiment at Flanders, in the Netherlands, to whom
John Haime and others preached the Word of Life. In
a bat 3 at Fontenoy the Methodist soldiers displayed
such remarkable courage as to call forth from the
General expressions of admiration and wonder. Method-
ism ever since has been greatly indebted to lay
preachers and others in the army who have often been
pioneers in extending the good work. Among the
more prominent in its early history we name Duncan
Wright, Sampson Staniforth, John Evans, and Captain
Webb.

Bristol was selected as the place for the Conference

HISTORY.

of 1745. Besides the Wesleys, there was but one
regular clergyman present. There were, however,
seven lay preachers and one layman among the num-
ber. This gentleman was from Wales, Marmaduke
Gwynne, who was a superior man, a devoted Christian
magistrate, whose valuable influence was freely used
in advancing the interests of this evangelical move-
ment. The hospitalities of his mansion and his
intelligent converse were frequently enjoyed by the
Wesleys, Whitefield and other evangelists. Four years
after this Charles Wesley became his son-in-law.

In the discussions of this Conference it was clearly
evident that Mr. Wesley did not entertain the idea of
having his societies separated from the Church of
England. His sublime aim was the revival and per-
petuation of experimental and practical religion
throughout the land. He was willing and had courage
to obey God rather than man ; loved Jesus more than
the Church of England, and waited for the guiding
hand of Providence ; yet was often in perplexity when
it intimated duty, fearing that he and his people might
be led away from the Church he loved.

The cause of God in connection with the agencies of
Methodism prospered marvellously this year, 1745 ;
■ notwithstanding the fact that there was much dis-
turbance among the people, occasioned by rumours of
[a speedy invasion from the North to restore the throne
of Great Britain to the Stuart family. Newcastle was
[intensely excited ; the invading army was hourly ex-
Ipected. Mr. Wesley hastened thither, preaching night

A MANUAL OF METHODISM.

and day, not only loyalty to Jesus, but also loyalty to
King George. Providentially the plot was revealed by
a spy taken at Newcastle. Thus the country was
saved rebellion.

Charles Wesley, who from the beginning was in
labours abundant, this year, in travelling and preaching,
almost equalled his brother John. An incident occur-
ring in the autumn indicates in an impressive manner
his zeal for God. On his way to preaching he fell*
and received such injury as to be unable to walk for
several days. But during this time he preached on
his knees daily. And for some weeks, while using
crutches, preached three times a day. In a letter to a
friend he wrote : " The word of God is not bound if I
am ; but runs very swiftly. I have been carried to
preach, morning and evening."

Mr. Wesley was now so intently employed in his
evangelistic labours that he could scarcely find time
to attend the annual Conference. He was, however,
present at the one held in May, 1746, It lasted only
two days. There were now engaged in this remark-
able work of God twenty-two itinerant and forty
local preachers.

This year, for the first time, we hear of the name
"Circuit" in connection with Methodism. The follow-
ing comprised the whole field : London, Bristol, Corn-
wall, Evesham, York, Newcastle, and Wales. Mr.
Wesley travelled this year throughout nearly the
whole extent of Wales, witnessing with wonder and
delight the salvation of God among the people.

HISTORY.

Up to this period very few of the clergy looked
with favour upon the movements of Methodism. In
Cornwall, where it was spreading with surprising
rapidity, all stood aloof but one, the rector of St.
Gennis. Immoral in life for some time after he
entered holy orders, he became the subject of deep
conviction of sin, sought and found the pardoning
mercy of God, and then began to preach a felt Gospel
in such a manner that all the neighbouring clergy
closed their pulpits against him, and became very
unfriendly. He was soon called a Methodist, but was
willing rather to bear the reproach than change his
style of preaching. When threatened with the loss
of his gown, he took it off himself and casting it at the
prelate's feet, said : " I can preach the Gospel without
a gown." He continued to hold his parish, but
befriended the Methodists in every possible way as
long as he lived.

Persecution in almost every form vainly tried to
check the onward movement of this wonderful work
of God. John Nelson was cruelly beaten at Hepworth
Moor. His assailants thought that they had killed
him outright, but he survived. They threatened that
if John Wesley came to his next appointment, he
should not live another day. But their threats were
not executed. One of the most violent, when taken
sick, sent for John Nelson whom he had abused ; and
penitently acknowledged his wickedness, humbled
himself before God, and found mercy. For five weeks
after, till he died, he continued to praise the Redeemer,

A MANUAL OF METHODISM.

' !

and to testify to all who visited him that JesuH was
able to save to the uttermost.

About this time the Rev. William Grimshaw, of
Haworth, in York.shiru, began to co-operate with Mr.
Wesley in Gospel efforts. For a long time he had
earnestly sought peace of mind, and as soon as he
obtained it through faith in the blood of Chri.st, he at
once preached a present and free salvation. God
blessed the word, and manv of his hearers were soon
rejoicing in God. He openly countenanced Methodism
because he .saw that God was in the movement.
Without neglecting his parish he superintended two
Methodist circuits, looked after the classes, gave
tickets, conducted love-feasts, and discharged all the
other duties of a Methodist preacher. In Clristian
zeal, intense earnestnes.s, unwearied diligence, holy
ambition, and success jn turning sinners to God, he
has had but few equals. He endured much persecu-
tion, but rejoiced in that he was counted worthy to
suffer for Christ's sake.

Another clergyman, Vincent Perronet, vicar of
Shoreham, now voluntarily identified himself with
unpopular and despised Methodism. At this model
Christian home the itinerant Wesleys were often
found, greatly enjoying his congenial friendship, and
profiting by his wise counsels. Not only by his voice
in the pulpit and elsewhere, but by his pen, as a ready
writer, he publicly defended the doctrines of Method-
ism. Two of his sons became Methodist preachers.

CHAPTER III.

HISTORY CONTINUED-1747 1766.

MR. WESLEY'S first visit to Ireland was made in
August, 1747. On his arrival at Dublin he found
that Methodism had preceded him. He was welcomed
by a society numbering nearly tliree hundred, which
had been gathere<l and organized on the Methodist
plan by Thomas Williams, a local preacher irom
England. During his short visit, though he itinerated
but little, he saw that a wide and effectual door was
open for Methodism among that warm-hearted and
vivacious people. His return to England was immedi-
ately followed by the first visit of his })rother Charles
to the Emerald Isle. He continued six months travel-
ling and preaching amid marvellous scenes of Divine
power and grace. There seemed to be a peculiar
aptitude in the Irish mind for Methodism. Here it
spread with surprising rapidity, and soon won some of
its most signal triumphs. No sooner had Charles
Wesley returned to England than John again hastened
across the water to help on the good work, and to
rejoice in the success of the Gospel among the Irish.

The annual gathering of the preachers in 1747
was in London. There were present the Wesleys,
four Church of England clergymen, seven itinerant

mBOR

y !

I 1 1

A MANUAL OF METHODISM.

lay preachers, and the celebrated Welsh evangelist,
Howell Harris. This good man had gone with White-
field when the separation occurred on account of
doctrinal differences. But now Mr. Whitefield and
Mr. Wesley were on friendly terms, frequently inter-
changing pulpits. Howell Harris had too much
genuine religion to be a bigot. He rejoiced in Meth-
odism, because it was more intent on spreading
holiness than in looking after the externals of Chris-
tianity. Among the doctrines carefully investigated
at this Conference was that of entire sanctification.
It was clearly stated, and strongly asserted, with many
important and needrul cautions.

It is evident from the writings of Mr. Wesley,
about this time, that there was a change in his opinion
respecting the divine right of Episcopacy. He was
convinced that it jouid not be proved by the Scriptures,
or from Church history. Yet he clung to the Church
of England, while his course of life was evidently
leading his societies in an opposite direction. At this
Conference he and his brother Charles, becoming
alarmed at the outward current Methodism was taking,
passed a resolution that no more societies should be
formed. This, as he soon afterwards discovered, was
an unwise measure, which was repealed at the next
Conference.

The next annual meeting of the preachers was at
Tower Street Chapel, London, a new place of worship
for the Methodists. Besides the Wesleys, seventeen
lay preachers were present. The time and attention

HISTORY.

of this session were largely occupied in considering
the interests of the Kingswood School. Eighteen
months elapsed before the next Conference, which was
held at the Foundry in November 1749. The interim
between the two gatherings was marked by unusual
prosperity in the work of saving souls ; and this alone
is true success in the gospel ministry. Ireland was
specially visited with " showers of blessing." The
conversion of a young man there during the year
gave to Methodism one of its most devoted and useful
preachers. It was an outdoor sermon, on the parade
ground at Limerick, preached by R. Swindles, one of
Wesley's itinerants, that led Thomas Walsh to Christ.
He was reared in the Romish Church, but renounced
the creed of his parents as soon as he was convinced
that " there is but one God, and one mediator between
God and man, the man Christ Jesus." He united with
the Established Church, but found no rest to his
troubled soul till he heard Mr. Swindles preach from
the text, " Come unto me all ye that labour and are
heavy laden," etc. He was now a happy believer,
rejoicing in a conscious sense of the favour of God,
and, constrained by the love of Christ, soon began to
preach the everlasting Gospel. His marvellous career
was brief — only nine years — but the seals to his
ministry were numerous, both in England and Ireland.
No man ever accomplished so much in the same period
of time, for God and Methodism in Ireland, as Thomas
Walsh.

In the midst of incessant travelling, preaching, and

A MANUAL OF METHODISM.

:|l

superintending the societies, Mr. Wesley found time
to read and critically review a great variety of books.
He also wrote and published many sermons, letters
and tracts, which he scattered everywhere by his
active itinerants. He wisely used the press as an
agency for good, and thus became virtually the origin-
ator of the " tract society." This year he began to
prepare and compile the " Christian Library," — fifty
volumes — which were soon in circulation. Kingswood
School, chiefly for the education of preachers' children,
was opened about this time, and a yearly collection
for ii>s support ordered to be tal^en in all the societies.
This year, 1749, Charles Wesley ''^'as married — his
brother John performing the ceremony — to Miss
Gwynne, of Wales, an estimable and devoted Christian
lady, \7ith whom he lived happily all his days. His
brother also anticipated a similar engagement, but was
disappointed in securing the object of his affection.
Three years afterwards he was advised by a friend to
marry a widow lady of refinement and wealth, Mrs.
Vizelle, which proved an unfortunate affair ; for her
unreasonable and wicked jealousy destroyed the
connubial comfort of both. It may be that if he had
realized much domestic bliss, it would have interfered
with his itinerant labours. Such interruption of
extensive travelling was the case with Charles, who,
seven years after marriage, itinerated but little, though
he continued to the er^d to preach for the Methodists^
in London, Bristol, where he resided, and in contiguous
places.

HISTORY.

Only five months elapsed between the Conference of
1749 and that of 1750. The latter was held in March.
We have no records of its proceedings ; nor have we
the minutes of any subsequent sessions, save two,
before the year 1765, when their regular publication
commenced. There were now about seventy evangel-
ists publishing in various parts of the kingdom the
glad tidings of Gospel grace.

During this year Mr. Wesley, in company with
Christopher Hopper, one of his most devoted and
useful preachers, paid a four months' visit to Ireland,
where they found the cause of God in a very pros-
perous condition. The terrible persecution which had
been raging with violence for nearly two years, had
subsided, except in Cork, where many Meihodists
were still suffering for Christ's sake. In Dublin
larger crowds than ever attended the preaching of Mr.
W^esley. Sixty military men were associated with the
large and growing society at Limerick.

This year one of Mr. Wesley's itinerants, through
excessive toil and exposure, lost his health ; with
a smile on his face John Jane said to one of his
fellow-labourers, " I find the love of God in Christ
Jesus," and departed to be " forever with the Lord."
In a notice of his death Mr. Wesley says : " All his
clothes, linen, and woollen stockings, hat and wig, are
not thought sufficient to answer his funeral expenses,
which amount to £1 17s. 3d. All the money he had
was one shilling and four pence, enough for any
unmarried preacher of the Gospel to leave to his
executors."

1! pi i

A MANUAL OF METHODISM.

In 1751 two Conferences were held — one at Bristol,
the other at Leeds. Thirty preachers were present
at the latter, many of whom were desirous that the
Methodist people should have the sacraments dispensed
to them by their own preachers. But Mr. Wesley did
not yet see his way clear to allow this privilege. He
discouraged every effort tending towards separation
from the English Church. Pro idence was guiding in
the right direction, but the movement was not quite
as rapid as some good men desired.

In 1751 Mr. Wesley paid his first visit to Scotland,
accompanied by Christopher Hopper. Even here he
found that Methodism had preceded him. There was
a small society at Dunbar, and another at Mussel-
borough. The regiment quartered there had come from
Flanders, where many had been converted under the
preaching of John Haime. Mr. Wesley's visit to this
place was in response to an invitation from the colonel.
Mr. Whitefield had advised Mr. Wesley not to go to
Scotland, because of doctrinal differences. He how-
ever went, and not in vain. He had less success than
in Ireland, but good was accomplished, vital godliness
promoted, and the tree of Methodism planted, which
has borne good fruit. Mr. Hopper was the first Meth-
odist lay preacher that laboured in Scotland ; he was
made a great blessing to many in Edinburgh, Dunbar,
Leith, Dundee, and Aberdeen. Methodism certainly
did not spread there so rapidly as in Ireland, or Eng-
land ; perhaps it was not so much needed.

Until the Conference of ,1752 the lay preachers had

I 111

HISTORY.

no stated allowance or fixed salary. The stewards of
the societies, or circuits, were responsible only for their
travelling expenses. Board was gratuitously given,
and private donations were the only other source of
supply. Many good men with families were obliged
to locate and secure a living in some other way. But
now the salary was fixed by the Conference, at twelve
pounds — nearly sixty dollars — per annum. A few
years afterwards it was raised to sixteen pounds.
Much improvement since that day has been made in
this matter, and still there is room for advancement.
The former times, financially, were not better than
the present.

This year, for the first time, a Conference of Meth-
odist preachers was held in Ireland, at Limerick, where
Methodism had greatly prospered. Nine of the eleven
preachers present were engaged in the good w^ork in
[Ireland. Mr. Wesley presided, and rejoiced with his
[brethren in the success reported. These itinerants, in
the midst of fierce opposition, wearisome journeys, and
I hard fare, were effecting a noble work for God and
[humanity.

During this year we find Mr. Whitefield itinerating
[and preaching, with his usual power and success, in
imerica, Scotland, England and Wales. In the last-
lamed place he travelled on horseback three hundred
liles, and preached twenty times, in a fortnight. In
Scotland he heard of a dozen young preachers who
.iad been awakened under his ijermons ten years be-
fore. He was everywhere popular as a preacher, both

mini

A MANUAL OF METHODISM.

in Scotland and in England, but not successful as a
pastor. In this respect he was unlike Mr. Wesley,
who gathered into society all who expressed " a desire
to flee from the wrath to come." Thus Methodism
grew much more rapidly under the organizing and
governing ability of John Wesley than it did under
the more eloquent George WhiteHeld.

The Conference of 1753 was held at Leeds ; there
were present twenty-eight itinerant preachers, twelve
local preachers, and four laymen. Information respect-
ing its proceedings is obtained from manuscripts kept
by some of the preachers. Towards the close of the
year Mr. Wesley's health failed, and by the order of
his physicians he was obliged to desist from itinerant
and public labours. As all the indications of rapid
consumption appeared in his case, much anxiety was
felt throughout the societies, and public prayer was
made for his recovery. One day it was thought he
would not live many hours, when he wrote his own
epitaph, as follows : " Here lieth the body of John
Wesley, a brand plucked from the burning ; who died
of consumption, in the fifty- first year of his age ; not
leaving after his debts are paid ten pounds behind
him ; prajdng, God be merciful to me, an unprofitable
servant." Prayer was answered : he was restored to
health, and lived to pursue his itinerant and other
labours for thirty-seven years longer. During his
temporary retirement he commenced his "Notes on tin
New Testament," with a new version of the text. The
recent New Testament revision, which took years <>t

HISTORY.

the time and attention of learned men in Europe and
America, bears a striking resemblance, in most of the
alterations from King James' version, to that of John
Wesley's, which speaks much respecting his scholar-
ship and fidelity to the truth. Early the next spring
we find this remarkable man of God, with unabated
zeal, unwearied effort, and increased physical vigor,
incessantly engaged in his usual work, travelling,
preaching, writing for the press, and faithfully super-
intending the varied interests of his extensive field of
toil. This year he affectingly records the death of a
dear friend and brother preacher, the Rev. John Meri-
ton. This clergyman from the Isle of Man sympath-
ized with Methodism, and to the utmost of his ability
advanced its interests. He was present at the first
Methodist Conference, and attended nearly all the
others up to this date. In various parts of the king-
dom he preached the Gospel with power and effect>
and willingly suffered persecution, even to imprison-
ment, for Christ's sake. *

The next Conference was held in London, May, 1754.
It was a season of great peace and spiritual influence.
As five itinerants a short time previously had left the
work, it was agreed at this Conference not to act
independently of each other. Finances caused the
withdrawal of those men. They could not support
their families on the Conference allowance. Four of
them joined the Independents, the other became a
Church of England clergyman.

Again Mr. Whitefield visited America. He left

( '

A MANUAL OF METHODISM.

1 I

England in March for Georgia, and after attending to
some business with his Orphan House, at that time
containing 106 persons, he proceded to itinerate and
preach as formerly, extending his visits from Georgia
to New Hampshire. Everywhere he met with success.
He remained in America scarcely one j^ear, for we
find him in March, 1755, preaching in London, near
theatres, surrounded by enraged mobs who vainly
attempted several times to take his life. Two years
after this he met with still rougher usaije from a
demoniacal mob in Dublin. In the tumult his hat
protected him for a while from the stones, but at last
it was knocked off, and he received some severe cuts
about his temples, causing the blood to flow freely.
Friends came to his rescue, and washing away the
blood, found that he was not dangerously wounded.

The Conference of 1755, at Leeds, was marked by
more debate than usual. The absorbing (juestions
were separation from or continued adhesion to the
Established Church. Mativ of the Methodists, includ-
ing some of the preachers, thought that the time had
come when they should no longer be under the
necessity of receiving the sacraments from the clergy
of the Establishment, especially as some of them were
drunkards and otherwise immoral. Three days were
spent in the discussion. Neither of the Wesleys
favoured separation. A kind of compromise, however,
was effected, which in fact only postponed the coming
event. Charles Wesley saw this, and was so much
annoyed at the proceedings as to take " French leave "

HISTORY.

of the assembled Conference. John seemed unwilling
to have much to do with externals : he was more afraid
of his people leaving Christ than of leaving the
English Church. He wrol^e to one about this time,
'' Church or no Church, we must attend to the work of
saving souls." This year the form of renewing the
Covenant was observed by the societies in London. It
has since become an annual service throughout the
Connexion. At this Conference we first hear of some-
thing which has ever since become part and parcel of
Methodism, " Chapel debts." The amount was £4,000.
The Conference of 1756, which met at Bristol in
August, was attended by fifty — the largest yet held.
Much brotherly love and harmony of thought were
manifested. Charles Wesley, who had left the previous
Conference so abruptly, was again in his place, consult-
ing the brethren as to the best method of extending
and perpetuating the marvellous work of God. John
Wesley now wrote his " Twelve reasons against a
separation from the Church of England," which,
however, were not published till two years afterwards.
His sixth visit to Ireland was made this year. He
met his preachers in Dublin, and with them devised
plans for the advancement of the good work. He
visited most of the circuits, and preached for the first
time at Ballingran, the home of Philip Embury and
Barbara Heck, who a few years afterwards became
the pioneers of American Methodism. Thomas Walsh,
the deep thinker, diligent worker, eloquent and suc-
cessful preacher, accompanied Mr. Wesley in his tour
through Ireland.

A MANUAL OF METHODISM.

From this date to 1760, — four years, — we have but
little information concerning Conference proceedings.
In reference to that of 1758, which was held at Bristol,
we find only the following suggestive sentence : " It
began and ended in perfect harmony." The next, in
London, was occupied chiefly in examining the
character of the preachers — a practice that has con-
tinued till this day.

Charles Wesley, having now fixed his chief residence
at Bristol, ceased to itinerate, except in London and
adjacent localities ; but continued to co-operate with
his brother in eflforts to strengthen and advance
Methodism.

This year, 1757, one of the brightest luminaries
that ever shone in the firmament of any Church
appeared within the horizon of Methodism. John
Fletcher, a native of Switzerland, educated at Geneva,
had thoughts of entering the ministry there, but
hesitated because of his Arminian principles. During
a visit to London he heard preaching which convinced
him that he needed justifying grace, nor did he rest
till the blessing was obtained. Soon after, at Mr.
Wesley's request, he took orders in the Church of
England, and at once associated himself with the
Methodist movement. Being offered the parish of
Madely, he accepted it in preference to one more
refined and with larger pay. . Its spiritual interests
greatly improved under his evangelical preaching and
pastoral fidelity.

He travelled extensively with Mr. Wesley, and for

HISTORY.

thirty-eight years was his most intimate friend and
counsellor. His literary efforts were of immense
service to the cause of God. His defence of genuine
Arminianism, in his "Checks to Antinomianism," is
impregnable. The world still requires the circulation
of these writings to check the refined Antinomianism
of our day.' He was a powerful preacher, sound
logician, able writer, model controversialist, successful
pastor, and symmetrical Christian. No man associated
with Methodism, except John Wesley himself, has
done more for its interests than John Fletcher.

The name of another superior man appears this
year for the first time, 1757, among the list of
preachers — Alexander Mather. He was a Scotchman
with a splendid intellect, wholly consecrated to the
service of God. He laboured with remarkable success
for over forty years. He was ordained Superintendent
by Mr. Wesley, but never sought to exercise any
official authority over his brethren. He was the
second President of Conference, after Mr. Wesley's
death. For integrity of character. Christian firmness,
dignity of manner, wisdom in counsel, and brotherly
love, few men have exceeded Alexander Mather.

In 1758 we again find Mr. Wesley in Ireland. He
was accompanied by Robert Swindles, one of his
i excellent and trustworthy assistants. The Irish Con-
ference this year met in Limerick. Fourteen preachers
[were present. Here for the last time Mr. Wesley met
with Thomas Walsh, now sick and nigh unto death.
pe died in Dublin the following spring, exclaiming,

A MANUAL OF METHODISM.

just after a season of mental darkness, " He is come !
He is come ! my beloved is mine, and I am His ; His
forever ! " Mr. Wesley was greatly attached to this
younjy man, and says of him, " such a master of biblical
knowledge I never saw before, and never expect to
see again." At this Conference two young men were
received on probation for the ministry, who became
very useful in Methodism; Philip Embury and William
Thompson. Of the former we shall hear again in
American Methodism. The latter became a leading
man in the Connexion, a superior preacher, a faithful
friend to Mr. Wesley and Methodism, and was the first
elected President of the Conference in Eni^land.

The Calvinistic Methodists were now enjoying great
prosperity. Several prominent clergymen of the
Established Church, recentlv converted, favoured the
movement, and were very successful in extending the
great revival. A few of the names of those men have
become familiar to the world — Romaine, Madan, Venn,
Hicks, and John Berridge. The preaching of some of
these, especially Berridge, was attended with strange
physical manifestations, similar to those which were
witnessed in 1741 in connection with Mr. Wesley's
preaching. Sometimes in the church at Everton,
where he officiated as vicar, nearly the whole congre-
gation were moved with such excitement as to cause
many to cry out, with sobs and groans, in great agony.
He travelled extensively, often amid wonderful scenes
of salvation. In one year the number of conversions
where he journeyed was estimated to be at least four

HISTORY.

thousand. This glorious work of grace soon awakened
severe and determined persecution.

In 1760 we find tlie preachers convened in Bristol.
Not much business was accomplished, as the session
continued only two days. This year the great revival
not only continued to expand, but also to deepen in an
unusual manner. The work of eiitire sanctification
became more prominent in the gospel movement.
Some years before this, Mr. Charles Wesley said to
his brother John : " The day of the Methodist Pentecost
has not fully come, but I doubt not it will ; then shall
we hear of persons sanctified as frequently as we now
hear of them being justified." Throughout the societies
the holiness interest increased, till multitudes were
professing the blessing of perfect love, and giving
every desirable proof, in spirit and conduct, that such
was the case.

King George III. now ascended the throne, and in
his first speech to Parliament, declared that religious
toleration should be allowed throughout the Kingdom
of Great Britain and all her Colonies. This was a
source of joy and gratitude to the Methodists. He
also in private expressed his high appreciation of the
good accomplished in Britain by the labours of the
Wesleys.

A Methodist society outside the British Isles, except

in the army on the continent, was not known up to

this date, 1760 ; but now we hoar of one providentially

formed on an island near the American coast. A

• gentleman from Antigua, in the West Indies, while

A MANUAL OF METHODISM.

visiting England in 1758, heard Mr. Wesley preach at
Wandsworth, and becoming interested in the subject
of vital godliness, sought and found the " pearl of
great price." Two of his female servants were also
converted, whom Mr. Wesley baptized. On his return
to his adopted home he established a prayer meeting,
where he freely told what God had tone for his soul.
Soon a good work commenced, and some were con-
verted. These he formed into' a class and became
their leader. Thus Methodism was introduced into
the West Indies, where it has achieved glorious
triumphs.

During the summer of this year, a few Methodist
families emigrated from Ireland to America, settled in
New York, and became the germ of American Meth-
odism. Philip Embury was the leading man of this
group of emigrants. He had been a local preacher in
Ireland, and two years before leaving, had offered
himself to the Conference as a candidate for the
ministry. He was not, however, sent into the work,
because additional ministers were not required. Shortly
after, being placed on Mr. Wesley's list of reserve, he
married, an event which speedily led him to America.
Providence was guiding him in a way which he knew
not. •

In 1763 the London societies were much disturbed
by the fanaticism of a local preacher named George
Bell. He imagined that he could work miracles, and
made the attempt, but failed. He also cherished th'^
idea that he was infallible, and predicted that in u

r ■ n ^

HISTORY.

preach at
e subject
" pearl of
were also
lis return
meeting..
• his soul,
were con-
d became
uced into
glorious

Methodist
settled in
2an Meth-
an of this
reacher in
ad offered

for the
the work,

Shortly
reserve, he
America,
li he knew

disturbed
ed George
racles, and
irished th'^

that in u

certain night in February, the world would come to an
end. Many believing him were greatly excited and
alarmed, and continued all that night in religious
services. He was expelled the society, and a few who
had imbibed his opinions went with him ; strange to
say, Thomas Maxfield, one of Mr. Wesley's first lay
preachers, was among the number. He gatiiered an
independent congregation in Moorsfield, to whom he
preached Calvinistic doctrines for several years. He
even went so far as to write against JMr. Wesley and
Methodism. George Bell became a rabid politician,
renounced the Gospel, and embraced sceptical notions.
We find but little information respecting Conference
proceedings from this period till 1765, when the regu-
lar publication of the Minutes began. The Conference,
for the first time, was held this year (1765) at Man-
chester. The various reports indicated the marvellous
expansion of the evangelical revival. There were now^
in Englan^V 71 preachers labouring on 25 ciicuits ; in
Ireland 8 "circuits, 15 preachers; Wales, 2 circuits, 2
preachers. In the Minutes for this year there appears
a new term applied to a class of ministers, with which
Methodism has ever since been familiar — " Superannu-
ated preachers." Some things, both strange and wise,
were ordered by this Conference. One was that men
and women should sit apart during the hours of wor-
ship, that all should be exhorted to sing, and the
preachers to see that the people were taught to sing
by note. Love-feasts not to continue more than an
hoiu' and half ; and all the people to be at home at

V <

A MANUAL OF METHODISM.

111!
^ 11

litiiii

nine o'clock. The use of tobacco and spirituous liquors
were strongly denounced.

We now hear of the introduction of Methodism into
Newfoundland by Lawrence Coughlan. This man was
converted in Ireland, his native country, and entered
the Methodist ministry in 1755. Ho laboured both in
Ireland and England till 1764, when Mr. Wesley de-
sired him to go as a missionary to Newfoundland. As
the Bishop of London refused to ordain him, Erasmus,
a Bishop of the Greek Church, on a vibit to England,
complied with Mr. Wesley's request and performed the
ceremony. He reached Newfoundland in 1765, and
toiled for some considerable time without seeinjj much
fruit of his labours. But a revival came, and many
were converted to God. He preached Methodist doc-
trines and formed classes, though recognized as an
agent of the " Society for the Propagation of the Gos-
pel in Foreign Parts." In his letters he declares, " I
am, and do confess myself, a Methodist. The name I
love, and hope 1 ever shall." He remained on the
Island seven years, when he returned to England and
desired to engage in circuit work ; but before an ap-
pointment was made, while conversing with Mr.
Wesley in his study, he was seized with a paralytic
stroke, and was suddenly removed to the home above.

The tree of Methodism thus planted in Newfound-
land has grown to large proportions, under the shadow
of which thousands now find shelter and blessing.

