B 7 3 6 2 EARLYiMETHODISM DAVIS ^ (jr ce^ WESLEY AND EARLY METHODISM; AN HISTORICAL TEXT-BOOK FOR BY ANGELA K. DAVIS. NEW YORK: PHILLIPS & HUNT. CINCINNATI : W A L D E N & S T O W E . 1884. Copyright 1884, ^V PHILLIPS & HUNT, New York. PREFACE AND DEDICATION npHIS little book is affectionately dedi- -*- cated to the members of the Wesley Literary Circle of St. John's Methodist Episcopal Church, Batavia, 'N. Y., with whom I have enjoyed meeting from week to week for the purpose of studying the Life of Wesley, and the Origin and Growth of Methodism. To meet our wants from time to time a series of questions and answers was pre- pared, culled from our standard authors, which, with additions, is now presented in a more permanent form, with the hope that it may be received '' with all readiness of mind," and with earnest purpose to search " the Scriptures daily, whether these things [be] so."" As it has been possible in such a small compass to only glance at the more salient points in the development of Methodism, 4 PEEFACE AND DEDICATION. mj devout liope is that this little text-boolr will be but the beginning of study, a " step- ping-stone," creating a desire among the members of the "Circle" to know more of the history of the Church ; influencing them to read the works from which it has been chiefly compiled, namely: Porter's " Compendium of Methodism ; " Stevens's "History of Methodism;" Watson's "Life of Wesley ; " Tyerman's " Life and Times of Wesley ; " Daniels's " Illustrated Histo- ry of Methodism ; " Stevens's " Women of Methodism ; " and Stevens's " Centenary of American Methodism." As you become more and more conver- sant with the polity and usages of our par- ticular branch of the Church, may you strive to emulate the virtues of its founder and his helpers, be made partakers of an inward and vital religion, and thus be brought into closer and closer communion with the great Head of the Church. Angela Kirkiiam Davis. Batavia, N. Y., 1883. "The study of Methodistic history confirms our faith in God's providential regard for, and rule over, our world and our race. To me this lesson is as powerfully taught by it, as by the history of the Jewish nation." — Dr. Thomas Guard. "Our main doctrines, which include all the rest, are: Repentance, Faith and Holiness. The first we account, as it were, the porch of religion ; the next, the door ; the third, religion itself." — John Wesley. WESLEY AND EAKLY METHODISM. CHAPTER I. 1. Where and when were John and Charles Wesley lorn f In Ep worth, Lincolnshire, England. John in 1703, and Charles, the j)oet, in ITOS. 2. What is Icnown of the Wesleys'' ances- tors f They were of the highest respectability, in the south of England, and can be traced as far back as the fourteenth century ; find- ing in almost every generation an eminent clergjnnan and scholar. 3. Who were their parents f Their father was the Rev. Samuel "Wes- ley, rector of Epworth and Wroot about forty years, a man of great practical piety, O WESLEY AND EARLY METHODISM. and distingnislied for the zcul and fidelity witli which he discharged his parish duties. He died in 1735, aged seventy-two years. Their mother, Mrs. Susanna Wesley, daugh- ter of the Rev. Dr. Annesley, was educated with great care, being well versed in the Latin, Greek, and French languages ; a wom- an of extraordinary worth, and distinguished for her rare intellectual piety and domestic management. She died in London, in 1742, aged seventy-eight years. 4. Give some jparticulars of the Wesley family. Eev. Samuel Wesley and Susanna Annes- ley were married in 1689, he being twenty- seven and she about twenty years old. They had nineteen children, though only ten survived their infancy, three sons and seven daughters growing to maturity. They all possessed unusual talents, and all of the sons became ministers of the Established Church. Dr. Adam Clarke says: "This great family of little children were won- derfully gentle and polite, not only to their WESLEY AND EARLY METHODISM. 9 parents and visitors, but to each other and their servants as well, and they had tlie common fame of being the most loving family in Lincolnshire." 5. Give some details of their elementary education. Each child was taught the Lord's Prayer as soon as it could speak, and repeated it every morning and evening. It was Mrs. Wesley's custom to begin their secular ed- ucation at five years old, and from this time they studied regularly in the family school. They were taught the letters of the alphabet in one day, a task which all of them accomplished except two daughters, who were a day and a half. One of the daughters was able to read the ITew Testa- ment in Greek v»dien she was eight years old. Six hours a day were spent in school, it being opened and closed with singing a psalm ; and in addition to this, after school, the oldest took the youngest that could speak, and the second the next, to whom they read the psalm for the day and a chap- 10 WESLEY AND EARLY METHODISM. ter in tlie 'New Testament. Mrs. Wesley her- self also conversed each evening with one of her cliildren on religious subjects, and on some evenings with two, so as to talk with each one once a week. Notwithstand- ing their poverty and other depressing cir- cumstances, she kept herself so far in ad- vance of her college-bred sons, especially in things pertaining to the word and king- dom of God, that for years she was their ac- knowledged sj^iritual counselor and guide. Among other helpful things she wrote for them some most admirable expositions of Scripture and of portions of the Connnon Prayer.* John Wesley, " who became dis- tinguished for his almost inimitable skill as a logician, who could win a victory in a de- bate with fewer words and in better tem- per than any other man of liis time, must have inherited this logical power and this amiable sharpness from his admirable moth- er." The Epworth rectory presents the pict- * For a very interesting account of Mrs. Susanna Wes- ley, see " The Women of Methodism," by Dr. A. Stevens. WESLEY AND EAKLY METHODISM. 11 ure of a domestic Cliurcb, a family school, and a genuine old English household. 6. What reinarhahle incident occwrred in John Wesley^s life at six years of age f In consequence of some political disturb- ance, the rectory was set on fire in the dead of a winter's night. The father was awakened by the fire coming into his cham- ber, through the thatched roof, and hastily arousing his family, they fled down stairs, and with great difiiculty escaped with their lives. But little John was missing. The frantic father tried several times to pass up the stairs to rescue him, but in vain. He returned in despair, and kneeling down, committed the soul of his child to God, when suddenly he appeared, crying for help, at the window of his chamber, beneath which two peasants placed themselves, one on the shoulders of the other, and saved him, the moment the blazing mass of the roof fell in. " Come, neighbors," his father exclaimed, as he received his son, " let us kneel down ; let us give thanks to God ! 12 WESLEY AND EARLY METHODISM. he lias given me all my eiglit cliildren ; let the house go ; I am rich enough." 7, Hoio did this affect John Wesley^s mother f She felt as if she ought to devote herself with special care to the training of this son. In her private Journal these words are found : " I do intend to be more par- ticularly careful of the soul of this child, that Thou hast so mercifully provided for, than ever I have been ; that I may do my endeavor to instill into his mind the prin- ciples of true religion and virtue. Lord, give me grace to do it sincerely and pru- dently, and bless my attempts with good success." 8. For what loas John Wesley remarlcdble in early childhood f For his sober and studious disposition, seeming to feel himself answerable to his reason and his conscience for every act, doing nothing without first reflecting on its fitness and propriety. Such Avas his con- sistency of conduct that his father admit- WESLEY AND EARLY METHODISM. 13 ted him to tlie communion table ^vhen he was only eight years old. 9. In lohat school loas he ^placed at eleven years of age f He passed from under the tutelage of his accomplished mother and became a pupil at the Charter-House School,* London, under that eminent scholar. Dr. Walker. Here, notwithstanding he had to suSer many hard- ships and privations, and endure wrongs and insults, he was noticed for liis diligence and progress in learning. But though he was only sixteen years of age when he left, he had, by his energy of character, his uncon- querable patience, and his assiduity, become a favorite with the master and acquired a high position among his fellows. * At tills school forty- two boys, as charity scholars, were to be maintaiued. The allowance from the endow- ment to each scholar was forty pounds a year. It was no small piece of good fortune to the Epworth rector to secure one of these scholarships for his son John, for which they were indebted to the friendly services of the Duke of Buckingham, at that time Lord Chamberlain of the royal household. 14 WESLEY AND EARLY METHODISM. 10. Did he retain the religious traits which had tnarhed his character from the days of infancy f Mr. Wesley writes in liis Journal con- cerning this period of his history : '' Out- ward restraints being removed, I was much more negligent than before, even of out- ward duties, and almost continually guilty of outward sins, which I knew to be such, though they were not scandalous in the eye of the world. However, I still read the Scriptures and said my prayers morning and evening. And what I now hoped to be saved by was, first, not being so bad as other people ; second, having still a kindness for religion ; and, third, reading the Bible, going to Church, and saying my prayers." 11. What happened to him when he was seventeen years of age f 1720. He was admitted to Christ Church, Oxford, one of the noblest colleges in that illustrious seat of learning, and remained there five years. He was placed under the care of Dr. Wigan, a gentlemen of great WESLEY AND EAELY METHODISM. 15 classical knowledge, and pnrsned his studies with much energy. The excellent use he liad made of his time at the Charter- House, gained for liim a high position at Oxford, and he soon became quite famous for his learning in the classics, and especially for his skill in logic. 12. IVTiat does Mr. Babcock say of him when he laas tv^enty-one years old f " He was a sensible and acute theologian, a young fellow of the finest classical taste, of the most liberal and manly sentiments." His perfect knowledge of the classics gave a smooth polish to his wit, and an air of su- perior elegance to all his compositions. 13. What did Mrs. Wesley lorite to her sons while they were at Oxford f " Now, in good earnest, resolve to make religion the business of your life ; for, after all, that is the one thing that, strictly speak- ing, is necessary. All things besides are comparatively little to the purposes of life. I heartily wish you would now enter upon a strict examination of yourself, that you 16 WESLUy AND EARLY METHODISM. may know whether yoii have a reasonable hope of salvation bj Jesns Christ. If you have it, the satisfacion of knowing it will abundantly reward your pains ; if you have it not, you will find a more reasonable oc- casion for tears than can be met with in any tragedy." 14. When jpiiri^osing to tcike deacoii'S or- ders^ what did he do f He was aroused from the religious care- lessness into which he had fallen at college, and applied himself diligently to the read- ing of divinity. 15. What hoolcs now occii/pied his atten- tion f " The Imitation of Christ," by Kempis, and Bishop Taylor's " Rules of Holy Liv- ing and Dying," among the most spirit- ual and heart-searching books of the age. These made a deep impression and aroused his whole soul to the subject. They seem to have been the first books on practical divinity he had read, and to the day of his deatli were held in high esteem. If Kcm- WESLEY AND EAELY METHODISM. 17 pis and Taylor were right, lie was wrong. In liis extremity, like a true son, not spoiled by a college course, lie wrote to liis parents, stating bis difficulties, and received very able and interesting responses from each of them. 16. What 10 as the result of his readmg Thomas a Kemjpis^s ''^Christian Pattern f " To this incident we are indebted for Wesley's long-continued record of the events and exercises of his daily life, as he began to take a more exact account of the man- ner wherein he spent his time, writing down how he employed every hour, thus giving to the world one of the most inter- esting works in the English language. 17. What was another and far more important result of reading Kenijns and Taylor? 1725. An entire change of life. He says in reference to Taylor's " Holy Living and Dying : " " In reading several parts of this book, I was exceedingly affected with that part in particular which relates to jpurity 18 WESLEY AND EAELY METHODISM. of intention. Instantly I resolved to dedi- cate all my life to God — all my thoughts, and words, and actions — being thorouglily convinced that there is no inediiiim^ but that every part of my life must either be a sacrifice to God^ or to myself ^ that is, in effect, to the devil." 18. Did this seem to he a turning -j^oint in Weslefs Ufe f Yes ; although it was not until thirteen years after this that he received the con- sciousness of being saved through faitli in Christ. But from this time his whole aim was to serve God, and to get safe to heaven. No man could have been more sincere, ear- nest, devout, diligent, and self-denying ; and yet, during this long period, he lived and labored in a mist. WESLEY AND EAELY METHODISM. 19 CHAPTEE. 11. 1. When was John Wesley ordained dea- con in the Estahlished Church f Having prepared himself with the most conscientious care for the ministerial office, he was ordained deacon on Sunday, Sep- tember 19, 1T25. 2. What noted infidel was contempora- neous with Wesley f It is rather a remarkable circumstance that just about the time of Wesley's ordination Yoltaire was expelled from France, and fled to England ; and during a long life he and Wesley were contempo- raneous. 3. Give Tyermans graphic descrijption in the ''''Life and Times of Wesley ^^ of the two men. ''Perhaps of all the men then living none exercised so great an influence as the 20 WESLEY AND EARLY METHODISM. restless philosopher, and the unwearied minister of Christ. 'No men, however, could be more dissimilar. Wesley, in per- son, was beautiful ; Yoltaire was of a physi- ognomy so strange, and lighted up with fire so half -hellish and half -heavenly, that it was hard to say whether it was the face of a satyr or a man. Wesley's heart was filled with a world-wide benevolence ; Yoltaire, though of a gigantic mind, scarcely had a heart at all — an incarnation of avaricious meanness, and a victim to petty passions. Wesley was the friend of all and the enemy of none ; Yoltaire was too selfish to love, and when forced to pay the scanty and ill- tempered homage, which he sometimes ren- dered, it was always offered at the shrine of rank and wealth. Wesley had myriads who loved him ; Yoltaire had numerous admir- ers, but probably not a friend. Both were men of ceaseless labor, and almost un equaled authoi's; but while the one filled the land with blessings, the other, by his sneering and mendacious attacks against revealed relig- WESLEY AND EARLY METHODISM. 21 ion, inflicted a greater curse than has been inflicted by the writings of any other au- tlior either before or since. Tlie evangelist is now esteemed by all whose good opin- ions are worth having ; the philosopher is only remembered to be branded with well- merited reproach and shame." 