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'THE REVISED COMNPENDIUM OF METHODISMI EMBRACING THE HISTORY AND PRESENT CONDITION OF ITS VARIOUS BRANCHES iN ALL COUNTRIES; WITH A DEFENCE OF ITS DOCTRINAL, GOVERNMENTAL, AND PRUDENTIAL PECULIARITIES. BY REV. JAMES PORTER, D. D., AUTHOR OF " THE TRUE EVANGELIST," "REVIVALS OF RELIGION,"' "CHART OF LIFE," "W VINNING WORKER," ETC'. " Prove all things, hold fast that which is good."-Paul..INrEW Y'ORK. " UNzV T & E A 7 TON z. CI,~CliV-i ATI: CRANlVSTONV & STO WVE. Entered according to Act of Congress, in the year 18713, by NELSON & PHILLIPS, inr the Office of the Librarian of Congress at Wa.shingtcon. PREFACE. iN offering this volume to his Wesleyan brethren, the author deems it appropriate to mention some of the considerations that have influenced him in its publication. One is, that many of the difficulties which have occurred in the church owe their existence to misapprehension. Most of the attempts at revolution are attributable to this cause. Had the reformers been better acquainted with the various church arrangements of different sects, and especially of their own, they would have remained quiet and useful members. But they imagined evils that never existed, and conceived beautiful schemes, that, in their opinion, would open a better era; not knowing that similar experiments had repeatedly proved unsuccessful in abler hands. Besides, many fail to work our plan as effectually as they might, for the want of a proper understanding and appreciation of it. And to this we may add, that much of the prejudice of other sects against us is attributable to the same general cause. They have no just conception either of our system or their own, and know little of our operations or Success. The object of the writer has been to adapt himself to this state of things, and present a view of the whole subject, sufficiently full and comprehensive to supply the information necessary, in a single volume of moderate size and expense. If he has succeeded as he intended, the thousands of young people who annually join us on trial, will be able, by reading it, to get quite an idea of our history, doctrines, government, and prudential economy, - the points of difference among Methodists, - and the grounds of their dissent from older denominations, Thus they will be prepared, om, 3 4 PREFACE. graduating to full connection, to give a'reason for their preference, and to maintain our peculiarities against the popular prejudices with which they may be assailed. Should other sects happen to read it, we trust it may rectify their misconceptions,' and lead to that charitable consideration of our claims to which we are entitled. The materials for the work have been gathered from the most authentic sources. We have derived particular assistance from the Life of Mr. Wesley, and his Works; Grinnod's Compendium; Dr. Bangs' " History of the M. E. Church," and "Original Church of Christ," and Stevens' " Church Polity." For the statistics we are considerably indebted to Rev. William Butler, author of " The Land of the Veda," recently issued. They have cost us great labor and perplexity, but we are quite sure that they form the most perfect exhibit of Methodism ever published. There is, however, a little disparity between the tabular views on page 194 and some of the numbers given in the preceding pages. This is attributable to the fact that the table was the last thing stereotyped, and gives the statistics for 1874 in the cases referred to, instead of those for 1873. The chapter of official decisions has been transcribed from books, periodicals, conference journals, and private manuscripts. Our aim has been to portray Methodism in its true character and relations- not to mend it. However successful the effort may prove, it cannot exceed the author's high sense of the intrinsic excellence of the system, or of the obligations of society to it for the civil and religious privileges it enjoys. Finally, we commend the work to the kind examination of all Methodists. Please to read it carefully, and lend it to your prejudiced neighbors. It may correct some of their errors, and promote better feelings. If any are thinking to leave us, and enter into other church relations, it may lead them to inquire where they are more needed, or can be more useful. May the divine presence accompany it, and make it the instrument of good to many souls THE AUTHOR. NiEw YoRTI, March, 1875. CON TE NTS. PART FIRST. RLIS0tOICAL SKETCH OF METHODISM FROM ITS RISE TO TIHE PRESENT TIME. cHaP. PAG, I. - The Origin of Methodist Societies,........... 