The Conference of 1766 met at Leeds. Again the
subject of Methodistic relation to the Establishment

HISTORY.

was discussed, when it was once more affirmed that
the Methodists were not dissenters. Mr. Wesley
urged his preachers not to hold their services during
Church hours. Hence five o'clock was the hour for
preaching, both morning and evening. They were
also advised to attend the English Church. The debt
of the Connexion, incurred by building places of wor-
ship and houses for ministers, now amounted to £10,-
000. It was therefore ordered that henceforth no
buildinjj should be undertaken till two-thirds of the
necessary money was subscribed. Mr. Wesley in a
very able address explained, and defended his provi-
dential position as their leader, and earnestly exhorted
the preachers to greater devotion and faithfulness in
the dischartje of the solemn duties of their high
vocation.

In the latter part of this year (1766) the first Metho-
dist Society on the contir^ent of America was formed
at New York. During the preceding six years that
Philip Embury had been there it does not appear that
he made any public attempts to introduce Methodism.
He associated in worship with the Lutherans, by whose
ministers some of his children were baptized. He
also, as his brother informs us, never neglected family
worship. But after the arrival, in 1765, of several
more Methodist families from Ireland, who, with those
already there, were beginning to wander from God, he
was induced, by the solemn entreaties of Barbara Heck,
to commence preaching iii his own house. There were

A MANUAL OF METHODISM.

IB I I

only five persons at the first servle, but increasing
numbers soon led to the occupying of a larger place.

In a short time a class-meeting was organized con-
sisting of twelve persons, three of whom were soldiers
of the British Army, then stationed in New York.
This was the becjinninof of Methodism on the American
continent — the day of small things — but what glorious
and marvellous results have followed this humble
effort !

About this time Robert Strawbridge, another local
preacher from Ireland, came to America, and settled
in Maryland. Possessing much strength of character,
and full of zeal for the Master, he at once commenced
preaching and was soon favoured with large success.
It was not long until he erected a preaching-place —
the log meeting-house of famous memory, twenty-two
feet square — where wonderful displays of grace were
realized. Scores were converted to God, and Method-
ism permanently introduced into Maryland by this
devoted servant of God. Several of the early native
preachers, who became eminent in doing good, were
converted in that humble place of worship.

CHAPTER IV.

HISTORY CONTINUED -1767-1779.

AT the Conference of 1767, which was held in Lon-
don, both sections of Methodism were represented.
Mr. Whitfield and Howell Harris were there in fellow-
ship with the Wesleys, not to dispute, but to strengthen
each other's hands in God. Now, for the first time, a
census of the societies appears, the number reported
being nearly 26,000. Among the nine preachers re-
ceived on probation at this Conference was one who
subsequently became distinguished for ability and
great usefulness in American Methodism. Francis
Asbury was sent out by the English Conference as a
missionary to America in 1771. He was truly a
flaming evangelist, a star of the first magnitude, a man
of apostolic spirit ; abundant in labours and sufferings
for Christ ; he was honoured with marvellous success
in saving souls, and in extending the Redeemer's
kingdom on the continent of America. Thirteen years
after his arrival he was ordained General Superin-
tendent of Methodism in the United States, and with
great fidelity and entire satisfaction to the whole
Church were the onerous and responsible duties of the
superintendency discharged. After forty-five years of
ministerial toil and success, he gently fell asleep in
Jesus in 1816.
5

A MANUAL OF METHODISM.

The little congregation of Methodists at New York
were now (1767) surprised and delighted at the sud-
den appearance in their midst of Captain Webb, a
British officer, who preached to them in his uniform.
He had been converted at Bristol some vears before
under the preaching of Mr. Wesley, who licensed him
as a local preacher. He was on military duty at
Albany, but, hearing of the society at New York, he
hastened to enjoy their fellowship. His sermons were
powerful, accomplishing much good in the city and
adjacent places. He continued to discharge his mili-
tary duties, and to preach the Gospel in America and
England until 1796, when he suddenly entered into
the joy of his Lord.

During the year 1768 we first hear of a theological
school for the training of Methodist preachers. It
originated in the liberality of a devoted Christian
lady of London, the Countess of Huntingdon. She
consulted Mr. Wesley concerning its management, and
it was opened in due time, under the presidency of
John Fletcher, Joseph Benson being its head master.
It was not long, however, under their control, for her
ladyship being in sympathy with the Calvinistic
Methodists, could not tolerate their decided Arminian
teaching, hence their departure from the institution.
It was resolved at the Conference which met at
Bristol in August, that no travelling preacher should
carry on a trade. Enquiry was made respecting the
cause of a decrease in ten societies. The reason as-
signed was neglect of pastoral duties, occasioned by

il II

HISTORY.

the secular work of the preachers to maintain their
families.

The first Methodist chapel in America was opened
in October by Philip Embury. The building was of
stone, 60 feet in length, 42 in breadth. The largest
subscription towards its erection (£50) was that of
Captain Webb. One of the donors was a young
curate, Inglis, who afterwards became the first Anglican
bishop in Nova Scotia. The Church of England and
Methodism might always have kept near each other,
but in our day ritualism and sacerdotalism are rapidly
widening the breach.

About this time Methodism began again to show
itself in the University of Oxford. The " Holy Club "
was being reproduced, but it was nipped in the bud.
"Six students were expelled for reading, praying, and
expounding the Scriptures in a private house ! " This
act of blundering biiijotry called forth from the intel-
lect of a Mr. Magowan, a phamphlet entitled " The
Shaver," which for cutting and logical satire, has prob-
ably never been surpassed in the English language.

The next Conference began at Leeds August 1st,
1769. It was memorable for its missionary character.
An earnest request for preachers had come to Mr.
Wesley from the society at New York, now numbering
about one Jiundred persons! In Conference he asked
the question, " Who is willing to go to America ? "
No response was given. Mr. Wesley was grieved.
The next morning he preached from the text, " I have
nourished and brought up children, and they have

.1 I

! I

A MANUAL OF METHODISM.

rebelled against me." When the Conference reas-
sembled, the question bein^ repeated, a favourable
ant.wer was elicited — Joseph Pilmoor and Richard
Boardman, volunteered their services. They were
accepted, and, Methodist-like, a collection was made at
once among the preachers to defray the expense of
the voyage, and to help pay the debt on the chapel at
New York. Seventy pounds — nearly $350.00 — was
thus realized — a noble contribution for those men,
many of whom could scarcely live on their salary.
Fifty pounds of this money went towards the debt.
Just about the time these missionaries were leaving
England, one of Mr. Wesley's preachers from Ireland,
Robert Williams, arrived at New York. He at once
took charge of the society, met the classes, and gave
tickets. Here is a copy of the first ticket issued in
America : —

♦ PsALMCxlvii.il. October 1, 1769.

\ " The Lord taketh pleasure in them that fear

t Him, in those who hope in His mercy. " — Hannah

1 Dean.

I RoBKRT Williams, New York, 75.

Dr. Stevens says : " For six years Williams was one
of the most effective pioneers of American Methodism,
the first minister that married, the first that published
a book — Wesley's Sermons — the first that located,
and the first that died." After the arrival of Pilmoor
and Boardman, Williams went southward, everywhere

HISTORY.

labouring with success. He was exceedingly useful
in Virginia, formed the first circuit there, was instru-
mental in leading into the ministry the first native
minister, William Watters. Rev. William Crook says
Robert Williams was " the first of the heroic band of
Itinerants in America, and one of the grandest men
Ireland ever gave to American Methodism. His grave
is unknown, but though no marble tells where he
sleeps, Methodism in North Carolina, New England,
and Virginia, is his monument."

Provision was now made for the systematic support
of preachers' wives. They were allowed ten pounds a
year, and each child entitled annually to four pounds ;
the boys till they were eight years of age, when they
were sent to the Kingswood school ; the girls till they
were fourteen.

This year that great revivalist, George Whitefield,
ceased at once to work and live. He died at New-
buryport. New England, on the 30th September, aged
56. A multitude came to the house where he was a
guest, wishing to see him and hear his voice once more.
Though very unwell, he attempted to give a short ex-
hortation, which proved to be his last address. It was
expected that he wonJd preach the next day, but
about sunrise his majestic voice was hushed in silence,
his eloquent tongue refused to articulate ; he was not,
for God took him. In the course of a ministry of
thirty-four years, he preached eighteen thousand times,
an average of ten sermons per week. The tidings of
his death greatly affected the Churches both in Britain

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and America. Mr. Wesley's sermon on the mournful
event indicates how much he valued and loved that
eminent servant of God. There iave been in connec-
tion with Methodism, and other branches of Christ's
Church, men of greater mental ability, intellectual ac-
quirements, and logical acumen than Mr. Whitefield,
but none in Christian zeal, fervid eloquence, genuine
pathos, oratorical power, magnetic influence, sympa-
thy for souls, and ministerial success, have surpassed
him.

The Conference of this year deemed it necessary to
speak out decidedly in reference to doctrinal errors
which were proving very injurious to the evangelical
movement. Antinomianism was evidently spreading
in the land. A theological controversy now com-
menced, which greatly agitated both branches of
Methodism for six years. It was brought to a close,
chiefly by the logical, and unanswerable arguments of
Fletcher, in his admirable " Checks to Antinomianism."
This masterly defence of evangelical Arminianism,
gave a new impulse to the truth, which to this day is
being felt throughout Christendom. In numerous
cases, strong prejudices against some of the doctrines of
Methodism have been complet^y removed by a careful
perusal of John Fletcher's controversial writings. The
method of reasoning is so convincing, and the spirit
manifested so Christ-like, that even the prejudiced
reader is compelled to feel the force of divine truth.

The Conference of 1770, which was held at London,
reported nothing very special. The religious contro-

HISTORY.

versy now raging between the leaders of Arniinian
and Calvinistic Methodism seemed to be the most
prominent subject.

The next Conference, 1771, which was held at
Bristol, was remarkable for some unusual particulars :
very few candidates for the ministry received ; no in-
crease of circuits, and but little in the membership.
Connexional debts, now largely increased, which led to
the adoption of a weekly penny collection in the
classes. Henceforth this financial arrangement became
general.

Not many were received on probation for the min-
istry at this Conference , but among the few we find
the name of one — Joseph Benson — who rose to emi-
nence in the Connexion as a preacher and writer.
He was the author of an excellent Commentary on the
Holy Scriptures, which is yet read with interest and
profit. Twice he occunipd the chair of the Con-
ference, and for eighteen years was editor of the
Wesleyan Methodist Magazine. Not many in grasp
of intellect, profound scholarship, biblical knowledge,
effective preaching, holy living, and Christian fidelity,
have equalled Joseph Benson. The Conferences of
^ 772-3 and 4 were held respectively at Leeds, London,
and Bristol. Their minutes present nothing of special
importance to the historian.

In 1772 we hear, for the first time, of emigrants
from England settling in Nova Scotia. They con-
tinued to come every year till 1775, when quite a
number were located at Amherst and elsewhere. A

A MANUAL OF METHODISM.

few of these were Methodists from Yorkshire, who
became the pioneers of Methodism in Nova Scotia.
The names of some: Dixon, Trueman, Fawcett, Wells,
Black, Oxley, Newton, Dobson, Weldon, and Smith,
are still familiar in the Maritime Provinces.

Newfoundland was now left without an itinerant
preacher, as Mr. Cough Ian returned to England in
1773. But the Societies, numbering about two
hundred, were cared for by two or three faithful local
preachers, until tho arrival of John McGeary, whom
Mr. Wesley sent out ii) 1785.

In 1773, the literary labours of Mr. Wesley were
given to the world in the form of thirty-two volumes.
It ever has been matter of surprise how this venerable
man could, in connection with almost incessant tra-
velling and preaching, write so many books. He was
a model in the use of time, well worthy of imitation
by his sons in the Gospel.

Two more preachers, Thomas Rankin anc! George
Shadford, were now sent by Mr. Wesley to America,
where a Conference for the first time was held, and
William Watters, the first native preacher, taken out.
The following year was one of great prosperity, both
at home and in the American Colonies. Number of
members 35,612. Among the probationers of this
year were James Rogers and Samuel Bradburn, who
became eminently useful in the Connexion. The name
of the first has become familiar to Methodists, through
the valuable and useful memoir of his devoted wife,
Hester Ann Rogers. The latter for his remarkable

HISTORY.

eloquence, was desij^nated the " Demosthenes of Meth-
odism."

American Methodism had so greatly prospered
durinjLj its eight years' continuance as to number now
— in 1774 — 14 circuits, 17 preachers, and over two
thousand members.

The valuable labours and marvellous success of
that heroic man of God, John Nelson, this year came
to a termination. He died suddenly at Leeds. A vast
concourse followed his remains through the streets,
singing amid sobs and tears the sublime funeral
hymns of (Jharles Wesley. He was buried in Birstal,
his native place.

The American revolution, occasioned by the unwise
legislation of Great Britain, now assumed such an at-
titude that all the English preachers returned home
except Mr. Asbury, who found a safe retreat in Dela-
ware. The removal of these labourers checked some-
what the progress of Methodism in America, but the
suspense was soon over, and the good cause advanced
more rapidly than ever.

At the Conference held at Leeds, 1775, Mr. Wesley
read certain letters he had received, charging some
preachers with inability and unfitness for the work.
After careful investigation by committees, it was
manifest that the charges were unfounded. Many
very superior men were found among the twenty can-
didates that offered themselves for the ministry this
year; we name only two, Duncan Macallum and John
Valton.

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At the Conference session of 1776, in London, the
mental ability and moral character of every preacher
was carefully investigated ; resulting in the expulsion
of two for misbehaviour, and one for incapacity. All
were exhorted to study Fletcher's works.

The increasing revolt of the American Colonies called
forth from Mr. Wesley a calm, yet vigorous address.
It, however, accomplished but little, even among
Methodists, in checking revolutionar}- measures. Pro-
vidence evidently favoured the efforts of the people
for independence. This year we find Mr. Boardman,
who left America at the beginning of the Revolu-
tion, labouring as a Methodist minister in the city of
Cork ; Mr. Pilmoor, who desisted from travelling on
his return to England, taking circuit work until 1785,
when he joined the Episcopalians. He was probably
offended because Mr. Wesley did not select him as one
of the legal hundred in the famous " Deed of Declara-
tion." Shortly after this he returned to America, and
for some time was rector of Ann street Church, New
York, and subsequently of Saint Paul's Church, Phila-
delphia. He always cherished a friendly feeling to-
wards the Methodists, and frequently interchanged
pulpits with their ministers.

During this year, we hear, for the first time, of
Dr. Coke in connection with Methodism. He was a
young clergyman of the Church of England, when
Mr. Wesley and he first met, 1776 ; but in conse-
quence of spiritual benefits realized from the counsels
of a class leader, and from Fletcher's writings, he

HISTORY.

was favourably disposed towards Methodism. Like
the VVesleys, he was driven from the English Church
because of his evangelical preaching. It soon became
apparent that he was a providential supply, well
qualified to assist Mr. Wesley in pushing forward with
wisdom and vigour the glorious Gospel enterprise.
Dr. Coke was not remarkable in either stature, or
voice, but he possessed unusual magnanimity of soul^
was highly educated, and in every vay adapted to be
a leader among the princes of Israel. He was set
apart by Mr. Wesley as general superintendent, cr
Bishop of American Methodism. As an originator and
promoter of Christian missions, the world has not seen
his superior. In this remarkable man of God were to
be found all the elements of true greatness. For im-
plicit faith in God, true courage, unflagging persever-
ance, missionary enthusiasm, self-denying toil, stability
of purpose, and success in doing good, he has had few
if any equals in Methodism. In planting and super-
intending missions, he crossed the Atlantic eighteen
times, and continued this noble work till 1814, when,
full of faith and hope in reference to the establish-
ment of a mission in the East Indies, he left England,
with seven preachers, for that interesting country.
But he never reached his destination. On the 3rd of
May, when the voyage was more than half over, he
was suddenly removed to the haven of eternal rest. His
burial-place — the Indian Ocean — was, like his soul,
profound for depth and expansion.

In April, 1777, Mr. Wesley laid the corner-stone of

A MANUAL OF METHODISM.

pi .i

a Methodist chapel in City Road, London. At the
Conference which was held at Bristol, we first hear of
obituai-y notices of ministers in the minutes. A few
of these we give, which are models in reference to
brevity : " John Slocomb, at Clones, an old labourer,
worn out in the service ; John Harrison, near Lisburn,
a promising youth, serious, modest, and much devoted
to God; and William Minethorp, near Dunbar, 'an
Israelite iideed, in whom is no guile.' " The Confer-
ence spent some time in answering the complaints of
what wo call croakers. The amount of the outcry
was, "the Methodists are a fallen people." Careful
enquiry elicited nothing to justify such a complaint.
One man, however, left the ministry and united with
the Quakers. Some tried to persuade him to remain,
but Mr. Wesley, knowing his peculiarities, said, " Let
him go in peace."

On account of failing health, Mr. Fletcher now re-
turned to his native land, hoping to derive benefit
from the clear atmosphere and invigorating breezes of
Switzerland. During the four years he rested there
he could not be wholly unemployed, but frequently
engaged in his loved work of preaching the Gospel
and leading souls to Christ.

A Special Conference was held in Ireland this year,
where a Mr. Smith was agitating the Societies on the
subject of immediate separation from the English
Church. He had been a clergyman of the Establish-
ment, bat was ejected because of his Methodist style
of preaching. After becoming a Methodist, he thought

HISTORY.

that Mr. Wesley and his people should have no con-
nection with the Established Church, many of whose
ministers were immoral in their conduct. Mr. Wesley
opposed the idea, and nothing definite was accom-
plished. It was doubtless a premature move in the
rififht direction. Mr. Smith afterwards became ex-
ceedingly useful in the Isle of Man, where Methodism
had been introduced two years previously (1775) by
John Crook, a local preacher from Liverpool, who was
favoured with extraordinary success. In a few months
the Societies there numbered more than two thousand.
Mr. Wesley visited the Island for t^'e first time in 1777.

The work of the Lord in connection with Methodism,
much to the surprise of other Christian denomina-
tions, continued to advance rapidly, both in Britain
and America. The number of members reported at
the Leeds Conference, 1778, was : Britain, 40,880 ;
America, 6,968. At this Conference there was a very
interesting discussion on the subject of missions in
connection with a proposal to establish one in Africa ;
but it was not attempted. It was a singular coinci-
dence that Dr. Coke, who afterwards became so famous
in the missionary enterprise, should, at the first L on-
ference he attended, hear a lengthened conversation
on this important movement now looming up in the
horizon of Methodism.

The seventeenth visit of Mr, Wesley to Ireland was
made this year, and although seventy-five years of
age, he says in his journal, " that his eye was not dim
or his natural force abated." This year (1788) he com-

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menced the publication of the " Arminian Magazine,"
which has been issued monthly ever since. It has
been of great service to the Connexion ; and though its
name was changed after Mr. Wesley's death from
" Arminian " to " Wesleyan Methodist," yet its general
religious and Arminian character remains as in days of
yore. It is the oldest monthly magazine in the world.

We now note a remarkable fact in Methodist his-
tory — a large society, continuing in existence for
eighteen years without the services of a regular
preacher, either local or ordained. Wo refer to An-
tigua, where the exhorter and class leader, Mr. Gilbert,
was so useful. After his death, this society for several
years was kept together by two coloured , females. A
shipwright and local preacher from England named
Baxter, emigrated to the island in 1778, and preached
to them till the arrival of missionaries with Dr. Coke,
in 1786. Shortly after this, Mr. Baxter, in accordance
with the desire and advice of Mr. Wesley, devoted
himself wholly to the work of the ministry, and be-
came very useful in the West Indies. Mr. Wesley this
year records the death in London of a remarkable lay-
man, who for thirty years had been marvellously suc-
cessful in leading to Christ many of those who were in
prison for debt or crime. The life of Silas Told, as
written by himself, is exceedingly interesting, full of
the wonders of human depravity and of Divine grace.

No events or business of special importance are
recorded in the Minutes of the London Conference of
1779. Among the eleven candidates for the ministry

HISTORY.

were several who became eminently successful as
preachers of the gospel. One of these was Henry
Moore, who for seventy years was made a great bless-
ing to the Connexion. His faithful ministry was suc-
cessful, both in England and also in Ireland, his native
place. Mr. Wesley appointed him one of the trustees
of his books and manuscripts. He wrote a life of Mr.
Wesley. Of all the ministers ordained by Mr. Wesley,
Mr. Moore lived the longest. At his death, 1844, he
was the most venerable patriarch of Methodism.

The old Foundry, after having been used for forty
years, was now abandoned, and City Road Chapel
henceforth became the central place of worship to the
Methodists of London. This year Mr. Wesley pub-
lished his last hymn-book, securing a copyright for
one hundred years. The expiration of the century in
1879 involved the necessity of a new book, which has
been published, differing from the former one chiefly
by the addition of new hymns.

In the spring of this year — 1779 — in connection
with prayer-meetings, a gracious revival broke out
among the English Methodist emigrants at Amherst,
Nova Scotia. The meetings were conducted by lay-
men, for there were no Methodist preachers nearer
than New York. Among the many who experienced
the converting grace of God, was a young man named
William Black, who afterwards became " the apostle
of Methodism in Nova Scotia." His conviction of sin
was deep, clear, and pungent, and for some time he
earnestly sought for deliverance from the bondage of

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A MANUAL Ot METHODISM.

j^uilt. This he realized at a prayer-meeting in the
house of George Oxley, while Mr. Wells was offering
prayer. At once he was made very happy. His own
words indicate that it was a genuine work : " Instantly
my burden dropped off; my guilt was washed away ;
my condemnation was removed ; a sweet peace and
gladness were diffused abroad in my soul." Thus
Methodism was introduced into Nova Scotia, as in
other places, with a revival of religion.

About this time we first hear of a circuit in the Isle
of Wight. Mr. Wesley had visited the place twenty
years before this ; but until now Methodism had not
been permanently established. The conversion of Eliza-
beth Wallbridge, " The Dairyman's Daughter," some
years after this, has, through her beautifully-written
life by Leigh Richmond, been made a great blessing to
thousands. It has probably had a wider circulation,
and has been read by more, than if the writer had
recognized Methodism as intertwined with the nar-
rative.

CHAPTER V.

HISTORY CONTINUED— 1780-1791.

AT the Conference of 1780, held at Bristol, it was
resolved that henceforth nine or ten days should
be allowed for the business of these annual gatherings.
The reports of this Conference were encouraging ; the
good cause was extending on every hand. The total
membership numbered about 52,000 — over 8,000 being
in America. The record of happy deaths now became
an important item in the Monthly Magazine and .^lin-
utes of Conference. Methodism has ever rejoiced in
the dying as well as living testimonies of its people.
We give an interesting instance, soi of the last
words of a preacher, R. Wilkinson : " 0, w hat has the
Lord discovered to me to-night ! 0, the glory of God !
— the glory of God and heaven ! 0, the lovely beauty,
the happiness of paradise ! God is love ; He is noth-
ing but love ! 0, help me to praise Him ! I shall
praise Him forever!"

This year, for the first time, Methodist preaching
was heard in Canada. The local preacher's name was
Tuffy, a Commissary of the 44th Regiment. He con-
tinued at Quebec three years, but it does not appear
that he formed any Society outside the army. It was
several years fifter this before Methodism was estab-
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A MANUAL' OF METHODISM.

lished there. A great religious awakening now took
place in many parts of Nova Scotia, in connection
with the earnest preaching of Henry Alline. This
flaming evangelist doubtless accomplished much good ;
but the work was afterwa,rds marred by the influence
of erroneous doctrines. Most of his followers, called
New-lights, have been absorbed by other denomina-
tions. If he was the Whitefield, Mr. Black was the
Wesley, of Novia, Scotia.

Out of the 170 preachers now labouring in circuit
work in England, Mr. Wesley invited 70 to attend the
Conference of 1781, held at Leeds. Fourteen candi-
dates for the ministry were received. For the first
time we now hear of a " Conference Cabinet." Mr.
Wesley selected six preachers, with whom he consulted
in reference to any diflicult matter likely to come be-
. fore the Conference. Fletcher and Coke were among
the number. The societies now cheerfully responded
to a written appeal from Mr. Wesley, for assistance
to supernumerary ministers and widows, several of
whom were in very trying circumstances. It was
also resolved at this Conference that no more married
preachers be allowed to enter the itinerancy. Pre-
judices against Mr. Wesley were now fast giving way,
in many places where he had been regarded with con-
tempt and treated with violence, he was now honoured
and heartily welcomed by thousands. This was pleas-
ingly exhibited at Leeds, when he and Mr. Fletcher were
admitted to the Established Church pulpit, and assisted
in giving the Lord's Supper to a great multitude.

HISTORY.

In August, the usual time, the Conference of 1782
was held in London. During the year six preachers,
without blame, .desisted from travelling. Their families
could not live on the Conference allowance. Among
the first race of Methodist preachers, out of 218, about
half up to this period had ceased to itinerate, chiefly
through want of support. Very few, however, gave
up preaching altogether. Some became ministers of
the Church of Eni^land, others supplied the pulpiis
of Dissenters, while many fell into the ranks of local
preachers. At this Conference a singular advice was
given to the preachers, that they should not powder
their hair, nor wear artificial curls. The custom of
the men and women sitting apart was ordered to be
strictly maintained. Dr. Coke was now appointed by
Mr. Wesley to preside in the Irish Conference. He
was exceedingly popular there, and continued to fill
that position alternately with Mr. Wesloy till 1790.
After Mr. Wesley's death, he was their President
almost continuously until 1810.

In 1781, two years after his conversion, William
Black began to preach in Nova Scotia, impelled by
the love of Christ and convinced by the Holy Spirit
that it was his duty to do so. The Lord sanctioned
the effort, by granting him glorious success in winning
souls. For nearly one year he laboured in Amherst
and contiguous places. This was the first Methodist
preaching in Nova Scotia, or an}' other part of Canada
except Quebec. In the spring of 1782 he crossed the
Basin of Minas, and commenced preaching in the

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A MANUAL OF METHODISM.

Western portions of thQ Province ; first at Cornwallis,
then at Windsor, which place was reached in June.
Here a class was soon organized, and Methodism per-
manently introduced. The first class leader was John
Smith, of Newport, who came from Yorkshire, Eng-
land, to Nova Scotia, in 1773. He hiad often heard Mr.
Wesley preach, and sometimes led the singing in his
services. He was a suitable class leader as he had
been in the enjoyment of the favour of God for
twenty-one years. His wife was also a devoted
Christian, having been led to Christ through the
preaching of John Nelson.

About this time Mr. Wesley and Dr. Coke instituted
the society for the distribution of religious tracts
among the poor.

In 1782 we first hear of the great Sunday-school
movement. Mr. Robert Raikes, of Gloucester, a bene-
volent man, belonging to the Church of England, and
Miss Hannah Ball, a member of the Methodist Society,
and afterwards the excellent wife of the Rev. Samuel
Blackburn, were one Sunday conversing together
about the groups of idle children that were seen
on the streets and suburbs of the city. Pointing to a
number near at hand, he asked, " What can we do for
them ? " She replied, " Let us teach them to read, and
take them to church." They immediately set about
the work, and thus began the glorious enterprise
which has been, and still promises to be, of signal
benefit to the Church of Christ.

The reports of the next Conference, which was held

HISTORY.

at Bristol, 1783, were highly encouraging. The mem-
bership had increased to 40,000 in Great Britain, and
to 14,000 in America.

Adam Clarke, a young man from Ireland, was
received by the English Conference without the usual
probation. He soon rose to great eminence as a
preacher, scholar, and writer. For more than fifty
years he was a leading man in Methodism. His
Commentary on the Holy Scriptures, which is still
read and admired, exhibits vast literary acquirements,
profound investigation, much logical ability, and rich
evangelical treasures of truth.

It waft now apparent to all the preachers that the
chapels and other connexional property, which up to
this time had been deeded to trustees in various
localities, should bo so settled that they could not be ap-
plied to any other purposes than those for which they
were designed. Dr. Coke gave much time and atten-
tion to this subject. The opinion of an eminent
counsellor was obtained, which was to the effect that
Mr. Wesley should enrol a deed in Chancery, specifying
the persons by name who composed the Conference,
together with the mode of succession for its perpetuity ;
and, at the same time, such regulations as Mr. Wesley
would wish the Conference should be governed by
after his death. This legal deliverance was read in
Conference by Dr. Coke, and all seemed grateful for
the proposed arrangement. Accordingly, Dr. Coke,
and Mr. Clulow, of Chancery Lane, London, at the re-
quest of Mr. W^esley, drew up the deed, which, after

A MANUAL OF METHODISM.

beitij^ examined and approved by Mr. Wesley, who
filled in the names, was enrolled in His Majesty's High
Court of Chancery. Dr. Coke thoujjht that every
preacher in full connection ought to have been named
in the document, but Mr. Wesley decided otherwise,
and limited the number to one hundred. This led to
the resignation of a few preachers, who were displeased
because their names were omitted. Eleven of the
preachers' names inserted in the Deed were on circuits
in Ireland, three in Scotland, but none in America, for
they were soon to be organized into a separate Church.
The following are a few of the names in the Deed of
Declaration: John Wesley, Charles Wesley, Thomas
Coke, D.C.L., Thomas Rankin, Henry Moore, Richard
Whatcoat, James Rogers, Joseph Benson, Samuel
Bardsley, William Myles, John Valton, Samuel Brad-
burn, James Creighton, Alexander Mather, and Chris-
topher Hopper. This Magna G/iarta of Methodism was
enrolled in Chancery, on the twenty-eighth day of Febru-
ary, 1784. Thus the wedge of separation between the
Establishment and Methodism, which visibly entered
in 1744 — the first Conference — and had been gently
driven, at different times, received now its heaviest
blow from the hands of John Wesley, who, at the same
time, was urging his people not to leave the English
Church. To use another figure of speech, the strands
of the cord which bound them together were being
removed one by one, and now but a slender one re-
mained.