4. W/iere did Wesley jjreack his first sermon f In a small' village, called South Leigh, in 1726. Forty-six years afterward he preached in the same place, when there was one man present who had been a member of his first congregation. 5. What did he succeed in obtaining in 1726? One of the twelve fellowships of Lincoln College, one of the smallest, poorest, and most scholarly of the nineteen colleges which are comprised in the University of Oxford. This permitted him to devote his life to the duties of a Christian minister and scholar. The room occupied by him is still called Wesley's room, and a vine 22 WESLEY AND EARLY METHODISM. creeping around its window is called Wes- ley's vine. 6. WJiat degree did he tOyJce in 1727 ? That of Master of Arts, having already been chosen as " Lecturer in Greek, and Moderator of the Classes." His position as Greek lecturer attracted to him persons who, like himself, read the Greek Testa- ment for devotion, as well as a number of private pupils, who sought his assistance. In Hebrew he was one of the best scholars of his time. It is evident AYesley was a distinguished scholar at Oxford, and had won all these scholastic honors before he was twenty-five years old. 7. What was his jplan of study when he was twenty-foihT years old f Mondays and Tuesdays he devoted to the Greek and Roman classics, historians, and poets ; Wednesdays to logic and ethics ; Thursdays to Hebrew and Arabic ; Fridays to metaphysics and natural philosophy ; Saturdays to oratory and poetry, chiefly composing ; and Sundays to divinity. In WESLEY AND EARLY METHODISM. 23 intermediate hours, he perfected himself in the French language ; sometimes amused himself with experiments in optics and in mathematics, studied Euclid, Keil, and Sir Isaac Kewton. 8. What was Ids manner of reading f First, he read an autlior regularly through, and then transcribed, in a commonplace book, such passages as he thought impor- tant or beautiful. In this way he greatly increased his stock of knowledge and inured himself to hard working. 9. What hooks were put into his hands at this time, and of what tvas he con- vinced f Law's " Christian Perfection," and " Seri- ous Call." He was more convinced than ever of the absolute impossibility of being half a Christian, and he determined, through his grace, to be all devoted to God, to give him his soul, body, and substance. He not only read^ but studied, the Bible as the one, the only standard of truth and the only model of pure reliction. 24 WESLEY AND EARLY METHODISM. 10. Why did he return to Lincolnshire at this time f His father, being advanced in years, invit- ed liim to become liis curate at Epworth and Wroote. He remained here about two years, dividing his time between Oxford and Epworth, and j)ursuing his studies in practical divinity with his mother. 11. When and hy whom was he ordained Iciest in the Established Church? In 1728, by Bishop Potter, of Oxford, a man of great talent and learning, a high- churchman, who maintained that episco- pacy was of divine institution, and yet one wlio cherished a friendly feeling toward the first Methodists, saying, concerning them, " These gentleman are irregular ; but they have done good ; and I pray God to bless them." 12. What advice did the Bishop give Mr. Wesley, for which he was always thanlx'fid f That if he wished to be extensively use- ful, he must not spend his time in contend- WESLEY AND EARLY METHODISM. 25 ing for or against tilings of a disputable nature, but in testifying against notorious vice, and in promoting real, essential holi- ness. 13. Did Mr. Wesley remain long in Epworth f K^o, lie returned to Oxford, at tlie call of the rector of his college, and, besides attending to the duties of his office, be- came tutor to various pupils placed under his care and labored assiduously for their welfare. 14. What remarlcalle exjpertness did he acquire while in Lincoln College? 1T29. Presiding as moderator in the dis- putations, six of which were held weekly, he acquired the remarkable expertness in arguing, and in discerning and pointing outr well-concealed and plausible fallacies, which distinguished him to the end of life. 15. Upon his return to Oxford^ ichat did he find his hrother Charles doing f In 1729, standing vigorously against the 26 WESLEY AND EARLY METHODISM. tide of infidelity which was setting in upon the students on all sides. 16. What had he organized while his hrother was at Epioorthf Charles and a few friends had organized a "Holy Club," for mutual assistance both in scholarship and in piety. For the improve- ment of their minds they agreed to spend a few evenings in the week together in reading the Greek Testament, Greek and Latin classics, and, on Sunday evenings, divinity. For the improvement of their souls they adopted a set of rules for holy living, including the exact observance of all the duties set forth in the Prayer Book of the English Church, fasting Wednesday and Friday of each week, and observing the weekly sacrament. IT. What else did they do hesides having frequent meetings for study and devotion- al exercises f They began a systematic visitation of the poor and sick, devoting certain hours to the instmction of children, and extended WESLEY AND EAELY METHODISM. 27 tlieir charity to the jjoor debtors in Bo- cardo. * 18. ^Vhy did their conduct attract atten- tion f Becanse religion was in such a low state, there being little of it in the commimitj, except the form, and scarcely enough of that to meet the claims of municipal law or the rules of the University. The Church of England, at that time, like that of La- odicea, though proud of its traditions, its wealth, and its power, "was wretched, and miserable, and poor, and blind, and naked." The masses were so sunk in . ignorance and atheism, that they hardly knew, or boldly denied, that they had any souls to save. Of the prominent statesmen of the time, * This Bocardo was a room in use, at that time, as the debtors' prison at Oxford. It was at this place that Archbishop Cranraer was led forth to martyrdom, in 1656, after having been taken np to the top of the tower of St. Michael's Church, adjoining the prison, to witness thft burning of Ridley atid Latimer, in or- der that the sight of their sufferings might move him to recant. 28 WESLEr AND EAELY METHODISM. the greater part were unbelievers in any form of Cliristianitj and distinguislied for their grossness and the immorality of their lives. 19. Were there no faithful servants of the Lord left? Yes, there were a few noble and grand exceptions, both among the clergy of the Establishment and the ministry of the Non- conformist Churches. But Rev. Augus- tus Toplady, a minister of the Church of England, who died in 1Y78, said, in a sermon not long before his death : " I believe that no denomination of professing Christians, the Church of Eome excepted, was so generally void of the light and life of godliness, so generally destitute of the doctrine and of the grace of the Gos- pel, as was the Church of England, con- sidered as a body, about fifty years ago. At that period a converted minister in the Establishment was as great a wonder as a comet." 20. Wliat was the spiritual conditioii of WESLEY AND EAELY METHODISM. 29 the Dissenters — that is, the PresbyteTians, Independents, and Baptists? Though less conformed to this world, they were constrained to mourn over the wastes in Zion. Many of their ministers were immoral and negligent of their duty, spending their time in sports and revels, or in scrambling for the best- paying pastorates in their respective Churches, with much of the same S23irit as that which they so bit- terly denounced in the clergy of the Estab- lished Church. 21. ^S'ho were raised up in the midst of this spiritual darhness f God raised up a Bishop — John Wesley, one of the greatest religious legislators of history. A Preacher — George Whitelield, the greatest pulpit orator of the age, or of any age. A Poet — Charles Wesley, a hymnist whose supremacy has been but doubtfully disputed by a single rival. Three men whose equals have probably never been seen in the world at once since the apos- tolic days. 30 WESLEY AND EARLY METHODISM. 22. What luere the memlers of the Holy Club called f Methodists, in allusion to the exact and methodical manner in which they performed their various engagements. 23. How did it affect them to he called Methodists? Taking no offense at any thing, and see- ing that their new name expressed in a word exactly what they would be in life and godliness, they accepted it in all cheer- fulness, as their successors have done, hoping never to dishonor it. 24. What is said of this little comjpany, and what truth did it illustrate f It is full of interest, being a checkered page, showing the enmity of the carnal mind, and illustrating the truth of the dec- laration, " All that will live godly in Christ Jesus shall suffer persecution ;" but not more fully than it confirms the encouraging an- nouncement of the Holy Spirit, " He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoic- WESLEY AND EARLY METHODISM. 31 ing, bringing his sheaves with him." The conflict was severe, but they succeeded. Many were benefited by their endeavors, and they received a hundred-fold in disci- pline for the more difficult achievements of coming days.* 25. What parish teas offered Mr. Wes- ley at this time^ and why did he not ac- cept f His father, now getting old, was very anxious his son should succeed him in the Epworth rectorship. But, as he was the master spirit of the " Holy Club," his ab- sence from Oxford for a few weeks was attended with serious consequences, which compelled him to see the importance of his presence ; consequently his sense of duty re- quired him to refuse his father's offer and still cleave to his pupils and the little society with which he was surrounded. *ror inlerestino; details of the " Holy Club," see Tyer- man's " Life and Times of Johu Wesley," vol. i. 32 WESLEY AND EARLY METHODISM. CHAPTEE III. 1. What appointvient was offered Wes- leij in 1735? General Oglethorpe, whom Wesley met in London about this time, strongly urged him to undertake a mission to the infant colony of Georgia. 2. In advising with his mother, {his fa- ther had died hut a few months hefore^ ivhat answer did she give him, and what was the result f She answered in these memorable words : " Had I twenty sons, I should rejoice that they were all so employed, though I should never see them more." After mature de- liberation he concluded to accept the po- sition. 3. Under whose auspices did he go, and who accomjpanied hhn f lie was sent out by the English " Society WESLEY AND EARLY METHODISM. 33 for tlie Propagation of the Gospel in For- eign Parts,"* as a kind of missionary chap- lain, at a salary of fifty pounds a year. He was accompanied by his brother Charles, and two other young men. 4. What of their success, and how long did they remain in America f They were not as successful as they an- ticipated, particularly among the Indians, and their conflicts and sufferings were great. They only remained about two years, and returned to England. 5. What was Mr. Wesley'^s religious experience at this time? Anxious as he had been to be wholly the Lord's, profound as he was in diWnity, and scrupulously as he had lived in all godliness and honesty, yet he was ignorant and inex- perienced in justiflcation by faith and .the re- newing of the Holy Gliost. He had worked and suffered for salvation, but had not be- lieved with a heart unto righteousness. He *For an interestiug account of tliis Society, see Tyer- man, vol. i. a 34 AVESLEY AND EARLY METHODISM. hoj)ed that lie was a Cliristiaii, but had no joyful assurance of it, and, therefore, was more of a servant tlian a son of God, and was influenced more \>j fear than love. 0. What incidents happened on his voy- age to Georgia that revealed to Mr. Wesley his spiritual condition f The conduct of twenty-six German Mo- ravians who were on board the vessel, the existence of fear in his own heart, and the exhibition of peculiar graces in the Mora- vians, gave him much trouble. He partic- ularly noticed their acts of kindness toward the other passengers, giving continual proofs of their humility by performing servile offices, which none of the English would undertake, desiring and receiving no pay. If they were ridiculed, pushed, struck, or thrown down, there was no complaint made, seeming to be delivered from the spirit of pride, anger, and revenge. An incident liappened which showed that they were also delivered from the spirit of fear. On one occasion the ship encountered a storm, the WESLEY AND EARLY METHODISM. 35 winds roared, and the sliip rocked to and fro with the utmost violence ; just as the Mora- vians were beo:innino: their evenins^ service, CO O ' as usual, singing a psalm of praise, the sea broke over, split the mainsail in pieces, cov- ered the ship, and poured in between the decks, as if the great deep had already swal- lowed them up. A great screaming began among the English, but the Germans calm- ly sung on. Afterward Mr. Wesley asked them if they were not afi-aid. "■ I thank God, no," was the reply. '' But," he asked, " were not your women and children afraid ? " " No ; our women and children are not afraid to die." 7. What facts indicated the remarkaUe ^oivers of mind possessed hy Mr. Wesley f While on shipboard he commenced the study of the German language, that he might converse with and preach to the Ger- mans, and when he reached Savannah he found Frenchmen, Italians, and also Spanish Jews, to whom he learned to preach in their own language. 36 WESLEY AND EARLY METHODISM. 8. How does Mr. Wesley state, in his Journal, tJie result of his study and olser- vation on his own heart during his ab- sence f January 8, 1738, lie wrote : " By the most infallible of proofs, inward feeling, I ani convinced, 1st. Of unbelief; having no such faith in Christ as will prevent my heart from being troubled. 2d. Of pride, throughout my past life; inasmuch as I thought I had, what I find I have not. 3d. Of gross irrecollection ; inasmuch as in a storm I cry to God every moment, in a calm not. 4th. Of levity and luxuriancy of spirit ; appearing by my speaking words not tending to edify ; but most by the manner of my speaking of my enemies. Lord, save, or I perish ! " 9. How did he want to he saved? " Save me, 1st. By such a faith as implies peace in life and death. 2d. By such liu- mility as may fill my heart from this hour forever with a piercing, uninterrupted sense that hitlierto I have done nothing. 3d. By WESLEY AND EARLY METHODISM. 37 such a recollection as may enable me to cry to thee every moment. 4th. By steadiness, seriousness, sobriety of spirits, avoiding, as fire, every word that tendeth not to edify, and never speaking of any wlio oppose me, or sin against God, without all my own sins set in array before my face." 10. On ar7'iving home from America^ and reviewing his own religious life, in comparison with that of his German friends, what did he write again f " And now, it is upward of two years since I left my own country, to teach the Georgian Indians the nature of Christianity, but I have learned that I, who went to America to convert others, was never con- verted myself; that I am 'fallen short of the glory of God ; ' that my whole heart is 'altogether corrupt and abominable;' that, having the sentence of death in my heart, and having nothing in or of myself to plead, I have no hope but that of being justified freely 'through the redemption that is in Jesus ; ' I have no hope but that if I seek, 38 WESLEr AND EARLY METHODISM. I shall find the Christ, and ^be found in him, not having my own righteousness, but that which is of God by faith.' " 11. If it he said he had faith, what loas his answer? " So have the devils a sort of faith ; but still they are strangers to the covenant of promise. So the apostles had, even at Cana in Galilee, when Jesus first 'manifested forth his glory ; ' even then they, in a sort, ' believed on Him ; ' but they had not then ' the faith that overcometh the world.' " 12. What hind of faith did he want f " The faith I want is a sure trust and con- fidence in God that, through the merits of Christ, my sins are forgiven, and I recon- ciled to the favor of God. I want that faith which St. Paul reconnnends to all the w^orld, especially in his Epistle to the Romans : that faith which enables every one that hath it to cry out, 'I live not ; but Christ liveth in me: and the life which I now live, I live by faith in the Son of God, who loved me, and gave himself for me.' WESLEY AND EARLY METHODISM. 