13 II. - Early Progress of Methodism, giving the origin of several of its peculiarities,....................... 91 III. - The First Conference, with the trials and success that followed, 61 IV. -The Calvinistic Controversy, the Deed of Settlement, and Mr. Wesley's standing in the country,............. 76 V. — Difficulties about the Sacraments, "Plan of Pacification," and Missionary Operations,.................. 88 VI. - Wesleyan Schools and Funds,.............. 100 VII. - Secessions from the Wesleyan Connection; their principles, history, and present condition,................ 113 VIII.- Origin of Methodism in America,............. 126 IX. - The First General Conference, with numerous historical events which occurred previous to 1820,............. 137 X. - Improvements, Defections, and Successes in the Methodist Episcopal Church, previous to 1840,.............. 152 XI. - Great Revival of Religion - Anti-Slavery Discussions, and the General Conferences of 1840-1844- and the Present State of Methodism throughout the World............. 172 XII. - Other Important Movements, and the Present Status of the Methodist Episcopal Churah.................. 187 PART SE C OND DOCTRINAL VIEWS OF METHODISTS AS DISTINGUISHED FROM TIHOSE OF OTHER DENOMINATIONS. I. - Points of Agreement, ~................. 201 II. —The Character and History of certain Sentiments with which Methodists have been most in collision,.......... 214 uI- Predestination,................... 231 6 CONTENTS. OtAP. PAGE IV. -Free Grace anat Free Will,......... 242 V. - The New Birth, with its means and manifestations... 251 VI.- Christian Perfection,........... 262 VII. -" Perseverance of the Saints"........ 278 III. — The Sacraments,.......... 290 PART THIRD. OF GOVERNMENT, PARTICULARLY THAT OF THE METIIOIIST EPISCOPAL CHURCH. I. - A General Exhibit of Different Systems,........... 299 II. - The Government of the Methodist Episcopal Church, its Officers and Judicatories,................... 310 III. - Methodist Episcopacy, both Scriptural and Wesleyan,.... 329 IV. - Methodist Episcopacy, with its powers and appendages, necessary to itinerancy,................... 350 V. -The Government of the M. E. Church well balanced -its dangers and securities,.............. 369 VI.- The Government of the M. E. Church contrasted with other systems,..................... 391 VII. - Disciplinary Questions officially decided,........ 413 PART FOURTH. PRUDENTIAL ARRANGEMENTS PECULIAR TO DIFFERENT SECTS OF WESLEYANS. I. - Manner of Receiving Members,............. 43t II. - Lay Preachers and our style of Preaching defended,..... 438 III. - Itinerancy both " Lawful and Expedient,".......... 446 IV.- Distinctive Social Meetings vindicated,........... 4(3 V. - Camp Meetings —objections to them answered, and the grounds of their defence stated.................. 473 VI. Forms of Worship and Modes of Usefulness not generally maintained by other denominations,.............. 485 VII. -- Miscellaneous Peculiarities, embracing our general appearance, dross, audible responses, &c.,................ 502 TOPICAL INDEX. Allen, Riohard, 163; seceded, etc., Books, effects of reading, 14, 18; 164. provided for preachers, 69, 70, 148. America, Methodism in, 80, 126. Brett, Pliny, seceded, 162. Antinomianism, 76; its nature and Bunting, Dr. Jabez, 121-123. effects, 225-235. Army, labors in, 51, 127. Asbury, Francis, 129, 132, 135, 137, Call to preach, 42, 44, 101, 102. 140; death of, 147. Calvinism, its influence, 38, 39, 79, Atonement, objects of, 211; univers- resisted, 77; modified, 144; hisal, 234, 245. tory of, 215-230; its foreknowledge, 237; natural ability, 239; its sentiments, 216-230. Band meetings, 50. Camp meetings, origin of, 146, 150, Baptism, obligations of, 291; nature 464; objections to, 479. of, 292; benefits of, 292; its sub- Canada, troubles with, 150, 166. jects, 293; its mode, 295; not Cennick, licensed and left, 38. necessary to the Lord's supper, Chapels, how settled, 34; building 296. committee, 107; fund, 106; rules Baptists, origin of, 189; name of, concerning, 108, 318; first in 214; give no letters, 436. America, 128; free, etc., 152. Bishops, title of; 138; powers op- Christ, his character, 209; mission posed, 139-142; utility of, 351- of, 211. 