When .the revolting Colonies of America had gained

HISTORY.

their Independence, and the Treaty of Peace was
ratified by the British Government, 1783, several
thousands of the people, who preferred to live under
British rule, emigrated to the adjoining Provinces,
that had maintained their allegiance. Among these
were a number of Methodist fandlies, some of whora
settled in Shelbume, N. S., and became pioneers of
Methodism in the southern portions of Nova Scotia
The names of Barry, Mann, and others, have ever since
been familiar in the Maritime Provinces. The first
arrival of emigrants had only landed, and were pre-
paring to build habitations, when young William
Black, the first, and at the time, the only Methodist
preacher in the loyal Provinces, was on his way to
meet them, which he did in June, 1783. On the Sab-
bath, standing on a chair, near the humble dwelling of
Mr. Barry, he preached to a goodly number, who seemed
to appreciate the privilege. But in the afternoon
" the baser sort" created much disturbance, insulting
and attempting to injure the preacher, who escaped
without harm by the special providence of God.

John Mann, who came to Shelburne shortly after
Mr. Barry, was a local preacher in New York, and had
for a time, during the Revolution, discharged the duties
of a pastor in John Street Church. He, soon after his
arrival in Nova Scotia, gave himself wholly to the
work of the ministry, and continued a faithful and
useful labourer for many years. The last twenty years
of his life were spent chiefiy in Newport, where he
died in 1817. Many of his descendants in that region

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arc warm frioiKlsatul lilxM'nl Hiipportors of Mothodiatn.
Noarly ihroc yoars aftor, I7<S0, Jaincs Mann, a
youn^tu' brother of John, ontcrod tlu» itinerant work
in Nova Scotia. Ho hocanio eminent as a preacher,
and very Huocossful in winninjr sonls. He never
married, hut devoted lumseli' w]\olly t«) the work of
preachinjr the (ilosp(^l and earing for Ohri.st'H flock. On
Christmas day, l(S20, at North East Harbour, ho
preacheci once, married a coupU% baptized some chihlren.
and went home to tlie paradise of Ood.

In September, 17S4, Mr. VVesU^y, assisted by Mr.
Creighton, ordained Dr. Coke, to be, conjointly with
Mr. Asbury, SuperintenihMit of tlie causn of Cod in
connection witii Metliodism in th(> United States of
America. As Mr. Asbury wa.s not in Knghmd, Dr.
Coke on his arrival in America ordained him tc the
same othoc. Althougl', Mr. Wesley did not use the
term Bi.shop, or wish it to be used in refiMcnce to
these General Superintendents, it is certain that a
modifie<l form of Epi.scopacy was tluMcby in f^ituted.
Diocesan Episcopacy, after the Enirlish form, was not
intended, for each of these chief ministers was overseer
for the whole Church, and the Episcopacy in the
Methodist Churchi of the United States han ever been
regarded sin\ply as an othce, and not as a separate
order in the ministry. During the la.st of Dectinber,
1784, tlie Methodist Episcopal Churcli of the United
States was organized, under the joint Suporintendency
oi Dr. Coke and Mr. Asbury. Its subse(|uent liistory
proves that a right exercise of Episcopal authority is

ITTSTORY.

not unfavourablo to fclio rapid growili of {roimine
MofchodiHin.

Sorno fow y«»nTs aftor iliiH, a HiinHar onlinat-ion was
made by Mr. Woslcy in n^foroncn to tho work in Nova
Scotia. Bnt Mr. Wray did not huccochI in his nnssion
of Snp('rintond('ne(\ Mr. lilnck, who in ovory way
was worlhy of tho position, soon roccivcd tiio appoint-
niont. Mr. Wray HMpicHtpd a r'Mio'al, and was sent
by Dr. Coke to tho West Indios. Mr. Bhick, sookinir
ministors for Nova Scotia, attcti lod tlio (/hristniaa
(Jonforonco at Haiti nion^ whore tho Motlio^list Kpi.s-
copal (vhnrchwas orj/anizod. On his way hornowanl,
he seemod not to 1)0 in a linrry, but tarrio(l .sevoral
weokHin Boston. preaching tho Closju'l witli encoiU'aj^ing
results. When Jossc Lee first visited Bostfjn, four
years aft<'r this, lie was heartily woiconuMl by somo of
Mr. Black*.*: converts.

In the (yonforonce of this year, 17H4, at Leeds,
there was much discussion, and some irritation of feel-
ing, in reference to tho famous " Deed of Declaration,"
which, however, haj)pily (nidod in love. There was also
expressed a stron^^ desire to estal)lish a mi.ssion in the
Ejust Indios. But tlio time had n(/t come, as the pro.s-
perou.s work in tho West indios called for all the mon
that could be spared.

The successful work of Methodism in the ('hannel
Isles commenced this year. A young Jorseynuin,
Pierce Le Sueur, doing business in Newfoundland,
having while there sought and found the Lord among
the Methodists, hesitated not, on hia return to Jersey,

till

A MANUAL OF METHODISM.

to tell what God had done for his soul. This soon
aroused attention, and awakened a desire to hear
Methodist preaching. Mr. Wesley complied with their
request for a preacher, and sent Mr. Brackenbury,
whose labours were signally owned of God.

The Conference of 1785 was in London. On every
hand the good cause was prospering. Twenty-five
preachers were received on probation. The whole
number appointed to circuits, 211. The membership
in Great Britain and Ireland, 52,000; Antigua, 1,100
blacks and 8 whites ; Nova Scotia, 300. Shortly after
the meeting of Conference, the eminently-devoted and
heavenly-minded John Fletcher passed away in the
triumphs of faith to his home above. About the same
time the venerable Vincent Perronet, a burning and
shining light, also departed to be with Jesus.

At this time the work of the Lord was greatly pros-
pering in Nova Scotia. At Halifax a place of wor-
ship had been fi^/ted up by Mr. March ington, a local
preacher recently irom New York. Here, for a time,
Mr. Black and Freeborn Garrettson preached the
gospel to multitudes, many of whom heard the word
with profit. A few months after his arrival at Hali-
fax, we find Garrettson at Shelburne, in the midst of
a glorious revival. A six weeks' visit resulted in the
addition to the society of one hundred and fifty mem-
bers. Methodism in Nova Scotia owes much to this
remarkable man of God. No hindrances or opposition
seemed to dampen his courage, or slacken his zeal. He
journeyed over almost impassable roads, forded brooks

ill:

HISTORY.

and rivers, and scrambled over mountains where
ordinary men would not have dared to venture. A
more successful and heroic minister of Christ has not
been known in the provinces.

This year the second missionary sent by Mr. Wes-
ley to Newfoundland commenced his arduous labours
there. John McGeary found the cause in a low con-
dition, but lived to see it in great prosperity. At the
Bristol Conference, 1786, eighty preachers were pre-
sent. Thirty-nine were received on probation. Mem-
bers throughout the world, 81,000; one-fourth of the
whole number being in the United States. The name
of William Bramwell appears for the first time in the
Minutes of Conference. He was one of the most
remarkably successful and devoted men of Qod that
ever graced the annals of Methodist history. Some of
the greatest revivals ever witnessed in England took
place in connection with his ministry. He often
realized immediate and marvellous answers to prayer,
which surprised even the most godly. He also pos-
sessed in a peculiar manner the power to discern
spirits, and read the thoughts of others. Some of
his religious doings seemed to partake largely of
the miraculous. The well- written life of this holy
man has been the means of stimulating young
ministers and others to live and work for God.
His character is studied with deep interest and
spiritual profit in the present day, and will be to the
end of time. The very useful religious and literary
career of Jonathan Edmondson also began this year.

A MANUAL OF METHODISM.

Shortly after the Conference, Dr. Coke left England
with three missionaries, two for Newfoundland, the
other for Antigua. But fhe vessel failed to reach its
destination. The north-west wind was stronger than
the will of the captain. They were providentially
driven to Antigua, which they reached on Christinas
day. John Baxter, the local preacher who had watched
over the society there for eight years, joyfully re-
ceived the missionaries ; one of whom was left there to
minister to the society. The first Conference in Nova
Scotia was held this year, in Halifax. Dr. Coke was
expected, but, as already stated, he was driven by a
gale to a place where probably he was more needed.
At this Conference all the Methodist ministers in
Nova Scotia, six in number, were present. Horton
was blessed this year with a gracious revival, under
the earnest and faithful preaching of Freeborn
Garrettson.

In October, 178G, the voice of a Methodist preacher
was heard for the first time in Upper Canada, now
Ontario, George Neal, a local preacher, an Irishuian,
came to the United States during the Revolution, with
a cavalry regiment, of which he was a major. In the
region of Niagara he took possession of an officer's
portion of land, and at once began to preach to the
settlers on the banks of that river. He was a good
man, full oi zeal for God, hence soon became useful in
turning sinners froih the error of their ways.

It is a fact worthy of note, and honourable to Irish
people, that the first Methodist sermons preached in

HISTORY.

New York, Maryland, Newfoundland, Quebec, Ontario,
and Bermuda were by Irishmen.

Id 1787, a remarkable nave of spiritual prosp3rity
swept through nearly the whole connexion ; but with
especial power in the Channel Isles, under the enlight-
ening and soul-stirring preaching of Adam Clarke.
The Conference at Manchester reported a large increase
of members ; total 90,820, In order to encourage and
•perpetuate congregational singing, the Conference now
prohibited the use of anthems in the chapels. Hitherto,
Mr. Wesley ordained preachers only for America and
Scotland; but he now ordained a few for the dispen-
sation of the Sacraments in England. This year,
among the candidates for the ministry was one who
continued longer in the active work of the min-
istry than any other niai except John Wesley.
Richard Reece became supeinumerary in 1846, hrving
been in circuit work consecutively for fifty-nine years.
He died triumphantly in 1850, eighty-five years old.

The Conference of 1788 was in London. The sun
of prosperity continued to shine upon this evangelical
movement. Prejudices against Methodism were grad-
ually giving way, and the idea of its providential mis-
sion was <3verywhere prevailing. The membership
this year was over 100,000. Among the thirty pro-
bationers was John Hickling, who lived till 1859. He
was ninety-three years of age when he died, and had
been in the ministry over seventy years. It is inter-
esting to know what judgment this, the laCst of Mr.
Wesley's preachers, formed of the Methodists of our

A MANUAL OF METHODISM.

day. He evidently did not believe that the former
days were better than these. Here are his words :
" The Methodists of the present age are a wiser and
better people than those with whom I was associated
in my youth. And although freed from brutal per-
secution, and permitted to worship God in peace, I
believe that the labours of Methodist preachers at
present are more arduous and exhausting than those
which I and my fellow -labourers had to perform."

Once more the perplexing subject of complete sepa-
ration from the Established Church was carefully
considered. The result was a concise statement by
Mr. Wesley of the whole matter, and a defence of his
own views and action in reference to the past. He
says : " The sum of a long conversation was, (1) that
in a course of fifty years we had neither premeditatedly
nor willingly varied from it in one article of doctrine or
discipline ; (2) That we were not yet conscious of vary-
ing from it in any one point of doctrine ; (3) That we
have in a course of years, out of necessity, not choice,
slowly and warily varied in some points of discipline,
by preachinsf in the fields, by extemporary prayer, by
employing lay preachers, by forming and regulating
societies, and by holding yearly conferences. But we
did none of these things till we were convinced we
could no longer omit them, but >xt the peril of our
souls." Thus we see how tenaciously he clung to the
Establishment. Yet it is evident that he had more faith
in Divine providence than he had in Church order. Per-
haps it was well that he did not perceive that the cur-

:f! 1

HISTORY.

rent of this great revival was silently drifting the
Methodists into an independent position. The mea-
sures he adopted were quite at variance with his
expressed wishes in this particular.

This year, Charles Wesley, the eminent poet and
faithful preacher, was called to his heavenly home.
Mrs. Wesley survived him thirty-four years. In 1822,
when ninety-four years of age, she passed away to the
paradise of God.

Great spiritual prosperity was now being vouchsafed
to the missions in the West Indies, under the judi-
cious and diligent superintendence of Dr. Coke.
Violent persecution was also raging there, causing
much suffering, loss of property and life among the
Methodists. In Upper Canada the good work was
rapidly extending, in connection with the faithful
labours of Lyons and McCarty, two zealous exhor-
ters from the States. Nova Scotia was also realizing
showers of blessing.

In March, 1789, Mr. Wesley visited Ireland for the
twenty-first and the last time. He met the Confer-
ence at Dublin in June, and says respecting it : "I
never had between forty and fifty such preachers
together in Ireland before ; all of them, we have
reason to hope, alive to God, and earnestly devoted to
His service."

Late in July, the English Conference met in Leeds.

During the year some difficulties had arisen between

'"/he trustees of Dewsbury preaching-house and Mr.

.Vesley, respecting the right to appoint preachers to

A MANUAL OF METHODISM.

1 1 '

circuits. The Conference sustained the Connexional
principle. It was ordered that the " General Rules of
Society " should be read quarterly in every society,
and that no persons should be admitted to love-feasts
without tickets or notes from the "assistant," or
preacher in charge; that all moneys collected at love-
feasts should be " most conscientiously " given to the
poor, and that all preachers should be home by nine
o'clock at nijjht. •

This year, Mr. Black, and John and James Mann, of
Nova Scotia, attended the Conference at Philadelphia,
and were ordained by Dr. Coke and Bishop Asbury.
Mr. Wesley's last journey to the northern circuits of
England was made in the spring uf 1790. He now
preached about twice a day, sometimes at five o'clock
in the morning. In reference to Congleton, he says :
"The minister, the Mayor, and all the heads of the
town were present ; so that I might not overshoot them,
I preached on Psalm xc. 12 ; and I believe God applied
it to their hearts." At Manchester, he says : " We had
about 1,600 communicants. I preached morning and
evening, without weariness, and in the evening laid
down in peace." At Bradshaw, in Yorkshire, ho was
expecte 1 to preach at ten, but he did not arrive till one.
The im. lense congregation, however, waited, and were
greatly affected to see him who had been mighty in
word, now requiring the aid of a friend to whisper in
his ear the heads of his discourse. He was now over
87 years of age. " And such were his infirmities, that
he was obliged to be supported by two ministers in the

HISTORY.

pulpit ; and more than once his memory entirely failed,
so that their help was necessary to enable him to con-
tinue his discourse. An awful occurrence took place
on this day ; while a large crowd was waiting a long
time for the arrival of the servant of God, a w^oman
cried out : " They are looking for their God, bat ho
does not come." She had no sooner uttered thcwse
words, than she fell speechless to the ground, and • id
a few hours afterwards.

The forty-sixth Conference, and the last that Mr.
Wesley attended, was held at Bristol, in July, 1790,
The membership now was 134,599 : preachers, 540 ;
circuits, 233. Of this membership, nearly 50,000 were
in America and adjacent islands. During the year,
and till the next February, Mr. Wesley continued to
preach occasionally. The last sermon, about a fort-
night before he died, was at Leatherhead, from the
text, " Seek ye the Lord while he may be found." His
triumphant death took place on March 2nd, 1791. The
circumstances connected with this solemn event are
deeply interesting. A few hours before his departure,
he began to sing —

"To Father, Son and Holy Ghost,
Who sweetly all agree. "

Here his voice failed him, and, after gasping for breath,
he said : " Now we have done, let us all go." After
lyi g still and sleeping a little, he desired those who
were present to pray and praise. They knelt down,
and the room seemed to be filled with the divine pre-
7

A MANUAL OF METHODISM.

eence. While Mr. Broadbent was praying in a very
expressive manner, that if God was about to take
away their father to his eternal rest, He would be
pleased to continue and increase His blessing upon the
doctrine and discipline which He had long made His
aged servant the means of propagating and establish-
ing in the world, such a degree of fervor accompanied
Mr. Wesley's loud " Amen " as was every way expres-
sive of his soul's being engaged in the answer of the
petitions. On rising from their knees, he took hold of
all their hands, and with the utmost placidness saluted
them, and said, " Farewell, farewell." A little after, a
person coming in, he strove to speak, but could not.
Finding they could not understand him, he paused a
little, and, with all the remaining strength he had,
cried out : " The best of all is, God is with us." A few
minutes before ten, on Wednesday morning, while sev-
eral of his frionds were kneeling around his bed, with-
out a lingering groan, this man of God, this beloved
pastor of thousands, entered into the joy of his Lord."

Mr. Wesley was a chosen instrument in the hands
of God to arouse the slumbering energies of the various
Churches in Christendom. The genuine revival of
primitive Christianity which commenced in connection
with his ministry and that of George Whitefield, still
continues to bless our world. Its results for good will
not be fully known till the great day of the Lord.

The labours of Mr. Wesley seem almost incredible.
One item alone is surprising. His preaching averaged
twelve times a week for sixty-four years. His pub-

HISTORY.

lished writings, which embraced a great variety of
subjects, are exceedingly voluminous. His travels
were incessant, and almost unparalleled. " His zeal
was not a transient blaze, but a steady and constant
flame. The ardour of his spirit was neither damped
by difficulty, nor subdued by age." He was very clear
and decisive in his religious experience, mentally well
developed, a profound logician, a master in elocution,
and all those intellectual and moral qualities that con-
stitute true greatness. He sought not power ; it was
providentially thrust upon him, and in exercising it he
exhibited courage, kindness, and prudence. He was
not a despot, but his admirable disciplinary authority
built up Methodism. A remarkable incident in the
life of this good man, having relation to his death, is
worthy of historic record. During his visit to Ireland
in 1775, he was suddenly attacked with an alarming
illness, that threatened to end his earthly career. In
the night, at one time, it was thought by his attend-
ants that he would not survive till morning, when one
of his preachers, named Payne, earnestly prayed that
the Lord would add to his servant's life fifteen years.
This prayer was answered. Mr. Wesley recovered,
and lived a few months longer than the period named.

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CHAPTER VI.

HISTORY CONTINUED— 1791 1820.

THE cause of God, in connection with Methodism in
the Western World, was now realizing great
spiritual prosperity, both in the United States and in
the British Provinces. Nova Scotia, especially, was
favoured with great success. The first Methodist
chapel ever built in what is now the Dominion of
Canada, was opened this year, 1790, by James Mann,
at Sackvilie, New Brunswick, then a part of the Cum-
berland circuit.

This year the eminently holy and useful Lady Hunt-
ingdon, in her eighty-fourth year, was called by the
Aaaster tc " come up higher." The first Conference after
Mr. Wesley's death was held at Manchester, July, 1791,
two hundred preachers being present. For forty-six
years no election for President had taken place ; Mr.
Wesley always presided ; but now, in accordance with
the " Deed of Declaration," it was necessary to make
a choice. The man selected v^as William Thompson,
an Irishman, who had been in the ministry thirty-
three years. He and Philip Embury offered, and were
accepted, at the second Conference Mr. Wesley held,
at Limerick, 1758. The wisdom of the choice was
soon apparent in the able and impartial manner in

HISTORY.

which he discharged the difficult duties of the re-
sponsible position. " He was supposed by many to be
one of the closest reasoners and speakers that ever sat
in the Methodist Conference." Dr. Coke was elected
Secretary. In the Minutes of Conference for this year
there are the obituary notices, as usual, but none in
reference to the death of Mr. Wesley. Perhaps his
sons in the Gospel were so deeply affected with their
lo3s as to be unable to give adequate expression to
their feelings on this affecting event. At this Confer-
ence circuits were formed into districts.

The subject of slavery now began to agitate the
British Parliament, led on by the eminent statesman,
Wilberforce, who. endeavoured to interest the Confer-
ence on the important question. He found the
preachers ready to do all in their power to push on
the humane movement.

In the " Deed of Declaration," provision was made
for the re-appointment of preachers to the same cir-
cuit for three successive years ; but at this Conference
it was decided that the third appointment should be
made only in case the preacher had been the instru-
ment of a revival of religion.

In the American States, the good cause was rapidly
extending in all directions. Fourteen Conferences
were now annually meeting there ; two of them be-
yond the Alleghanies. The first Methodist Church
in Massachusetts was erected this year, by Jesse Lee,
in the town of Lynn.

Upper Canada was now for the first time enjoying

■

« '

^ !

' i

A MANUAL OF METHODISM.

the labours of an itinerant Methodist preacher. It is
true, that for some months in 1790, Willip.m Lossee
had been preaching in the wilds of Canada, with much
success, but not till this year, 1791, was the first cir-
cuit formed there. Two years later Lossee saw, at
Adolphustown, the erection of the first Methodist
chapel in Canada.

Six preachers were sent this year to Nova Scotia
from the Conference at New York. Another came
from the Island of Jersey, during the summer, whose
ministry was greatly owned by the Head of the Church.
The labours of this young man, Abraham Bishop, were
signally successful in St. John, New Brunswick.
Scarce a year elapsed after his arrival till the growing
band of Methodists there had a comfortable place of
worship of their own. It was obtained from the
Episcopalians who had just left it for a new sanctuary.
This building was occupied by the Methodists for six-
teen years, when a new and large one was erected, the
Germaine Street Chapel, in 1808, which was consumed
in the great fire of 1877.

During the year 1792, a Methodist chapel was built
and opened in Halifax, Nova Scotia ; Marchington's
building, which had been occupied by Messrs. Black,
Garrettson, and others, being now closed against the
Methodists, because Mr. Black had reproved him for
drunkenness. Hence the necessity for another place
of worship. The foundation of "Zoar," on Argyle
Street, was laid in May, and in November was opened
by Mr. Jessop, one of the ministers obtained from the

HISTORY.

United Stn^^es. The hymns which were used on the
occasion, wi ch are in tlie possession of the writer,
were composed by Mr. Jessop and a talented local
preacher named '^owdell.

About this i e the very useful career of Duncan
McColl began in New Brunswick. He was a faithful
Christian, an earnest and acceptable preacher, and a
successful pioneer of Methodism in St. Stephen and
surrounding country.

The cause of God in Newfoundland, which had not
advanced for some years, was now favoured with a
glorious revival of true religion in connection with the
preaching of Mr. Black from Nova Scotia. Mr. Mc-
Geary, who had become much discouraged, was greatly
cheered and refreshed in spirit. The impetus given to
the ca-use of vital godliness by that memorable work
of grace has been felt ever since.

The English Conference of 1792 met in London
Alexander Mather, a Scotchman, who had been thirty-
five years in the ministry, and was eminently qualified
for the position, was elected President. Dr. Coke was
re-elected Secretary. A pastoral address was prepared
and sent out to the societies, Twenty-nine young
men, including James Buckley and Richard Treftry,
were received on trial. Three deaths among the
preachers had occurred during the year ; one of whom,
John Richardson, had spent twenty-nine years of his
ministry among the London societies and congrega-
tions. It was now ordered that the same person
should not be re-elected president more than once in

ri<

A MANUAL OP METHODISM.

eight years. Also that no ordination should be per-
mitted in the Connexion without the consent of the
Conference.

About this time, Alexander Kilham, who had been in
the ministry ten years, advocated some changes in the
discipline of Methodism, which ultimately led to his
separation from the Conference, along with three
other preachers and a number of members of society,
who, in 1795, were organized into a now body, called
the " New Connexion." This, the earliest branch from
the parent stock, has prospered, and accomplished
much good. In 1881 its membership was over 30,000.

This year, 1792, Methodism providentially found its
way to Sierra Leone, in Africa. More than one
thousand coloured people, who, nine years before, had
emigrated from the United States with the Loyalists
to Nova Scotia, were now, by order of the British
Government, conveyed by ships to the home of their
forefathers, in the Dark Continent. This was done
to save them from starvation, which threatened them
in Nova Scotia. Many of them were Methodists, who
took their religion with them to their new home.
Two white local preachers accompanied them, and
looked after their spiritual welfare for nearly twenty
years, when the English Conference sent them a
preacher. Mr. Warren found on his arrival two
chapels, and one hundred members in society. The
missionary, in a few months, fell a prey to the un-
healthy climate, as many of his successors have done.
In the course of fifty years, more ministers have been
buried in Sierra Leone than in an}^ other mission field.

HISTORY.

We now hear for the first time of an Annuity Fund
for aged and infirm Methodist preachers. This in our
day is one of the most important funds of the Con-
nexion.

In the United States, evangelical truth was spread-
ing on every hand. Prejudice and open opposition
seemed not to retard its progress. The first New
England Conference was held this year in the unfin-
ished chapel at Lynn. Eight preachers were present ;
Bishop Asbury presided.

Again the Methodists of Newfoundland were with-
out a preacher, Mr. McGeary having this year re-
turned to England, and soon after he left the Con-
nexion.

The Conference of 1793 was held at Leeds, John
Pawson, President ; Dr. Coke, Secretary. In reference
to the President, Dr. Clarke said, " Pawson is the very
best President we have had." He also observes, "Since
we were a people, we never had such a Conference;
heaven and earth have been united, harmony and
unity have prevailed." Entwisle remarks, " There
was much of God in this Conference. The older
preachers said that they never saw so excellent a
spirit at any time, or felt so much of the Divine bless-
ing." The reception of twenty-four candidates for the
ministry, in the presence of about 4,000 people, was an
affecting scene. They stood at the communion rail,
before the crowded assembly, " weeping exceedingly."
Mather addressed to them an exhortation, and prayed;
Hopper prayed in a most melting manner, after which

: I

] !

i> 1

I
f

A MANUAL OF METHODISM.

Pdwson, as President, concluded the service with
prayer. " It was like another Pentecost ; both pro-
fessors of religion and others were weeping on every
side." This Conference came to the determination
that the societies should have th« Lord's Supper where
they unanimously desired it. This year was memor-
able for a powerful and widespread revival of religion
in various parts of England. Sometime ten and even
twenty conversions at one meeting. At a love-feast on
Christmas day fifty penitents found peace. Bramwell's
fervent and holy preaching, and the effectual prayers
of Ann Cutler, were prominent among the instru-
mentalities employed in this wonderful work of God.

At the Conference of 1794, Bristol, Thomas Hanby
who was an intimate friend of Mr. Wesley, and had
been preaching over forty years, was chosen President ;
Dr. Coke, Secretary. This session was not so pleasant
as the last one. The sacramental controversy greatly
agitated both preachers and people. Various measures
were adopted to carry out Mr. Wesley's wishes in
reference to adhesion to the English Church, but
nothing could turn the current which was taking the
ship of Methodism out of the troubled waters into the
calmer sea of independence, to be no longer trammelled
by the State Church.

A large increase of membe hip reported this year.
No minister left the itinerant • mks ; thirty-five young
men received on trial. Among the obituary notices in
the Minutes, we find one exceedingly interesting and
remarkable : Abraham Bishop, a native of Jersey, " one

HISTORY.

rear.

)ung

jsin

and

one

of the holiest young men upon earth," who began his
labours amid the chilling fogs of Nova Scotia, and fin-
ished his work under the burning sun of the Antilles ;
a good preacher, both in English and French, living
" continually within the vail," and burning " with zeal
for the salvation of souls."

Dr. Adam Clarke's father, of Coleraine, Ireland, was
now appointed headmaster of Kings wood school. Dr.
Coke presided over the Irish Conference, in 1795, and
began a custom which has continued ever since, that
of sending an annual address to the English Conference.

The Conference of 1795 was held at Manchester;
Joseph Bradford, the special friend and travelling
companion of "^r. Wesley, was elected President ; Dr.
Coke, Secretary. Twenty candidates were received,
and twenty-four admitted to the full work of the min-
istry. Among the ten ministers who died this year,
all were young men, or not beyond the middle age of
life, except one, Matthew Low«s, " an old and faithful
preacher." The " Plan of Pacification," as it was called,
was settled at this Conference ; which was, that the
Sacrament of the Lord's Supper should be administered
only in those chapels where the consent of a majority
of the trustees, leaders, and stewards was obtained.
Nor could this be done until the Conference gave per-
mission.

The next Conference, 1796 was in London. Thomas
Taylor presided; Dr. Coke, Secretary. Among the
candidates this year, we find the name of one who rose
to great eminence in the Connexion as a preacher and

100

A MANUAL OP METHODISM.

writer. Tho "Theological InstitutoH" of Richard
Watson, long a text-book in Mj^thodi.sni, indicate that
he possessed a missive intellect, well stored with evan-
gelical truth, and a devotional heart, sanctified by
Divine grace.

Dr. Coke, soon after the Conference, made another
voyage to America. Here he found the work of the
Lord in a very prosperous state, and meeting with such
a warm reception among the brethren, he began to
cherish a desire to settle permanently in the United
States. But this was not realized ; Providence directed
otherwise.

Leeds was the place of ministerial convocation for
1797. Dr. Coke was elected President ; Samuel Brad-
burn, Secretary. The careful revision of Methodist
Discipline occupied a large share of the attention of
this Conference. Although several changes were made,
the original principles and integrity of the Conference
were fully recognized and maintained.