39 I want that faitli that frees from fear and doubt ; having peace with God through Christ, and rejoicing in tlie hope of the glory of God ; having the love of God shed abroad in his heart, through the Holy Ghost, which is given unto him ; which Spirit it- self beareth witness with his spirit, that he is a child of God." 13. With whom did Mr. Wesley advise at this time ? With Count Zinzendorf, the founder and protector of the Moravian Society, and Pe- ter Bohler, another pious Moravian. 14. What did Peter Bohler tell him ? That true faith in Christ was inseparably attended by, 1st, dominion over sin ; and, 2d, constant peace, arising from a sense of forgiveness. He also told him that this saving faitli in Christ is given in a moment, and that in an instant a man is turned from sin and misery to righteousness and joy in the Holy Ghost. 15. How did these doctrines affect him, f He was amazed, and said that if this was 40 WESLEY AND EAELY METHODISM. SO, it was clear that he was without true faith in Christ, because he was without its insep- arable fruits. But in searching the Script- ures he found that both doctrines were true, for, to his utter astonishment, he found there were scarcely any instances of other than instantaneous conversions. He could now only cry out, " Lord, help thou my un- belief.'' He was now thoroughly convinced and, by the grace of God, resolved to seek this faith unto the end. 16. Why was it dijjicult for him to yields and what sentiment, generally discarded hy the Church, gave him troiible f His mental structure, education, and relig- ious notions made it difficult to come to the point of de2)ending on nothing but Christ, and on him now, for salvation, as instanta- neous conversion was generally discarded by the Established Cliurcli. IT. What did he thirik of doing, and what advice did his friend Bohler give him? Wesley thought that, being without faith, he ought to stop preaching. But Bohler WK3LEY AXD EAELY METHODISM. 41 suid, '' By no means. Preacli faitli till you have it ; and then, because you have it, you will preach it." 18. What did Mr. Wesley noio do f He consecrated himself entirely to the work, and by labors and watching and tears, such as alarmed his friends, he spread the truth of what he believed to be the power of God unto salvation. 19. Give an account of the greatest event of his history f Thouo^h he had not vet realized the full- ness of what he was urging upon the accept- ance of others, he was still panting after it. May 21, 1738, about five in the morning, he opened his Testament on tliese words : There "are given unto us exceeding great and precious promises ; that by these ye might be partakers of the divine nature." (2 Peter i, 4.) Just as he went out he opened it again, on these words : " Thou art not far from the kingdom of God." In the afternoon he was asked to go to St. Paul's Cathedral. The Anthem, " Out of the deep 42 WESLEY AND EARLY METHODISM. have I called unto tliee, O Lord ; Lord, hear my voice," etc., was full of comfort to him. In the evening he went to one of the social religious assemblies of the Moravians, where one was reading Luther's Preface to the Epistle to the Eomans, in which Luther teaches what faith is, and also that faith alone justifies. "Wesley says, " About a quarter before nine, while he was describing the change which God works in the heart, through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone, for salvation ; and an assurance was given me that he hath taken away my sins, even mine, and saved me from the law of sin and death." 20. What did he hegin to do f To pray with all his might for those who had, in an especial manner, desj^itefully used and persecuted him, and testified 023enly to all there what he then first felt in his heart. 21. State the contrast 'between his present and jpast experience f For ten years he had believed in Christ, WESLEY AND EARLY METHODISM. 43 but never believed as he did now. He had been intensely pious ; but now he possessed power over himself and sin, which he had not possessed before. He had practiced re- ligion ; but now he experienced its bliss. He had been seeking to establish his own righteousness, instead of submitting to the righteousness of Christ, which is by faith. He had been as a servant of God, and was accepted of him, but now, " the Spirit bore witness with his spirit, that he was a child of God," and there was sunshine in his soul. After ten years of earnest prayer, rigorous fasting, and self-sacrificing piety, he was now brought into the blissful enjoyment of a conscious salvation, and the severe ascetic was turned into a joyful saint. 22. After this did he have any struggles with doiibt f Yes, he was much buffeted with manifold temptations, which returned again and again. But in the midst of all he kept waiting upon God continually, read the New Tes- tament, conquered temptations, proceeded 4:4: WESLEY AND EARLY METHODISM. from "strength to strength," till he conld say, '' Now, I was always conqueror." His exj^erience, nurtured by habitual prayer, and dee]3ened by unwearied exertion in the cause of his Saviour, settled into that stead- fast faith ml solid peace which the grace of God perfected in him to the close of his long and active life. 23. What ivas indisjyenscibh for him^ and ^o/iat did this revelation of God to his soul enahle him to do f This was the crisis to which God had been drawing him for years. It was indispensa- ble for him to know the things whereof he affirmed. This revelation assured him that what he had believed was the truth as it is in Jesus, and enabled him to declare it with a degree of confidence he had never done before. 24. WJiat did it reveal to him, and what jpower did it give him f It revealed the nature and evidences of re- ligion with the clearness of light, and gave him the power of patient endurance in well- WESLEY AND EAKLY METHODISM. 45 doing tliat was necessary to the position lie was to oceupj. 25. What VKis the result of this f The line between the Weslejs and other clergymen was distinctly drawn, the point of attainment in religious experience dehned, and the standard of genuine religion estab- lished. Folio wino^ the instincts of their new state, no less than the dictates of a sound policy, they,with other witnesses to the truth of instantaneous justification by faith, or- ganized tliemselves into a society for mutual improvement. 26. What does Mr. Wesley say toith regard to the origin of Methodism? He refers it to three distinct periods. He says : " The first rise of Methodism was in November, 1729, when four of us met at Oxford. The second was at Savannah, in April, 1736, when twenty or thirty persons met at my house. The last was at Lon- don, May 1, 1738, when forty or fifty of us agreed to meet together every Wednesday evening, in order to free conversation, begun 46 WESLEY AND EARLY METHODISM. and ended with singing and prayer. God tlien tliriist us out to raise. a holy people." 27. How has MetJiodisin heen described f As a revival Church in its spirit, a mis- sionary Church in its organization, a resus- citation of the spiritual life and practical aims of primitive Christianity. WESLEY AND EARLY METHODISM. 47 CHAPTEE TV. 1. What were the tvjo celehrated sermoiis Mr. Wesley jpreached soon after his conver- sion f He went to Oxford and preached before the University his celebrated sermon on the text, " By grace are ve saved through faith." The same year he pubHshed another sermon, " On God's Free Grace," in which he gave equal prominence to another great Bible truth, namely, that the grace or love of God, whence cometh our salvation, is free in all, and free for all. 2. In defense of himself as a good Church- man^ %Dhat did he issue f A pamphlet of sixteen pages, entitled " The Doctrine of Salvation, Faith, and Good "Works ; extracted from the HomiHes of the Church of England." 48 WESLEY AND EARLY METHODISM. 3. WJiCit did it shoio with rega/rd to the doctrine of that Ch urch f That the sinner is justified bj faith only ; and yet this faith does not exchide repent- ance, hope, love, and fear of God ; but shuts them out from the office of justifying. !N"either does faith shut out good works, nec- essary to be done afterward ; but we are not to do them with the intent of being justified by doing them. He further shows that " jus- tification is the office of God only — a bless- ing which we receive of him, by his free mercy, through the only merits of his be- loved Son." He adds, " The right and true Christian faith is not only to believe that Holy Scripture and the articles of our faith are true, but also to have a sure trust and confidence to be saved from everlasting dam- nation by Christ; whereof doth follow a loving heart to obey his commandments. He maintains further that, without this true saving faith, the works we do can- not be good and acceptiible in the sight of God." WESLEY AND EARLY METHODISM. 49 4. To ivhat did the jyreaching of these doc- trines give hirth f To the greatest revival of religion cliron- icled in the history of the Clmrcli of Christ. From such doctrines AYesley never wavered. " They are essentially and vitally connected with man's salvation both here and here- after." 5. Whom did Mr. Wesley visit cibout thre^ weehs after his conversion f He spent about three months with the Moravians, in Germany, to whom he was much indebted ; while his brother Charles contended earnestly for the faith among formalists at home. G. On his return to London^ what did lie do? " I began," he says, " to declare in my own country the glad tidings of salvation, preach- ing three tunes, and afterward expounding to a large company in the Minories, the next day after my arrival. On Monday I met with the Moravian Society at Fetter Lane, which had increased from ten mem- 4 50 WESLEY AND EARLY METHODISM. bers to thirty-two ; and on Tuesday I went to the condemned felons in !N"ewgate, and preached to them a free salvation, and in the evening I went to a society in Bear Yard, and preached repentance and remission of sins." 7. How were tJie Wesley s regarded at this time f They were now objects of especial atten- tion. Before this they had been considered as over-righteous, and now they were sup- 2">oscd to be crazy ; and the more so, because they professed to have demonstrated the truth of their doctrines by a joyful experi- ence in their own souls. 8. IIoio did this affect them, and what of their success in j)reaching f Nothing moved them, and they were suc- cessful in bringing others into the same bless- ed state. Their word was accompanied by divine power. The utterance of a few sim- ple trutlis, whether from the Ih'ljle or person- al experience, was like lire, " and like a ham- mer that brcaketh the rock to pieces." WESLEY AND EARLY METHODISM. 51 Professional men, full of pride and conceit, became as little cliildren. 9. Were they allowed to preach in the churches f No. At the close of the year 1738 they ^ere almost uniformly excluded from the pulpits of the Established Church. They, therefore, preached, as tlie providence of God opened the way, in j^risons, fields, and highways, thus attracting thousands to hear the Gospel. At first Mr. Wesley hesitated at this seeming irregularity, but when he came to consider the example of Christ, and that He was exchided from the churches, he says, " I submitted to be yet more vile, and proclaimed in the highways tlie glad tidings of salvation." 10. ^YheTe did he first preach out of doors f From a little eminence in a ground ad- joining the city of Bristol, to about three thousand people, taking for Iiis text Isaiah- Ixi, 1, 2, which was both appropriate and striking. 62 AVESLEY AND EARLY METHODISM. 11. W7ie7i hetvas questioned as to his good fcdtk in holding outrof-door services witJv- out the consent of the local clergy^ what loas his reply f He replied, " Permit me to speak plainly. On scriptm-al principles I do not think it hard to justify whatever I do. God in Script- ure commands me, according to mj power, to instruct the ignorant, reform the wicked, conhrm the virtuous. Man forbids me to do this in another's parish ; that is, in effect,- to do it at all, seeing I have no parish of my own, nor probably ever shall. Whom, then, shall I hear, God or luan? * If it be just to obey man, rather than God, judge you.' A dispensation of the Gospel is committed to me ; and woe is me if I preach not the Gos- pel. Suffer me now to tell you my jirinci- ples in this matter. I look upon all the world as my parish." 12. Why did it seem that God aj^proved of this method? By the fruits. Their congregations were estimated at twenty, forty, sometimes fifty WESLEY AND EARLY METHODISM. 53 thousand. Many wlio had set all Laws at defiance, hnman and divine, and were utter- ly without God in the world, were pricked in tlieir hearts, and, with cries and tears, exclaimed, in the bitterness of their soul, " What must I do to be saved ?" Many of these were soon ' filled with peace and joy in believing,' and evidenced that the work was really of God, by holy, happy, and un- blamable walking before Him. Blasphe- mies were now turned to praise, and the voice of joy and gladness was found where wickedness and misery reigned before. 13. What ivas the result of this neic meas- ure? The lowest masses of the neglected people were thus invaded by the Gosj^el ; hundreds and thousands were reclaimed to virtue and piety; and " Societies " were formed, in order to bring the numerous converts into rela- tions of Christian communion and discipline. 14. With what difficulty did they meet, and lohat did this suggest? They could not find a place large enough 64 WESLEY AND EARLY METHODISM. to meet in ; tliis suggested tlie idea of build- ing a room or a house large enough to ac- commodate those who wished to be present at the preaching, as well as at the society meetings. The corner-stone of the first Methodist meeting-house the world ever saw was laid in Bristol, on Saturday, May, 12, 1739, with prayer and songs of praise. It was not dignified by the name of " church," or even chapel, but was simply called " The Preaching-house." In Novem- ber, of the same year, the " Foundry," in London, was consecrated. 15. Give an account of the old Foundry ? It was the first Methodist preaching-house in London. In November, 1739, Mr. Wes- ley was invited by two gentlemen, who were strangers to him, to preach in an unused and dilapidated building in London, near the Moorfields. He accepted the invitation, and on Sunday, Nov. 11, he preaclied, at eight o'clock in the morning, to about five thousand persons, and at five o'clock in tlie evening there were seven or eight thousand WESLEV AND EARLY METHODISM. 