355; SoulR and Hedding elected, Christian Advocate started, 156. 156; Andiew, connected with Cllurch, the M. E., organized, 135; slavery, 182; how constituted, how marshaled, 323; its judica312, duties of, 312; Wesley a tories, 323-328; its jurisprudence, bishop, 337-341, 356: duties and 406-412; doctrinal agreement resporisibilities of, 321, 371-377; with others, 201-213; receiving own no meeting-houses, 321. members, 432; withdrawing from, Book Concern, started, 139, 152; 430; receiving in full, 435; from histcry of, 160, 161; burned, 161; other sects, 436. new buildings, 188; agents of, Church Extension Society, organ161, 322. ized, 188. 8 WIOPICAL INDEX. Class meetings, origin of, 47, 48; de- Embury, Philip, 127. fence of, 464, 465; leaders of, Episcopacy, Asbury's construction 315-317. of, 137; ours scriptural, 330, 336; Clergy, their opposition, 40, 73. Wesleyan, 337-349; necessary to Coke, Dr., in charge of missions, 93; itinerancy, 350; its powers, 373ordained, 132-137; death of, 94. 37 8. Colleges, our first, 137; Asbury, Exhorters, what, 315. burned, 149; Madison, 156; present state of, 1.87. Colliers, converted, 45; children of, Faith, beginning of, 255; its prog70. ress, 256; its prevailing act, 258; Colored testimony disapproved, 178. its result, 259. Conferences, the first, 61; second, Financial plan, 71; its influence, 98, 62, 78; first legal, 89; first in 99, 105-110; remarks on, 111 America, 130; of 1784, 135; our own, 384. General, 138-143; Canada, 151, Fletcher, John, account of religion, 166, 167; District, 189; Annual, 76; checks of, 78; how esteemed, 413; Quarterly, 327; right of, 79. 177. Free grace and free will, what? 242Congregationalists, age of, 195; rea- 244; results of, 245; defence of, sons for name, 114; government 246-260. of; 393-398, 409. Conversion, what, 253; instantaneous, 259; how known, 260. Funds, contingent, 104; children's, Conviction, how wrought, 252; Wes- 105; chapel, 106; auxiliary, 108ley's, 14, 22, 25; effects of, 252; 112; Chartered, 146; centenary, an essential element of, 254. 159, 191. Council, formed and failed, 138. God, perfections of, 209; his goodDeacons, how constituted and duties ness impeached, 235; blasphemed, of, 310. 235, 236; foreknowledge, what? Deed of declaration, 80; its objects, 237; passing by men, what? 240; 81, 82; opposed, 81-83; its in- his goodness defended, 243. fluence, 85; our deed, 319. Government, generalstatement,299Delegates to General Conference, 302; of civil, 302; ecclesiastical, 142; exchange of, with other 303; of the several denominations, bodies, 155, 166. stated, 309; of the M. E. Church, Discipline, the first, 62; questions 310; its officers, 311; judicato. in relation to, 413-431. ries, 324; well-balanced, 369; safe, Dress, 502. 375; contrasted, 391; its legislaEducation, 70, 95, 101, 149, 156; tion, 404; jurisprudence, 406; proBoard of, 191. tects individuals, 408-410; change TOPICAL INDEX. 9 proposed, 139-142; change ef'ect- Meeting-houses, the first, 31; in ed, 189. America, 128; free, 152; pewed, 153. Meetings, watch, 48, 49, 469; four. Harding, F. A., his appeal, 182. days', 157; quarterly, 463, 465; Holy Club, 18; organized, 29. class, 464; love-feasts, 466; camp, H'untingdon, Lady, 77. 473; prayer, 489. ilymn book, history of, 152. Members, how received, 432-437; protected from oppression, 375380; duty to their preacher and Tndependents, origin of, 188, 303, society, 386-388. 307-309; government of, 406, 412. Methodism, origin of, 30; its comnIreland, visited, 72; conferences held parative success, 192-199; the in, 93; statistics of, 200. cause of it, 197-199; present staItinerancy, popular, 350; arrange- tistics of, 200; assailed doctrin. ments of, 355; lawful, 446; expe- ally, 215. dient, 447; philosophy of, 350 — Methodist Church in Canada, 166. 368; scriptural, 446; objections Methodist Episcopal Church, South, to, 458. 181-186. Methodists, name of; 19, 30; success of, 35; troubles of, 37; rules Judgment, how a farce, 234. of, adopted, 37; die well, 46; perJurisprudence, 406-412; questions secuted, 52-60; strictness, 66; of, settled, 413-431. must give offence, 67; greatest obstacles of, 74; in Scotland, 78 -America, 80; increase of, 86, Kneeling, defended, 485, 487; effect 154; in Europe, 96-stability of, of, 488; in church, 487, 488. 