In July, 179cS, the Conference met at Bristol. Joseph
Benson, President ; S. Bradburn, Secretary. Nothing
of special importance occurred this year in England,
but in Ireland there was confusion and blood -shedding
in connection with a terrible rebellion, — a wicked and
cunningly-arranged plan to destroy the Protestants.
Some idea of the state of things may be obtained from
an extract in the address of the Irish to the English
Conference : " Loss of trade, breach of confidence, fear
of assassination, towns burnt, country laid waste,
houses for miles without an inhabitant, the air tainted

li-

bants.
I from
lish

fear
raste,
linted

HISTORY.

101

with Tlie stonch of thousands of putrid carcasses, form
some outlines of the melaiielioly pictun; of our times."

The next Conference, 17!)!), was at Manchester.
Samuel Bradburu, President ; Dr. (voke, Secretary.
Oreat unanimity and love prevailed in tliis Conference.
Twenty-nine men were admitted as probationers, two
of whom attained in due time the hi<^hest Methodistic
celebrity, Jabez Bunting and llobert Newton.

The statistics of this year indicate marvellous
success :

CiRcniTM. Prraciikrh. Mrmrirh.

England 107 288 84,429

Ireland 34 83 16,227

Scotland , 6 10. 1,117

Wales 6 11 1,195

Isle ul Man 1 4 4,100

Norman Isles 1 7 734

West Indies 13 23 11,170

British America 13 8 6,610

United States 109 400 60, 169

289 840 180,851

About this time that remarkable man of God, Gideon
Ousely, began his evangelistic labours in Ireland. Con-
Verted from Romanism' to pure Christianity, he was
made a great blessinfj to that country. Few men
have had such a marvellous ^nd successful career as
this heroic, eloquent, and self-denying servant of
Christ. In 1800, the annual gathering of preachers
was in London ; James Wood, President; Samuel Brad-
burn, Secretary. Among the thirteen candidates one
became exceedingly useful in the cause of God. Stars

102

A MANUAL or MKTHoniKM.

of tho first inagnitiule an; not nnmorotia in th(5 hoavens
abovo us, nor in the tinnainent of Christ's Church, but
Joshua Marsden Why ono.

Motho'Jism was this year intnxhiced into Bermuda
by Qeorgo Steplienson, who, soon after he coinniencod
his labours, was thrown into prison, ami othiu-wise
severely persecuted, for no other crime than that of
preaching the Gospel. The good seed sown, however,
took root, and has since borne good fruit. Mr. Black,
of Nova Scotia, attended the British Conference, and
succeeded in obtaining four men for the field under
his charge. Help was much needed, as only five
preachers were found in Nova Scotia and New Bruns-
wick. The young men who came out were William
Bennett, Joshua Marsden, Thomas Olivant, and James
Lowry.

This Conference also determined that a general
public collection should be made for the missions.
Another new arrangement was made, that the defi-
ciencies of the preachers should henceforth be paid at
the District Meeting, and not as heretofore at Confer-
ence. The names of the Presidents of Conference for
the next ten years were as follows : John Pawson (re-
elected), Joseph Taylor, Josepli Bradford, Henry Moore,
Dr. Coke (re-elected), Dr. Clarke, John Barber, James
Wood (re-elected), Thomas Taylor (re-elected), Joseph
Benson. During all these years Dr. Coke was Sec-
retary, except that in which he was President, when
Mr. Benson filled the position. The work in the
mission field had greatly prospered, especially in the

HISTOIIV.

103

rhen
the

WoHfc TudioH, wlicro the tncinlKTHlnp had increased from
1,000 in \7Hi), to 10.000 in 1800. It was also widely
oxt('n<ling in ('afiada and the othor British Provinces.
The nunduM- in tlie States in 180G nearly 0(juallcd that
of Great Britain. Altogether there were about 900
preachers, an<l 250,000 clmrch mendiers,

Anion^ tlie triuuipliant rlcaths of preachers, now
fre(iuently occurring, that of Christoplier Hopper is
worthy of nunition. In his last moments he remarked:
"I have not the shadow of a doubt; and as for the
enemy, 1 know not wliat has become of him. I have
neither seen nor heard of liim for a long time. 1 think
he must have (piitted the field. — Come, Lord Jesus,
come quickly." On Friday, March 5th, 1802, he died,
" an aged veteran in the army of Emmanuel," and
the oldest of tlie Methodist preachers of that genera-
tion.

Thomas Jackson, a name ever since familiar in
Methodism, entered the ministry in 1804. The cause
of missions now demanded more attention than could
possibly be given to it by the indefatigable Dr. Coke.
Therefore a Missionary Committee was appointed,
which embraced some of the ablest men in the Con-
nexion.

Great prosperity was reported at the Conference
of 1808. Never before did Bristol entertain two
hundred and forty preachers at one time. Congrega-
tions and societies everywhere increasing. Increase
in membership eight thousand ; sixty-one candidates
received, among the number the celebrated revivalist,
John Smith, also John Rigg and Theophilus Lessey.

i ;

104

A MANUAL OF METHODISM.

Leave was ^Wen for the erecfcioii of one hundred and
twenty-nine chapels.

Tlie .success of Metho(h.sui is not (Uio to men alono,
many «levoted and tahinted females have been found
during every period of its history exerting a powerful
influence in carrying on the work of God. As in the
case of the first Methodist preacher, none have ex-
ceeded him in usefulness, so is it in reference to the
honourable women of this denomination : none have
surpa.ssed in Christian excellence and permanent use-
fulness the mother of John Wesley. A long list of
names might be given of tho.se who became distin-
guished in the cau.se of Christ — which would, of
course, be very small compared with the undistin-
guished, — but we mention only a few : Lady Hunt-
ingdon, Lady Maxwell, Mrs. Fletcher, Hester Ann
Rogers, Ann Cutler, Lady Mary Fitzgerald. And still
the succession continues. With these noble names, the
future historian will add many of more modern date,
especially that of the recently-departed Mr.s. Phebe
Palmer, of New York, whose words of power and
beautiful writings have signally forwarded the cause
of Christian hoi int 38.

During the decade from 1810 to 1820, the office of
President was filled by the following persons : Charles
Atmore, Joseph Entwisle, WaHer Griffiths, Dr. Clarke
(re-elected), John Barber (re-elected), Richard Reece,
John Gaulter, J. Edmond.son, J. Crowthor, Jabez
Bunting. Dr. Coke was Secretary for three, and Dr.
Bunting for six, consecutive years. George Marsden
was elected to the office in 1820.

and

lono,
)und

L the

) ex-

3 the

have

, uae-

ist of

listin-

kl, of

listin-

Hunt-

^ Ann
\ still
s, the
date,
Phebe
r and
cause

ice of

Iharles

)larke

Leece,
I Jabez
^d Dr.

irsden

HISTORY.

105

The rapid jLifrowth of Metliodisin, now IHIO, bojoran
to avvakrn fooliii^.s of ji^alon.sy and alarm in the
Establislied ('hurcli ; an<l .several ettbrts wore made by
the Government to al)ri(l^e the |)nviU3geH of Di.s.sen-
ters, especially the Methodists, who seemed to be the
moit dangerous rivals. The Conference, therefore,
appointed a CJommittee of Privileges, who.se duty it
was to watch Legislative proceedings, [ nd, if po.s.sible,
check every attempt to interfere with religious liberty.
This Committee, appointed in bSlO, consi.sted of the
following ministers and laymen : Coke, Clarke, Ben-
son, Keece, and Rhoda ; laymen — Lundius, Marriott,
Butterworth, Buimer, Haslope, and Thomas Thompson.
Through the wise influence of these men i^nd others,
the attempted obnoxious legislation was averted.

Jabez Bunting was now becoming famous among
his l)rethren, not only as a successful preacher, but as
i\ wise legislator in the Conference. He was of great
service in dirr jting the advancing missionary enter-
prise.

Up to 1814, the president and secretary of Confer-
ence had been elected only by the legal hundred, and
vacancies had been filled by seniority of service in the
ministry. A change was now made, which, while it
did not contravene the " Deed of Declaration," gave
greater privileges to other members of Conference. It
was decided that preachers who had been in the work
fourteen years should be allowed to vote for those
officers ; and vacancies in the legal hundred were to be
filled as before, except that one out of every four
8

1 1

106

A MANUAL OF METHODISM.

I ii

should be elected by the Conference, v thout restric-
tion to ministerial age. The first man thus elected
was Dr. Bunting.

In the middle of this decade, 1815, the number of
Methodist Church members throughout the world was
442,113. Of these, 211,165 were in the United States ;
nearly half of that nuUiber were the gain of ten years.
The increase in British Methodism for the same period
had been over 90,000, an average of 9,000 per year.
The ministry had increased during the same period
from 942 to 1,646, besides many thousands of local
preachers.

Many ministers who afterwards became conspicuous
among their brethren in promoting the cause of God
now entered the itinerant ranks. We name a few :
William Reilly, Barnabus Shaw, James Dixon, Joseph
Beaumont, John Hannah, and John Beecham. The
decade averaged more than forty probationers per
year.

In 1815, the remarkably successful career of the
active and heavenly-minded Mrs. Fletcher came to a
close. She died, as she lived, happy in God.

In 1807, the first missionary from England, Mr.
Bulpit, came to P. E. Island. He was landed at
Quebec, where he preached, much to the delight of the
people, for one month. On his arrival at Charlotte-
town, he found a few Methodists, who were greatly
rejoiced. One of these, a Mr. Chappell, from London,
England, had been residing there for thirty years, and
others, who had been gathered into a class by a devoted
local preacher named Dawson. The visit of the mis-

HISTORY.

107

sionary was opportune, for Mr. Dawson had just been
removed by death. There were also a few Methodists
in Murray Harbour, who had come from the Island of
Jersey the previous year. These had been converted
some years before, under the ministry of Dr. Adam
Clarke. Among them was a local preacher, named
Avard, whose son entered the ministry in 1817, and
for four years was truly a " burning and shining
light." Few young minister*": ever gave greater pro-
mise of usefulness in the cause of God than did the
amiable and sainted Adam Clarke Avard, whose dust,
awaiting the resurrection, lies in the cemetery at Fred-
ericton, New Brunswick.

In 1812, there came from England to Nova Scotia a
young missionary, whose ministry, of more than forty
years' duration, was remarkably succi^ssful. For
Christian integrity, unwearied diligence, devotion to
his proper work, holy living, genuine humility, and
success in turning sinners to God, William Croscombe
has had but few, if any, equals in the Maritime Pro-
vinces.

About this period, we first hear of missioiiaries sent
out by the English Conference labouring in Lower
Canada. John B. Strong arrived at Quebec during the
summer of 1814. From time to time others arrived,
whose pioneer labours were eminently successful in
the Maritime Provinces and in the Canadas. And not
only did they come from England, but Ireland and
Scotland furnished some who become prominent and
effective workers in the moral vineyard.

Among those from the Emerald Isle, none exceeded

Hill

108

A MANUAL OF METHODISM.

in dignity of manner, fascinating eloquence, soundness
in the faith, tenacity to Methodism, and lidelity to
God, the Rev. Matthew Richey, D.D.

It would be a pleasing task to the historian to de-
lineate the excellencies and work of those early mis-
sionaries, many of whom were well known to the
writer ; but we can only record the names of a few
who laboured successfully in the Maritime Provinces :
Stephen Bamford, Sampson Bushy, Richard Knight,
John Marshall, Arthur McNutt, a provincialist, George
Miller, William Smith, John Snowball, Ingham Sut-
cliffe, William Webb, Richar.^ Williams, William Wil-
son, Albert Desbrisay, John B. Brownell, Henry Pope,
Robert Cooney, and Charles Dewolf, a piovincialist.

Many others, whom we have not named, now among
the silent dead, as well as a few veterans still living,
deserve honourable mention, as devoted and successful
ministers of Christ in the field occupied by Methodism.

Methodist preachers from the States had laboured
there, and at Montreal, with considerable success; but
during ' the war of 1812, between the two countries,
they returned home. The societies they had formed
had, therefore, been two years without pastors when
Mr. Strong arrived. He was a successful missionary
there, and in the Maritime Provinces, where his name
is still fragrant with pleasing recollections ; and his
converts and descendants are joyfully anticipating a
re-union in the skies. Methodism, since that day, has
spread so rapidly in the Canadas as to outnumber
now (1884) all other Protestant denominations. Mr.

HISTORY.

109

ness
iy to

de-

mis-

) the

L few

nces :

night,

leorge

i Sut-

iWil-
Pope,

ilist.

among

living,

cessful

odism.
)Oured
s; but
ntries,
brmed
when
ionary
name
nd his
bing a
ly, has
lumber
Mr.

Strong wao soon associated in the good work with
another missionary, James Knowlan, an Irishman, who
had been labouring some years in the West Indies.

Triumphant deaths, both among preachers and
people, were now constantly increasing, furnishing the
world wluh many fine specimens of biographical litera-
ture. Some of these, in book form and in the Maga-
zine, are still read with interest and spiritual profit.
We give a few names: John Crook, " the Apostle of
the Isle of Man, who for several years preached while
on his knees, because of a severe affliction ;" John
Pawson, after "forty-four years of earnest, faithful
toil in the vineyard;" John Baxter, "a holy, zealous,
and useful servant of God;" Wm. Bramwell, Richard
Rodda, George Shadford, John Barber, and Samuel
Bradburn, all men of superior excellence as preachers
and pastors.

The introduction of Methodism into the Southern
world was now brought about in a most marvellous
manner. An intelligent young man in Ireland com-
mitted forgery ; and while in prison, expecting soon to
be puv to death, he was led to Christ through the in-
strumentality of a Methodist; and the death sentence
b'^ing commuted to penal banishment, he was sent to
Australia. On his arrival, he began at once to hold
religious meetings, in which the converting grace of
God was richly displayed. A class was soon formed,
of which he was the leader. The number of converts
continuing to increase, it was thought best to send to
England for a preacher. The request was granted

i*^^^

A MANUAL OF METHODISM.

In 1815, Mr. Leigh arrived. He was well adapted for
the work of a pioneer missionary, and soon witnessed
great success in turning sinners to the Lord. Meth-
odism became established, and has won marvellous
triumphs in that part of the world.

It now became necessary that more systematic effort
should be made to sustain and extend the missionary
enterprise. In Leeds, the inception of the Missionary
Society took place, in connection with the counsel and
aid of such men as G. Morley, R. Watson, J. Bunting,
W. Naylor, J. Everett, J. Buckley, C. Atmore, J. Wood,
T. Thompson, T. Farmer, T. Marriott, R. Smith, G.
Marsden, and J. Taylor, but it was not completed till
1818.

The band of missionaries, seven in number, who set
out for India with Dr. Coke, were instrumental in
sowing the seed of the kingdom, which has produced
a bountiful harvest ; and never was the prospect of
Gospel success in the East more encouraging than
now — 1884. One of the seven just named was left
at the Cape of Good Hope, but the door for evangel-
istic labour seemed to be closed, and he tarried but
a short time. The next year, 1815, the Conference
sent Barnabas Shaw, who, after a time, was successful
in establishing Methodism permanently in Southern
Africa. Thousands are now rejoicing there that this
form of Christianity was introduced among them.

The great event of this decade was the complete
organization and effective operation of the Missionary
Society. This was doubtless hastened by the death of

HISTORY.

Ill

Dr. Coke, who for years had been the successful leader
of this great movement.

During this period, many brilliant lights in English
Methodism were eclipsed by the shades of death ; we
chronicle a few : George Storey, 1818; Robert C
Brackenbury, Esq., 1818 ; Samuel Bardsley, 1818, at
his death the oldest preacher in the Conference ;
Joseph Benson, 1821 ; Francis Asbury — America —
1816.

In the United States, Methodism made such rapid
strides, that in 1820 its membership exceeded that of
the mother Church and all her missions, by over
17,000. And to this day she maintains her advanced
position. More than half of all the members of the
Methodist Church in the world at present are found
in the great Republic.

About this time, some local preachers became
remarkable for talent, zeal, and success in promoting
the cause of God. We name only three : Jona-
than Saville, Samuel Hick, and William Dawson.
Throughout the entire history of Methodism, local
preachers have been exceedingly useful in saving souls.
This is true usefulness, and by the Connexion has ever
been reckoned as of the highest importance. Many
laymen, who never attempted to preach sermons, but
exhorted, led classes, and conducted prayer-meetings,
were very successful in leading sinners to the Saviour,
and edifying believers. Among these, none have
been more illustrious than William Carvosso. Thou-
sands have been stimulated to work for God by reading
the excellent memoir of this remarkable man of God.

-WIWH

CHAPTER VII.

HISTORY CONTINUED— 1820-1839.

THE Conference of 1820 was held at Liverpool,
when the Rev. Jabez Bunting was elected Presi-
dent. This election was remarkable from the fact
that no minister had been appointed to the presidency
at so early a period of his ministerial career. And to
this day the fact stands alone without any other
example of so early an election. The Rev. George
Marsden was chosen Secretary. The following occu-
pied the chair of the Conference during the decade
from 1820 to 1830 :— George Marsden, Dr. Clarke
(third election), Henry Moore (re-elected), Robert New-
ton, Joseph Entwisle (re-elected),.Richard Watson, John
Stephens, Dr. Townly, and George Morley. There
were but two Secretaries during these years. Dr.
Bunting and R. Newton, each of whom served five
years.

The whole Connexion was now being greatly stirred
with the missionary movement. Every year mission-
aries were leaving the shores of England for old and
new fields of labour. The interesting correspondence
of these men, full of valuable information and nar-
ratives of Gospel triumphs, contributed largely to-
wards the creation and perpetuation of this wise
enthusiasm. No portion of the wide field was more

1! lilji

HlSTOIlY.

113

prosperous than the West Indies, and that too in the
midst of fierce persecution. Ministers, as well as
people, suffered even to imprisonment and death. At
Mr. Wesley's death, 1791, there were in the West
Indies twelve missionaries and 5,645 communicants ;
when Dr. Coke died, 1814, the number was thirty-
one missionaries and 17,000 members. In 1839, there
were eighty-three preachers and over 42,000 com-
municants.

Home missions in Ireland were now accomplishing
much good. Twenty missionaries were constantly
travelling in the most neglected parts of the Island.
Prominent among those who were successful in turn-
ing many to the Lord, we record the names of James
M'Quigg, Charles Graham, Gideon Ousely, William
Reilly, and William Hamilton.

The Newfoundland Mission was now succeeding
admirably, under the care of thirteen missionaries*
among whom we find the names of some who after-
wards became very useful in other portions of British
America. William Croscombe, who was Chairman of
the District in 1825 ; Richard Knight, who came out
in 1816 ; William Wilson, sent out in 1820.

This glorious revival of primitive Christianity was
now spreading over North America in a marvellous
manner. It was not impeded in its movements in the
United States by any established Church, but had all
the freedom desirable. This was not the case in the
British Provinces, which were largely under the influ-
ence of the home Establishment. It was a long time
before the Methodists, and other denominations, en-

1^'

mmm

IIMIPI

!! •

114

A MANUAL OF METHODISM.

joyed efjual political and religious privileges with the
Church of England.

In 1820, there were forty-one preachers in the whole
of British America, under the control of the English
Conference ; ten in Canada, thirteen in Nova Scotia,
three in New Brunswick, three in P. E. Island, and
twelve in Newfoundland. At the same time, there
were twenty-four labouring in Canada, under the
direction of the Methodist Episcopal Church. About
this time, the General Conference gave up Lower
Canada to the English Conference, and in four years
— 1824 — the Conference of Upper Canada was formed,
which continued as a portion of the Methodist Episco-
.pal Church of the United States only four years, when,
at their own request, they were set apart as a distinct
organization, under their own. control.

New difficulties soon arose, which resulted in much
unpleasantness and internal discord, and which con-
tinued for nearly twenty years before a satisfactory
arrangement took place. Prominent among the talented,
wise, and good men associated with this protracted
struggle, and successful termination, we find the names
of George Marsden, Edmund Grindrod, Joseph Stinson,
Egerton Ryerson, Anson Green, James Richardson,
and Ephraim Evans.

We will now briefly review some of the leading
events which occurred during the next five decades,
from 1830 to 1881. The great mission cause increased
in popularity, and many new fields were added to
those already under cultivation. In the missionary
reports were frequently found accounts of marvellous

HISTORY.

115

exploits, and glorious success, in the South Seas, the
West Indies, Africa, and elsewhere. In a powerful
revival in Fiji, under the ministry of Jt)hn Hunt, one
hundred conversions took place in one day.

The money required for missionary purposes was
raised by Dr. Coke, and an annual collection in all the
societies, until 1(S14, the amount in any year never
having exceeded £10,000. Two years after the com-
plete organization of the Missionary Society, it was
over £37,000 ; in 1830 it had reached nearly £50,000 ;
and in 1840 something over £1 13,000.

The year 1839 was a memorable year in Methodism.
One hundred years had elapsed since the formation of
the ''United Societies," by Mr. Wesley. It was
therefore deemed proper to celebrate the centennial
throughout the Connexion by religious services and
the presentation of thank-offerings. Everywhere
devotional meetings of remarkable power and heavenly
influence were held. The offerings exceeded the ex-
pectation of the most sanguine. It was thought that
perhaps seventy or eighty thousand pounds would be
realized ; but at the first meeting, which was held at
Manchester, nearly half that amount was obtained.
Throughout the bounds of Methodism, at home and
abroad, the special wave of religious influence and
holy generosity continued to spread, until more than
two hundred thousand pounds — over a million of
dollars — were cast into the Lord's treasury. The
expenditure of this sum was wisely managed. A
large portion went to the enlargement and sustenta-
tion of the educational interests of the Connexion;

116

A MANUAL OF METHODISM.

while all the important funds, some of which for
years hud been seriously embarrassed, shared in the
distribution. It is worthy of note that about one-
tenth of the large amount of secured centennial
money was given by Methodist ministers.

During the decade ending 1839, some of the bright-
est ornatnents of Methodism passed away to the spirit
world. A few names only are mentioned : Joseph
Taylor, Dr. Clarke, R. Watson, Dr. Townly, S. Drew,
Joshua Marsden, Gideon Ousel3^ William Black, David
McNicoll, Daniel Isaac, Samuel Hick, John Smith, and
William Carvosso.

Methodism was more than fifty years old before any
of its members seceded and set up for themselves ;
but since 1796 a few have done so, and are now separ-
ate organizations. Yet all of them retain many of
the features of the mother Church. Whatever differ-
ences there may be as regards discipline and methods
of working, the aim and doctrines are the same. But
now they, as well as the parent body, are beginning to
think that more good would be done by a fraternal
and organic union than cou'd be accomplished by
isolation. The spirit of uniun is abroad among the
Churches. The Head of the Church is calling His
people into a closer fellowship with each other. Con-
federation is the order of the day. Science and com-
merce, in association with steam and electricity, are
biinging the nations together. On the subject of
Methodist union we ^hall speak more fully in the next
chapter.

CHAPTER VIII.

HISTORY CONTINUED-1839-1884.

"Illl

Jut

[nal

Itbe
[is
lon-
)in-
lare
of

}Xt

BRITISH NORTH AMERICA.

HAVING in the preceding outlines traced tlie origin
and marked the progress of Methodism in most
places where it had found its providential way, we
would now give a fuller and more connected account
of its introduction, growth, and recent consolidation
in British North America. A repetition of some facts
will scarcely be avoidable.

If we take as a correct data of its entrance into a
place the first sermon delivered by a Methodist
preacher, then Newfoundland, the oldest colony of
Great Britain, claims the priority. It is a strange fact
that Methodism, during the first quarter of a century
of its existence, had not yet found its way to any
continent of earth, but was confined to the islands of
the sea. Its continental history began in America,
then, in the order of time, Africa, Europe, Asia, and
Australia.

There were Methodist families in New York before
there were any in Newfoundland, and a preacher too,
but his superior talent for preaching was for six years
unoccupied. Fourteen years after Philip Embury
commenced preaching in the city of New York, we
hear of another local preacher, named Tuffy, belonging

118

A MANITAI, OK MKTiroDISM.

to the army, (mgagcd in similar work in Quebec.
Ono year later, 17H1, William Black, of Nova Scotia,
began his useful career of gospel prtMicliing. For two
years lie laboured v, itl'..>ut acollcMgue. His first asso-
ciate in the work was John Mann, a local preacher
from New York, who '.'ame to Nova Scotia with the
Ijoyalists in 17<S.S. Three years aftervvni-ds, .Fames
Mann, brother of John, entered the ministry, and
became a very devoted, eloquent, and useful servant of
God. About the same time, several preachers, in
answer to Mr. Black's reipiost, were sent by the (Um-
eral Conference of the United States to labour in Nova
Scotia. One of these, Freeborn Garrettson, was a
very renuirkable man of God, signally favoured with
ministerial success.

In 17HG, Methodism was inti'oduced into Upper
Canada by the preaching of George Neal, a half-pay
retired officer of the British army, and a local preacher.
He crossed over the Niagara river to take possession
of land granted him by the Government, and, being
zealous for the Master, soon began to preach the gos-
pel to the settlers in that region. In about two years
he wp.s followed by two more local preachers, Lyons
and McCarty, who extended the work into the regions
beyond. These prepared the way for a regular itin-
erant, who was sent there by his Presiding Elder,
Freeborn Garrettson. Lessee soon formed a circuit,
and saw the cause of God widely extended in Canada.
Lorenzo Dow, a zealous but eccentric preacher, was
sent by Bishop Asbury to this region of country,

HISTORY.

119

gos-
rcars
Lyons
Irions

litin-
tlder,
iuit,
uula.
was
Intrv,

where he laboured about a year with much HUccesM,
whcTi he imapfined that lie had a Divine call to go to
Ireland. On his way, he tarried five days at Quebec,
where he preached, he say.s, " to hoiiu; M(^thodist back-
Hlidcr.s;" about twenty others were awakened, and
turned to the Lord. On his arrival in Irelan<l, he met
Dr. Coke, who offered to send him as a missionary to
Quebec or Halifax, but he refused the offer, not liking
the conditions. This was in the year IHOO. Two
years after this wi; find him in Georgia and Lower
Canada, remaining but a few months in each place.

The first ordained Methodist minister, also appointed
by Mr. Wesley, Superintendent of the work, came to
Nova Scotia in 1788. Mr. Wray, not finding a con-
genial field of labour in the Province, resigned his
office, and was sent to the We.st Indies. In 1780, Mr.
Warroner was ordained in England by Mr. Wesley,
and appointed to Nova Scotia, but friling to reach his
destination, in consequence of a north-west gale, which
drove the vessel to Antigua, he was left tliere by Dr.
Coke, to take charge of the large society in that place.

In 1791, Mr. Bishop, a native of Jersey, a saintly
character, wholly consecrated to the service of God,
providentially came to St. John, N.B. He became the
honoured instrument of leading many souls to Jesus,
and thus establishing Methodism on a good basis.
John McGearj"^ was, in 1785, sent out by Mr. Wesley to
Newfoundland He. after a few years of hard toiling,
amid much discouragement, witnessed some spiritual
prosperity.

120 A MANUAL OF METHODISM.

In 1804, we first hear of Montreal as a circuit, under
the care of the Methodist Episcopal Church. Soon
after this, Nathan Bangs, an eminently useful minister,
laboured there. In 1812 Upper Canada reported 12
preachers and 2,550 members ; Lower Canada, 6
preachers and 295 members. In consequence of the
war between the two countries, many of the American
ministers returned to the United States, so that for a
time the Methodists, especially in Lower Canada, were
left without pastors. They then applied to Nova
Scotia for a minister, and the result was the appoint-
ment by the English Conference of John B. Strong,
who came out in 1814. This was the beginning of
Wesleyan Methodism in Canada. Other missionaries
from England soon followed Mr. Strong, and the cause
of God, under the care of British Methodism, grew
and prospered. In 1820 all the Methodist Episcopal
preachers, with the concurrence of the General Con-
ference, withdrew from Lower Canada. In 1817 the
stations in Lower Canada were as follows :

William Croscombb, Chairman.

Quebec John Hick.

Montreal James Booth, Richard Pope.

Kingston John Caterick.

Cornwall Henry Pope.

Melburn R. Williams, Wm. Binney.

Williain Henry John De Putron.

Fort Wellington Edward Johnston.

Upper Canada was now wholly under the care of
the Methodist Episcopal Church, and the work of the

i ( !

I:!

HISTORY.

121

grew

scopal

Con-

17 the

Ipope.

kiey.

bare

)f the

Lord w^as extending in every direction. But the next
year, 1818, we find an English missionary, Henry
Pope, stationed at Little York, now Toronto. The
number of Methodist Episcopal ministers in Canada*
in 1818, was — Lower Canada, 15-; Upper Canada, 13.
In 1819 Nova Scotia and New Brunswick were but
one District, and here is the station sheet :

Halifax W. Sutcliffe ; W. Black, Sup'y.

Liverpool Sampson Busby.

Shelhurne J. Knowlan ; J. Mann, Sup'y.

Yarmouth John Snowball.

Annapolis S. Bamford ; A. C. Avard.

Horton William Burt.

Nevport William Bennett.

Cumberland John B. Strong.