55 pi-esent. The jDlace had been used as a gov- eriuiient foundry, for the casting of cannon, but more than twenty years before this a terrible explosion had occurred, which blew off the roof and otherwise injured the build- ing, killing and wounding a considerable number of workmen. This accident led to the abandonment of the old foundry, which Mr. Wesley purchased, made the necessary repairs, divided it into a chapel, (which would accommodate about lifteen hundred people.) preachers' house, school and band room. A bell ^ was hung in a plain belfry, and was rung every morning at five o'clock for early service, and every evening at nine for family worship, as well as at sundry oth- er times. This was really the cradle of Lon- don Methodism. Here Wesley began to *A few years ago the old Foundry bell, used in calling the people to the five o'clock preaching, was still in exist- ence, and was attached to the school at Friar's Mount, London. The old Foundry pulpit is preserved at Rich' mond, and is used by the Richmond students every week, aud the old Foundry chandelier is now in use in the chap- el at Bowes, in Yorkshire. — Tyerman, vol. i, p. 273. Ob WESLEY AND EAELY METHODISM. preacli at the close of the year 1739. H.^ constant theme was salvation by faith, pre- ceded by repentance, and followed by l)oli- ness. The place was rough and the people poor ; but the service, simple, scriptural, beautiful. 16. WJiat is said of the progress of this wovli of God f It spread in every direction, triumphing over the prejudices and opj)osition of men of various ranks and conditions; societies v/ere formed in many places ; drunkards, swearers, thieves, adulterers, were brought from darkness unto light, and from the pow- er of Satan unto God. Many, who had not so much as a rational faith, being Jews, Arians, Deists, or Atheists, were made par- takers of an inward, vital religion, even righteousness, peace, and joy, in the Holy Ghost. 17. Wliat extraordinary circumstances oc- cun^cd, and lohat seenu to have been the design f Tlic manner whcrciu God wrought this WESLEY AND EAKLY METHODISM. 57 work is as strange as the work itself, and equally remote from what human wisdom would have expected. In any particular soul generally, if not always, it was wrought in one moment, and often these conversions were attended with remarkable physical dem- onstrations. These circumstances seem to have been designed by God for the further manifestation of his work, to cause his power to be known, and to awaken the atten- tion of a drowsy world. 18. Were these demonstrations peculiar to the Methodists f IsTo. The great Methodist revival of re- ligion stood not alone, for God, in his sov- ereign mercy, was performing works quite as great in Germany, America, and Scotland. In America, nnder Eev. Jonathan Edwards, in 1729, where in " many instances convic- tion of sin and conversion were attended with intense pliysical excitement." Scenes of mercy were witnessed in Scotland and in Germany quite as striking as those which were occurrino; in England and in America, 68 WESLEY AJS'D EAELY METHODISM. exhibiting the same j^hysical atfections. It is also a signiiicant fact that all these great revivals were begun by preaching the same kind of truth, the doctrine of salvation by simple faith in Christ. 19. Tki'ough wJiom did the Society in London fall into dangerous errors^ and to what did this lead f 1739. The Moravians, with whom they were intimately connected. The points of difference were ably discussed, which finally led to the division of the Society, and the separation of Mr. Wesley, as well as eight- een or nineteen others, frOm the Moravians. Wesley took down their names, and met them every Thursday evening, for spiritual advice and prayer. Soon after they met at the chapel in Moorfields, or " The Foundry," Mr. Wesley having the Society under his pastoral care. 20. Of what did this suggest the impor- tance f These differences, together with the multi- plication of Societies, suggested the iinpor- WESLEY AND EARLY METHODISM. 59 tance of having some definite bases of union ; wliich, while it should invite all serious per- sons to the highest privileges of the Gospel, would authorize the pastors of the flock to eject such from their fellowship as should prove themselves unworthy of confidence. 21. How ivas this necessity supplied f 1742. By the adoption of that most excel- lent code in our Discipline, called " The General Rules of our United Societies." 22. Give Mr. Wesley^s vietvs of a Ifeth- odist, published in a tract in 1739. He says : '' A Methodist is one who has the love of God shed abroad in his heart by the Holy Ghost given unto him ; one who loves the Lord his God with all his heart, soul, mind, and strength. He rejoices ever- more, prays without ceasing, and in every thing gives thanks. His heart is full of love to all mankind, and is purified from envy, malice, wrath, and every unkind and malign affection. His one desire and the one design of his life is not to do his own will, but the will of Him that sent him. 60 WESLEY AXD EARLY ISEETIIODISM. He keeps not only some or most of God's commandments, but all, from tlie least to the greatest. He follows not tlie customs of tlie world ; for vice does not lose its nature from its becomins; fashionable. He fares not sumptuously every day. He cannot lay up treasures upon earth, any more than lie can take fire into his bosom. He cannot adorn himself, on any pretense, with gold or costly apparel. He cannot join in any diversion that has the least tendency to vice. He cannot speak evil of his neighbor, no more than he can tell a lie. He cannot utter unkind or idle words. No corrupt communication ever comes out of his mouth. He does good unto all men : unto neighbors and strangers, friends and enemies." WESLEY A2!iY> E^U^LY METHODISM. 61 CHAPTER Y. 1. What OGCurrenGe^ in 1741, casta shadow over the jrrosj^ects of the new Society f Mr. Wliiteiield's departure from the faith. His having adopted the Calvinistic view of the atonement led to a debate, alienation, and, at last, separation. 2. To meet this emergency, what did Mr. Wesley do f Printed a sermon on "Predestination or Free Grace," showing the absurdity of the particular views of the Calvinists, which gave offense and led to the separation of the two parties. This was the origin of the Calvinistic Methodists. 3. After this, how did Mr. Wesley and Mr. Whitefield regard each other? Although they separated, they still loved each otlier, as was shown by their preach- ing in each otlier's chapels, and also by 62 WESLEY AXD EAELY METHODISM. Mr. Wliitefield bequeathing a mourning ring to the brothers, and requesting ^Ir. Wesley to preach his funeral sermon, should he die first, which he did, and thus gave full proof of a profound love for Mr. Whitefield. 4:. At this time what necessity was to he provided for^ and what was Mr. Wesley^ s desire f The work increased so wonderfully — ^there was a great demand for laborers. Mr. Wesley desired that the ministers of tlie Established Church should look after those who were converted; encourage them in faith and practice, as their spiritual interest required. 5. Did the clergy do this? No. And so far from encouraging them, they swelled the tide of opposition against them, by ridiculing their religion, repelling them from the Lord's table, hindering rath- er than helping. The result was that many turned back to the world and plunged into sin. WESLEY AND EARLY METHODISM. 63 6. Horn did Mr. Wesley meet this diffi- ctdty f Bj selecting some persons of deep piety, sound judgment in divine things, and re- questing them to meet the others ; to con- verse, read, and pray with them, as they miglit be able. 7. Give the history of Mr, MaxjielWs preaching. As Mr. Wesley was about to leave Lon- don, he appointed Thomas Maxfield, one of the first converts in Bristol, to meet with the . Foundry Society during his absence, pray with them, and by such means as were suitable for a layman, to encourage and ad- vise tliem. Being fervent in spirit, and mighty in the Scriptures, he was insensibly led from praying and exhorting to preach- ing, his sermons being accompanied with such power that numbers were converted. Mr. "Wesley, being informed of this irrep:u- larity, hastened to London to arrest it. His mother, on his arrival, seeing that something troubled him, inquired what it was, to which 64 WESLEY AND EAELY METHODISM. lie abruptly replied, " Thomas Maxfield lias turned preaclier, I find." His motlicr said, " John, take care what you do with res23ect to that young man, for he is as sure- ly called of God to preach as you are. Ex- amine what have been the fruits of his preaching, and hear him yourself." The Countess of Huntingdon also wrote : " Max- field is one of the greatest instances of God's peculiar favor that I know. He is my astonishment. The first time I made him expound I expected little from him; but before he had gone over one fifth of his dis- course my attention was riveted and I was immovable. His power in prayer is also very extraordinary." 8. Did Mr. Wesley follow his mother'^s advice f He did, and was constrained to say, '' It is the Lord ; let him do what seemeth to him good." From that time forward he accepted aid of such laymen as he believed God had qualified by the Holy Spirit for such public labor. This is the origin of lay WESLEY AJsD EARLY METHODISM. 65 preaching, to which Methodism, under God, is so much indebted. 9. Does it still seem to he necessary to ham lay preacliers f JS^ot withstanding that the ministry is great- ly increased, the population has increased wonderfully, and there are places of ministe- rial usefulness to be occupied that it is not in the power of the regular clergy to supply. It was an element of power, the influence of which has been steadily increasing. Marvelous is the fact, that the very Church, which so branded Mr. Wesley for such a de- parture from Church order, realizing and ap- preciating the wonderfully beneficial results of this movement, are adopting it. In 1869 Dr. Jackson, bishop of London, in his own private chapel formally authorized eight lay- men to read prayers, and to read and explain the Holy Scriptures, and to conduct religious services for the poor, in schools and mission rooms and in the open air, in the London diocese, with the understanding that their labors will be rendered gratuitously. 5 6Q WESLEY AND EAELY METHODISM. 10. WJiat induced Mr. Wesley to form his followers into Societies f This was done, not because lie designed to constitute a separate Church, but observ- ing, where they were not thus formed, tliey soon relapsed into their former habits. lie had been constrained to preach in the high- ways, and other unconsecrated places, by the closing of the churches against him ; and he felt compelled to allow pious laymen to exhort, and even to preach, by the refusal of the regular clergy to watch over the souls of inquirers and give them such in- struction as they needed. A little reflection also convinced him that this was the very course pursued from the beginning of Chris- tianity. 11. Give some account of the Itinerant system. The multiplication of Societies exceeded the increase of preachers. It thus became necessary that the latter should travel from town to town, and theiice arose the itiner- ancy, one of the most important features of WESLEY AND EARLY METHODISM. 07 the ministerial system of Methodism. While it has its disadvantages, it has the advantage of removing pastors without the friction which frequently occurs in other Churches, and of securing for pastors congregations, and for congregations pastors, without inju- rious absence or interruption. 12. Give the origin of class-nneetings. The Society at Bristol were devising means for the payment of a debt incurred in building their "Meeting-house." One of them suggested that every member should give a penny a week until the debt was paid. Another answered, " But many are poor and cannot afford to do it." ^•' Then," said the first, "put eleven of the poorest with me, and if they can give any thing, well ; I will call on them weekly, and if they can give nothing, I will give for tliem as well as for myself. And each of you can call on eleven of your neighbors weekly, receive what they give, and make up what is wanting." It was done. After a while some of these collectors informed 68 WESLEY AXD EARLY METHODISM. Mr. "Wesley, " that tliej found sncli and Bucli a one did not live as lie ought." He called together all the leaders of the classes, (as the collectors were called,) and requested them to make j^articular inquiry with re- gard to the behavior of those whom they saw weekly. They did so, and many disorderly walkers were detected, and thus the Society was purged of unworthy members. 13. Did Mr, Wesley introduce this jjlan in London f 1742. Yes, about six weeks afterward, as lie had long found it difficult to become ac- quainted with all the members personally, he requested several earnest and sensible men to meet him, to whom he explained his difficulty. They all agreed, that to come to a sure, thorough knowledge of each member, there could be no better way, and thus, after an existence of three years, the Methodist Societies were divided into .classes. 14. What were the leaders required to do ? To see each member of his class once a week ; to inquire after the prosperity of their WESLEY AND EARLY METHODISM. G9 sonls ; to advise, reprove, or exhort, as was found necessary; to receive what they wished to give for the relief of the poor ; and to meet the ministers and stewards, as at the present time. At lirst the leaders visited the members at their own houses, but as this was found to be inconvenient, and in some cases impracticable, the members of each class met together once a week, and the leader was only required to visit those who might be absent. 15. What does Mr. Wesley say icith re- gard to the advantage of these meetings f He says : " It can scarce be conceived what advantages have been reaped by this little prudential regulation. Many now ex- perienced that Christian fellowship of which they had not so much as an idea befoi'e. They began to bear one another's burdens, and naturally to care for each other's wel- fare. Upon reflection, I could not but ob- serve, this is the very thing which was from the beginning of Christianity. As soon as any Jews or heathen were so convinced of YO WESLEY AND EAKLY METHODISM. tlie tiTitli as to forsake sin, and seek tlie gospel of salvation, the first preachers im- mediately joined them together, took an ac- count of their names, advised them to watch over each other, and met these catechumens, as they were called, apart from the great congregation, that they might instruct, re- buke, exhort, and pray with and for them, according to their several necessities." 16 How are these meetings regarded in America f Though they are not so strictly a test of membership as in England, they are placed, by the Discipline of the Methodist Episco- pal Church, among the means of grace, and attendance upon them is sj)ecified as a Christian duty, 17. What is the usual order of service in these m^eetings f '* Opening with singing and prayer, some- times with reading of the Holy Scriptures. The leader then gives such general counsel and exhortation as he deems suitable, and speaks to the members of the class severally, WESLEY AND EARLY METHODISM. Tl toucliing their religious experience. Each member is expected to take part in the exer- cise, either in the relation of experience or making such inquiries, or giving such coun- sel as may suit the occasion. Sometimes a special topic is selected, on which the mem- bers converse ; or some duty is discussed in an informal way. By this Christian conver- sation, and by the variety and experience, many a sorrowful heart is comforted, many a doubt is removed, and a stronger and more vigorous type of Christian piety is cultiva- ted." — Cydojyedia of Methodism, Bishop Sim.]