97; in New York, 126, 130, 131; in 1784, etc., 139; in New England, 143-rtheir early conflicts, Laborers, wanted, 40, 42. 145; at the death of Asbury, 148; Lay preaching opposed, 36; intro- in England and America contrastduced, 43. ed, 155; in 1839, 160; decrease Lay representation, 140, 189. of; 174, 187; statistics of, 194; Love-feasts, origin of; 56; explained doctrines of, 201-213; governal.l defended, 466. ment of, Episcopal, 310: Calvin. istic, 113; doctrinally one, 114; New Connection, 114; Primitive, Man, fall and depravity of, 210, 225; 115; Bryanite, 116; Primitive in his reduced condition, 245. Wesleyan, 116; Independent, 117; Maxfield, Thomas, began to preach, Warrenite, 118; Episcopal, Cana41; ordained, 74; became a fa- da, 120; African, 163; Reformed, natic and seceded, 74, 75. 162; Stilwell, 165; Protestant, 10 TOPICAL INDEX. 161-171; Wesleyan, 177-i81; istic notions of, refuted, 278-289; Episcopal, South, 181-186; Brit- doctrine dangerous. 289. ish, trouble of, 120-125; Church Prayer, extemporaneous, 488; askin Canada, 166; appearance of, ing for, 498-501. 502; views of dress, 503; audible Preachers, church, no shepherds, 40; responses of, defended, 503-506; origin of lay, 36, 41, 438; efficientheir aim, 214; differ from others, cy of, 42; approved by Wesley, 214; assailed by Calvinists, 215. 42; John Nelson, 43; only skilled Mfillerism, its influence, 173. in first principles, 68; sufferings Ministers, authority of, 392; powers of, 72; effects of their poverty, 98; curtailed, 394-defended, 394- worn out, 108, 109; Capt. Webb, 399. 127, 129; powers of, safe, 379Missions, the first, 93; new incmeas- how checked, 383; rights of, 392, ures, 94, 95; state of, 96, 193; to 411; in charge, 420; Philip EmAmerica, 128, 129-Liberia, 156; bury, 127; local, 314, 420. aided by three secretaries, 322. Preaching, of laymen, 36, 42, 43, Moravians, in error, 37. 438; success of, 46, 133; extemporaneous, 51, 442-445. Predestination, sermon on, 38; ob-:Nelson, John, 43. jections to, 231-241. New birth, 212; its means, convic- Presbyterians, 195; government of, tion, 252; faith, 255-259; the re- 306, 405; preferable to independsuit, 259-261; implies what, 253; ency, 410. instantaneous, 260; evidence of, Presiding elders, changes proposed, 260. 141; sub-bishops, 313; duties of, New England, 143. 313; necessary, 357; right style of, 363; expense of, 364; powers of, safe, 376; questions relating O'Kelley, seceded, 140. to, 414-4 20. Ordinations, at the first, 92, 93; by Priest, elder, and bishop, one, 333Mr. Wesley, 135. 337. Parfection, Christian, misunderstood, Religion, its nature and powers, 45; 162; abused by its friends, 262; revival of, 172. what not. 263-266; what, 266- Responding, audibly, 503-506. 274; opposing views, 274; attain- Revolution, sources of, 3. able, 275; has benefited the Romanists, government of, 303, 904. Church, 277. Rules, general, thile original, 37. Periodicals, magazine published, 149. Persecution, 52-60, 12, 75; from come-outers, 1714. Sacraments, difficulties concerning, Perseverance of the saints, Calvin- 88; allowed by Wesleyans, 90, 92, TOPICAL INDEX. 11 132; views ot; 290-298-in Amer- Stewards, how instructed, 71; what, ica, 132. 317. Schools, Kingswood, 70; others, 95; Stilwell, W. M., seceded, 165. for preachers, 101, 102; for preach- Superintendents, our first, 129; how ers' sons, 102, 103; Sunday, etc., ordained, 135; called bishops, 138; 193. Wesley's objection to the title, Scotland, entered, 78; hard soil, 348, 349 79. Scott, Rev. Orange, seceded, 180. Scriptures, true, 202; inspired, 202- Tickets, quarterly, 49; advantages 209; how overthrown, 333. of, 50. Secessions, 38; under Maxfield, 74; Trustees, 34; measures of, 82, 90; under O'Kelley, 139; under Brett, plan to assist the, 106; what, 318162; Afirican Methodist Episco- 322; general board of, 190. pal, 163; under Stilwell, 165; the Tune-Books, history of, 153. Methodist Protestant, 167 —170; the Wesleyan Methodist, 166180; the Methodist Episcopal Watch-meetings, 48. Church, South, 181-186. See Wars, with England, 130-132. JIethodists. Watson, Richard, 95. Seminaries, the first, 149; present