Bamsheg (JFallace) Robert H. Crane.

Lunenburg and Petite Riviere, G. Orth, German Missionary.

St. Stephen's Duncan McColl.

Si. John James Priestley.

Fredericton Thomas Payne.

Gharlottetown, P.E.I. Robert Alder.

Bedeque, •' George Miller.

Newfoundland District.

St. John's John Bell.

Carbonear John Pickavant.

Blackhead and IFestern Bay . . John Walsh.
Island Cove and Perlican. . . . James Hickson.

Port de Grave William Ellis.

Bonavista and Catalina .... Richard Knight.

Trinity Harbour Ninian Barr.

Grand Bank and Fortune . . . John Haigh.

Burin John Lewis.

Brigus Thomas Hickson.

i;
It

122

A MANUAL OF METHODISM.

The total mem'jership in British North America,
under the care of the English Conference, in 1819,
was 3,223. Under the care of the Methodist Episcopal
Church in Upper Canada, 2,466 ; Lower Canada, 2,766
—total, 5,232.

In 1828 the Methodist Episcopal Church of Upper
Canada, with the consent of the General Conference
of the United States, assumed an independent position
with William Case as General Superintendent, who
filled the office three years. In 1833 a union of the
English Conference was effected, the chief officer
being designated President, and the name of the
Church, Wesleyan Methodist. The tirst President was
George Marsden, who had twice filled a similar position
in the English Conference. The chair was subse-
quently occupied by some of the ablest men from the
British Conference, as the following names indicate :
Edmund Grindrod, William Lord, William M. Harvard,
and Joseph Stinson.

In consequence of some misunderstanding with the
Conference in Britain, this union was dissolved in 1840,
and the Wesleyan Methodists remained in a separate
position for about seven years, when a reunion — 1847
— took place, which has not since been disturbed. Pre-
vious to the dissolution of the union, some few in
Upper Canada being dissatisfied with the dropping of
the name Episcopal and some other features of Dis-
cipline, met in 1834 and organized a Methodist Epis-
copal Church, which, beginning with three elders and
a few local preachers, prospered and grew in a little

HISTORY.

123

Lca,
;19,
►pal
766

pper
ence
tion
who
I the
»fficer
; the
t was
(sition
subse-
m the
icate :
irvard,

bhthe
1840,
)arate
-1847
Pre-
)W in
|ing of
Dis-
Epis-
rs and
little

over forty years to more than 25,000 Church members*
and 259 ministers.

Methodism in connection with the Wesleyans now
advanced rapidly throughout Canada and in the Mari-
time Provinces. It was favoured in having many able
and devoted men, whose energies were freely expended
in promoting the cause of God. The record of a few
names will justify this remark : Ryerson, Wood, Jones,
Evans, Richey, Knight, and Punshon.

The Methodists of the Maritime Provinces continued
as Mission Districts, under the fostering care of the Eng-
lish Conference till 1855, when, with the concurrence of
the parent body, they were organized, under the able
superintendence of Dr. Beech am, into the Conference
of Eastern British America. This Conference had a
very prosperous career for nearly twenty years..
During that period its ministry increased from 86 to
204 ; and its membership from thirteen to over seven-
teen thousand, when it became incorporated, in asso-
ciation with the New Connexion Methodist Church of
Ontario, with the Wesleyan Methodist Church of Can-
ada. By this union the whole work in British North
America was divided into six Annual Conferences, to
be henceforth governed by an elective Quadrennial
Conference, composed of an equal number of lay and
ministerial delegates. The first President of this Gen-
eral Conference was the venerable Dr. Ryerson.

In 1881 the first Ecumenical Methodist Conference
was held in London, where Methodism, nearly one hun-
dred and fifty years ago, began its marvellous career. It

124

A MANUAL OF METHODISM.

was a convention of delegates from the various sections
of Methodism throughout the world. Its devotional
services, high-toned religious literature, business meet-
ings, and manifestations of brotherly love, produced a
profound impression in favour of Methodism upon the
Christian world. From that memorable meeting, the
first of the kind in Methodism, a remarkable wave of
religious influence in favour of union has gone forth
into the heart of Protestant Christianity, which has
already begun to bear fruit in the western and south-
ern world.

Four bodies of Methodists in Canada, diifering not
in creed, but in name and church government, have,
from intelligent conviction, Christian love, and mutual
concession, come together, and on bended knee, with
clasped hands and willing hearts, solemnly resolved
henceforth to be the same in name, discipline, and
hymnology, till Providence and grace unite in one all
the evangelical Churches of Christendom. "And there
shall be one flock, and one Shepherd." John x. 16.

The four bodies referred to were : 1. The Method-
ist Church of Canada, numbering 1,216 ministers and
128,644 Church members. 2. The Methodist Episcopal
Church in Canada — 259 ministers, 25,671 members.
The history of these has been briefly given in the fore-
going outlines. We shall, therefore, note a few his-
torical items of the others. 3. The Primitive Meth-
odist Church of Canada. This branch of Methodism
took its rise in England, in 1810, when the first class
was formed. Its career has been marked by much

^i'^'fj^i

HISTORY.

125

3ns
nal
eet-
}d a
the
, the
re of
torth
I has
outh-

icr not

have,

nutual

zeal, earnestness, and j^reat success. Like early Meth-
odism, its triumphs have been largely among the lower
classes in England. It has spread not only in the
mother country, but in Canada, the United States,
New Zealand, Australia, and Tasmania. The tide of
emigration brought hundreds of the members of this
Church to the western world. Its first society in
Canada was formed in Little York (Toronto) in 1829.
Its numerical strength at the time of the union was
89 ministers and 8,090 members. 4. Bible Christian
Church in Canada. This scion of the Methodist
Church originated in Cornwall, England, through
the zealous labours of William O'Bryan, who was
a Wesleyan lay preacher. He began his separate
work as an evangelist in the year 1814, but preached
for five years without much organization, when he
drew, up a constitution and formed a denomination
with the peculiar name of " Bible Christians," and the
first Conference was held in 1819. Male and female
itinerants were employed in preaching the Gospel.

Owing to the emigration of many Bible Christians
to this country, two missionaries were sent out in 1831
to Prince Edward Island and Upper Canada. In 1833
the Rev. J. H. Eynon came out, and, with his excellent
wife, became eminently useful in leading sinners to
Christ. The venerable patriarch — over eighty years
of age — still lives. The denomination was so success-
ful that in 1854 a Conference was formed, and help no
longer required from the parent society in England.
After a few years the mission in Prince Edward Island

fi-

126

A MANUAL OF METHODISM.

was attached to the Canada Conference, and sustained
in part by that Conference. Their number at the
time of the union was seventy-nine preachers and over
7,000 members. These several branches of Methodism
in Canada united in one organization in 1884, and are
now known in British North America as the " Meth-
odist Church." This union was not brought about
without much serious thought, the agency of the press,
earnest and powerful prayer, and very clear indications
of Divine guidance. Some of the ablest and best min-
isters conscientiously opposed some features of the
movement ; but when, like John Wesley, they saw the
finger of Providence pointing in that direction, they
no longer hesitated, but cordially united to effect its
consummation.

After obtaining, through the Quarterly Meetings,
the consent of a large majority of the laity of the
Churches interested, a preparatory united General Con-
ference was held at Belleville, Ontario, in the month
of September, 1883. The early part of that session
was spent in fervent supplications to God for wisdom
and direction in the important work before them ; and
never, while memory lasts, will the nearly three hun-
dred delegates that were present forget the scene,
when the baptism of power and hallowing grace came
down in such an overwhelming manner. The influ-
ence of that memorable season of prayer and com-
munion with God was felt in every successive meeting,
whether for business or devotional exercise.

The legal consummation of this grand union dates

HISTORY.

127

on-

onth

Ission
idom
and
hun-
cene,
came
linflu-
com-
leting,

dates

June 1, 1884. This Church organization now numbers
1,633 ministers and 169,803 Church members ; making
it the largest Protestant denomination in British North
America. According to the recent census, about one-
third of all the churches in the Dominion of Canada
belong to the Methodist body.

Henceforth the same hymns will be sung in public
worship by all the Methodists throughout British
North America — the admirable compilation of the
Methodist Church of Canada, selected and arranged by
a competent committee in 1881. This book contains
nearly all the hymns that were in general use in the
old hymn book published by Mr. Wesley in 1779, with
the addition of about two hundred others, by a great
variety of authors, most of them being hymns of a
very superior order. It is thoroughly Wesleyan, and
denominational, but not sectarian. It has hymns
suitable for a greater variety of occasions than the
former hymn book. Of the movxi than nine hundred
hymns it contains, five hundred and fifty were written
by Charles Wesley, and sixty-four by Dr. Watts,
seventeen by Montgomery, nine by Miss Havergal, and
six by the excellent Bonar, a Scotch hymn writer.
About forty were written by females. Its arrange-
ment in reference to subjects and numbering is all that
is desirable. It is published at Toronto, and the profits
of its sale are devoted to connexional purposes. We
may be allowed to express a hope that the time is not
far distant when all Methodists throughout the world
will use one hymn book.

128

A MANUAL OF METHODISM.

In reference to the origin and genius of Methodism,
it is quite obvious from its history that it was not a
creation, or mental plan of Mr. Wesley, put tof^ether
like a piece of machinery, in accordance with a pre-
conceived idea, but a growth, a providential develop-
ment. It was a tender plant, nourished and cultured
under the shadow of Episcopacy, until it began to
bear fruit ; then it was left altogether to the care of
Mr. Wesley, who endeavoured to train its branches in
the direction of the English Church, but to his sur-
prise, in spite of all his efibrts, it kept growing in an
opposite course. It has become a great tree, tall and
widespread in its branches, larger in dimension than
the old stock from which it grew. Amalgamation and
absorption have been desired, but there is no prospect
of either in our day. Mr. Wesley assumed not the
name Methodist, but was willing to bear it, as a term
of reproach ; for it had reference to character, rather
than to organization. His aim, evidently, was not to
create a new sect, but to make genuine Christians, in
accordance with ecclesiastical authority, or in opposi-
tion thereto. The salvation of souls was the absorbing
idea of his life ; and when the accomplishment of this
came in conflict with his Church prejudices, he at once
dismissed the latter. Some people in our day blame_
the Methodists for leaving the Church of England.
The fact is, that many of the Methodists in Mr.
Wesley's day never had any connection with the Church
of England; they were brought up in other com-

HISTORY.

129

innnions ; and as regards Mr. Wesley himself, when
the bishops and clergy would not co-operate with him
in promoting • the gracious revival which was then
sweeping over the land, he no longer submitted to their
authority, but moved on in his providential pathway.
Except in reference to the few clergymen who sympa-
thized and worked with him, he had but little to do
with the Establishment. The neutrality and opposi-
tion of the clergy drove Mr. Wesley and his people
into a separate religious organization. The Divine
Head of the Church was slowly evolving a plan which
was understood only in part by His faithful servant,
John Wesley.

The providence of God is just as clearly manifest
in the history of Methodism as in the Acts of the
Apostles. It was a holy movement, full of the grace
and power of God. Its character became established
by the spirit and lives of its people. The character
of a Methodist, as portrayed by Mr. Wesley, gives us
to understand his design in forwarding to the utmost
of his ability this religious development of modern
times. We give an extract, which is not to be re-
garded as an assumption of the superior excellence of
his own people, but as indicating what a Methodist
ought certainly to make his aim : — " A Methodist is
one who has the love of God shed abroad in his heart
by the Holy Ghost given unto him ; one who loves the
Lord his God with all his heart, and with all his soul,
and with all his mind, and with all his strength. . -.

180

A MANUAL OF METHODISM.

Nor does his religion consist exclusively of Uie love of
God. He loves his neighbour as himself, and does
hin\ all the good he can. He is pure in heart ; he
keeps all the commandments of God with all his
might, and does all to the glory of God. . . . By
these marks, by these fruits of a living faith, do we
labour to distinguish ourselves from the unbelieving
world, from all those whose minds or lives are not
according to the Gospel of Christ. But from real
Christians, of whatever denomination they be, we
earnestly desire not to be distinguished at all ; not
from any who sincerely follow after what they know
they have not yet attained. No. ' Whosoever doeth
the will of My Father which is in heaven, the same is
My brother, and sister, and mother.' "

Methodism was not only characterized by a high-
toned morality, flowing from a conscious experience of
the saving grace of God, but it was also an agency
promotive of intelligence, refinement of manners, and
mental culture. It never encouraged ignorance or
fanaticism, but was reasonable in all its movements.
It is true that many of its preachers were not favoured
with a collegiate education, but they had comnjon
sense, were well acquainted with human nature, with
the operations of Divine grace and the teachings of
the Word of God, which made them able ministers of
the New Testament, and eminently successful in doing
good. Nor were there lacking among them men of
superior scholarship and remarkable mental ability.

.fi

HISTORY.

181

or
!nts.
ired
Inion

ith
:s of
|S of
loing
in of
llity.

Among these were John Wesley, C. Wesley, G. White-
field, J. Fletcher, Dr. Coke, J. Benson, T. Walsh, P.
Dickenson, J. Creighton, Dr. Clarke, R. Watson, J.
Buntinfj, and many others. At the first Conference,
1744, the subject of education was considered, and
ever since it has been encouraged and promoted by
the Methodists.

Not only has Methodism given a remarkable im-
petus to the circulation of sound literature, but it has
also furnished a large nuniber of respectable authors,
whose productions find a con.spicuous place among the
valuable literature of the nineteenth century. Its
commentaries on the Sacred Scriptures by Coke, Sut-
cliffe, Watson, Benson, and Clarke, especially the
latter, exhibit great research and the highest critical
acumen, and are highly appreciated, not only by our
own denomination, but by others. Recently, in
America, another of great merit, by Dr. Whedon, has
been given to the world. Other valuable works,
covering the whole range of theology, as well as
science and history, have emanated from this branch
of the Church of God.

Its hymnology has never been surpassed. The
Wesleys published many books on poetry and music.
Charles Wesley probably wrote more lyric poetry than
any man that ever lived. His published pieces num-
ber four thousand six hundred ; unpublished manu-
scripts, two thousand more, making altogether nearly
seven thousand " Psalms, Hymns, and Spiritual Songs."

132

A MANUAL OF METHODISM.

This is more than all the poetical writings of Watts,
Cowper, and Pope combined. And what a rich treasury
of biography has Methodism already bequeathed to
the Church and the world !

The influence of Methodism can be easily traced in
the origination and support of nearly all the noble
enterprises which have been, and still are, benefiting
our world. We name a few : Sabbath -schools, the
Bible Society, the Tract Society, the Temperance Re-
form, Emancipation of slaves, and the Missionary
movement. In forwarding and promoting these and
other enterprises that might be named, Methodism has
been a prominent instrumentality.

It has also been a ble-ssing to all the leading Chris-
tian denominations, stimulating them to increased
diligence in working for G jd. It has strangely popu-
larized experimental religion. It has also outlived its
early reproach ; and it is to-day in greater danger from
the voice of adulation than it was formerly from the
sjneers and frowns of the world. Methodism has been
introduced and is operating with more or less success
in all the following places : England, Ireland, Scotland,
Wales, France, Germany, Italy, Norway, Sweden,
Switzerland, Africa, India, China, Japan, Austi'alia,
New Zealand, Polynesia, United States of America-
Nova Scotia, New Brunswick, Canada, Newfoundland,
P. E. Island, West Indies, South America, and British
Columbia.

The

following-

statistics, from the Methodist Year

Lom
the

HISTORY. 133

Book, published at New York, 1881, indicates its
numerical strength throughout the world : —

Afinistertf. Members.

United States and under their care 35,539 3,709,856

Bntish North America 1,667 170,720

Great Britain, Affiliated Conferences and

Missions 5,306 946,608

42,512 4,917,183

Methodist adherents throughout the world (esti-
mated) 24,585,915

Its mission is yet far from being accomplished. We
believe that among the numerous agencies employed
by the Head of the Church for the extension of His
kingdom on earth, Methodism will be one of the most
prominent, till the period arrives when " the king-
doms of this world shall become the kingdoms of our
Lord and of His Christ, and He shall reign for ever
and ever."

!.cess

iden,
ilia,

'.rica.

Iland,
itish

Year

— — "--Trn"-""'

CHAPTER IX

DOCTRINES.

THE theology of Methodism fully harmonizes with
that of all other evangelical Churches in the funda-
mental doctrines of our Holy Christianity. But it
gives special prominence to those bearing on experi-
mental and practical religion, the way of salvation, the
nature, design, and extent of the atonement, and the
office and operations of the Holy Spirit. All these
doctrines may, with propriety, be divided into two
classes ; those having reference to the Being and Attri-
butes of God, and those relating to the present condi-
tion and future destiny of man. The Bible alone is
the source whence all Divine doctrines are obtained.

THE GODHEAD.

We believe there is one living and true God, Creator
and preserver of all things. That He is holy, wise,
just, and good ; Self -existing. Almighty, unchangeable
and eternal. " From everlasting to everlasting, thou
art God." Psalm xc. 2. That He is a Spirit, every-
where present ; supreme in majesty and authority ;
perfectly acquainted with all things in the universe.
" God is a Spirit." John iv. 24. " Do not I fill heaven
and earth ? saith the Lord." Jer. xxiii. 24. " All things
are naked and opened unto the eyes of Him with whom
we have to do." Heb. iv. 13.

DOCTRINES.

135

The Godhead is made known to us in the Bible as
consisting of Father, Son, and Holy Ghost, " One God
in persons three." He is one Being, one God, in such
a manner that there cannot be another. " The Lord
our God is one Lord." Deut. vi. 4. " We know that
an idol is nothing in the world, and there is none other
God but one." 1 Cor. viii. 4.

The Trinity in unity in the Godhead is a doctrine
which lies at the very basis of Christianity. It is to
us mysterious, we cannot understand it. But we be-
lieve the revealed teaching concerning the fact, and
the mystery does not lie in the fact, but in the manner.
It is taught in the Old Testament, but more clearly
revealed in the New. " Baptizing them in the name
of the Father, and of the Son, and of the Holy Ghost."
Matt, xxviii. 19. " The grace of our Lord Jesus Christ,
and the love of God, and the communion of the Holy
Ghost be with you all." 2 Cor. xiii. 14. Paul, writing
to the Colossians, speaks of the full assurance of the
understanding, to the acknowledgment of the mystery
of God, and of the Father, and of Christ. Col. ii. 2.
" The secret things belong unto the Lord our God, but
those things which are revealed belong unto us, and to
our children forever." Deut. xxix. 29.

rhom

THE SON OF GOD.

We believe in the supreme and essential divinity of
the Son of God. And we believe this because in the
Scriptures He is called Jehovah, God and Lord. All
the attributes of Deity are ascribed to Him ; the works

136

A MANUAL OF METHODISM.

of creation and providence are His, and angels and
men are commanded to worship Him. " But unto the
Son he saith, Thy throne, God, is for ever and ever.'*
Heb. i. 8. " In the beginning was the Word, and the
Word was with God, and the Word was God," etc. John
i. 1, 2. " All things were created by Him, and for Him."
Col. i. 16. "And let all the angels of God worship
Him." Heb. i. 6.

His incarnation is plainly declared in these words :
" And the Word was made tiesh, and dwelt among us.''
John i. 14. We believe this fact. But as tothemaw-
ner of His being flesh, wherein lies the mystery, this
must remain to us incomprehensible. We believe that
His divinity was not deteriorated by assuming our
nature, nor His humanity deprived of its essential pro-
perties by its association with the Divine nature. The
two natures, unimpaired and complete, were mysteri-
ously united in the one person, Jesus the Christ, the
Son of God. ' If this were not the case, it would be
improper, and without meaning, to call Him " Em-
manuel, God with us." Matt. i. 23.

The designation Son belonged to Him before He
became man. If, as John says, " The Father sent the
Son to be the Saviour of the w^orld," it is evident that
He had a Son to send — " His only begotten Son." John
iii. 16. This great truth is, if possible, still more
forcibly expressed by the Apostle Paul : " For what
the law could not do in that it was weak through the
flesh, God sending His Son in the likeness of sinful
flesh, and for sin condemned sin in the flesh." Rom.

DOCTRINES.

137

the

er.

the

ohn
. )>
nil.

ship

)rds:

' us.
»

nan-
, this
i that
y our
il pro-

The
steri-
it, the
Id be

Em-

te He
it the
It that
John
more
what
rhthe
I sinful
Rom.

viii. 3. We cannot think of the Son as inferior to the
Father without robbing Him of His essential divinity ;
for God is absolutely perfect. Therefore, we believe
" that all men should honour the Son, even as they
honour the Father." John v. 23. On this rock of
truth — the divinity of the Son of (iod — is built the
Church of the living God. Without it we hope in vain
for salvation.

THE HOLY GHOST.

Another article of our faith respecting the Godhead
is the existence, personality, and divinity of the Holy
Ghost. As in the Scriptures, He is associated with
the Father and the Son in Divine worship, He must
be God ; otherwise to worship Him would be idolatry.
He proceeds, or comes to us, from both the Father and
the Son. " The Comforter, which is the Holy Ghost,
whom the Father will send." John xiv. 26. He is sent
also by the Son. " When the Comforter is come, whom
I will send unto you." John xv. 26. He is called the
Spirit of the Father. " It is not ye that speak, but
the Spirit of your Father, which speaketh in you."
Matt. X. 20. Also the Spirit of the Son. " For be-
cause ye are sons, God hath sent forth the Spirit of
His Son into your hearts." Gal. iv. 6. In the Old
Testament we find Him associated with the Father in
the crea-lon of the universe, and also in the arrange-
ments of Providence. " And the Spirit of God moved
upon the face of the waters." Gen. i. 2. " Thou sendest
forth Thy Spirit, they are created, and Thou renewest
the face of the earth," Psalm civ. 30, " The Spirit of
10

,jll; ^.

138

A MANUAL OF METHODISM.

God hath made me, and the breath of the Almighty-
hath given me life." Job xxxiii. 4. That He is a per-
son, and not a mere influence, is evident "from His
acts ; He is said to teach, John xiv. 26 ; to guide, John
xvi. 13; to comfort, John xiv. 16; to bear witness,
Rom. viii. 16 ; to be grieved, Eph. iv. 30. He is called
God. " Why hath satan filled thine heart to lie unto
the Holy Ghost ? Why hast thou conceived this thing
in thine heart ? Thou hast not lied unto men, but
unto God." Acts v. 3-4. Without the Holy Ghost
there is no true repentance, saving faith, regeneration,
evidence of adoption, religious comfort, or sanctifying
power. This we gather from such expressions in the
Scriptures concerning the ofiice and work of the Holy
Spirit as the following : " Reprove the world of sin."
" Born of the Spirit." " The Comforter." " Beareth
witness with our spirit." " Sanctification of the

Spirit."

** To Father, Son, and Holy Ghost,
The God whom we adore,
Be glory, as it was, is now,
And shall be evermore."

THE HOLY SCRIPTURES.

We believe in the Divine inspiration of the Scrip-
tures, both of the Old and New Testaments. By inspira-
tion we mean the Holy Ghost so controlling and direct-
ing the mind of man as to preclude all error, prompt-
ing the agent to state only the truth. " Holy men
of God spake as they were moved by the Holy Ghost."
2 Pet. ii. 21. Therefore, if rightly understood, there

DOCTRINES.

139

>crip-

spira-

niirect-

)mpt-

men
[host."

there

is nothing in the Bible contrary to truth. We have
satisfactory proof that the Bible we possess contains
the whole number of the books inspired. Nor is there
a necessity for any further Revelation ; anything more
would be superfluous. All that man requires to know
of truth, in order to salvatio;i, is to be found here.
From this book we learn all that is requisite to know
respecting the character and will of God, and concern-
ing the origin, history, redemption, and destiny of man.
The exact fulfilment of Scripture prophecies, the high-
toned morality it teaches, its benign influence, and its
marvellous history, declare it to be the Book of God.
Its perusal and study are enjoined upon us by the
highest authority. " Search the Scriptures," said Jesus
Christ, " for in them ye think ye have eternal life, and
they are they which testify of me." John v. 30.
This direction had reference to the Old Testament
only ; but from Peter we learn that both should be
consulted- " That ye may be mindful of the words
which were spoken before by the holy prophets, and
of the commandment of us the Apostles of the Lord
and Saviour." " All Scripture is given by inspiration
of God, and is profitable for doctrine, for reproof, for
correction, for instruction in righteousness, that the
man of God may be perfect, thoroughly furnished unto
all good works." 2 Tim. iii. lG-17. We also learn from
this source about

THE ANGELS.

Here in the Book of truth we learn of their exist-
ence, personality, intelligence, character, and doings.

140

A MANUAL OF METHOD [SM.

Some sinned, and are now " under chains of darkness ;"
others have kept their first estate. " And the angels
which kept not their first estate, but left their own
habitation, he hath reserved in everlasting chains,
under darkness, unto the judgment of the great day."
Jude vi. It is also plainly intimated that the fallen
angels are under the leadership of one who is desig-
nated the devil and satan. " Everlasting fire prepared
for the devil and his angels." Matt. xxv. 41. "And
the great dragon was cast out — that old serpent called
the devil and satan, which deceiveth the whole world
— he was cast out into the earth, and his angels were
cast out with him." Rev. xii. 9. To deny the exist-
ence of the devil and his works, is as irrational as it
would be to deny the existence and works of the Son
of God. " For this purpose the Son of God was mani-
fested, that he might destroy the works of the devil."
1 John iii. 8.

MAN.

We believe in the original rectitude and fall of
man. He was created in the image of God, which
refers to the moral nature, " righteousness and true
holiness." Col. iii. 10. He was not a sinner, nor was
there sin in iiis nature, when God placed him in the
Garden of Eden. But he was capable of sinning, for
he was a rational being, under law, on probation,
threatened with a terrible woe, in case of disobedience.
Tempted by the devil, he yielded, and, without com-
pulsion from any source, dared to disobey his Creator
Thus, " by one man sin entered into the world." Rom.

DOCTRINES.

141

.11

i\\ of
rhich
true
was
the
, for
ition,
lence.
com-
jator.
iRom.

V. 12. The immediate and remote results of that
transgression toach us that sin is a terrible reality, a
very serious matter, in the estimation of God. At
once man was separated from fellowship with God,
was afraid of Him, and endeavoured to hide from His
presence. The wrath cf God against man as a sinner
was now exhibited, and he was expelled from Para-
dise. Doubtless the intiiction of the sentence of death,
in its fullest extent, would have taken place, had it
not been for the intervention of the Great Redeemer.
" Therefore, as by the offence of one, judgment came
upon all to condenmation ; even so by the righteous-
ness of one., the free gift came upon all men unto
justification of life." Rom. v. 8. " And were by nature
children of wrath, even as others." Eph. ii. 2.

In consequence of this loss of original righteousness,
the whole race have been born in a state of depravity.
Adam could not transmit to his children what he had
not himself ; hence when we read that he " begat a
son in his own likeness, after his own image," we are
sure that the image of God was not there. Gen. v. 3.
Whatever moral good may now be found in man is
not to be regarded as something that has escaped
the ruins of the fall, but as the result of Divine grace,-
which comes from the second Adam, the Lord our
righteousness. " For the grace of God that bringeth
salvation hath appeared to all men." Titus ii. 11.

Paul gives in the following suggestive words a vivid
and impressive view of man's fallen condition :
** Without strength," " ungodly," " sinners," " enemies."

■!.;:

142

A MANUAL OF METHODISM.

Rom. V. 6-10, He uses still stronger language in the
eighth chapter : " The carnal mind is enmity against
God." Again, he declares in the third chapter : " For
all have sin.ied, and come short — been deprived — of
the glory of God." And what is the glory of God
but righteousness and true holiness ? If, then, all men
through sin have lost this, the moral image of God>
they must be depraved. The words of Jesus addressed
to ISicodemus are also very explicit and positive:
"That which is born of the flesh is flesh." John iii. 6.
The truth of this alarming doctrine is strongly cor-
roborated by universal experience and history. " There
is none righteous ; no, not one." Rom. iii. 10. " The
heart is deceitful above all things, and desperately
wicked ; who can know it ?" Jer. xvii. 9.

THE ATONEMENT.

While it is exceedingly painful to contemplate the
inveterate disease of humanity, it is pleasing to know
that our heavenly Father has provided an available
and complete remedy. This has been procured for us
through the atoning work of the Lord Jesus. As man
incurred the displeasure of God by sin, a satisfaction
to the Divine Government was necessary before he
could look wuth favour upon His rebellious creature.
And to show the sinfulness of sin, there must be suf-
fering, blood-shedding and loss of life, associated with
the atonement. " Without shedding of blood is no
remission." Heb. ix. 22. "It behooved Christ to
suffer." Luke xxiv. 46. "For Christ also hath once

hOOTUINES.