?son. 18. When and where was the first Method- ist watch-night held f On the last night of the year 1740, in Bristol, under the supervision of Mr. Wes- ley. 19. How is a watch-night conducted f On the last niglit of every year this sol- emn service is held and continued until a little past twelve o'clock. It is usually com- menced by singing and prayer, after which 72 WESLEY AND EARLY METHODISM. the time is occupied in preacliing, singing, exhortation, and prayer; sometimes the Lord's Supper is administered, and, not nn- freqnently, a part of the evening is deroted to love-feast exercises. A httle before twelve o'clock all present are invited to kneel before God in silent prayer, and thus remain until the closing of the year, when the pastor, in vocal prayer, commends the congregation to the divine guidance and protection, and closes by singing, (usually the covenant hymn,) and the benediction. These meetings were originally held almost exclusively by the Methodists, but they have been introduced into some of the churches of other denominations. 20. W/ie?i were lom-feasts hegun among the Methodists, and how are they conducted f As early as 1737 Mr. Wesley joined with the Moravians in one of their " love- feasts." lie introduced these meetings into the economy of Methodism, making them more simple, however, and more thoroughly religious. \vi them the members of the WESLEY AND EARLY METHODISM. 16 church assemble once a quarter, and after singing, bread and water are passed around, of wliicli each member is expected to par- take, as an indication of fraternal love and of devotion to the cause of the Redeemer. This ended, one rises and testifies of the goodness of God. Others follow, as oppor- tunity is afforded. 21. What do %ce see in these ^eciiVxirities of Methodism f That they were of providential origin, springing out of the spiritual necessities of the pious and perishing sinners. There seems to have been no planning, no human ingenuity, no speculation. Mr. Wesley's plans were the plans of the Clmrch of England. He knew no other, he wanted no other, till the necessity appeared, and the measure stood up before him like a real presence ; and then he adopted it for the sake of the cause, though in doing so he had to depart from a long-cherished system of operations to which he had adhered with undeviating tenacity. 74 WESLEY AND EAELY METHODISM. CHAPTEE YL 1. Wliat is said of the preaching of the word at this time hy Mr. Wesley and his helpers f The preaching was attended with power. It was generally extemporaneous and di- rectly adapted to the circumstances of the people, as the sermons of the other clergy were not. The hearers, even the low and despised, listened with astonishment, and re- garding it as a message of God to them, made haste to '' repent and he converted." Several soldiers of the British Army, who were converted, upon going into Germany, began to preach Jesus to the army, and great was tlie power of God that attended them. 2. Did this tjTOwing cause meet with ojp- position f The same spirit that christened its early WESLEY AND EARLY METHODISM. 75 friends " Methodists" at Oxford, found sym- pathy at other places. The clergy used their influence against it, refusing the preach- ers the use of their pulpits, and otherwise treating them as heretics and vagabonds. Mr. Wesley had been denied the privilege of preaching in the church at Ep worth, where his father had been rector for forty years, and therefore preached on his father's tombstone to such a congregation as Ep- worth had never seen. Sermons had been preached denouncing the whole fraternity as a pestilent concern, that ought not to be tolerated. 3. WItat effect did the examijle of the priests have upon the rahhlef The new sect being every where spoken against by people of rank and religion, the rabble pursued them from place to place with sword in hand, and, but for the protec- tion of Omnipotence, would have hurled them to oblivion. 4. What happened in London f They were often attacked with showers 76 WESLEY AND EAKLY METHODISM. of stones; and once an attempt was made to unroof the " Foundry," where they were assembled. In different places mobs were summoned together by the sound of the horn; men, women, and children were abused in the most shocking manner, being beaten, stoned, and covered with mud. Their houses were broken open by any that pleased, and their goods spoiled or car- ried away. 5. Did this opposition retard the worhf Notwithstanding all this, which was ac- companied with every other species of op- position which learning, wealth, prejudice, and power can give, by the peculiar blessing of Heaven, the work advanced with accu- mulating energy, acliieving reforms among the lower classes that had been regarded as utterly impracticable. ' 6. IIow did all this affect Mr. Wesley f He calmly pursued tlie path of duty, praying, preaching, visiting the sick and dying, forming Societies, building chapels, reading, writing, and publishing. WESLEY AND EAKLY METHODISM. 77 7. For the first few years in Methodist histyry was there any sjjecial j[jlan of cir- cuit loorh f For several years tlie preachers traveled from place to place, as circumstances seemed to require, and as Mr. "Wesley directed with- out any special plan. But as tliey becanie more numerous, and the work more exten- sive and complicated, it became necessary to divide the country into circuits, to be sup- plied by the different preachers, according to rules that might be adopted for that purpose. 8. ^Yllat did Jfr. Wesley do to effect so difficult a task and secure the greatest jpos- sihle success f Mr. Wesley invited several clergymen and lay assistants to meet him m London, and to give him " their advice respecting the best method of carrying on the work of God." And thus was called together the first Methodist Conference. 9. Give an account of this Conference. It was held at the " Foundry," in London, commencing on Monday, June 25, 17'i4, 78 WESLEY AND EARLY METHODISM. and lasted five days. It consisted of six ordained and four lay preachers. On Sun- day, the day before the opening of Confer- ence, besides the ordinary preaching services, a love-feast was held, and the sacrament was administered to the whole of the London Society, now numbering between two and three thousand members, six clergymen being present. The Conference was opened with prayer, asking God's guidance and blessing, followed by a sermon from Charles Wesley. Then the time was spent in the consideration of the great doctrinal and practical questions involved in their enter- prise. The three points discussed were, 1. What to teach. 2. How to teach. 3. What to do ; or, how to regulate our doc- trine, discipline, and practice. This was the beginning of conferences, and lies at the foundation of that series of annual meetings of the preachers which has been extended to the present day. 10. What did Mr. Wesley take occasion to do, as arrangements were more fully WESLEY AND EARLY METHODISM. 79 settled^ and preachers assigned to jfarticu- lav fields of lahorfor a time f To reason with the established clergy, attributing most of the persecutions the Societies were called upon to endure to ignorance and prejudice. Wishing to do it in a manner the least offensive, he drew up, in 1745, a short statement of the case, be- tween the clergy and the Methodists. 11. What three requests did Mr, Wesley m^ake in this docvmient f " 1. That if any thing material be laid to our charge, we may be permitted to answer for ourselves. 2. That you would hinder your defendants from stirring up the rabble against us, who are certainly not the proper judges in these matters ; and, 3. That you would effectually suppress and discounte- nance all riots and popular insurrections, which evidently strike at the foundation of all government, whether of Church or State." 12. What general advice did Mr. Wesley give in talMng to his own jpeojjle f His advice to them was equally pertinent 80 WESLEY AND EAKLY METHODISM. and instructive. lie says : ^' Tlie first gen- eral advice wliicli one who loves your souls would earnestly recommend to every one of you is, Consider, with deep and frequent attention, the j)eculiar circumstances where- in you stand. One of these is, that you are a new people. Your name is new, (at least as used in a religious sense,) not heard of till a few years ago, eitlier in your own or any other nation. Your principles are new, in this respect, that there is no other set of people among us, (and possibly not in the Christian world,) who hold them all in the same degree and connection ; who so stren- uously and continually insist on tlie absolute necessity of universal holiness, both in heart and life, of a peaceful, joyous love of God, of a supernatural evidence of things not seen, of an inward witness tliat we are the chil- dren of God, and of the inspiration of the Holy Ghost, in order to any good thought, word, or work. And, j^erhaps, there is no other set of people who lay so nnicli, and yet no more, stress than you do ou rectitude WESLEY AND EARLY METHODISM. 81 of opinions, on outward modes of worship, and tlie use of those ordinances which yon acknowledge to be of God ; and yet do not condemn any man upon eartli, merely for thinking otherwise than you do, much less to imagine that God condemns him for this, if he be upright and sincere of heart." 13. Hoio did Mr. Wesley d^escribe their strictRess of life f " Your strictness of life, taking the \vhole of it together, may likewise be accounted new. I mean your making it a rule to ab- stain from fashionable diversions ; your plainness of dress ; your manner of dealing in trade ; your exactness in observing the Lord's day; your scrupulosity as to things that have not paid custom ; your total absti- nence from spirituous liquors, unless in cases of extreme necessity ;) your rule not to men- tion the fault of an absent person, in partic- ular of ministers, or of those in authority, may justly be termed new. For we do not find any body of people who insist on all these rules together." 6 82 WESLEY AND EARLY METHODISM. 14. In giving his second admce, what did Mr. Wesley tell them not to imagine f " Do not imagine you can avoid giving of- fense. Your very name renders this impos- sible. And as much offense as you give by your name, you will give still more by your principles." 15. How would they give offense to higots f " You v/ill give oft'ense to the bigots for opinions, modes of worship, and ordinances, by laying no more stress upon them ; to the bigots against them by laying so much." 16. How to men offorni^ and moral men^ and men of reason f " To men of form, by insisting so frequent- ly and strongly on the inward power of relig- ion ; to moral men, (so-called.) by declaring the absolute necessity of faith in order to acceptance with God ; and to men of reason, by talking of inspiration and receiving the Holy Ghost." 17. How would they give offense to sin- ners generally f To drunkards, Sabbath breakers, common WESLEY AND EAULY METUODISM. 83 swearers, and otlier open sinners, by refrain- ing from their company, as well as by that^ clisajjj^robation of tlieir beliavior wliich. tliey would often be obliged to express. 18. What must they do, therefore f Either they must consent to give up their principles, or their fond hope of pleasing men. 19 . Wliat circumstances made their ])rin- eiples even inore offensive f Their being united together made them more conspicuous, placing them more in the eye of men ; and more dreadful to those of a fearful temper ; and more odious to men of zeal, if their zeal be any other than fer- vent love to God and man. 20. Wliat is said of the attainments of the preachers at this time f They were not skilled beyond the first principles of religion, and the practical con- sequences deducible from them — repent- ance toward God, faith toward our Lord Jesus Christ, and the fruits that follow "righteousness, and peace, and joy in the 84 WESLEY AND EARLY METHODISM. Holy Ghost." These were the subjects of their daily discourses, and these truths they knew in power. 21. Why did it seem necessary to dwell on these first principles f On account of the low state of religious knowledge among the people, it was abso- lutely necessary to enforce these first prin- ciples, and to give them a practical influence on the heart and life, before they were led any further. 22. What was the effect of the limited knowledge of the preachers f Under these circumstances, so far from being an inconvenience, it was an advan- tage, as it necessarily confined them to those fundamental points of experimental and practical religion which were best adapted to the state of the people. Their artless but earnest ministry secured the attention of the common people, and it was apparent that they wielded a wonderful power. 23. How did the preacher often enforce WESLEY AND EAELY METHODISM. 85 ujpon his hearers the necessity of seehing hy grace alone through a Redeemer f By drawing ?c picture of human nature in sucli strong and natural colors, that every one who heard him saw his own likeness in it, and was ready to say, " He hath shown me all that was in my heart." 24. What is said of the effect of such preaching f It was surprising ; the people found them- selves, under every discourse, emerging out of the thickest darkness into a region of light ; realizing their own sinfulness in such a manner, they felt as if they were lost forever, but, depending upon Christ as their Sa^^our, light broke upon them, and they were led to rejoice. 25. What did Mr. Wesley foresee f As knowledge increased among the peo- ple, it ought to be increased in the same, or even in a greater, proportion among the preachers, otherwise they would become less useful. He, therefore, began to think of a collection of such books in the English 86 WESLEY AND EARLY METHODISM. language as miglit forward tlieir improve- ment in treating of tlie various branches of practical divinity. 26. With whom did Mr. Wesley consult on this stchject f "With Dr. Doddridge, who, with great courtesy, furnished the list of books desired. 27. About this time what was inserted in " The Minutes " of the Conference for the henefit of the ministry f " Eead the most useful books, and that regularly and constantly. Steadily spend all the morning in this emj)loy, or, at least, fiYQ hours in the four-and-twenty." 28. When one said, he read only the Bihle^ what was Mr. Weslefs rej}ly f " Then you ought to teach others to read only the Bible, and, by parity of reason, to hear only the Bible. But if so, you need preach no more. This is rank enthusiasm. If you need no other book but the Bible, you are got above St. Paul. lie wanted others, too. 'Bring the books,' says he, *bnt especially tlie parchments.' " WESLEY AND EAELY METHODISM. 87 29. If they said they had no taste for Tcading^ what was his advice f and if they had no hooks ^ what did he offer f " Contract a taste for reading by use, or return to your trade. I will give each of you, as fast as you will read tliem, books to the value of five pounds. And I desire that the assistants would take care that all the large Societies provide our works, or at least the Notes, for the use of the preachers." 30. Wltat icas one of Mr. Weslefs most imjportant schemes for the promotion of re- ligious hnowledge f The compilation and publication of the " Christian Library." It consisted of ex- tracts from and abridgments of the choicest works of practical divinity, beginning with translations of the Apostolic Fathers. He began it in 1749, and continued through fifty volumes. The entire work was re- printed in 1825, in thirty octavo volumes. 31. To lyromdefor the ediccation of chil- dren^ ivhat did Mr. Wesley estahlish f In 1741 Mr. Wesley established the 88 WESLEY AND EAELY METHODISM. Kingswood School, for the complete educa- tion of the young, where their morals would be secure. But afterward it became, step by step, exclusively a school for the educa- tion of .sons of itinerant preachers, and so it continues to the present. He also pro- jected schools for poor children at Newcas- tle and London. 