IMAGE EVALUATION TEST TARGET (MT-3) ^ ^ <:f^^ V' / #v. 1.0 I.I ■^IM IIIIM •- IM III 2.2 ^ lis Ijijio 1.8 1.25 1.4 1.6 ■^ 6" — ► V] <^ /a /a '^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 IV 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 \ VI 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 il CONTENTS. vu 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- 10 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. 11 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 12 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. 13 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 14 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. 15 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 mS 16 A MANUAL OF METHODISM. fl 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. 17 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 18 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. 19 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 '"■I f\\ 20 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- m RISE AND HISTORY. 21 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 1 :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- C) 22 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 24 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. 25 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 r 20 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. 27 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 28 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. 29 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. 30 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. 31 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 32 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 li HISTORY. 33 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 84 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. 36 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, 96 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 gatheres 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. 41 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 42 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. 43 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 BB mini 44 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. 45 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 I ( ' 46 A MANUAL OF METHODISM. 1 I 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. 47 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. 48 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. 49 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, 50 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. 51 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 52 A MANUAL OF METHODISM. 19 \m 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 ^ m HISTORY. 53 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 < 54 A MANUAL OF METHODISM. / I 111! ^ 11 m 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. 55 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 56 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 58 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. 59 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 ^^ I M 60 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 : — t ♦ 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. 4 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. 61 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 I 1 1 ill;; i ': li Hi :!' 62 A MANUAL OF METHODISM. 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. 63 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 1 I r ^w 64 A MANUAL OF METHODISM. J 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. 60 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. u n r:^ i " I i:l ID I 1 66 A MANUAL OF METHODISM. 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. 67 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 68 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. 69 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- f"^ rr^ 70 A MANUAL OF METHODISM. 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. 71 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 ' .1 il X' 72 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- 6 . :.j( 74 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. 75 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 Mount Allison University Library i Ij fl 76 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. 77 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 I T 78 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. 79 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 4iW IT t 80 A MANUAL OF MTTTIIOIMSM. I ii arc warm frioiKlsatul lilxM'nl Hiipportors of Mothodiatn. Noarly ihroc yoars aftor, I7 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 modifiext 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. 87 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 88 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 tj HISTORY. 89 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 90 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. 91 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. tble. Lged )ub- ^■W1 ^ IMAGE EVALUATION TEST TARGET (MT-3) fc 1.0 I.I 1^ M 2.2 li£ IIIIIIO 1.8 1.25 1.4 1 A -^ 6'' ^ ^ ^ '% c%. c'i -^ >• «^^>'*' > .^^# V. '>^ o 7 Photograohic Sdences Corporation 23 WEST MAIN STREET WEBSTER, NY. 14580 (716) 87:^-4503 %> % k o \ ^ 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 ?f HISTORY. 93 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 ■ r « ' ^ ! ' i H 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. 95 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< 9d 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. 97 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 m : I ] ! 1 i> 1 I f 98 A MANUAL OF METHODISM. 1 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 p HISTORY. 90 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 M i 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- by 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 i\ 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('nut 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 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." P' ■!.;: 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 li 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 ■ t 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. 1CT1UNES. 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 :m ^ 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 in 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