143

the
now
able
lor us
man
ction
he
ture.

suf-
with
is no
st to

once

■e

.suffered for sins, tlie just for the unjust, tliat He might
bring us to God." 1 Pet. iii. 18. Patriarchal and
Jewisli altars kept this great truth prominently before
the minds of men, until the ."due time," when the Son
of God " put away sin by the sacrifice of Himself."
Heb. ix. 26. Though Jesus did not suffer the identical
penalty, merited by the sin of man — did not endure
the bitter pains of eternal death — He suffered what
was rogar«led by the Divine Government an eijuivalent ;
so that the majesty of law was maintained, the honour
of God preserved unsullied, and salvation made pos-
sible to man. Hence the central idea of Christianity,
Christ and Him crucified. " But we preach Christ
crucified." 1 Cor. i. 28. " Christ .died for our sins." 1
Cor. XV. 3. " But He was wounded for our transgres-
sions, He was bruised for our iniquities ; the chastise-
ment of our peace was upon Him ; and with His stripes
we are healed." Isaiah Iv. 3. " Redemption through
His blood." Eph. i. 7. No approach to the Father,
forgiveness of sin, or admission to heaven, except
through Jesus the Mediator. This we learn from
Jesus Himself, and from His Apostles : " No man
cometh unto the Father but by Me." John xiv. 6.
Neither is there salvation in any other : " For there is
none other name, under heaven, given among men
whereby we must be saved." Acts iv. 12.

Methodists give great prominence in their preaching
to the nature and extent of the atonement. It was
for the whole race. "He died for all." 2 Cor. v. 15.
" And He is the propitiation for our sins ; and not for

144

A MANUAL OF METHODISM.

our8 only, but also for the sins of the wliole world."
1 John ii. 2. " That He by the grace of God should
taste death for every man." Heb. ii. 9.

JUSTIFICATION.

Having thus looked at the atonement in its relation
to the Divine Government, we shall now consider some
of the benefits it confers upon man. Prominent among
these wo notice, first, that of a sinner's justification
before God. This doctrine is thus expressed in our
admirable Catechism : " Justification is an act of
God's free grace, wherein He pardoneth all our sins,
and accepteth us as righteous in His sight, only for
the sake of Christ." " Justification is not simply the
pardon of our sins ; it completely changes a sinner's
relationship to God." Perhaps human language can-
not be clearer and more comprehensive on this subject
than that of Dr. Bunting. He says : " To justify >
sinner is to account and consider him relatively right-
eous ; and to deal with him as such, notwithstanding
his past actual unrighteousness, by clearing, absolving,
discharging, and releasing him from various penal
evils, and especially from the wrath of God, and the
liability to eternal death which, by t*hat past unright-
eousness, he had deserved ; and by accepting him as if
just, and admitting him to the state, the privileges,
and the rewards of righteousness."

Paul uses the terms forgiveness and justification
synonymously : " Be it known unto you, therefore,
men and brethren, that through this man is preached

DoCTlltNKS.

145

iding
living,
I penal
Id the

•ight-
as if

lieges,

jation
fefore,
lached

unto you the forgiveness of sins ; and by Him all that
believe are justified from all things, from which ye
could not be justified by the law of Moses." Acts xiii.
38, 89. " It is God that justifieth." Rom. viii. 23.
" We have redemption through His blood, the forgive-
ness of sins, according to the riches of His grace."
Eph. i. 7. It is not a work wrought in us, but an act
done for us, and therefore is instantaneous. " To him
that worketh not, but believeth on Him that justifieth
the ungodly, his faith is counted for righteousness."
Rom. iv. 5. " Blessed is the man to whom the Lord
will not impute sin." Rom. iv. 5-8. The justification
extends to all past sins. " Being justified freely by
His grace, through the redemption that is in Christ
Jesus, whom God hath set forth to be a propitiation
through faith in His blood, to declare His righteous-
ness for the remission of sins that are past." Rom. iii.
24. Justification removes all guilt, but does not ter-
minate our probation ; therefore, if we relapse into sin
after forgiveness, condemnation will again come upon
the soul. " If any man draw back, my soul shall have
no pleasure in him." Heb. x. 38.

REGENERATION.

This blessing is always associated with justification,
but differs from it, in that it is a work wrought in the
soul by the Spirit of God. In regeneration the Holy
Spirit renews our very nature, changes the heart, and
admits us into the family of God by the bestowment
of the " spirit of adoption." It is the new birth ; our

i I
i ■

146

A MANtlAL OV MKtilohlsM.

Saviour calls it being "born aj^ain " — "born of tbe
Spirit." .John iii .*i-5 Paul (l(\si«ifnat('s tlii.s inward
work " tho renowint]^ of the Holy Ghost." Titus iii. 5.
He also declares that its subjects are new creatures.
" Therefore if anv man be in ( )hrist, he is a new
creature ; old things are passed away ; behold all
things are become new." 2 Cor. v. 17. Regeneration
is the impartation to the mind of a tendency towards
God and holiness, the commencement of sanctification,
the restoration to the moral nature of the image of
God, at. le»ist in all its outlines. " Not l)y works of
righteousness which we have done, but according to
His mercy he saved us, by the washing of regeneration
and renewing of the Holy Ghost." Titus iii. 5. " Who-
soever is born of God doth not commit sin." 1 John
iii. 9. The Scriptures nowhere teacli the dogma of
baptismal regeneration. " Whosoever believeth that
Jesus is the Christ is born of God." 1 John v. 1.
" And every one that loveth is born of God." 1 John
iv. 7. " Which were born, not of blood, nor of the will
of the flesh, nor of the will of man, but of God." John
i. 1»S. This work of grace is something more than a
mere change in our views or reformation of conduct I
it is a real work eft'ected within us by the Spirit of
God, " raising the soul from the death of sin unto the
life of righteousness " " And you hath he quickened,
who were dead in trespasses and sins." Eph. ii. 8.
" And be ye renewed in the spirit of your mind ; and
that ye put on the new man which, after God, is cre-
ated in righteousness and true holiness." Eph. iv. 23,

hOOTlllNKS,

147

f tlie

iward

, iii. 5.

iturcM.

I new

M all

'ration

)war(lH

cation,

lat^c of

)rkH of

linj^ to

leration

.. >vho •
1 John

kgnia ot*
\\ that
m V. 1.
John
the will
John
than a
on duct ■)

■pirit of
into the
ckened,
h. ii. 8.
(I ; and
is ere-
|i. iv. 23,

24. The instrumental cause of this chan^'(^ is the
Word of God. "Of His own will hc^^at He as with
the word of truth." .Famos i. 1<S. " B^nnij: horn aijain,
not of corruptihle seed, hut of incorruptihle, hy the
Word of (iod, which livcth and ahidcith forever." 1 Pet-
i. 2:}.

ADOPTION.

The Methodists believe that adoption is that act of
God by which we who were alienated, and enemies,
and disinherited, are made the children of God and
heirs of eternal ^lory. "If childnm, then heirs, heirs
of God, and joint-heirs with Christ." Rom. viii. 17.
All who are justified and regenerated are at the sann;
time adopted into the family of God, and have a right
to all the privileges of His children. "But when the
fulness of the time was come, God sent forth His Son,
made of a woman, made under the law, that w(; might
receive the adoption of sons ; and because ye are sons,
God hath sent forth the Spirit of His Son into your
hearts, crying, Abba, Father." Gal. iv. 4-0. " Now are
we the sons of God." Jr)hn iii. 2. " For ye are all the
children of God by faith in (Jhrist Jesus." Gal. iii. 26.
" But as many as received Him, to them gave He power
to become the sons of God, even to them that believe
on His name." John i. 12.

The privileges and enjoyments of this state are, free-
dom from a servile spirit, for we are not servants but
sons ; the special love and care of our Heavenly Father ;
a filial confidence in Him ; free access to Him at u
times and in all circumstances ; a title to the heavenly

!|!

148

A MANyAL OF METHODISM.

inheritance; and the spirit of adoption, or the wit-
ness of the Holy Spirit to our adoption, which is the
foundation of all the comfort we can derive from these
privileges, as it is the only means by which we can
know that they are ours.

^ii

THE WITNESS OF THE SPIRIT.

This doctrine occupies a prominent place in Meth-
odist theology. We believe in a conscious religion.
When God forgives our sins, renews our hearts, and
adopts us into His family. He lets us know that He
has done so. Mr. Wesley says : " It is hard to find
words in the language of men to explain the deep things
of God. But, perhaps, one might say, the testimony
of the Spirit is an inward impression on the soul,
whereby the Spirit of God directly witnesses to my
spirit, that I am a child of God." " He that believeth
on the Son of God hath the witness in himself." 1 John
V. 10. "The Spirit itself beareth witness with our
spirit, that we are the children of God." Rom. viii. 16.
Mr. Wesley further says : " I do not mean to say that
the Spirit of God testifies this by an outward voice ;
no, nor always by an inward voice, although He may
do this sometimes. Neither do I suppose that He
always applies some Scripture to the heart, though He
often may do this. But He so works upon the soul
by His immediate influence, and by a strong though
inexplicable operation, that the strong wind and
troubled waves subside, and there is a sweet calm ; the
heart resting in the arms of Jesus, and the sinner

DOCTRINES.

149

, and
-t He
find
kings
mony
soul,
my
eveth
John
our
in. 16.
that
oice ;
may
t He
hHp
soul
ough
and
; the
linner

being clearly satisfied that God is reconciled, and that
all his iniquities are forgiven, and his sins covered."
Without this Divine witness of our adoption into the
family of God, how would we know it ? Who knows,
the mind of God, but the Spirit of God ? " Now we
have received not the spirit of the world, but the
Spirit which is of God, that we might know the things
that are freely given to us of God." 1 Cor, ii. 12. We
need the best evidence that can be given to human
beings in reference to our acceptance with God, and
we have it in the witness of the Spirit. All these
blessings of grace, justification, regeneration, the wit-
ness of the Spirit, and adoption, are bestowed at the
same time. The Spirit that regenerates, testifies res-
pecting adoption ; if it were not so, how could we
rejoice in God our Saviour ? As soon as we receive
the Spirit, His fruits are manifest in us. " The fruit
of the Spirit is love, joy, peace," etc. Gal. v. 23. " The
love of God is shed abroad in our hearts by the Holy
Gho.st, which is given unto us." Rom. v. 5.

REPENTANCE.

Methodists attach great importance to those doc-
trines which relate to the obtainment of salvation.
Mr. Wesley says : " Our chief doctrines, which include
all others, are repentance, faith, and holiness. The
first of these we consider as the way to religion, the
second as the gate, the third religion itself."

We believe that the co-operation of the human mind
with Divine grace is essential to salvation. Grace

^M.

i:. i

150

A MANUAL OF METHODISM.

does not supersede the duty of man. It prompts and
enables, but does not compel him to do it. Two words
express the duty of man in obtaining the favour of
God : repentance and faith. Without these no one
need expect a present or future salvation. Great
prominence is given to the doctrine of repentance in
the Holy Scriptures ; and a similar prominence should
be given to it in the pulpit. No intellectual develop-
ment, or human progress, will render it unnecessary.

Repentance is a conviction of sin, wrought in the
soul, by the Spirit of God ; sorrow on account of sin, a
renunciation of it, and turning to God. " For godly
sorrow worketh repentance to salvation, not to be
repented of." 2 Cor. vii. 10. It is man's duty to re-
pent : " And the times of this ignorance God winked
at, but now commandeth all men everywhere to
repent." Acts xvii. 30. " Repent, for the kingdom of
heaven is at hand." Matt. iv. 17. In his fallen state,
without gracious assistance, man will not and cannot
repent ; but that grace in its enlightening and con-
vincing influence comes to him unasked, while larger
measures are oflered to him, so that he may repent, if
he uses the grace already bestowed and within his
reach. " Him hath God exalted with His right hand,
to be a Prince and a Saviour, for to give repentance to
Israel and forgiveness of sins." Acts v. 24. " Then
hath God also to the Gentiles granted repentance unto
life." Acts xi. 18. " Repent ye, therefore, and be con-
verted, that your sins may be blotted out." Acts iii.
19. Only those who realize their guilt as sinners.

DOCTRINES.

151

and consequent exposure to eternal ruin, value as they
ought the Saviour of sinners. " What must I do to be
saved ?" Acts xvi. 30. " Christ Jesus came into the
world to save sinners." 1 Tim. i. 15. " Saved from
wrath through- Him." Rom. v. 9. Paul's summary of
the doctrines he preached at Ephesus is significant.
" Repentance towards God and faith towards our Lord
Jesus Christ." Acts xx. 21. " Except ye repent, ye
shall all likewise perish." Luke xiii. 3.

nt, if
n his
Ihand,
[ice to
Then
unto
con-
jts iii.
tiners,

irAITH.

Repentance brings not salvation to the sinner, but
it brinjjs him into a state of mind favourable to the
exercise of that faith which is always associated with
salvation. We now speak of saving faith. Every-
thing in salvation, from the beginning to the end, is
obtained by faith. " It is not only," says Mr. Wesley,
" an entire ar^.ent to Christ's Gospel, it is a complete
repose in the blood of Christ, a trust in the merits of
His life, death, and resurrection ; a coming to Him as
our expiatory Sacrifice and our life, who gave Himself
for us and lives in us." As an exercise of the mind it
signifies both belief and trust. A belief of the truth,
and trust in the blood of Christ, for present salvation.
It is the only condition which is immediately neces-
sary to justification. Without this faith the forgive-
ness of sins, and those blessings associated with it,
cannot be realized.

" Believe on the Lord Jesus Christ and thou shalt
be saved," Acts xvi. 31, " In whom ye also trusted."

152

A MANUAL OF METHODISM.

Eph. i. 12. " In Him shall the Gentiles trust." Rom.
XV. 12. " Therefore, we conclude that a man is justified
by faith without the deeds of the law." Rom. iii. 28.
Further, it is, to use the Scriptural figures of speech,
the hand of the soul that lays hold on Christ ; the eye
that beholds the Lamb of God ; the ear that listens to
His voice, and the feet that come at His bidding. It
is accepting Christ as my Saviour ; " Faith in His
blood." Rom. iii. 25. It is a human act, yet a Divine
gift. The ability to believe is from God, the exercise
of that power is our own. God neither repents nor
believes for man ; but He enables him to do both. "Lord,
increase our faith." Luke xvii. 5. " According to your
faith be it unto you." Matt. ix. 29. " And by Him
all that believe are justified from all things. Acts
xiii. 39. True repentance always precedes saving
faith ; and as soon as we believe, with the heart unto
righteousness, on the Lord Jesus Christ, we are saved,
that is, we obtain the favour of God. " To him that
worketh not, but believeth in Him that justifieth the
ungodly, his faith is counted for righteousness."
Rom. iv. 5. "Repent ye and believe the Gospel."
Mark i. 15.

ENTIRE SANCTIFICATION.

Methodists also believe in the doctrine of entire sanc-
tification, sometimes called perfect love and Christian
perfection. We hesitate not to use the word perfec-
tion, because it is used in the Scriptures more frequently
than any other to describe this state of religious experi-
ence. The word never means absolute perfection »^xcept

DOCTRINES.

153

spel."

sanc-
istian
jrfec-
[ently
[peri-
Ixcept

when applied to God. In that sense no creature in the
universe is perfect, and never will be. But Christian
perfection may be attained in this life. " Let us go on
unto perfection" Heb. vi. 1. "'Till we all come in the
unity of the faith, and of the knowledge of the Son of
God unto a perfect many uiito the measure of the
stature of the fulness of Christ." Eph. iv. 13. " Be ye,
therefore, perfect" etc. Matt. v. 48. " Let us, therefore,
as many as be perfect, be thus minded." Phil. iii. 15.

Mr. Wesley thus describes this great blessing : " It
is to love God with all our heart, mind, soul, and
strength ; which implies that no evil disposition, none
contrary to love, remains in the soul, and that every
thought, word and action is governed by pure love."
Those wdio attain this state of grace are not thereby
exempt from ignorance and error. We have no more
right to expect that a man should be infallible than
that he should be omniscient. None will be freed
from infirmities and temptations till his spirit returns
to God." Our present privilege in the Gospel, then, is
not perfect knowledge, but perfect love. " Herein is our
love made perfect." 1 John iv. 17. " Perfect love casteth
out fear." 1 John iv. 18. " See that ye love one another
with a pure heart fervently." 1 Pet. i. 22. " He that
dwelleth in love, dwelleth in God, and God in him."
John iv. 16. "But whoso keepeth His word, in him
verily is the love of God perfected." 1 John ii. 5.

The moment we are justified our sanctification be-
gins, and if properly instructed concerning our Gospel
privileges, and resolved to enjoy them, we may soon
11

154

A MANUAL OK METHODISM.

realize entire .sanctitication, or full, salvation ; for the
work is both gradual andinstiintaneous. This distinct
blessing of grace with the possibility of its attainment,
is clearly set forth in Paul's prayer for the Thessalon-
ians : "And the very God of peace sanctify you wholly;
and I pray God your whole spirit and soul and body
be preserved blameless unto the coming of our Lord
Jesus Christ. Faithful is He that calleth you, who
also will do IV 1 Thess. v. 23-24. It is also taught
in the sixth chapter of Romans, where we read of the
** old man" being " crucified," " Ijuried into death," and
the " body of sin destroyed." The twelfth verse tells us
of the great privilege : " Likewise reckon ye yourselves
to be dead indeed unto sin, but alive unto God through
Jesus Christ our Lord." The glorious truth is re-
peated with emphasis in the twenty-second verse :
" But now being made free from sin," etc. John states
it as a matter of positive experience, consciously
realized : " But if we walk in the light, as He is in the
light, we have fellowship one with another, and the
blood of Jesus Christ His Son cleanseth us from all
sin." 1 John i. 7. "Herein is our love made perfect,
that we may have boldness in the day of judgment :
because as He is so are we in this world." 1 John
iv. 17.

The design of Christ coming into the world was to
save man from sin, not only from some, but from all
sin. " He shall save His people from their sins." Matt.
i. 21. "Wherefore He is able to save them to the
uttermost that come unto God by Him, seeing He

DOCTKINES.

155

: the

itinct

[nent, •

lalon-

liolly,
body

• Lord

1, who

taught

of the

1," and

tells us

irselves

hrough

L is re-
verse :

n states
ciously
s in the
ind the
rom all
perfect,
cement :
1 John

was to

Irom all

Matt.

to the

nng He

ever liveth to make intercession for them." Heb. vii.
25. ." Who gave Himself for us that He might redeem
us from all iniquity." Titus ii. 14. " Then will I
sprinkle clean water upon you, and ye .shall be clean."
Ezek. xxxvi. 27. " That He might present it to Him-
self a glorious Church, not having spot, or wrinkle, or
any such thing ; but that it should be holy and with-
out blemi.sh." Eph. v. 27. This great blessing, like all
other blessings of .salvation, is obtained by faith. It
has, however, its preliminary exercises in human Ibx-
perience. First, a deep conviction of its necessity
and attainableness ; second, a complete consecration of
our whole being to God ; third, a confidence that He
now accepts the ottering presented. " Wherefore come
out from among them, and be ye separate, saith the
Lord, and touch not the unclean thing ; and I will
receive you." 2 Cor. vi. 17. " And all things, whatso-
ever ye shall ask in prayer, believing, ye shall receive."
Matt. xxi. 22. " Purifying their hearts by faith."
Acts XV. 9. " If we confess our sins. He is faithful
and just to forgive us our sins, and to cleanse us from
all unrighteousness." 1 John i. 9. In seeking this
blessing many fail in the consecration. When it is com-
plete, without any reserve or limitation of time, the
grace of faith will soon enable the seeker to say :

' ' 'Tis done, Thou dost this moment save,
With full salvation bless."

And continuing to believe, the witness of the Spirit
will speedily be given ; for the Holy Ghost attests to

156

A MANUAL OF METHODISM.

His own work. " Now we have received, not the spirit
of the world, but the spirit which is of God ; that we
might know the things that are freely given to us of
God." 1 Cor. ii. 12. "Hereby know we that we dwell
in Him, and He in us, because He hath given us of
His Spirit." 1 John iv. 13. " Perfect in Christ Jesus."
Col. i. 28.

PERSEVERANCE OF THE SAINTS.

•We believe, in reference to this subject, that a con-
tinuance in a state of grace is the result of a continu-
ance in the faith. That a believer while faithful can-
not fall. But there is danger of becoming unfaithful,
or, as Paul expresses it, of " departing from the living
God." Heb. iii. 1, 2. The exhortation to abide in
Christ, implies union with Him ; while this is our ex-
perience we are vigorous, fruitful and safe, but those
who abide not in Him, are under condemnation and
exposed to wrath, because separated from Him. " If
a man abide not in Me, he is cast forth as a branch,
and is withered, and men gather them, and cast
them into the fire, and they are burned." John
XV. 6. The promises of God respecting the believer's
absolute safety are applicable only to those who
are obedient, who possess a certain character, and
not to persons apart from character. Of whom is it
said, " They shall never perish ? " John x. 28 — but to
those v/ho hear Christ's voice and follow Him. As
long, therefore, as we hear His voice and follow Him
we are safe, and no longer. Safety, then, is associated

DOCTRINES.

167

jpirit
it we
us of
dwell

esus.

a con-
Dutinu-
ul can-
aithful,
3 living
bide in
our ex-
t those
on and
"If
branch,
d cast
John
liever's
se who
er, and
om is it
but to
im. As
)W Him
ssociated

with obedience. We believe in the possibility of
falling from the highest ytate of grace, and we do
so because conversion does not end our probation. A
probationary state supposes the possibility of failure.
Paul teaches us that shipwreck may be made of
both faith and a jjood conscience. 1 Tim. i. 19. If
those of whom Peter speaks, who turned from the holy
commandment delivered unto them, were worse than
at the beginning, they must have been in a state of
grace before they were overcome. " For it had been
better for them not to have known the way of
righteousness, than, after they have known, it to turn
from the holy commandment delivered unto them."
2 Pet. ii. 21. " When the righteous turneth from his
righteousness, and committeth iniquity, he shall even
die thereby." Ezek. xxxiii. 18.

Believers are " kept by the power of God through
faith ■" but it is in connection with their faith,
not unbelief or disobedience. 1 Pet. i. 5. " They that
trust in the Lord shall be as Mount Zion, which cannot
be removed, but abideth forever." Psalms cxxv. 1.
If God would keep His people by a spiritual force,
irrespective of their faith, he would certainly keep
them from sin. But some have fallen into gross iniqui-
ties. Surely it was not the will of God that they
should do those abominable things. If all backsliders
among Christians would repent like David, when he
lost the favour of God, they, like him, would realize a
restoration of the joy of His salvation. " Remember
therefore from where thou art fallen, and repent and

158

A MANUAL OF METHODISM.

do the first works ; or else I will come unto thee
quickly, and will remove thy candlestick out of his
place, except thou repent." Rev. ii. 5. If angels in
heaven fell from their high estate, and holy Adam
lost orginal righteou.sness, it is surely possible for
Christians to fall. " Wherefore let him that thinketh
he standeth take heed lest he fall." 1 Cor. x. 12.
"Behold therefore the goodness and severity of God:
on them which fell, severity ; but towards thee, good-
ness, if thou continue in His goodness : otherwise thou
also shalt be cut oft'." Rom. xi. 22. " Be thou faithful
unto death, and I will give thee a crown of life." Rev.
ii. 10.

Methodists have often, in regard to their tenets, been
greatly misunderstood, and in consequence grossly mis-
represented. Calvinists are disposed to regard the
doctrines of grace, as they hold them, as held only by
those of their own creed ; and are scarcely willing to
acknowledge that an Arminian can honestly believe in
salvation by grace ; so that the terms, " Evangelical
Arminianism " are, in their view, contradictory. But
such an unjust estimate of Methodist belief is, we are
happy to know, undergoing a complete change by the
diffusion of correct information, and by the measure
of Divine blessing shed upon the Churches. The Rev.
Charles Simeon gives an account of an interview he
had with the venerable founder of Methodism, a short
time after Mr. Simeon was ordained. After having an
introduction, Mr. Simeon said to Mr. Wesley : " Sir, I
understand that you are an Arminian, ?,nd I am a Cal-

1K>CT1UNES.

159

thee

his
J in
dam

for
keth
:. 12.
God:

nrood-

J thou

ithful

Rev.

J, been
y mis-
rd the
lyby
ling to
teve in
igelical
But

vinist, and, therofore, I suppose we are to draw dag-
gers, But before we begin the combat, with your
perniission I sliould like to ask a few ((uesticms, not
for impertinent curiosity, but for instruction." Per-
mission was readily and kindly granted by Mr.
Wesley, and Mr. Simeon proceeded to ask : " Pray sir,
do you feel yourself a depraved creature, so dependent
you would never have thought of turning to God if
God had not put it into your heart ? " "Yes," said
Mr. Wesley, " I do indeed." " And do you utterly
despair of recommending yourself to God by anything
you can do ; and look for sal vat" on solely through the
blood and righteousness of Christ ? " " Yes, solely
through Christ." " But, sir, suppose you were first
saved by Christ, are you not somehow or other to save
yourself afterwards by your own works i' " " No," said
Mr. Wesley, " I must be saved from firs*i to last by
Christ." "Allow, then, you were first turned by the
grace of God, are you not in some way to keep your-
self by your own power ? What then ? are you to
be upheld every hour and every moment by God, as
an infant in its mother's arms ? " " Yes, altogether."
" And is all your hope in the grace and mercy of God
to preserve you unto His eternal kingdom ? " "I have
no hope but in Him." " Then sir, with your leave, I
will put up my dagger again, for this is all my Cal-
vinism, this is my election, my justification by faith,
my final perseverance ; and therefore, instead of
searching out terms and phrases to be a ground of

ill

^li:i

!>'■

160

A MANUAL OF METHODISM.

contention between us, we will cordially unite in
those things wherein we agree."

HAPPINESS AND MISERY IN THE FUTURE WORLD.

We believe that life on earth is but the prelude to
an eternal existence, which will be one of enjoyment
or suffering, determined by our choice and doings
while in the body. " And behold I come quickly ; and
My reward is with Me, to give every man according as
his work shall be." Rev. xxii. 12. " For whatsoever
a man soweth, that shall he also reap." Gal. vi. 7. " So
then every one of us shall give account of himself to
God." Rom. xiv. 12.

This happiness and minery commence immediately
after death. Paul says, "to depart is far better " than
to remain in the flesh. Phil. i. 23. Elsewhere he says,
" to be absent from the body is to be present with the
Lord." 2 Cor. v. 6. David tells us, " In Thy presence
there is fulness of joy." Psalm xvi. 11. Christ teaches
us to believe that those who die in their sins cannot
be with Him. John viii. 21. " The wicked is driven
away in his wickedness." Prov. xiv. 22. The para-
ble of the rich man and Lazarus vividly presents
before us this twofold condition of humanity imme-
diately after death. Luke xvi. 19-31.

As there is no intimation in the Bible of any method
of forgiveness in the next state of being, it is evi-
dent that those who die in their sins, unpardoned, will
remain under condemnation forever. " But he that
shall blaspheme against the Holy Ghost hath never

DOCTRINES.

161

forgiveness, but is in danger of eternal damnation."
Mark iii. 29. " He that is unjust, let him be unjust
still." Rev. xxii. 11. "Who shall be punished with
everlasting destruction from the presence of the Lord,
and from the glory of His power." 2 Thess. i. 9.

THE RESURRECTION.

We also believe in the resurrection of the dead, both of
the just and the unjust. " For as in Adam all die, even
so in Christ shall all be made alive." 1 Cor. xv. 22.
This being made alive refers not to the soul, but to the
resurrection of the body, which is the great subject of
that chapter. The identity of the human body which
death destroys, will be restored in the resurrection. Yet,
in some respects, it will differ from the previous body.
" It is sown in dishonour ; it is raised in glory : it is
sown in weakness ; it is raised in power : it is sown
a natural body ; it is raised a spiritual body. There
is a natural body, and there is a spiritual body."
1 Cor. XV. 43-44. With all the light we have on this '
mysterious subject, we cannot ascertain precisely all
the points of difference between a natural and a
spiritual body. Some marks of difference we have
already mentioned, another we are authorized to state :
" This mortal must put on immortality." 1 Ccr. xv. 53.
Our faith need not stagger because the subject is
marvellous, and beyond our comprehension. " Why
should it be thought a thing incredible with you
that God phould raise the dead ? " Acts xxvi. 8. The
resurrection of Jesus Christ from the dead is a pledge

162

A MANUAL OF METHODISM.

that all men shall be raised. " But now is Christ
risen from the dead and become the firstfruits of
them that slept." 1 Cor. xv. 20. Our Lord proclaims
the doctrine in unmistakable language : " Marvel not
at this : for the hour is coming, in the which all that
are in the grave shall hear His voice, and shall come
forth ; they that have done good, unto the resurrection
of life ; and they that have done evil, unto the resur-
rection of damnation." John v. 28-29. " There shall
be a resurrection of the dead, both of the just and
the unjust." Acts xxiv. 15.

THE GENERAL JUDGMENT.

We believe that the final judgment will take place in
close connection, with the resurrection. As two classes
of character, the just and the unjust, will be raised,
they will both stand before the judgment-seat of
Christ, to receive according to the things done in the
body, whether good or bad. 1 Cor. v. 10. These after
judgment will be eternally separated. " The wicked
shall go away into everlasting punishment: but the
righteous into life eternal." Matt. xxv. 46. The fact
of the approaching general judgment is as clearly and
definitely taught in the Scriptures as huma,n language
can express it. " When the Son of man shall come in
His glory, and all the holy angels with Him, then shall
He sit upon the throne of His glory : and before Him
shall be gathered all nations : and He shall separate
them one from another, as a shepherd divideth his
sheep from the goats. ' Matt. xxv. 31. " Because He

DOCTRINES.