32. Give an incident loJiich enabled Mr. Wesley to partly meet the expenses of his henevolent worh. At one time he mentioned to Lady Max- well his desire and design of erecting a Christian school, such as would not disgrace the Apostolic age. The lady was so well pleased with the idea, she put in his hands live hundred pounds toward it; and on learning, sometime afterward, that it was indebted three hundred pounds, slie gave him the entire amount to pay the debt. What his unparalleled plan of finance did not secure in small sums among the poor, the providence of God supplied. 33. Give an example of Mr. Wesley'* s WESLEY AND EARLY METHODISM. 89 ^^ systematic beneficence^^ from his oion his- tory f AVhen liis own income was but thirty pounds a year, he gave away two pounds ; when it was sixty, lie gave away thirty-two ; wlien it reached one hundred and twenty, he kept himself to his old allowance, twenty- eight pounds, and gave away ninety -two pounds. It is estimated that he gave away in the course of his life more than one hundred and fifty thousand dollars. Si. ^Mlat was one of the inost imj^ortant questions asked at the first Conference? '^ Can we have a seminary for laborers ? " Methodism was not yet sufficiently mature, especially in its iinances, for the important design : the answer was, therefore, " If God spare us till another Conference." 35. Did they continue to agitate the sub- ject f The inquiry was made at subsequent Con- ferences, and never abandoned till it was effectively answered by the establishment of the present two Vv^ell-endowed " Theological 90 WESLEY AND EARLY METHODISM. Institutions " in England, and the three " Biblical Institutes " in America. Meth- odism commenced in a university, and has always, in its public capacity, zealously pro- moted useful knowledge and educational institutions. Objections to even theological education have been comparatively modern, and mostly personal. WESLEY AND EARLY METHODISM. 91 CHAPTEE YII. 1. What had heen accomplished vnthin six years from the first Conference f Methodism had taken deep root among the colliers of Kingswood and Newcastle, the miners of Cornwall, the peasants of Yorkshire, and the drunken multitudes of Moorfields and Kennington Common ; it had rescued scores of ignorant and corrupt men amid the vices of the camp and the terrors of battle. The Weslejs had visited Wales, Ireland, and the north of England ; they had established their cause throughout the land, and it had already changed the moral aspect of much of the nation, eleva- ting the most degraded classes of its popu- lation. Tens of thousands, rescued from virtual heathenism, blessed them as they passed along their ministerial routes ; some 92 WESLEY ANT) EAKLY IMETIIODISM. of tlieir fiercest persecutors had become the most zealous Methodists. John Wesley, though preaching two or three times daily, begimiing at five o'clock in the morning, traveling mostly on horseback, at the rate of five thousand miles a .year, read contin- ually as he joui'iieyed, not only in theology, but still more in his favorite studies of his- tory, antiquities, and tlie classic poets. Charles habitually indulged his love for l^a-ic poetry, composing immortal odes as he rode along the highways from town to town, and mob to mob. 2. ^Y/^at is said of the Wesleyan sing- in (J f It was a source of great power to early Methodism. Charles Wesley's hymns, with simple but effective tunes, spread every- wliere among the Societies, and hundreds, wJio cared not for the preaching, were charmed to the Methodist assemblies by their music, and among such there were many wonderful conversions ; thousands have been awakened and converted under it, WESLEY AND EARLY METHODISM. 93 and have gone up to sing the song of Moses and the Lamb. 3. What were Mr. Wesley's instructions with regard to singing f " Smg all," said he ; " join with the con- gregation as frequently as you can. Sing lustily, and with good courage. Beware of singing as if ^^ou were half dead, or half asleep, but lift up your voice with strength. Above all, sing sjnritually. Have an eye to God in every Avord you sing. Aim at pleasing him ; in order to do this attend strictly to what you sing, and see that your lieart is not carried away with the sound, but offered to God continually." 4. WJiat other difficulties did Mr. Wesley have to surmount hesides those of poveHy, lonjyopularity^ miobs^ etc f Calvinian controversy, secessions, and the question of separation from the Established Church. 6. Did Mr. Wesley ever leave the Church of England? IRo, he did not leave that Church till he 94 WESLEY AND EARLY METHODISM. was removed to the Clmrcli triumphant. The Societies he formed were parts of the Church, and aimed not at separation, but greater improvement in the knowledge and k^ve of God. 6. To loliat two classes of complainers did this ex])ose Mr. Weslef/ f Those who thought he went too fa)\ that after the people were converted he ought to leave them to the watchcare of their legal pastors, particularly where they were truly pious, and not organize them into Societies ; and those who thought he did not go far enough, that he ought to se- cede and form an independent Church. 7. What was his reason for not leaving his followers to the regidar clergy f He thought it would prove fatal to their piety, as most of the clergy would treat them with derision. 8. Why did he not form an independent Church f His reason was, not that none could be saved out of the Established Church, but WESLEY ANT> EARLY METHODISM. 95 that he could better sj^read scriptural holi- ness over the land by remaining in it than by seceding from it ; which was probably true at that time. Hence Mr. Wesley resisted every solicitation to closer adher- ence to the Church, or a greater departure from it. 9. Did he reqtdre any thing as a condi- tion of ineinbershijy in his Societies which was inconsistent with his relations to the Churchy or conformity to its laioful regula- tions f He held no service in the chapels during the time of regular service in the Church, but attended that service himself, and en- joined upon his followers to do the same. ]^or would he allow the preachers to ad- minister i\\Q sacraments, but required the members of the Societies to attend upon the sacraments in the Church. His preach- ing-places must not be called churclies, but chapels ; his helpers, not clergymen, but lay preachers ; and the assemblies of his people, mere Societies. 96 WESLEY AND EARLY METHODISM. 10. Did Mr. Wesley maintain this course without difficulty f No, nor without strong apprehensions that something like a separation would ulti- mately take place, as the repulsion of Meth- odists and Methodist ]n*eachers from the sacrament and the infliction of cruel per- secution from a domineering priesthood created a general distrust of the piety of its incumbents, and a consequent disinclination to attend upon their ministry. 11. What did he find it necessary to do? As there was a loud call for the sacra- ments, he found it necessary to administer them himself in some of the chapels, and to secure similar services from several of the regular clergy who were interested in his v/ork. 12. How did he express liimself in a let- ter to a friend with rcyardto these seeming innovations f " Kor have we taken one step farther than we were convinced was our bound- en duty. It is from a full conviction of WESLEY AND EARLY METHODISM. 97 .this that we have, 1. Preached abroad. 2. Prayed extempore. 3. Formed Societies. 4. Permitted preachers who were not epis- copallj ordained. And were we pushed on this side, were there no alternative aUowed, we should judge it our bounden duty, rather wholly to separate from the Church, than to give up any one of these points. There- fore, if we cannot stop a separation without stopping lay preachers, we cannot stop> it at all." 13. What did Mr. Wesley ivrite after- ward f " It is plain to me that the whole work of God, termed Methodism, is an extraor- dinary dispensation of his providence. Therefore, I do not wonder if several things occur therein which do not fall under the ordinary rules of discipline." 14. What two topics of interest came up in the Conference of 1769 ? Methodist missions, and the perpetuation of the Methodist system after Mr. Wesley's death. '7 98 WESLEY AND ExiRLY METHODISM. 15. Give the thirteenth question at this Conference. " We have a pressing call from our brethren at I^ew York, who have built a preaching- lion se, to come over and help them. Ques- tion 13. Who is willing to go ? Answer. Eichard Boardman and Joseph Pilmoor. 2. What can we do further in token of our brotherly love ? Answer. ' Let us now make a collection among ourselves.' This was immediately done, and out of it £50 was given toward the payment of the debt, and £20 to the brethren for their passage." 16. Give the origin of Methodism in America f Four years before this, in 1765, a small number of Methodist emigrants from Ire- land had landed in Xew York, one of them being Philip Embury, who had recived a local preacher's license. The next year, 1766, another Methodist family followed, of the name of Ileck. Mrs. Barbara Heck, a cousin of Embury, was distressed to find that her predecessors had greatly declined WESLEY AND EAELY METHODISM. 99 in godliness. At her reqnest Philip Em- bury preached in " his own liired house " to a congregation of five persons, this being the first Methodist sermon delivered in America. Just as this time Capt. Webb, an ofiicer in the English Army, who had been converted under Mr. Wesley, at Bristol, was constituted barrack-master at Albany. Hearing, on his arrival, of the little society in Xew York, he soon appeared in the midst of them in his regimentals ; great interest was awaken- ed, a ohapel was built, a society was formed, and help was asked from England. After Boardman and Pilmoor arrived at Phila- delphia, they found Capt. Webb, and a so- ciety of about a hundred members, to whom, and to thousands more, Pilmoor commenced preaching from the grand stand erected on the race-course. " At 'New York," Boardman says, "the chapel would contain about one thousand seven hundred hearers ; and about a third part of tlie congregation got in, and the other two thirds were glad to hear without." 100 WESLEY AND EARLY METHODISM. IT. Where and when teas the first Meth- odist church in America dedicated f The old •' John Street Chiirdi," in ]S"ew York, was dedicated October 30, 1768, about thirty years after the birth of Methodism in England, and two years after its appearance in America. 18. What question occupied Mr. Wesley'' s attention as he advanced in life f Being now three-score years and ten, though his health and strength remained undiminished, regarding his dissolution as near, he deliberately applied himself to pro- vide for the government of the multitudes he had drawn around him. Who would take his place, and do his work, was a question which occupied not his attention only, but that of the preachers, who already trembled for the unity of the body when Mr. Wes- ley should be called to his reward. 19. Whom did Mr. Wesley select as his successor f As Mr. Fletcher occupied a high place in the affections of the whole body of WESLEY AXD EARLY METHODISM. 101 Methodists, Mr. "Wesley, in January, 1773, wrote liim a very emphatic letter, urging liim, by high consideration, to enter into the itinerant work, and be prepared to suc- ceed him in office. 20. Give some extracts from this letter f He writes : '' What an amazing work God has wrought in less than forty years ! And it not only contioues, but increases throughout England, Scotland, and Ireland ; nay, it has lately spread into New York, Pennsylvania, Virginia, and Carolina. But the wise men of the world say, ' When Mr. Wesley dro23s, then all this is at an end.' But who is sufficient for these things? Quali- fied to preside both over the preachers and people, he must be a man of faith and love, and one that has a single eye to the advancement of the kingdom of God. But has God provided one so qualified ? Who is he ? Thoio art the man ! God has given you a measure of loving faith, and a single eye to his glory. But you will nat- urally say, ' 1 am not equal to the task ; I 102 WESLEY AND EAKLY METHODISM. have neither grace nor gifts for such an employment.' Who has ? But do you not know Him who is able to give them ? Per- haps not at once, but rather day by day ; as each is, so shall your strength be. ' But this implies,' you may say, ' a thousand crosses, such as I feel I am not able to bear.' You are not able to bear them qiow^ and they are not now come. Whenever they do come, will He not send them in due num- ber, weight, and measure ? And will they not all be for your profit that you may be a partaker of his holiness ? " 21. What was Mr. Fletcher's answer f Mr. Fletcher replied, with his usual mod- esty, declining the overture, but pi-omising such assistance as he mio^ht be able to aiford him in certain contingencies. Mr. Fletcher died six years before Mr. Wesley. 22. ^Yhy has the year 1784 been called a critical year in the history of Methodism f 1. In that year Mr. Wesley recorded in his Majesty's High Court of Chancery his famous ''Deed of Declaration," which es- WESLEY AND EARLY METHODISM. 103 tablislied tlie legal settlement of the Confer- ence, settling tlie question of authority and government. ' 2. He gave to iimerican Meth- odism an Episcopal organization by ordain- ing a bishop, Dr. Coke, and two presbyters, Eichard "Whatcoat, and Thomas Yasey. 23. What necessity loas there for this Deed of Declaration f As yet there was no legal definition of what was meant by the term " Conference of the people called Methodists." It had not been an incorporated institution. To supply this defect Mr. "Wesley executed this noted Deed. Its object was to explain the words, " Yearly Conference of the jpeo- 2?le called MetliodAsts^'' and to declare " what persons are members of the said Confer- ence, and how the succession and identity thereof is to be continued." 2i. What was this Deed? Mr. Wesley named one hundred preach- ers, who were to constitute the legal Con- ference after his death, making provisions for the filling of vacancies, occasioned bj 104: WESLEY AND EAELY METHODISM. death, superannuation, or expulsion, and defining their duties and powers, so as to se- cure the occupancy of the meetinghouses, and other society property, to the Method- ists, according to the original design, and preserve the itinerancy forever unimpaired among them. 25. W/iat has this instrument jyroved to he? The sheet-anchor of Mr. Wesley's incom- parable plan, and the true interests of Meth- odism in every emergency. The necessity for such a constitution was obvious and ab- solute. The peculiar economy of Method- ism could not otherwise proceed. It must cease to be itinerant, must subside into Con- gregationalism, or else adopt some such organization as this. The Deed was saga- ciously framed, and time has well proved its wisdom, and the results of the plan have demonstrated Mr. Wesley's prudent fore- sight. 26. Give the details of the second ini^por- tant event of 1784. Methodism liad spread rapidly in America, WESLEY AND EARLY METHODISM. 