Webb, Captain, 128, 129. number of, etc., 193. Wesleyan Methodist Church, organShirley, Walter, 77. ized, 180. Sin, original, 211. Wesley, Charles, opposed his brothSinging, peculiar, 496; Wesley's er, 26; converted, 27; preached views concerning, 497; at camp in the streets, 36; inclination to meetings, 498. the Moravians, 44, 45. Slavery, attacked, 133; discussion Wesley, John, birth and education, of, revived, 175-continued, 176, 13, 14; awakened, 14, 22, 25; 181-184, 188. ordained, 15, 16; regard for his Societies, benevolent, tbrmedc-Tract, parents, 15, 20; his consecration 148; Missionary and Bible, 150; to God, 17, 18; found congenial Sunday-school, 157; Board of spirits, 18; called Methodist, 19; Church Extension, 188; the Chil- missionary, 20-23; converted, 28dren's and the General Ecluca- 31; shut out of churches, 32, 33; tion Funds, 191; Freedmen's Aid, on predestination, 38; regard for 191; Woman's Foreign Mission- Mr. Wllitefield, 39; mobbed, 53ary, 192. 60; reasoned with the clergy, 63; Society, first, 29; importance of, 46; advice to his followers, 66; travestablished, 86; first in America, els, 68; aims to improve the 126. preachers, 69; complained of, 73; Speaking, in meeting, 490; women a Churchman, 73, 88; his deed speaking, defended, 493-496. of declaration, 80; letter to the 12 TOPICAL INDEX. conference, 84; death of, 86; care Whitefield, united with Wesley, 18; for America, 128; ordains a bish- his return from America, 33; op for, 339, 340; his act vindi- preached in the fields, 33; the recated, 337-345. sults, 34; turned Calvinist, 37; Wesley, Samuel, 13. affection for Wesley, 39, 40; MethWesley, Susannah, 13; influence odists, 113. over John, 14; pious heroism, Whitebead, Dr., his concession, 46, 20, 42. 83. PART FIRST. hIISTORICAL SKETCH OF METHODISM FROM ITS RISE TO THE PRESENT TIME. CHAPTER I. THE ORIGIN OF METHODIST SOCIETIES. THE REV. JOHN WESLEY, the distinguished founder of Methodism, was born at Epworth, in England, in the year of our Lord 1703, 0. S. If others have been more fortunate in respect to the secular wealth and honor of their pedigree, few have had equal facilities for a thorough education. His father, Rev. Samuel Wesley, was a man of great practical wisdom and piety, and spared no pains to train his children for the highest attainments in knowledge and virtue. His mother, Susannah Wesley, was a woman of extraordinary worth. She was the daughter of Dr. Samuel Annesley, and inherited much of his genius. Her educae tion, and deep concern for the welfare of her children, endowed hei with superior qualifications to fit them for distinction in the ranks of usefulness and honor. United in piety and solicitude for the proper training of their offspring, these parents early impressed them with sentiments of reverence for the Author of their being. At the age of eleven John was placed under that eminent scholar, Dr. Walker, Principal of the Charter-house School. Here 14 COMPENDIUM OF METHODISM. he had some rather severe experience, though a favorite with his tutors; but such was his application, at the age of sixteen, he was elected to Christ's Church, Oxford. Here he was placed under Dr. Wigan, a gentleman of great classical knowledge, and pursued his studies with much energy. ]His natural temper, it is said, was gay and sprightly, with a turn for wit and humor. Mr. Babcock observes of him, that "when he was about twenty-one years of age he appeared the very 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 superior elegance to all his compositions." Being about tc enter into deacon's orders, his attention was called to the nature and importance of the work, and the mnotives and qualifications necessary to its successful prosecution. Reflection led to some just perception of the magnitude of the undertaking, and that to farther investigation. He now began to study divinity with a new zest, and became more anxious than ever to enter into orders. Some of the books that occupied his attention were among the most spiritual and heart-searching of the age, such as " The Imitation of Christ," by Kempis, and Bishop Taylor's " Rules of Holy Living and yDging." These made a deep impression, and aroused his whole soul to the subject. If Kempis and Taylor were right, he was wrong. In his extremity, like a true son, not spoilt by a college course, he wrote to his parents, stating his difficulties, and received very able and interesting responses from each of them. This correspondence drew out the best thoughts cf both pupil and teachers; but while it indicates deep interest iln the subject of religion generally, it betrays a want of knowl edge and experience in salvation by faith. ORIGIN OF METHODIST SOCIETIES. 