163

appointed a day in the which He will judge the world
in righteousness by that man whom He hath ordained."
Acts xvii. 31. " Who shall judge the quick and the
dead at His appearing and His kingdom." 2Tim.iv. 1.
" And I saw the dead, small and great, stand before
God, and the books were opened," etc. Eev. xx. 12.
" So then every one of us shall ^ive an account of
himself to God." Rom. xiv. 12. " For He cometh to
judge the earth," etc. Psalm xcvi. 13.

From this solemn period increased enjoyment and
greater suffering will be realized by each class respec-
tively ; and as God has not revealed to us any method
of changing the character of the wicked hereafter, we
have no authority to hope for such a restoration.
Nor can we, without a strange perversion of language,
believe that everlasting punishment means'^annihila-
tion. If " unquenchable fire " signifies fire that will
never go out, " the worm that dieth not " implies
eternal existence.

We cannot, if we would, eliminate from the Bible
the plainly-taught doctrine of eternal misery. Some
meaning must be attached to such language as the
following : " Perdition of ungodly men." 2 Pet. iii. 7.
" Everlasting destruction." 2 Thess. i. 9. " Depart
from Me ye cursed." Matt. xxv. 41. " Hath never
forgiveness." Mark iii. 9. " Where their worm dieth
not, and the fire is <not quenched." Mark ix. 46. Nor
can we fairly give any other significance to those
passages than that which involves this awful doctrine.
Efforts have been made to do so, but not on principles
of sound criticism, or intelligent conviction.

164

A MANUAL OF METHODISM.

The doctrine of eternal happiness is seldom douhted,
even by those who deny the opposite truth, but its
proof in the Bible is not any stronger than that of
endless suffering. The permanence of the condition,
both of the righteous and the wicked, in the future
state, is impressively set forth in these solemn words :
" He that is unjust, let him be unjust still ; and he
which is filthy, let him be filthy still ; and he that is
righteous, let him be righteous still ; and he that is
holy, let him be holy still." Rev. xxii. 11.

THE CHRISTIAN CHURCH..

We believe that the Author of Christianity designed
that His religion should always on earth be associated
with organization; hence the Christian Church,w\ih its
ministry, sacraments, institutions, and discipline. We
claim, as Methodists, to be one of the branches of
the true Church, which comprises the whole body
of believers on earth. " And are built upon the founda-
tion of the apostles and prophets, Jesus Christ Himself
being the chief corner-stone ; in whom all the building
fitly framed together groweth unto an holy temple in
the Lord." Eph. ii. 20-21. '

All true ministers of the Gospel are inwardly moved
by the Holy Ghost to engage in the important work
of preaching the Word of Inf e, and watching for s uls.
This internal call is always associated with the outward
call of Prov idence and the Church, " Go ye into all
the world and preach the Gospel to every creature."
Mark xvi. 15. " And He gave some, apostles; and some,

DOCTRINES.

165

I in

all

prophets ; and some, evangelists ; and some, pastors
and teachers ; for the: perfecting of the saints, for the
work of the ministry, for the edifying of the body of
Christ." Eph. iv. 11,12.

" And the Holy Ghost said, Separate Me Barnabas
and Saul for the work whereunto I have called
them." Acts xiii. 2. Pastors of churches are designated
by different names, not to express different orders in
reference to ministerial authoi*ity, but to exhibit the
various features of the work of the ministry. The
office of bishop, and elder or presbyter, is evidently
one and the same, for both words are used inter-
changeably as the following Scriptures tesi'fy: "And
from Miletus he " — Paul — " sent to Ephesus, and called
the elder of the Church." "Take heed therefore unto
yourselves, and to all the flock over which the Holy
Ghost hath made you overseers, to feed the Church of
God, which He hath purchased with His own blood."
Acts XX. 17, 28. The Greek word here rendered over-
seer is the same that elsewhere is translated bishop,
clearly showing that elder and bishop mean the same.
Elder and presbyter are precisely of the same mean-
ing. And these had the authority to ordain men to the
ministry. " Neglect not the gift that is in thee, which
was given thee by prophecy, with the laying on of the
hands of the presbytery." 1 Tim. iv. 14. " The elders
which are among you I exhort, who am also an elder.''
1 Pet. V. 1. " And ordain elders in every city, as 1 had
appointed thee." Titus i. 5. " Paul and Timotheus, the
servants of Jesus Christ, to all the saints in Christ

166

A MANUAL OF METHODISM.

Jesus which are at Philippi, with the bishops and
deacons." Phil. i. 1. " Obey them that have the rule
over you, and submit yourselves." Heb. xiii. 17.

BAPTISM.

Methodists believe that in the Christian Church
there are two, and only two sacraments — Baptism and
the Lord's Supper. The first to be administered to
the same person only once during life. The element
to be used is water, not blood, oil, or wine. The for-
mula, " In," or into, " the name of the Father, and
of the Son, and of the Holy Ghost," must be used in
every case, or there is no true baptism. ** Baptizing
them in the name of the Father, and of the Son, and
of the Holy Ghost." Matt, xxviii. 19. The use of
water in any form may represent the spiritual baptism,
but its application to the subject more impressively
and beautifully symbolizes the cleansing influences of
the Holy Spirit, which, Peter says, " was shed forth"
Acts ii. 33. ''And fell on them" ("And as I began to
speak, the Holy Ghost fell on them, as on us as at the
beginning. Then remembered I the word of the Lord,
how that He said, John indeed baptizes with water ;
but ye shall be baptized with the Holy Ghost.") Acts
xi. 15, 16. "Can any man forbid water, that these
should not be baptized ? " Acts x. 47. " Then they
'that gladly received His word were baptized," etc.
Acts ii. 41.

We believe that the baptism of infants as well as
adults is in accordance with the teaching of Christ and

DOCTRINES.

167

His apostles. Jesus says of children, " For of such is
the kingdom of God." Mark x. 14. This word of Jesus
clearly shows that without repentance or faith they are
in a gracious state, which secures their eternal salva-
tion if they die in infancy. They are in this safe con-
dition, not by nature, but by the redeeming work of
the Lord Jesus ; not by baptism, this only declares the
fact. Just as the baptism of an adult is an outward sign
that he is in a state of arrace — which state he enters as
soon as he becomes a believer — so the baptism of a
child .shows his connection with the kingdom of God.
This state of grace may be realized in association with
or without water baptism. Baptismal regeneration is
an unscriptural idea. " And he took them the same
hour of the night, and washed their stripes ; and was
baptized, he and all his, straightway." Acts xvi. 33.
" And when she " — Lydia — " was baptized, and her
household, she besought us," etc. Acts xvi. 15.

The Old Testament also warrants the recognition of
children bv the Church. We are sure that in the
covenant of grace made with Abraham, to whom the
Gospel was preached nearly five hundred years before
the Mosaic ritual was introduced, little children as well
as adults were , recognized by a religious ceremony.
That rite has been superseded by baptism, but there is
no int nation in the New Testament that children are
no longer to be regarded as sharers or partners in the
covenant of grace.

It is a significant fact that in the first Church
organization mentioned in the Bible, children as well

•,?■■;;

rm^

168

A MANUAL OF METHODISM.

as parents had a place ; and until they are forbidden by
the same authority, we shall not hesitate to give them
a similar recognition. " And ye shall circumcise the
flesh of your foreskin, and it shall be a token of the
covenant betwixt Me and you." Gen. xvii. 11, 12. Now
to Abraham and his seed were the promises made.
And if ye be Christ's, then are ye Abraham's seed, and
heirs according to the promise. Gal. iii. 16, 29. " I will
pour My Spirit upon thy seed, and My blessing upon
thine offspring." Isa. xliv. 3. " For the promise is unto
you, and to your children." Acts ii. 39.

In the Acts of the Apostles — the early history of
Christianity — most of the references to baptism are to
those of adults, because those who embraced the
Gospel had never heard it before. But whenever the
head of a family became a believer his household were
all baptized. " And I baptized also the household of
Stephanas : besides, I know not whether I baptized any
other." 1 Cor. i. 16.

THE LORDS SUPPER.

This sacrament is to be often administered. Its
elements are " bread " and the " fruit of the vine."
There are in the New Testament only two words indi-
cating the liquid to be used. " The cup," and " the
fruit of the vine." " For as often as ye eat this bread,
and drink this cup, ye do show the Lord's death till He
«^ome." 1 Cor. xi. 26. " But I say unto you, I will not
drink henceforth of this fruit of the vine until that
day when I drink it new with you in My Father's

DOCTRINES.

169

Its
me.
ncli-

the
eady

not
Ithat

ler's

kingdom." Matt. xxvi. 29. We have good reason for
believing: that this fruit of the vine was not intoxi-
eating. " Ye cannot drink the cup of the Lord an^
the cup of devils." 1 Cor. x. 21.

There is a spiritual significance in these elements,
which bring before our senses the body and blood of
our atoning Saviour ; but the eating of Christ's flesh,
and drinking His blood, is done by the soul, — the
spiritual nature. The outward elements may be re-
ceived without partaking of Christ. True believers
alone eat the bread, which came down from heaven.
In establishing this sacrament Jesus said to His dis-
ciples, " Take, eat ; this is my body, . . . and He took
the cup, and gave thanks, and gave it to them, saying
Drink ye all of this." Matt. xxvi. 26, 27. " Whoso eateth
My flesh and drinketh My blood hath eternal life." John
vi. 54. *' The words that I speak unto you they are
spirit and they are life." John vi. 63. We retain the
use of the bread and of the " cup," because Jesus
Christ used them in instituting this sacrament ; there-
fore a refusal to use one or both is disobedience to His
command.

THE MEANS OF GRACE.

The Author of grace occupies the throne of grace
ever ready to impart to all suppliants who draw near.
" Let us therefore come boldly unto the throne of grace,
that we may obtain mercy, and find grace to help in
time of need." Heb. iv. 16. The doctrines of grace do
not ignore or render unnecessary the right use of the
12

. I'ii;

170

A MANUAL OF METHODISM.

means of grace. The helping, sanctifying, and com-
forting grace that comes to us in connection with their
use would not be ours if they were neglected. No
Christian, however far advanced in religious know-
ledge and experience, can safely dispense with the
divinely-appointed means of grace. One of the most
important of those means is 'prayer — private, family,
and social prayer. " And all things, whatsoever ye
shall ask in prayer, believing, ye shall receive." Matt,
xxi. 22. A prayerless Christian is a contradiction of
ideas. Another means is the careful 'perusal and de-
vout study of the Sacred Scriptures. A Bible-reading
Christian will be strong in the Lord, and successful,
like Jesus, in overcoming the tempter. The observance
of the sacraments will always be attended with
special grace, if the believer is careful to look through
the outward to the divine reality. All the means of
grace prove such only to those who have faith in Him
who appointed them. Fasting or abstinence will be
a means of grace if observed as the Scriptures direct,
and with a single eye to the glory of God. This duty
has always been inculcated in Methodist teachings
and discipline, but we fear it is much neglected in our
day.

Perhaps no means of grace has done more to the edifi-
cation of believers than the class-meeting. " It is the
key-stone of Methodism," and is evidently quite in
accordance with the teaching of the apostles and the
genius of Christianity. Without it, or something simi-
lar, we cannot understand how Christians can dis-

ledifi-
is the
Ite in

the
Isimi-

dis-

DOCTRINES.

171

charge such duties as are enjoined upon them in the
following Scriptures : " Wherefore comfort yourselves
together, and edify one another, even as also ye do."
1 Thess. V. 11. " But exhort one another daily while
it is called to-day." Heb. iii. 13. ** Bear ye one another's
burdens, and so fulfil the law of Christ." .Gal. vi. 2.
*' Not forsaking the asseTnbling of ourselves together,
as the manner of some is ; but exhorting one
another." Heb. x. 25. " And I myself also am per-
suaded of you, my brethren, that ye also arc full of
goodness, filled with all knowledge, able also to ad-
monish one another." Rom. xv. 14. All are admitted
to the Methodist class-meeting who express a desire
to flee from the wrath to come, to be saved from their
sins ; but in order to a continuance therein a course of
religious conduct is required and attention to the
means of grace. Thus the class-meeting is the nucleus
of the Church.

The origin of this meeting in Methodism clearly
shows that Mr Wesley contemplated, not the forma-
tion of a separate society or denomination ; for he first
attempted to visit at their dwellings those who were
seeking salvation, and soon learning that this was not
practicable he invited them to come on Thursday
evenings to the Foundry. After a time, in conse-
quence of the itinerant life, he was obliged to appoint
leaders ; thus wisely dividing pastoral work among
many.

The Love-feast, in which all the classes of a given
society meet together to break bread, and converse

172

A MANUAL OF METHODISM.

froely on religious experience, has al.sobeen a ineanHof
grace to multitudes. This custom was borrowed from
the primitive Church. It is alluded to in the Epistle
of Jude. " These are they who are hidden rocks in
your love-feasts, when they feast with you." Jude 12,
Rev. Ver. The Ihttid Mcetiurf, in which the males and
females met separately, for intimate religious fellow-
ship, being a voluntary association, has not C(mtinued
in operation, as in the early days of Methodism.

I'he Watch-Night MeetlngH, which at first were held
frequently, and continued until midnight, are now
held only at the close of each calendar year. They are
very impressive and solemn occasions, often leading the
careless to think on their ways and turn to the Lord.

The Reneival of the Covenant, in connection with a
very impressive ritual, on the first Sabbath of the new
year, is often a season of great spiritual profit. It is
especially beneficial to professors of religion. " I will
pay my vows unto the Lord now in the presence of all
His people." Psalm cxvi. 14.

In l7o5, Mr. Wesley gives in his journal the follow-
ing account of the first Covenant Service held bv him:
** I mentioned to our congregation in London a means
of increasing serious religion, which had been fre-
quently practised by our forefathers, — the joining in
covenant to serve God with all our heart, and with all
our soul. I explained this for several evenings follow-
ing ; and on Friday many of us kept a fast unto the
Lord, beseeching Him to give us wisdom and strength
that we might ' promise unto the Lord our God, and

DOCTHINES.

173

ket'p it.' On Monday, at six in the evening, we met for
that purpoHC at the French Church in Spitalfiehis.
After I had recited the tenor of the covenant proposed
in tlie wonls of tliat blessed man, Ricliard Ailiene, all
the people stood up, in token of assent, to the number
of about eighteen hundred. Such a riiglit I scarce
ever knew before. Surely the fruit of it will remain
forever."

We notice, lastly, one of the most important methods
of realizing mercy and grace in connection with
Christianity : the public ivorship of (Jud, associated as
it is with the proclamation of the glorious Gospel of
Christ. No branch of the universal Church has given
more attention to this phase of Christian work than
Methodism. It is evidently one of the chief agencies
which God has employed for the salvation of the world.
Nor will it be superseded by any other till the end of
the Gospel dispensation. The philosophy of the world
sneers at the idea of such an agency converting the
world. But the Divine power connected with it is
overlooked. Wherever the ritualism of the Gospel be-
come more prominent and attractive than the preach-
ing of the truth, there is a manifest departure from
God's order and from the simplicity of the Gospel.
Methodism has its ritual in association with preaching,
but it is considered as of less importance than the
truth preached.

All true ministers of Christ are impressed with the
greatness and the sublimity of the work in which they
are engaged. A clear conviction of duty alone prompts

174

A MANUAL OF METHODISM.

them to undertake the discharge of its sacred responsi-
bilities. They feel like Paul, " Woe is unto me, if I
preach aot the Gospel !" 1 Cor. ix. 16. It appears that
the apostle regarded this duty as of more importance
than any other connected with his ministry. " For
Christ sent me not to baptize, but to preach the Gos-
pel." 1 Cor. i. 17. The reason why such prominence
is given to this work is evident : the Gospel — not the
sacraments — *' is the power of God unto salvation to
every one that belie veth." Rom. i. 16. Another reason
he assigns : ' So then faith cometh by hearing, and
hearing by the word of God." Rom. x. 17. " How
shall they hear without a preacher ? " Rom. x. 14.

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CHAPTER X.

CHURCH GOVERNMENT— DISCIPLINE, 1884.

HOWEVER sound and orthodox the doctrinal stand-
ards and satisfactory the religious experience
of those who are associated in Christian fellowship,
there will not be a healthy development or desirable
proj];ress unless there be disciplinary regulations, and
diligent attention to their enforcement. This is clearly
manifest in the teaching of Christ and His apostles.

The word discipline is thus defined by Webster:
" Rule of Government, method of regulating princi-
ples and practice." This definition expresses every
idea included in the word, whether used in reference to
secular or ecclesiastical organizations.

The discipline of the Methodist Church has been
gradually developed as Providence indicated its neces-
sity. Nor has it yet reached maturity, but is still
growing in wisdom and favour. like the British
Constitution, it has evolved from a few principles into
a marvellously compact organism.

The earliest of Mr. Wesley's societies knew very
little about discipline, for he anti^cipated the co-opera-
tion of the clergy in caring foi those who were de-
sirous of " fleeing from the wrath to come." Had this
been the case, as Mr Wesley desired, he would not

176

A MANUAL OF METHODISM.

have resorted to the methods he used in watching
over their spiritual interests. The disfavour and
opposition of the clergy was, however, overruled for
good ; for it led Mr. Wesley to adopt such measures as
were best adapted to extend and perpetuate the
glorious revival that had then commenced. After per-
sonally examining the society at the Foundry, Mr*
Wesley soon ascertained that, in order to its continu-
ance and prosperity, the exercise of discipline was an
imperative necessity. But that discipline was not yet
in existence, although the germ was there which Provi-
dence was about to unfold. Some of the members
grew cold, and gave way to their besetting sins ; and as
these w^ere scattered throughout the city, it was diffi-
cult to detect them. It would not do to allow them to
remain in fellowship with the others without reproof
or repentance. Mr. Wesley saw the difficulty, but
knew not how to meet it. At k^st a plan, casually sug-
gested in connection with raising money for the
Bristol preaching-house, presented an idea, which was
quickly matured by Mr. Wesley's administrative
genius. He was talking with several of the society in
Bristol concerning the debt incurred by the building
committee, when one man stood up and said, " Let
every member of the fciociety give a penny a week till
all is paid/' Another of them answered, " But many
are poor, and cannot afford to do it." " Then," said he,
" put eleven of the poorest with me, and if they can
give anything, well ; I will call on them weekly, and if
they can give nothing, I will give for them as well as

DISCIPLINE.

177

for myself. And each of you can call on eleven of
your neighbours weekly, receive what they give, ani
make up what is wanting." It was done. In a while
some of these collectors of pence informed Mr. Wesley
that they found such and such an one did not live as
he ought. Immediately he saw that this was the very
thing he had wanted so lone:. He called tojrether all
the "leaders of the classes," — for so they and their
companions were termed, — and desired that each
would make a particular enciuiry into the behaviour
of those whom he saw weekly. They did so. This
was the beginning of discipline in Methodist societies.
Mr. Wesley, shortly after this, sums up the result :
" Many disorderly walkers were detected ; some
turned from the evil of their ways ; some were put
away from us."

As soon as possible the same method was used in
London and wherever Methodist societies had been
formed. 3j this means Mr. Wesley obtained an in-
spection of his people, which was most helpful to
him in his endeavours to save souls and promote the
spread of holiness.

The difficulty of visiting each one in his own home
still remained, but it was soon remedied by the whole
class meeting weekly at one place Shortly after this
the General Rules were drawn up by the Wesleys, and
were enforced in every society. These rules^-disciplin-
ary regulation.s — are still in force, with but very little
change since Mr. Wesley's day. It is the o*)inion of
some wise and go d men that the time has come for

178

A MANUAL OF METHODISM.

their careful revision and amendment in some particu-
lars.

Mr. Wesley did not allow the division of the Society
into classes, under the care of leaders, to weaken his
hold on the members ; for he and his brother and lay
helpers met and talked with each at least once in
three laonths, and, being satisfied as to his or her ex-
perience as to vital godliness, gave each member a
ticket with his or her name written thereon.

It will be at once perceived that in societies thus
formed money would have to be gathered for the re-
lief of poor members, building places of worship, and
other expenses which a voluntary society speedily in-
curs ; hence the necessity for stewards to attend to
this matter. These were soon appointed. Of these
and visitors of the sick, Mr. Wesley says : " Upon re-
flection, I saw how exactly, in this also, we had copied
after the primitive Church."

From this brief account of the first Methodist socie-
ties, and the inception of disciplinary measures, it is
quite evident that Mr. Wesley's design was not the
oiganization of a new denomination, but the spiritual
benefit of the people, to lead them to Christ, and to
educate them, until they attained a lofty type of
piety.

Here we see gradual development in reference to dis-
cipline ; first, for the guidance an 1 government of con-
verts ; second, for leaders, then fof stewards, finally for
preachers. As the organization advanced towards
completion additional rules of discipline became

•'!&''<•'-'

DISCIPLINE.

179

re-

necei<sary. Five years of evangelistic effort were put
forth before an Annual Conference was held. The
movement could not with propriety be designated
Methodism until the Conference was inaugurated ; it
was previously but incipient Methodism. The Con-
ference henceforth became the source of legislation to
the societies. It was well that it was largely under
the control and direction of John Wesley himself. At
the first gathering of this kind intelligent and
satisfactory answers were given to the three im-
portant questions discussed : what to teach, how to
teach, and how to regulate doctrine, discipline and
practice.

In reference to the reception of persons into society,
very little discipline bearing upon doctrinal views
was ever used, and such is still the case. When the
hear*"/ is made right, by renewing grace, it is easy to
cure intellectual errors. But in examining preachers
Mr. Wesley was very careful not only to know that
they had a clear religious experience, but also that
they were sound in the faith. And in order that this
might be the case, he prepared, soon after lay
preachers came to his help, a doctrinal standard, in a
volum^e of sermons, which were published in 1746. In
reference to these Mr. Wesley says : " I have set down
in the following sermons w^hat I find in the Bible con-
cerning the way to heaven ; with a view to distinguish
this way of God from all those which are the inven-
tions of men, I have endeavoured to describe the true,
the Scriptural experimental religion, so as to omit

180

A MANUAL OF METHODISM.

nothing which is a real part thereof, and to add noth-
ing thereto which is not."

Thus we clearly trace the origin of ministerial dis-
cipline in reference to doctrine ; and ever since that
period one of the distinguishing features of Method-
ism has been the numerous and efficient guards placed
at the door of the ministry. The very searching and
repeated examinations of probationers render it diffi-
cult for a man of unsound theology to gain admittance.
The result has been truly marvellous. Although a
small stream from the current of Methodist doctrine
took the direction of Geneva, after Mr. Whitelield's
return from America, the largest branch, the Arminian,
has flowed on ever since, in its own channel ; and, not-
withstanding secessions from the parent body, some of
whom have changed their names, none of them have
renounced the original doctrines. Whatever changes
have taken place in discipline, both in the parent body
and among the offshoots, none have touched doctrinal
standards. Thus, without wavering, have the Method-
ists maintained, as they believe, " the faith once de-
livered unto the saints."

The government of this branch of the Church of
Christ is Presbyterian, rather than Episcopal. Mr.
Wesley foresaw that this would be the case, more and
more, and thus expressed his opinion : " As soon as I
am dead the Methodists will be a regular Presbyterian
Church." His reference, doubtless in this anticipation
was to Church government ; and yet in many particu-
lars discipline in Methodism diffiirs from that of Pres-

DISCIPLINE.

181

byterians. The fact is, Methodism is an eclectic system.
It has gathered and incorporated within itself many
excellences from various denominations. Those fa-
miliar with Church histor}" find no difficulty in dis-
covering in its organization Moravian, Episcopal, and
Presbyterian resemblances. These varieties, admirably
intertwined, do not hide, but rather embellish, its dis-
tinctive Wesleyan features.

It is true that the large body of Methodists in the
United States of America, called the Methodist Epis-
copal Church, recognize the office and work of bishops;
yet there is no prelacy there. They have, strif",tly
speaking, no Diocesan Bishops. Each one is an over-
seer over the whole Church. Notwithstanding the
name Episcopal, their Church government differs very
much from other Episcopal Churches, and in its essen-
tial characteristics is really Wesleyan ; for Methodism
has always recognized the principles of superintend-
ency in its government ; and this is an essential prin-
ciple in the Discipline of the united Methodist Church
of the Dominion, as constituted and brought into
existence in 1884, and with which we have to do.

In British North America the Methodist Church calls
its chief officers Superintendents and Presidents.
Those elected by the General Conference are desig-
nated General Superintendents, or overseers of the
whole Church, whose duties are clearly defined in the
book of Discipline. Those elected by the Annual
Conferences are called Presidents, who oversee the
work within the limits of their respective Conferences.

182

A MANUAL OF METHODISM.

Then come District Superintendents, formerly Chair-
men, who inspect the work in their districts; and
lastly, Superintendents of Circuits or Missions. The
General Superintendents have not the exclusive power
to ordain men to the ministry, but exercise the right
in association with their brethren in the Annual Con-
ferences ; presiding on the occasion, and, with the
President, signing the ordination parchment. The
presence of a General Superintendent is not, however,
essentially necessary to a valid ordination. The point
of discipline just stated shows one of the boundary
lines between Episcopal and Presbyterian ordination.
In this way the principle of ministerial equality is
recognized and maintained, while due respect and sub-
mission are given to official position.

THE GENERAL CONFERENCE.

This Conference, which meets once in every four
years, and is the fountain of legislation to the whole
Church is composed of an equal number of minis-
terial and lay delegates.

Each Annual Conference, at its session next preced-
ing the session of each General Conference, shall
divide into ministerial and lay electoral Conferences
for the purpose of electing its own representatives.
The delegates shall be elected from within the bounds
of said Conference, and the vote shall be by ballot.

The ministerial delegates shall consist of one mem-
ber in every ten ministerial members of each Annual
Conference, of which number the President shall be

DISCIPLINE.

183

one ; provided, nevertheless, that a fraction of one-
half shall entitle a Conference to an additional repre-
sentative.

No layman shall be chosen a delegate to the
General Conference who shall be under twenty-five
years of age, and who shall not have been a member
of the Church continuously during the five years
next preceding his election.

As the authority of this Conference has been de-
rived from the parent British Conference, certain
restrictions in reference to its legislation have been
imposed, which, being observed, will keep us from
drifting away beyond the bounds of Methodism.

The limitations are thus expressed in the Discip-
line : —

1. It shall not revoke, alter, or change any article
of religion, nor establish any new standards or rules
of doctrine contrary to our existing and established
standards of doctrine.

2. It shall not destroy the plan of our itinerant
system.

3. It shall not make any change in the general
rulf J of our society.

4'. It shall not do away with the privilege of our
ministers, or probationers for the ministry, of trial by
a committee, and of an appeal ; neither shall it do
away with the privilege of our members of trial be-
fore the society, or by a committee, and of an appeal.

The General Conference shall elect from the minis-
ters of the Church, by ballot, one or more itinerant

184

A MANUAL OF METHODISM.

General Superintendents, to hold office for the term
of eight years.

A General Superintendent shall preside over all
sessions of the General Conference, and over all the
standing committees of the same; but in case no
General Superintendent be present, the General Con-
ference, or the committees of the General Confer-
ence, shall elect by ballot, without debate, a President
pro tern. . •

The General Conference, by a vote of two-thirds of
its members, shall have power to increase or diminish
the number or alter the boundaries of the several
Annual Conferences. No change can be made in the
Basis of Union affecting constitutional questions, or
the rights and privileges of either the ministry or the
laity, except by a three-fourths majority of the
General Conference.

A Committee of twelve, appointed by the General
Conference, with the General Superintendents^
watches over and guards the rights and privileges
of the Connexion during the interim between the
meetings of the General Conference. This Committee
reports to the General Conference.

The Court of Appeal of the General Conference is
composed of six ministers and six laymen, chosen by
the General Conference, to whom is referred every
question of law, decided by a General Superintendent,
from which an appeal is taken, as given in nny Com-
mittees or Boards over which he presides ; and also

DISriPLTNE.

185

any decisions of a presiding officer in an Annual Con-
ference from which an appeal is taken.

THE ANNUAL CONFERENCE.

The territory occupied by the Methodist Church in
British North America is divided into two Confer-
ences, which meet annually, each of which is com-
posed of all the ministers within its jurisdiction who
have been received into full connexion, and an equal
number of laymen, who are elected in accordance with
the Disciplined

Laymen elected have the right to be present at all
ordinary sessions of the Conference, and to speak and
vote on all questions except the examination of minis-
terial character and qualification, the reception of pro-
bationers into full connexion and their ordination, and
the granting of the superannuated or supernumerary
relation, on which exceptive questions ministers alone
shall take action.

If a General Superintendent be present, he opens
the Conference and presides during the first day of its
sessions, and afterward alternately with the President
elected by the Conference. The ordination service, as
elsewhere intimated, is conducted conjointly by the
General Superintendent and President; but all other
duties pertaining to the Presidency of the Annual Con-
ference are vested in the President-elect. The Confer-
ence examines the character and qualifications of all
ministers and probationers for the ministr^' belonging
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A MANUAL OF METHODISM.

to the Conference, and its decisions are final, except in
cases of appeal on questions of law.