105 notwithstanding the war of the Revohi- tion. It now numbered eightj-three traveling preachers, besides hundreds of local preachers and about fifteen tliousand members. Many of the English clergy, on whom the Methodist Societies had depended for the sacraments, had fled from the land, or had entered political or military life, and the Episcopal Church had been generally disabled. Under these circumstances the Methodists demanded of their preachers the administration of the sacraments, as many of the Societies had been months, some of them years, witliout them. The demand was not only urgent, it was logical- ly right, but by the majority of the preach- ers it was not deemed expedient, therefore they exhorted their people to patiently wait until Mr. Wesley could be consulted. Mr. Wesley, appreciating their situation, impor- tuned the authorities of the English Church in behalf of the Americans. He wrote to the Bishop of London, imploring ordination for a single preacher, that he might go to 106 WESLEY AND EARLY METHODISM. America, travel among them as a presbyter, and give them the sacraments. But the request was denied, the bishop replying, " There are three ministers in that coun- try already." " What are these," said Wes- ley, ''to watch over all that extensive country ? I mourn for poor America, for the slieep scattered up and down therein; part of them have no shepherds at all, and the case of tlic rest is little better, for tlieir shepherds pity them, not." After full consideration and earnest prayer, Mr. Wes- ley resolved to take the necessary steps for the organization of the Societies of America into a separate Church. Accordingly, with the assistance of several clergymen in En- gland, he set apart Dr. Coke for the office of 6U])erintendent, ordaining him, according to the form for ordaining bishops in the Church of England. He also ordained two elders, Revs. Itichard Whatcoat and Thomas Yasey, and sent them to America with Dr. Coke, to wliom he gave directions to ordain Mr. Asbury as a joint superintendent. WESLEY AND EARLY METHODISM. lOT 27. What did they do soon after their arrival in America f They arrived in America in November, and were joyfully received. Having con- ferred with Mr. Asbnry and a number of the preachers, a Conference was convened in Baltimore, on Christmas, 1784 ; a Church was organized, by the unanimous consent of the preachers present, called tlie " Method- ist Episcopal Church," and Dr. Coke and Mr. Asbury were elected superintendents or bishops. Mr. Asbury was ordained by Dr. Coke, assisted by the elders, liichard Wliat- coat and Thomas Yasey, and also by Eev. Mr. Otterbein, of the German Reformed Church. 28. Give a descrij)tion of the early Meth- odist lyreachers. "What did they not dare? What did they not sacrifice ? They were hunted and hooted by brntal mobs, they were pelted with stones, and driven from judgment-seats by Mthless magistrates ; they were branded with vile epithets and endungeoned in vile prisons ; they were plunged in horse ponds, 108 WESLEY AND EARLY METHODISM. and impressed by recruiting sergeants for foreign wai- ; tliey braved the rigors of severe winters, and the perils of flood and forest ; they slumbered on hardest pillows and housed in lowliest hovels. But in their work they were joyous ; in their trials they were patient ; in their homes they were contented ; in their journeyings the woods echoed their songs ; in their jnilpits they had power with man ; in their persecu- tions they prayed for their enemies ; in their old age they testify they have not followed ' cunningly devised fables ;' in their death hour they are borne up on their shields, ' where the wicked cease from troubling, and the weary are at rest.' And in their final home, ' These are they who came up out of great tribulation, and have washed their robes and made them white in the blood of the Lamb ; thenceforth they are before the throne.' " — Dr. Guard. 29. I7i one resi^ect^ how did the latter part of Mr. Wesley^ s life differ f^om the former? His early travels were constantly inter- WESLEY AND EARLY METHODISM. 109 rupted by mobs and otlier persecutions, which not only embarrassed his work, but often endangered his life. But God permit- ted him to live to command the respect and veneration of his greatest enemies. His old age was honored with all the attention that was safe for any man to receive. The churches in London were generally closed against him in 1738 ; but now he had more applications to preach in those churches, for the benefit of public charities, than he could possibly comply with. His visits to many places in the country created a sort of gen- eral festival. The people crowded around him as he passed along the streets, the win- dows were filled with eager gazers, the chil- dren wanted ' to catch the good man's smile,' which the overflowing benignity of his heart rendered him ever willing: to bestow. 30. Give a descrijytion of the two visits at Cornwall and Falmouth^ forty years Ojjpart. When he first went into Cornwall, accom- panied by John IS'elson, he plucked black- 110 WESLEY AND EARLY METHODISM. berries from the hedges to allay the crav- ings of hunger, and slept upon boards, having his saddle bags for a pillow. Now, he was received as an angel of God. In 1TS9, visiting Falmouth, Mr. Wesley says : " The last time I was here, above forty years ago, I was taken prisoner by an im- mense mob, gaping and roaring like lions. But how is the tide turned ! High and low now lined the street, from one end of the town to the other, out of stark love, gaping and staring as if the king were going by." 31. After having secured the organiza- tion of Wesleyan Methodism^ and the estah- lishment of an independent Church in America^ did Mr. Wesley retire from his worh f No, he continued his labors, journeying and writing, after this as before, without much interruption of health till March 2, J 791, when he departed this life in glorious hope of a blissful immortality, in the eighty- eiglith year of his age, and the sixty-fourth of his ministry, leaving five hundred and WESLEY AND EAKLY METHODISM. Ill fifty itinerant ministers, besides tlioiisands of local preachers, and one hnndred and forty tlionsand communicants in tlie United Kingdom, the British Provinces, the United States, and the West Indies, all cherishing the same faith, enjoying the same religion, and walking by the same rules. 32. Give the grand total of Methodists and Missions in 1883. There are 33,385 itinerant m.inisters, 77,935 local preachers, and 5,094,564 lay members.* 33. Give Dr. Guard'* s descrij^tion of the present 2)osition of Methodism. " Of the present position of Method- ism, as to the numbers reached by her ministry the world over, we have often heard. Some thirteen millions listen to her ministrations of truth, and share in her pastoral oversight. The sun sets not on her dominion. Her people are found in every land, and abide in every zone. All climates embrace them — the winters of Hudson's * " Methodist Year-Book," 1884. 112 WESLEY AND EARLY METHODISM. Bay and the suns of India play and beat upon tliem. Tliey locate in forests, and they throng the marble city. Pacific waves ripple upon their shores, and peaks crowned with eternal snow fling their shadows o'er their dwellings. She is in her second cent- ury; and yet no wrinkle upon her brow, nor haze in her vision, nor stoop in her form, nor halt in her step gives sign of wast- ed energy and declining vigor. Still her sanctuaries are Bethesdas, and her prayer- meetings Bethels. Still she gathers in the street Arab, and sends her missionaries to Orient fields of toil and death. She multi- plies her places of worship at the rate of two for every day of the year. Her doc- trines are to-day as when Wesley died ; her philanthropy is as broad, her relations to other Churches as catholic, as when Wesley said, ' The world is my parish, and we are the friends of all, the enemies of none.' The world needs her ; and she shall not per- ish ! The Churches need her ; and she shall not perish ! She believes still in conversion ; WESLEY AND EARLY METHODISM. 113 and slie shall not perish ! She still holds forth Christ crucitied ; and she shall not perish! She still believes in the Holy Ghost, the Lord and Giver of life ; and she shall not perish ! Baptized into the fullness of the blessing of the Gospel of Christ, she shall move forth resplendent with everj virtue ; all aglow vdih ' the dew of her youth ; ' bright as the sun, fair as the moon, and terrible as an army with ban- ners ! And having conquered a world for her Divine Head, and as she reposes within the mild splendors of the latter-day glory, even angels, as they bend o'er the scene, shall exclaim, 'How lovely are thy tents and thy dwellings, O people ; the little one has become a thousand, and the small one a strong nation ; I the Lord have done it for mine own name's sake.' " 8 114 wesley and early methodism. Wesley's Last Text and Final Utter- ances. " Seek ye tlie Lord while he may be found ; call upon him while he is near.'' — Wesle7/''s text for Ms last sermon. " I'll praise my Maker while I've breath, And when ray voice is lost in death, Praise shall employ my nobler powers ; My days of praise shall ne'er be past, While life, and thought, and being last, Or immortality endures." " To Father, Son. and Holy Ghost, Who sweetly all agree." — Wesley's last song on earth. " The best of all is, God is with us." " We thank thee, O Lord, for these and all thy mercies. Bless the Church and king, and grant us truth and peace through Jesus Christ our Lord, for ever and ever." " The Lord of hosts is with us ; the God of Jacob is our refuge ! Pray and praise !" " Farewell." — The LAST WORDS of Johi Wesley. ARTICLES OF RELIGION. GENERAL RULES. BAPTISMAL AND CHURCH COVENANTS. ARTICLES OF RELIGIOxN. 1. What is the meaning of the words, ^'Discipline of the Methodist Ljpiscojjal Church f " It is the title of a book containing tlie doctrines, usages, government, and ritual of the Methodist Episcopal Church. 2. Why is it desired that it may he found in the house of every Methodist? We ought, next to the Holj Scriptures, to understand the Articles of Keligion and the rules of the Church to which we belong. Far from wishing any to be ignorant of the doctrines, or any part of the Discipline, it is desired that they read, mark, learn, and inwardly digest the whole. Again, it con- tains the Articles of Faith maintained, more or less, in part or in whole, by every Chris- tian Church in the world. 118 WESLEY AND EARLY METHODISM. 3. What obligation does the fact of our heing in the Church imply f It " implies an obligation to conform to her Discipline. But we are under more than an imj)lied obligation. We promised, as a condition of being admitted to full member- ship, in presence of the Church assembled, to observe and keep her rules. And now consistency requires it, and the people, both in and out of the Church, expect us to keep our pledge. To violate it would involve our reputation and peace of mind." — Bishop Morris. 4. How is the Discipline divided? Into six parts : Part I. Origin, Doctrines, and Rules. Part II. Government of the Church. Part III. Administration of Dis- cipline. Part ly. Educational and Benevo- lent Institutions. Part Y. Temporal Econ- omy. Part YI. Eitual of the Church. 5. What were our Articles of Religion taken from, am.d how are they divided f They were abridged and slightly altered from the Thirty-nine Articles of the Church WESLEY AND EARLY METHODISM. 119 of England. They are divided into twenty- five sections. 6. Give Articles I, II, III, IV, and Y of our faith. I. Of Faith in the Holy Trinity. — There is but one living and true God, everlasting, without body or parts, of infinite power, wisdom, and goodness ; the maker and pre- server of all things, visible and invisible. And in unity of this Godhead there are three persons, of one substance, power, and eternity, the Father, the Son, and the Holy Ghost."^ II. Of the Woixl, or Son of God, icho was made very Man. — The Son, who is tlie Word of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Yirgin ; so that two whole and per- feet natures, that is to say, the Godhead and manhood, were joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly sufiered, was crucified, dead and buried, to 120 WESLEY AND EARLY METHODISM. reconcile his Father to us, and to be a sacri- fice, not only for original guilt, but also for the actual sins of men. III. Of the Besurrectiorb of Christ. — Christ did truly rise again from the dead, and took again his body, with all things ap- pertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day. lY. Of the Iloly Ghost— HhQ Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory with the Father and the Son, very and eternal God. Y. The Sufficiency of the Holy Scrip- tures for Salvation. — The Holy Scriptures contain all things necessary to salvation ; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man that it should be believed as an article of faith, or be thought requisite or necessary to salvation. In the name of the Iloly Scripture we do understand those WESLEY AND EAELY METHODISM. 121 canonical books of the Old and lN"ew Tes- tament of whose authority was never any doubt in the Church. The names of the canonical books are — Genesis, Exodus, Leviticus, N'umbers, Deuteronomy, Joshua, Judges, Euth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The Book of Ezra, The Book of Nehemiah, the Book of Esther, the Book of Job, The Psalms, The Proverbs, Ecclesiastes or the Preacher, Cantica or Songs of Solomen, Four Prophets the greater. Twelve Prophets the less. All the books of the New Testament, as they are commonly received, we do receive and account canonical. 7. Give Articles Yl. and YII. YI. Of the Old Testament— T\\q Old Testament is not contrary to the New ; for both in the Old and New Testament ever- lasting life is offered to mankind by Christ, 122 WESLEY AND EARLY METHODISM. who is tlie only Mediator between God and Man, being both God and Man. Where- fore they are not to be heard who feign that the old fathers did look only for transi- tory promises. Althongh the law given from God by Moses, as touching ceremonies and rites, doth not bind Christians, nor ought the civil j)recej)ts thereof of necessity be received in any commonwealth; yet, notwithstanding, no Christian whatsoever is free from the obedience of the command- ments which are called moral. YII. Of Original or Birth Sin. — Orig- inal sin standeth not in the following of Adam, (as the Pelagians do vainly talk,) but it is the corruption of the nature of every man, that naturally is engendered of tlie offspring of Adam, whereby man is very far gone from original righteousness, and of his own nature inclined to evil, and that continually. 8. Give Articles YIII, IX, X, and XI. YIII. Of Free Will.—ThQ condition of man after the fall of Adam is such that he WESLEY AND EARLY METHODISM. 123 cannot turn and prepare himself, by his own natural strength and works, to faith, and calling uj^on God ; wherefore we have no power to do good works, pleasant and ac- ceptable to God, without the grace of God by Christ preventing us, [surrounding us and leading us,] that we may have a good will, and working with us, when we have that good will. IX. Of the Justification of Man. — We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings. Wherefore, that we are jus- tified by faith only, is a most wholesome doctrine, and very full of comfort. X. Of Good WorTts. — Although good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgments ; yet are they pleasing and acceptable to God in Christ, and spring out of a true and lively faith, insomuch that by them a lively faith may be as 124: WESLEY AND EAELY METHODISM. evidently known as a tree is discerned by its fruit. XI. OfWorlcs of Super e7''ogation. — Volun- tary works — besides, over, and above God's commandments — wliicli are called works of supererogation, cannot be tauglit without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bound en duty is required : whereas Christ saith plainly. When ye have done all that is commanded you, say. We are unprofitable servants. 9. Give Articles XII, XIII, XIV, and XV. XII. Of Sin after Justification. — Not every sin willingly committed after justifi- cation is the siii against the Holy Ghost, and unpardonable. Wherefore, the grant of repentance is not to be denied to such as fall into sin after justification : after we liave received the Holy Ghost, we may depart from grace given, and fall into sin, and, by WESLEY AND EARLY METHODISM. 