15 Having fully prepared himself for the holy office, accord. ing to the standard of the age, he was ordained deacon on the 19th of September, 1725, by Dr. Potter, then Bishop of Oxford. This only increased his interest in the study of divinity and the classics, and such became his standing for character and learning that, on the 17th of March, 1726, he was elected Fellow of Lincoln College, an appointment of no inconsiderable honor or profit, and one that was not without its influence on the work for which Providence was preparing the way. The following summer he spent at Epworth and Wroote, reading prayers, preaching twice on the Sabbath, and otherwise assisting his father i.n the various duties of his parish. This situation was highly favorable to his interests, not only as it gave him an opportunity to cultivate the pastoral office under the paternal tuition of an experienced master, but to mature his knowledge of experimental and practical theology by frequent conversations with his esteemed l)arents, which he did not fail to improve. On the 21st of September he returned to Oxford, and was soon chosen Greek Lecturer and Moderator of the classes, though but little more than twenty-three years of age, and not yet advanced to the Master's degree. His advancement in religious tendencies was not less marked. Writing to his mother about this time, he says: "The conversation of one or two persons whom you may have heard me speak of (I hope never without gratitude) first took off my relish for most other pleasures, so far that I despised them in comparison of that. I have since proceeded a step farther, to slight them absolutely. And I am so little at present in love with even company, the most elegant entertainment next to books, that, unless the persons have a religious turn of thought, I am much better pleased without them. I think it is the settled temper of my soul, that I 16 COIMPENDIUM OF METIODISM. should prefer, at least for some time, such retirement as would seclude me from all the world, to the station I amn now in. Not that this is by any means unpleasant to me, but I imagine it would be more improving to be in a place where I might confirm or implant in my mind what habits I would, without interruption, before the flexibility of youth is over." How to dispose of himself in accordance with these predilections was not easy to determine. He first thought of a school in Yorkshire, which fell into the hands of another who stepped in before him. His father, having two livings, and not finding it convenient to obtain an assistant to his mind, now invited him to become his curate, which he did. In July, 1728, he was inducted into the office of priest, and soon after left his curacy at the call of the rector of his college, and returned to Oxford. Ihere he found his brother Charles standing vigorously up against the tide of infidelity which was setting in upon the students on all sides, and united with him in the pursuit of learning, and in doing good. Besides attending to the duties of his office, he became tutor to various pupils placed under his care, and labored assiduously for their welfare. His address to the tutors of the university indicates the objects and spirit of his endeavors. " Ye venerable men," said he, " who are more especially called to form the tender minds of youth, to dispel thence the shades of ignorance and error, and train them up to be wise unto salvation; are you filled with the Holy Ghost? With all those fruits of the Spirit which your important office so indispensably requires? Is your heart whole with God? Full of love and zeal to set up his king. dom on earth? Do you continually remind those under your care that the one rational end of all our studies is to know, love, and serve the only true God, and Jesus Chriti ORIGIN OF METHODIST SOCIETIES. 