The Annual Conference also elects from among the
ordained ministers of each district a District Superin-
tendent (formerly called Chairman), whose duties are
elsewhere stated. The President of the Annual Con-
ference is ex-officio Superintendent of the district in
which he is stationed.

Each Annual Conference appoints a Special Com-
mittee, consisting of the President, Superintendents
of Districts, and five other members of the Conference,
to be nominated by the President, who shall have
power to consider and decide upon all matters affect-
ing the Conference, and report their proceedings to
the next ensuing Annual Conference. Every Annual
Conference has a Stationing Committee, consisting of
the District Superintendents and one ministerial repre-
sentative, elected by the joint vote of ministers and
laymen. This Committee appoints men to circuits or
missions in accordance with the plan of itinerancy*
which allows no minister or probationer for the minis-
try to remain more than three years successively on
the same circuit, except the General Conference officers,
superannuated and supernumerary ministers, the mis-
sionaries among the Indians, or on the French and
Foreign Mission Districts, and such ministers as may
be appointed to our educational institutions ; nor can
any minister be appointed to the circuit he had left
until after' the expiration of six years. The general
term of probation for the ministry is four years.

DISCIPLINE.

187

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In addition to the routine and statistical and finan-
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especially in the adoption of measures for the promo-
tion of the spiritual interests of the work within the
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THE DISTRICT MEETINGS.

The territory occupied by each Annual Conference
is divided into districts. Each of them has an Annual
Meeting, which consists of all ministers and probation-
ers for the ministry within its bounds, and one lay
delegate for each minister or probationer in the active
work from each circuit, mission, or station throughout
the district, to be elected by the Quarterly Meeting.

The District Superintendent appointed by the An-
nual Conference presides at the District Meeting and
looks after the temporal and spiritual interests of the
Church in his district, and, with the ministers and
probationers under his charge, enforces the Discipline
of the Church, being responsible therefor to the An-
nual Conference. The lay members of the District
Meeting elect lay representatives to the Annual Con-
ference, in the proportion of one for each minister in
full connexion within the bounds of the district.

The District Meeting examines carefully all young
men who are recommended by the Official Quarterly
Meeting as suitable candidates for the work of the
ministry, and, if the examination is satisfactory, recom-

188

A MANUAL OF METHODISM.

mends them as such to the Annual Conference, to be
taken out as probationei It is required that every
candidate for the ministry shall have been a member
of our Church for at least one year, and a local preacher
in good standin'^ for six it ths. A Financial Dis-
trict Meeting is held in each district, not later than the
month of September each year, composed of the Super-
intendent and a Steward from each circuit and mission
in the district. Its business is to apportion to the
several circuits the amounts placed at its disposal by
the Annual Conference, to arrange the claims of the
children of ministers, and to make arrangements for
missionary and educational meetings. Th^ Financial
Secretary is the local Treasurer of the district, and
pays to the Superintendents of circuits, or to their
order, the sums appropriated to their circuits, which
payments such Superincendents are to report to their
respective Quarterly Official Meetings.

QUARTERLY OFFICIAL MEETING.

On every circuit, mission, or station, a Quarterly
Official Meeting is held, consisting of the ministers and
probationers for the ministry, the local preachers and
exhorters, the stewards, the leaders of classes, the
superintendents of Sabbath-schools — being members
of the Church — one representative from each Board of
Trustees, and also of additional representatives who
may have been appointed by the societies of the circuit.
The Superintendent of the Circuit is always Chairman,
unless the District Superintendent be present. This

DISCIPLINE.

189

meeting hears cornplaints,and receives and tries appeals;
manages and controls circuit finances, and discharges
such other duties as the General Conference may from
time to time determine. The fourth meetinij: of the
year elects by ballot the lay delegates to attend the
ensuing Annual District Meeting, in the proportion of
one delegate for each minister or probationer in the
active work on the circuit. This meeting; also recom-
mends candidates for the ministry, examines the returns
of Sabbath -schools and Church members, and, where
f there is no local preachers' or leaders' meeting on the
circuit, appoints local preachers, and examines their
character, at the last meeting of the year.

LOCAL PREACHERS.

The Local Preachers' Meeting is held quarterly on
circuits where there are six local preachers of three
years continuous s^^anding. The Superintendent of the
circuit presides, nominates and examines candidates,
the questions proposed being the same as those proposed
in regard to ministers. No minister or probationer
for the ministry, who has been suspended or expelled
by the Conference, shall be employed as a local preacher
without the consent of the Annual Conference.

When charges are preferred against a local preacher,
the accused and the accuser shall respectively choose
two local preachers, or other official members of the
circuit ; or in the event of either or both parties refus-
ing to make the necessary choice, the Superintendent
of the circuit shall name such persons as he may deem

190

A MANUAL OF METHODISM.

proper, being official members of any circuit in tbe
district, to constitute the committee, and shall, with
the said committee, try the accused preacher ; and they
shall have authority, if he be found guilty, to admonish,
reprove, or suspend him, till the ensuing Local Preachers'
Meeting, or Quarterly Official Meeting, when the whole
matter shall be determined.

In every case, a local preacher under censure or sus-
pension by the Local Preachers' Meeting, or the Quar-
terly Official Meeting, shall have the right of appeal to
the ensuing Annual District Meeting, when the laymen
are present, by giving notice of his intention to do so
to the Superintendent of the circuit, within one week
after receiving a copy of the judgment of the committee
or court of trial. It is required that a local preacher
or exhorter, in removing from one circuit to another,
obtain from the Superintendent of the circuit a certifi-
cate of his official standing in the Church at the time
of his removal, otherwise he shall not be employed as
a local preacher or exhorter.

CLASS LEADERS.

The Leaders' Meeting shall be composed of the minis-
ters and probationers for the ministry appointed to the
circuit, the stewards of the circuit, and the leaders.

A Leaders' Meeting shall be held at least once a
quarter, and oftener if necessary, to enquire — (1) Are
there any sick ? (2) Are there any requiring temporal
relief ? (3) Are there any who walk disorderly and
will not be reproved ? (4) Are there any who wilfully

DISCIPLINE.

191

neglect the means of grace ? (5) Are there any changes
to be made in the classes ? (6) Are there any mem-
bers on trial to be received into full membership ?
(7) Is there any miscellaneous business ? ,

A return shall be made by the Leaders' Meeting to
the Quartf/'ly Official Meeting of the amounts con-
tributed to the fund for the poor, and the disburse-
ments for the quarter.

It is the duty of the Superintendent of the circuit
to make strict enquiry in the Leaders' Meeting pre-
ceding the Fourth Quarterly Official Meeting into the
moral character of all the leaders, their punctuality in
beginning and ending their class meetings in proper
time, and whatever relates to their office ; and if there
be no objections alleged and sustained, they shall con-
tinue in office for the year; and in case there be no
Leaders' Meeting, then the examination or enquiry
shall be held at the Fourth Quarterly Official Meeting.

STEWARDS.

The Stewards' Meeting shall be composed of the
Superintendent of the circuit, or his colleague, and
the Stewards of the circuit.

They shall meet at least once a quarter, previous to
the Quarterly Official Meeting, to take an exact ac-
count of what has been collected for the support of
the ministers or probationers for the ministry on the
circuit, and to recommend to the Quarterly Official
Meeting such measures as they may think necessary in
order to the prompt payment of the ministers.

192

A MANUAL OF METHODISM.

) '. i

They shall estimate the amount necessary to meet
the expenses of the year, and report to the jRrst Quar-
terly Official Meeting.

THE MINISTRY.

The entrance to this department of Christian work
is very carefully guarded. The educational tests are
of a much higher standard than formerly, but the
moral qualifications are the same. According to the
Book of Discipline, the following questions are asked,
and must be answered intelligently : I. Do they know
God as a pardoning God ? Have they the love of God
abiding in them ? Do they desire nothing but God ?
Are they holy in all m'^nner of conversation? II.
Have they gifts as well as grace for the work ? Have
they a clear, sound understanding ; a right judgment
in the things of God ; a just conception of salvation
by faith ? Do they speak justly, readily, clearly ?
III. Have they fruit ? Are any truly convinced of
sin and converted to God by their preaching ? These
marks we regard as a clear intimation that a man is
moved by the Holy Ghost to engage in the work of
the ministry.

Every probationer for the ministry is required to
pursue the course of study prescribed by the General
Conference, except as hereinafter provided; and be-
fore he shall be received into full connexion he shall
give satisfactory evidence to the Annual District Meet-
ing, from year to year, of his knowledge of the sub-
jects and books included in such course of study.

DISCIPLINE.

198

There is a Board of Examiners, who report to the
Annual District Meetin*^ those candidates who have
passed a satisfactory examination in the preliminary
course of study ; they also report the character of all
other examinations. The District Superintendents are
required not only to examine very minutely in the
Annual District Meetings all persons proposed as can-
didates for our ministry, but also to report distinctly
in their district minutes, for the consideration of Con-
ference, the opinions of the District Meetings, after
such examinations, respecting their health, piety, moral
character, ministerial abilities, educational acquire-
ments, belief of our doctrines, attachment to our dis-
cipline, freedom from debt and from all secular en-
cumbrances.

The duties of ministers are fully and clearly stated
in the Discipline. We give not details, but from the
twelve rules of a helper, drawn up by Mr. Wesley, we
learn what kind of men ministers are expected to be.

Rule 1. Be diligent. Never be unemployed ; never
triilingly employed. Never trifle away time ; neither
spend any more time at any place than is strictly
necessary.

Rule 2. Be serious. Let your motto be, "Holiness to
the Lord." Avoid all lightness, jesting, and foolish
talking.

Rule 3, Converse sparingly and conduct yourself
prudently with women. (1 Tim. v. 2.)

Rule 4. Take no steps toward marriage without
first consulting your brethren.

:!^

194

A MANUAL OF METHODISM.

', ■

r .1 t

Rule 5. Believe evil of no one without good evidence ;
unless you see it done, take heed how you credit it.
Put the best construction on everything. You know
the judge is always supposed to be on the prisoner's
side.

Rule 6. Speak evil of no one ; because your word,
especially, would eat as doth a canker. Keep your
thoughts within your own breast till you come to the
person concerned.

Rule 7. Tell every one under your care what you
think wrong in his conduct and temper.

Rule 8. Avoid all fectation. A preacher of the
Gospel is the servant of all.

Rule 9. Be ashamed of nothing but sin.

Rule 10. Be punctual. Do everything exactly at the
time ; and do not mend our rules, but keep them, not
for wrath, but for conscience, sake.

Rule 11. You have nothing to do but to save souls;
therefore spend^and be spent in this work; and go
always, not only to those who want you, but to those
who want you Qnost. Observe ! it is not only your
business to preach so many times, and take care of this
or that society, but to save as many as you can, to
bring as many sinners as you can to repentance, and
with all your power to build them up in that holiness
without which they cannot see the Lord. And remem-
ber ! a Methodist preacher is to mind every point, great
and small, in the Methodist Discipline ! Therefore you
will need to exercise all the sense and grace you have.

Rule 12. Act in all things, not according to your

DISCIPLINE.

195

own will, but as a son in the Gospel. As such it is
your duty to employ your time in the manner which
wo direct; in preaching and visiting from house to
house ; in reading, meditation, and prayer. Above all,
if you labour with us in the Lord's vineyard, it is need-
ful you should do that part of the work which tve
advise, at the times and places which we judge most
for His glory.

THE TRIAL OF ACCUSED MEMBERS.

No Church can be effective in checking evil and pro-
moting good if discipline in reference to wrong-doing
is neglected. In Methodism every member of the
Church, if accused, has the privilege of an equitable
trial, by a committee of at least five persons, members
of the Church, and the Superintendent of the circuit,
who presides on the occasion.

The officer under whose supervision a trial is to be
conducted shall furnish to the accused, at least one
week before the trial, a copy of the charges, and a
notice of the time and place of trial. A majority of
the committee appointed to conduct a trial shall con-
stitute a quorum.

A defendant may challenge for cause in the propor-
tion of two in five of those nominated to form a com-
mittee of investigation, that is to say, not peremptorily,
but for reasons that are deemed sufficient by the pre-
siding officer. The testimony of non-members of the
Church may be received.

A charge can be instituted only by a minister, a pro-

196

A MANUAL OF METHODISM.

1 1

Hi *

bationer for the ministry, or a member of vbe Church
in full standing. No person preferring charges, or
giving evidence in a trial, shall be allowed to vote on
the decision of the case. In every case of an appeal
the appellarit must, within one week from receiving a
copy of the judgment of the committee, give notice to
the presiding officer of his intention to appeal. If an
accused member is dissatisfied with a judgment given
on^his case, he may appeal to the ensuing Quarterly
Official Meeting for permission to have a second arbi-
tration appointed, and the Quarterly Meeting, for
sufficient reasons, may grant such a request; and should
the party refuse to abide by the decision of the second
arbitration, ho shall be expelled from the Church.

When the Appellate Court reverses the decision of
the Court below, the appellant is reinstated in his
former membership without any action of the Court
from which he took the appeal. In the case of com-
plaint against a Church member for non-payment of
debt, a committee of three shall be appointed to con-
sider the case, and to determine what there shall be
granted for payment; and should the debtor refuse
compliance with the decision he shall be expelled, sub-
ject to an appeal to the Quarterly Official Meeting,
whose decision shall be final.

In reference to " Temporal Economy," the support
of ministers, duties of stewards, the management of
parsonages and other Church property, the educa-
tional institutions, Sabbath-school organization, pub-
lishing interests, the ritual, forms of devotion, and

DISCIPLINE.

11)7

manner of performinj^ the ceremonies and ordinances
of the Church, we refer our readers to the Book of
Discipline, whicli ouajht to be found in the library of
every household.

CHURCH 1>HIVILEGES AND DUTIES.

Methodists believe that the visible Church of Christ
is a conoTe<xation of faithful men and women, in which
the pure word of God is preached, and the sacraments
duly administered, according to Christ's ordinance, as
taught in the New Testament.

Although for many years in its early history Meth-
odism was not called a Church, but " United Socie-
ties," for the spiritual direction of which Mr. Wesley
prepared the well known manual of " Rules ;" yet it
was from a very early period in reality a Church, as
at the Foundry in London, and othei* places, all the
sacraments and ordinances belonging to the Church of
Christ were dispensed and observed.

After Mr. Wesley's death the organization, which
was never truly and really identified with the Church
of England, became more compact and independent,
claiming to be a branch of the true Church founded
by Christ and his apostles. No religious organization
on earth presents and secures to its members more
privileges and spiritual advantages than are to be
found in connection with Methodism.

Visible connection with the Church of Christ is
not only an important duty, but also a distinguished

198

A MANUAL OF METHODISM.

privilege. A real work of grace in the soul always
prompts a desire for fellowship with the people of
God. Hence all candidates for membership in the
Church are, in accordance with the Discipline, carefully-
instructed as to the nature and design of Church fel-
lowship, as the following extract from the address on
that occasion intimates : " The Scriptures teach us
that the Church is ths household of God, the body of
which Christ is the head, and that it is the design of
the Gospel to bring together in one all who are in
Christ. The fellowship of the Church is the com-
munion which its members enjoy one with another.
The ends of this fellowship are the maintenance of
sound doctrine, and of the ordinance of Christian wor-
ship, and the exercise of that godly admonition and
discipline which Christ has committed to his Church
for the promotion of holiness.

It is the duty of all men to unite in this fellowship,
for it is those that be " planted in the house of the
Lord thafi shall flourish in the courts of our God."
Their more particular duties are to promote peace and
unity ; to bear one another's burdens ; to prevent each
othv^'s stumbling; to seek the intimacy of friendly
society i.'nong themselves ; to r )ntinue^steadfast in the
faith and Wv^^ship of the G spel ; and to pray and
sympathize with v.?'*h othe^ Among their privileges
are peculiar incitemeuvs to holiness from hearing of
God's word and sharing in Christ's ordinances, the be-
ing placed under the watchful care of pastors, and the

DISCIPLINE.

199

enjoyment of the blessings which Are promised only to
those who are of the household of faith.

THE GENEPA.L RULES.

For the fuUei exhibition of the duties devolving
upon Church members, we give a summary of the
General Rules of the Society as drawn up by Mr.
Wesley : —

All who would enjcy the privilege of Christian fel-
lowship and Church membership with us are expected
to evidence their purpose to flee from the wrath to
come and to be saved from their sins, "First, By avoid-
ing evil of every kind, especially that which is most
generally practised, such as the taking of the name of
God in vain; the profaning of the Lord's day, whether by
ordinary work thereon, or buying or selling ; drunken-
ness, buying or selling spirituous liquors, or drinking
them, unless in cases of extreme necessity ; fighting,
quarreling, brother going to law with brother, return-
ing evil for evil or railing for railing ; the using many
words in buying and selling ; the buying and selling of
goods that have not paid legal duty ; the giving or
taking of usury, that is, unlawful interest ; unchari-
table or unprofitable conversation, particularly speak-
ing evil of magistrates or ministers; doing to others
as we would not they should do unto us. Doing what
we know is not for the glory of God, as the putting on
of gold or costly apparel ; the taking such diversions
as cannot be used in the name of the Lord Jesus ; the
singing those songs, or reading those books, which do

~4:i--^

} '

l_i.

200

A MANUAL OF METHODISM.

not tend to the kifowledge or love of God; softness
and needless self-indulgence ; laying up treasures upon
earth ; borrowing without a probability of paying, or
taking up goods without a probobility of paying for
them.

It is expected of all who continue in these Societies
that they shoi Id continue to evidence their desire of
salvation, Secondly, By doing good ; by being in
every kind merciful after their power ; as they have
opportunity, doing good of every possible sort, and,
as far as possible, to all men — to their bodies, of the
ability which God giveth, by giving food to the hun-
gry, by clothing the naked, by visiting or helping
them that are sick or in prison ; to their souls, by
instructing, reproving, or exhorting all we have any
intercourse with, trampling under foot that enthusi-
astic doctrine, that " we are not to do good unless our
hearts are free to it" By doing good, especially to
them who are of the household of faith, or groaning
so to be, employing them preferably to others, buying
one of another, helping each other in business ; and so
much the more because the world will love its own,
and them only. By all possible diligence and fru-
gality, that the Gospel be not blamed. By running
with patience the race which is set before them, deny-
ing themselves and taking up their cross daily ; sub-
mitting to bear the reproach of Christ, to be as the
filth and ofFscouring of the world, and looking that
men should say all nnanner of evil of them falsely for
the Lord's sake.

DISCIPLINE.

201

Ifc is expected of all who desire to continue in these
Societies that they should continue to evidence their
desire of salvation, Thirdly, By attending upon all the
ordinances of God, such as the public worship of God ;
the ministry of the word, either read or expounded ;
the Supper of the Lord; family and private prayer;
searching the Scriptures ; and fasting or abstinence.

These are the General Rules of our Societies, all of
which we are taught of God to observe, even in his
written word, which is the only rule, and the sufficient
rule, both of our faith and practice. And all these, we
know, his Spirit writes on truly awakened hearts. If
there be any among us who observe them not, who
habitually break any of them, let it be known unto
them who watch over that soul, as they who must give
account. We will admonish him of the error of his
ways ; we will bear with him for a season ; but if then
he repent not, he hath no more place among us. We
have delivered our own souls."

In view of the remarkable history, Scriptural charac-
ter of the doctrines, and admirable discipline of this
branch of the Christian Church, may it not be said,
without denomin.^-tional prejudice or vanity, that Meth-
odism is well adapted to carry out in this world the
redeeming purposes of the Son of God ? But, in order
to the accomplishment of such a sublime achievement,
there must be something more than an evangelical
creed and a complete organization, even the gift of
power from on high, intelligent piety, sanctified energy,
and holy perseverance.
14

\ —

202

A MANUAL OF METHODISM.

If, as a people, we depart from the faith, compro-
mise with the world, 1 ecome unduly influenced with
feelings of self-gratulation, and indulge the idea that
past success guarantees future triumph, the glorious
object will not be realized.

If we fail ir answering the design of heaven in
raising us up as a peculiar people, the Head of the
Church can easily employ other agencies to effect the
work. God will ever make those individuals and
Churches which are most like Himself in spirit and in
conduct the most successful in saving soul,s. " Let us
walk by the same rule, let us mind the Game thing."

"Ye visions bright of heavenly birth,
Ye glories of the latter day,
Descend upon the fallen earth,

And chase the shades of night away ;
Bid streams of love and mercy flow
Through every vale of human woe.
Till sin, and care, and sorrow cease.
And all the world is hushed to peace. '

INDEX.

Paob

Africa, Missions to 96

American, British North, Methodism 117

American Revolution 65

Amherst, N.S., Revival in 71

Appeal to Men of Reason and Religion, by Wesley 31

Army, British, Methodism in 32

Asbury, Bishop 57

Australia, Methodism in 109

Ball, Hannah (wife of Samuel Brad burn) proposes Sunday Schools 76

Baxter, John, Missionary in West Indies 70

Bell, George, Delusion of 62

Bennett, William, in Nova Scotia 102

Benson, Joseph, Labours and writings of, at Travacca 63

Bermuda, Mission in 102

Berridge, of Everton 50

Bible Christians 125

Bishop, Abraham, Success of, in St. John, N.B 94

Bishop, Abraham, Death of 98

Black, William, Conversion of 71

Black, William, Preaching and success of 75

Boardman, Richard 60

Brackenbury, R. C 82, 111

Bradburn, Samuel 64, 101

Bramwell, William 83

Bunting, Jabez 101

Calvinistic Controversy 62

Calvinistic Methodists 21

204 INDEX.

Paqk

Canada, Methodism introduced into 73, 84

Canada, Cliange of Conference relations in 122, 124

Carvosso, William Ill

Case, William, in Upper Canada 122

Centenary of Methodism 1 lii

Channel Islands, Methodism in 81

Chapels, Early Methodist 21

Checks, Fletcher's 62

Christian Library, Wesley prepares and compiles the 40

City Road Chapel, London 67, 71

Clarke, Adam 77

Class Leaders 190

Class Meeting, Origin of 23

Church Privileges and Duties ] 97

Coke, Thomas 66, 102, 113

Conference, First Methodist 31

Conference, The General 182

Conference, The Annual 185

Coughlan, Lawrence 54

Covenant, Rene'.val of 172

Croscombe, William 107

Cutler, Ann 98

Dairyman's Daughter 72

Deed of Declaration 77

Discipline of Methodist Church '.75

Districts, Origin of 93

District Meetings 187

Doctrines of Methodism —

Adoption 147

Angels 139

Atonement 142

Baptism 166

Christian Church 164

Entire Sanctification 152

Faith 151

Future Happiness and Misery 1 60

Gfeneral Ji^dgment , , i • 162

INDEX. 205

Paor
Doctrinea of Methodism — Contivued.

Godhead 134

Holy Ghost 137

Holy Scriptures 138

Justification 144

Lord's Supper 168

Man 140

Means of Grace 169

Perseverance of the Saints 156

Regeneration 145

Repentance 149

Resurrection 161

Son of God 135

Witness of the Spirit 148

Dow, Lorenzo 118

Ecumenical Conference 123

Education, Efforts for 31, 58

Embury, Philip 55

England, Moral condition of . . 11

Epworth, John Wesley preaches in 30

Erasmus, a Greek Bishop 54

Finances .* 42, 176

Five Decades 114

Fletcher, John 48, 62, 68, 74, 82

Fletcher, Mary 104

Fontenoy, Methodists in battle at 32

Georgia, Whitefield embarked for 12

Germain Street Church, St. John, N.B 94

Grimshaw, William 36

Gwynne, Marmaduke 33

Halifax, N.S., Methodism 82

Harris, Howell 18, 38

Heck, Barbara 55

Helper, Rules of 193

Hickling, John 85

Holy Club 10

206 INDEX.

Paor

Hopper, Christopher 41, 103

Huntingdon, Counteas of 31, 58, 92

Hymns, Methodist 26, 71

India, Missionaries in . . . 110

Ingham, Benjamin 11, 19

Ireland, John Wesley in 37, 49, 69, 87

Ireland, Charles Wesley, in 37

Jackson, Thomas 103

Jane, John 41

Kilham, Alexander .... 96

Kingswood School, Collection for 40

Lay Preachers 25

Laymen in Wesley's Conference 33, 44

Le Sueur, Pierce 81

Local Preachers and their Meetings 189

Love-feasts 171

Losses in Upper Canada 94

Magazine, Wesleyan Methodist 70

Mann, John and James 79

Mather, Alexander , 49

Maxfield, Thomas 25

Meriton, John, member of Wesley's first Conference, Death of . . 45

Methodism,' Character of 130

Methodism in United States, Progress of Ill

Methodist Episcopal Church 80

Methodist, Origin of name 9

McGeary, John, in Newfoundland 83

Missionary Society, Inception of 110

Moravians, Obligations of Methodists to 13, 16

Moravians, Wesley separated from 19

Moore, Henry 71

Neal, George, introduced Methodism into Upper Canada 84

Nelson, John 25

Newcastle, Wesley in 29

New Connexion Methodists , 96

INDEX. 207

Paoi

Newfouudland, Methodism introduced into 54

Nova Scotia, Methodism in 75

Ouseley, Gideon Itl

Oxford, Methodism originated in 9

Palmer, Phebe 104

Perfection, Christian 152

Perronet, Vincent 36

Persecution 30

Physical Phenomena in Revivals 20

Pilmore, Joseph, sent to America , 50

Presidents 92, 102, 104, 112

Primitive Methodists 124

Prince Edward Island 106

Privileges, Committee of 105

Quebec 73

Quarterly Official Meeting 188

Raikes, Robert 76

Rebellion in Ireland 100

Rogers, Ann Hester 104

Rules, The General 199

Sacramental Controversy 46, 98

Sanctification 152

Scotland, Methodism in 42

Secessions 116

Sermons, Wesley's 179

Shaw, Barnabas, established Methodism in Southern Africa. ... 110

Sierra Leone, Methodism in 96

Simeon, Charles, of Cambridge 158

Stations of Preachers 120, 121

Stationing Committee 186

Statistics 136

Strawbridge, Robert 56

Stewards, their Duties and Meetings 191

Strong, John B 107

Sunday-schools, Origin of 76

U'i}

4-. :

208 INDEX.

Pauk

Tabernacle, Whitefield's 29

Thompson, William, first elected President of Conference 92

Thompson, Rector of St. Gennis 35

Tracts, Wesley's early 40

Union of Meth6dism in British North America 124

United States, Methodism in Ill

Vizelle, Mrs. , John Wesley married to 40

Wales, The work of God in 18

Walsh, Thomas 39, 49

Warrener, William, Missionary, West Africa 119

Watch-Night Service 172

"Watson, Richard 100

Webb, Captain 68

Wesley, Charles —

Conversion of 13

Death of 87

Hymns of 26

In Boston 12

In Georgia 11

Labours of .' 34

Marriage of 40

The first Methodist 9

Wesley, John —

Conversion of 13

Death of 89

Founder of Methodism 10

Marriage of 40

Notes of, on the New Testament 44

Visit of, to Hernhutt 14

Wesley, Susanna, mother of John and Charles 24

West Indies, Introduction of Methodism into 51

Whitefield, George 11, 61

Williams, Robert, in America 60

Women of Methodism 104

Wray in Nova Scotia 81

Zoar Chapel in Halifax, N.S 94

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STUDIES IN THE GOSPEL BY ST. MATTHEW.
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lation in a separate form, a cheap edition of which is still on sale
at 2d.

ON THE KING'S BUSINESS. By the Rev. J. O.

Keen, D.D. Third Edition is now ready, crown 8vo, cloth

boards, 700
" Sermons are not usually very readable, but we must In all honesty
make an exception of these. . . . They are in the . . . widest sense
Christian. . . . There is nothing of monotony in these discourses." —
South Wales Daily News.

Just Published. Price 70o.

SUGGESTIVE THOUGHTS for BUSY WORKERS

By the same Author. Crown 8vo, cloth boards.

*' Fitted to afford considerable valuable help. It is marked by . . ,
great intellectual vigour, incisiveness of thought, force and precision
of expression, short, terse sentences, constant *go' in the march of
thought, and soundness of exposition."— Z,iV«rrtry World.

THE KING'S SON ; or, A Memoir of Billy Bray.
By F. W. Bourne. Twentv-second Edition. Cloth boards,
35c.

*«* Her Majesty the Queen has Rraclously accepted a copy of
this work, and expressed herself as much pleased with it.

** We are exceedingly glad to see a new and illustrated edition. . . .
Some of his (Billy's) best sayings are better than Rowland Hill's, their
provincialism giving to them an added charm. It is impossible to
read this hfe without both amusement and admiration." — Noncoti'
formist.

"Admirably suited for a gift-book. " — Wesleyan Methodist Magazine.

ALL FOR CHRIST— CHRIST FOR ATL: Illus-

trateti l)y the Life and Labours of William M. Bailey. By F.
W. Bourne. Cloth boards, 35c.

*' A better book of the kind than this we have seldom if ever fallen iu
with. It is packed full of soul-stirring facts, and is all aglow with holy
feehng.