125 the grace of God, rise again and amend our lives. And therefore they are to be con- demned who say they can no more sin as long as they live here ; or deny the place of forgiveness to such as truly repent. XIII. Of the Church. — The visil)le Church of Christ is a congregation of faitli- f ul men, in which the pure word of God is preached, and the sacraments duly adminis- tered, according to Christ's ordinance, in all those things that of necessity are requisite to the same. XIY. Of Purgatory. — The Komish doc- trine concerning purgatory, pardon, wor- shiping and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of Scripture, but repug- nant to the word of God. XY. Of S_peaMng m the Congregation in such a Tongue as the People binder- stand. — It is a thing plainly repugnant to the word of God, and the custom of the primitive Church, to have public prayer in 126 WESLEY AND EARLY METHODISM. the Cliurcli, or to minister the sacraments, in a tongue not understood by the people, 10. Give Articles XYI, XYII, XYIII, and XIX. XYI. Of the Sacraments. — Sacraments ordained of Christ are not only badges or tokens of Christian men's profession, but rather they are certain signs of grace, and God's good will toward us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm, our faith in him. There are two sacraments ordained of Christ our Lord in the Gospel ; that is to say, Baptism and the Supper of the Lord. Those five commonly called sacraments, that is to say, confirmation, penance, orders, matrimony, and extreme unction, are not to be counted for sacraments of the Gospel, be- ing such as have partly grown out of the cor- rupt following of the apostles, and partly are states of life allowed in the Scriptures, but yet have not the like nature of Bap- tism and the Lord's Supper, because they WESLEY AND EAELY METHODISM. 127 have not any visible sign or ceremony or- dained of God. The sacraments were not ordained of Christ to be gazed npon, or to be carried about ; but tliat we should duly use them. And in such only as worthily [reverently or considerately] receive the same, they have a wholesome effect or operation : but they that receive them unworthily, [irreverently or inconsiderately] purchase to themselves condemnation, as Paul saith, 1 Cor. xi, 29. XYII. Of Bajptism. — Baptism is not only a sign of profession, and mark of difference, whereby Christians are distinguished from others that are not baptized ; but it is also a sign of regeneration, or the new birth. The baptism of young children is to be retained in the Church. XYIII. Of the Lord's Supper.— l^h^ Sup- per of the Lord is not only a sign of the- love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ's death ; insomuch that, to such as rightly, 128 WESLEY AND EARLY METHODISM. worthily, and witli faitli receive tlie same, the bread which we break is a partaking of the body of Christ ; and hkewise the cup of blessing is a partaking of the blood of Christ. Transubstantiation, or the change of the snbstance of bread and wine in the Snp- per of our Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of Scripture, overthroweth the nature of a sacrament, and hath given occasion to many superstitions. The body of Christ is given, taken, and eaten in the Supper, only after a heavenly and spiritual manner. And the means' whereby the body of Christ is received and eaten in the Supper, is faith. The sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshiped. XIX. Of loth JTinds.— The cup of the Lord is not to be denied to the lay peoj)le ; for botli the parts of tlie Lord's Supper, by Christ's ordinance and commandment, ought to be administered to all Christians alike. WESLEY AND EARLY METHODISM. 120 11. Gwe Articles XX, XXI, and XXII. XX. Of the one Oblation of Christy finished ujpon the Cross. — The offering of Christ, once made, is that perfect redemp- tion, propitiation, and satisfaction, for all the sins of the whole world, both original and actual ; and there is none other satisfac- tion for sin but that alone. Wherefore the sacrifices of masses, in the which it is com- monly said that tlie priest doth offer Christ for tlie quick [living] and the dead, to have remission of pain or guilt, is a blasphemous fable and dangerous deceit. XXI. Of the Marriage of Ministers. — The ministers of Christ are not commanded bj God's law either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christians, to marry at their own dis- cretion, as they shall judge the same to serve best to godliness. XXII. Of the Rites and Ceremonies of Churches. — It is not necessary that rites and ceremonies should in all places be the 130 WESLEY AND EAELY METHODISM. same, or exactly alike ; for they have been always different, and may be changed ac- cording to the diversity of countries, times, and men's manners, so that nothing be or- dained against God's word. "Whosoever, through his private judgment, willingly and purposely doth openly break the rites and ceremonies of the Church to which he be- longs, which are not repugnant to the word of God, and are ordained and approved by common authority, ought to be rebuked openly, that others may fear to do the like, as one that offendeth against the common order of the Church, and woundeth the consciences of weak brethren. Every particular Church [denomination] may ordain, change, or abolish rites and ceremonies, so that all things may be done to edification. 12. Give Articles XXIII, XXIY, and XXY. XXIII. Of the Rulers of the United States of America. — The President, the Congress, the General Assemblies, the Gov- WESLEY AND EARLY METHODISM. 131 ernors, and tlie Councils of State, as the delegates of the jpeojple^ are the rulers of the United States of America, according to the division of jjower made to them, by the Constitution of the United States, and by the Constitutions of their respective States. And the said States are a sovereign and independent nation, and ought not to be subject to any foreign jurisdiction. XXIY. Of Christian Menh Goods. — The riches and goods of Christians are not common, as touching the right, title, and possession of the same, as some do falsely boast. E'otwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability. XX Y. Of a Christian Man^ s Oath. — As we confess that vain and rash swearing is forbidden Christian men by our Lord Jesus Christ and James his apostle ; so we judge that the Christian religion doth not prohibit, but that a man may swear when the magis- trate requireth, in a cause of faith and 132 WESLEY AlsB EAELY METHODISM. charity, so it be done according to the prophet's teaching, in justice, judgment, and truth. THE GENERAL RULES. 13. Give the rise of the United Society, first in Eurojye^ and then in America. In the latter end of the year 1Y39 eight or ten persons came to Mr. Wesley in Lon- don, who appeared to be deeply convinced of sin, and earnestly groaning for redemp- tion. They desired, as did two or three more the next day, that he would spend some time with them in prayer, and advise them how to flee from the wrath to come, which they saw continually hanging over their heads. That he might have more time for this great work, he appointed a day when they might all come together ; which from WESLEY AND EARLY METHODISM. 133 thenceforward they did every week, namely, on Thursday^ in the evening. To these, and as many more as desired to join with them, (for their nnmber increased daily,) he gave those advices from time to time which he judged most needful for them ; and they always concluded their meeting with prayer suited to their several necessities. 14. What is a Methodist Society f A company of men having the form and seeking the power of godliness, united in order to pray together, to receive the word of exhortation, and to watch over one an- other in love, that they may helj^ each other to loorlc out their salvation. 15. That this may more easily he dis- cerned, how is each Society divided f Into classes about twelve to each class, one of whom is styled tiie leader ; who is to meet them once a week for religious inquiry and conversation. 16. ^Vhat is previously required of those who desire admission to these Societies f Only one condition — a desire to flee from 134 WESLEY AND EARLY METHODISM. the wratli to come, and to be saved from their sios. But wherever this is really fixed in the sonl, it will be shown by its fruits. 17. How is this desire of salvation to he shoicn first f By doing no harm, by avoiding evil of every kind, especially that which is most generally practiced ; such as, 1.) The taking the name of God in vain. 2.) The profaning the day of the Lord, either by doing ordinary work therein, or by buying or selling. 3.) Drunkenness, buying or selling spirit- uous liquors, or drinking them, unless in cases of extreme necessity. 4.) Slaveholding ; buying or selling slaves. 5.) Fighting, quarreling, brawling, brother going to law with brother ; returning evil for evil, or railing for railing; the using many words in buying or selling. 6.) The buying or selling goods that have not paid the duty. 7.) The giving or taking things on usury, that is, unlawful interest. WESLEY AND EARLY METHODISM. 135 8.) Uncharitable or unprofitable conver- sation ; particularly speaking evil of magis- trates or of ministers. 9.) Doing to others as we would not they should do unto us. 10.) Doing what we know is not for the glory of God ; as, — the putting on of gold and costly apparel. 11.) The taking such diversions as cannot be used in the name of the Lord Jesus. 12.) The singing those songs, or reading those books, which do not tend to the knowl- edge or love of God. 13.) Softness and needless self-indulgence. 14.) Laying up treasure npon earth. 15.) Borrowing without a probability of paying ; or taking up goods without a prob- ability of paying for them. 18. How is this desire of salvation to he sJiown secondly f By doing good ; by being in every kind merciful after their power ; as they have opportunity, doing good of every possible sort, and, as far as possible, to all men : 136 WESLEY AND EARLY METHODISM. 1.) To their hodies of the ability wliich God givetli, by giving food to the hungry, by clothing the naked, by visiting or help- ing, them that are sick or in prison. 2.) To their souls, by instructing, reprov- ing, or exhorting all we have any intercourse with; trampling under foot that enthusias- tic doctrine, that " we are not to do good unless our hearts he free to itP 3.) By doing good, especially to them that are of the household of faith, or groan- ing so to be ; employing them preferably to others, buying one of another, helping each other in business ; and so much the more because the world will love its own and them only, 4.) By all possible diligence and frugal^ ity^ that the Gospel be not blamed. 5.) By running with patience the race which is set before them, denying them- selves^ and taking up their cross daily ; sub- mitting to bear the reproach of Christ, to be as the filth and offscouring of the world ; and looking that men should say all man- WESLEY AND EARLY METHODISM. 137 iier of evil of them falsely for the Lord '5 sake. 19. How is this desire for salvation to he shown thirdly f By attending upon all the ordinances of God ; such are, 1.) The public worship of God. 2.) The ministry of the word, either read or expounded. 3.) The Supper of the Lord. 4.) Family and private prayer. 5.) Searching the Scriptures. 6.) Fasting or abstinence. 138 WESLEY AND EAELY METHODISM. BAPTISMAL AND CHURCH COVE- NANTS. 20. What are the conditions of mem- hership into the Methodist Episcopal Church f In order to prevent improper persons from insinuating themselves into the Chnrch, — Let no one be received into the Chnrch nntil such person has been at least six months on trial, and has been recommended by the Leaders and Stewards' Meeting, and has been baptized, and shall, on examina- tion by the, minister in charge before the Church, give satisfactory assurances both of the correctness of his faith and of his wil- lingness to observe and keep tlie rules of tlie CI lurch. Nevertlieless, if a meml)er in good standing in any other orthodox Church WESLEY AND EARLY METHODISM. 139 sliall desire to unite with us, siicli applicant may, by giving satisfactory answers to the usual inquiries, be received at once into full fellowship. 21. In order to he more exact in receiving and excluding members, what is done f The preacher in charge shall, at every Quarterly Meeting, read the names of those that are received into the Church, and also those that are excluded therefrom. 22. What is meant hy probationers f Probationers are those who have made application for membership — their names are enrolled on the class books and on the records of the Church as probationers. They have all the privileges of the various means of grace, and at the end of six months, having acquainted themselves with the Discipline of the Chnrcli and with its doctrines, and the Church having become acquainted with the life and habits of tlie candidates, if approved, they are recom- mended by tlie leaders' meetings to be re- ceived into full connection. 14:0 WESLEY AND EARLY METHODISM. 23. What do they do if they desire ad- mission at the end of their probation? They come before flie Church, answer l)efore the congregation questions touching their faith and their approval of the econ- omy of the Chm-ch, and are then received by a simple yet solemn ceremony into full membership. 24. How may the haptismal vow he sum- marized f In three words, namely, 1.) Renuncia- tion. 2.) Faith, 3.) Obedience, 25. Eej)eat the first jpart of the hajptis- mal vow. Renunciation, — I renounce the devil and all his works, the vain pomp and glory of tlie world, with all covetous desires of the same, and the carnal desires of the flesh, so tliat I will not follow nor be led by them. 26. Repeat the second part of the 'baptis- mal vow. Faith. — I believe in God the Father Almighty, Maker of heaven and earth, and in Jesus Christ his only-begotten Son our WESLEY AND EARLY METHODISM. 141 Lord ; who was conceived by the Holy Ghost, born of the Yirgm Mary, suffered under Pontius Pilate, was crucilied, dead and buried ; the third day he rose again from the dead, and ascended into heaven, and sitteth on the right liand of God the Father Almighty; and from thence shall come again at the end of the world, to judge the quick and the dead. I believe in the Holy Ghost, the holy catholic [or universal] Church, the com- munion of saints, the remission of sins, the resurrection of the body, and everlasting life after death. 27. Give the third part. Oledience. — I will obediently keep God's holy will and commandments, and will walk in the same all the days of my life, God being my helper. 28. Repeat the Church covenant. Here, in the presence of God and of this congregation, I renew the solemn promise contained in the baptismal covenant, ratify- ing and confirming the same, and acknowl- 142 WESLEY AND EAELY METHODISM. edging myself bound faitlifullj to observe and keep it. I here profess saving faith in the Lord Jesus Christ. I believe in the doctrines of Holy Scripture, as set forth in the Articles of Eeligion of the Methodist Episcopal Church. I will cheerfully be governed by the rules of the Methodist Episcopal Church, hold sacred the ordi- nances of God, and endeavor, as much as in me lies, to promote the welfare of my brethren and the advancement of the Ee- deemer's kingdom. I will contribute of my earthly substance, according to my abil- ity, to the supjDort of the Gospel and the various benevolent enterprises of the Church. 29. What are the regular Benevolent Col- lections of the Church f There are seven : 1.) Missions. 2.) Su- perannuated Preachers. 3.) Church Exten- sion. 4.) Sunday-School Union. 5.) Tract Society. 6.) Freedmen's Aid. 7.) Educa- tion.