17 whom he hath sent? Do you inculcate upon them, day by day, that love alone never faileth? Whereas,'whether there be tongues, they shall fail,' or philosophical knowledge,'it shall vanish away;' and that without love all learning is splendid ignorance, pompous folly, vexation of spirit? Has all you teach an actual tendency to the love of God, and all mankind for his sake? Have you an eye to this end in whatsoever you prescribe touching the kind, the manner, and the measure of their studies; desiring and laboring that wherever the lot of these young soldiers of Christ is cast they may be so many burning and shining lights, adorning the gospel of Christ in all things? And permit me to ask, do you put forth all your strength in the vast work you have undertaken? Do you labor herein with all your might? Exerting every faculty of the soul? Using every talent which God hath lent you, and that to the uttermost of your power?" The process by which his mind had reached this intensity of religious devotion is best stated in his own words, which are as follows: " In the year 1725, being in the twentythird year of my age, I met with Bishop Taylor's''Rules and Exercises of Holy Living and Dying.' In reading several parts of this book, I was exceedingly affected with that part in particular which relates to p2Surity of intention. Instantly I resolved to dedicate all my life to God: all my thoughts, and words, and actions: being thoroughly convinced there was no medium, but that every part of my life must either be a sacrifice to God, or to myself, that is, in effect, to the devil.'"In the year 1726 I met with'Kemvis's Christian Pattern.' The nature and extent of inward religion, the religion of the heart, now appeared to me in a stronger light than ever it had done before. I saw that giving 2 18 COMPENDIUM OF METHODISM. even all my life to God, would profit me nothing, unless I gave my heart, yea, all my heart, to him. I saw that sim. plicity of intention, and purity of affection, one design in all we speak or do, and one desire, ruling all our tempers, are indeed the wings of the soul, without which we can never ascend to the mount of God. " A year or two after, Mr. Law's I Christian Perfection' and' Serious Call' were put into my hands. These con. vinced me more than ever of the absolute impossibility of being half a Christian. And I determined through his grace to be all devoted to God, to give him all my soul, my body, and my substance. In 1729 I began not only to read, but to study the Bible, as the one, the only, standard of truth, and the only model of pure religion. HIence I saw, in a clearer light, the indispensable necessity of having the mind which was in Christ, and of walking as Christ also walked; even of having, not some part only, but all the mind which was in him, and of walking as he walked, not only in many, or in most respects, but in all things. And this was the light wherein at this time I generally considered religion, as a uniform following of Christ, an entire inward and outward conformity to our Master." Under these convictions he entered more fully into the work of God. Conversing with his brother Charles, after. wards with Mr. Morgan, Mr. Hervey, (one of his pupils, and author of the Meditations,) Mr. Whitefield, and others, they agreed to meet and read divinity on Sunday evenings. The next summer they began to visit the prisoners in the Castle, and the sick and poor in the town. By degrees their meetings assumed a more religious character, and embraced in their exercises the careful examination of the Greek Testament, and close personal conversation on the deep things of God, Ts these means of spiritual improve, ORIGIN OF METHODIST SOCIETIES. 19 mnent they added the observance of the Wednesday and Friday fasts, and the weekly sacrament. They were fifteen in number, and, as Mr. Wesley observed, "' all of one 4ctrt and mind." Such a spectacle could but attract attention, especially as religion was in a low state; there being little of it in the ocmmunity, except the form, and scarcely enough of that to meet the claims of the municipal law, or the rules of the University. Every one spake of the young men according to his particular fancy; some well, some ill. A rude youth, of Christ's Church, observing the exact regularity of their lives and studies, characterized them as "a new set Of Methodists," in allusion to a class of ancient physicians distinguished by that name. The same spirit of reproach which suggested the title gave it popularity, and immortalized the young men it designed to crush. Taking no offence at any thing, and, withal, perceiving that their new cogno men expressed in a word exactly what they would be in life and godliness, they responded to it in all cheerfulness, as their successors have done, hoping never to dishonor it by the least departure from the ways of well-doing. The history of this little company is full of interest, and may be found detailed in "Moore's Life of Wesley." It is a checkered page, exposing the enmity of the carnal mind, and illustrating the truth of the declaration, " all that will live godly in Christ Jesus shall suffer persecution;" but not more fully than it confirms the encouraging annluncement of the Holy Spirit, 1"Jie that goeth forth and;weepeth, bearing precious seed, shall doubtless come again Bidh rejoicing, 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 discipline for the more difficult achievements of comning days, '20 UCMPENDIUM OF METHODISM. Mr. Wesley was the master spirit of the band. His absence from Oxford, only for a few weeks, was attended with serious consequences in several instances, which compelled hlim to see the importance'of his presence to its growing interests. HIence, when urged to accept his declining father's place at Epworth, a sense of duty required him to resist, and still cleave to his pupils and the little society with which he was surrounded. But he had only escaped the importunities of his friends, by the assignment of the Epworth living to another, when he was designated as the most suitable person to come over to the Georgia Colony, as a missionary, both to the colonists and the Indians. Whether he ought to accept this call was too grave a question to settle hastily. Therefore he took time to consider, and immediately wrote to his mother and other friends, as he was wont to do on all questions of magnitude. His mother replied in these memorable words: " Had I twenty sons, I should rejoice that they were all so employed, though I should never see them more." His brother Samuel acquiesced in the measure, as did his eldest sister, and some others; but still he hesitated. At length, however, after reasonable deliberation, he determined to leave Oxford and go to America. His brother Charles signifying his willingness to accompany him, arrangements were made for that purpose, and they commenced their voyage about the middle of October, 1735. " Not to avoid want," says Mr. John Wesley, " God having given us fPenty of temporal blessings; nor to gain the dung and dross uf riches and honor; but singly this, to save cur souls, and t, live wholly to the glory of God." Their labors in Georgia were not as successful as they anticipated, particularly among the Indians, and their confiects and sufferings were considerable. But they made the ORIGIN OF METHODIST SOCIETIES. 21 best of every thing for almost one year and nire months, and returned to England wiser and better men than when they left. Anxious as Mr. Wesley had been to be wholly the Lord's, profound as he was in divinity, and scrupulously as he had lived in all godliness, and honesty, he was ignorant art I inexperienced in justification by faith, and the renewing of the Holy Ghost. He had worked and suffered for salvation, but had not believed with a heart unto righteousness_He hoped that he was a Christian, but had no joyful assurance of it, and therefore was more of a servant than a son of Got, and was influenced more by fear than love. And yet, according to the prevailing theology of the day, in its brightest and purest aspects, he lacked nothing but continuance in well doing to ensure him the highest enjoyments of religion here, and an inheritance with the saints hereafter. But light awaited him, as it does every diligent and honest inquirer after truth, and its revelation to his heart was the chief advantage of his mission to America. But this was reflected through a medium that human wisdom would not have suggested, yet in admirable accordance with the simplicity of the divine plan of humbling the pride of man, and of securing all the glory of his salvation to Him to whom it rightfully belongs. When he embarked for Georgia, he found twenty-six Germans on board, all members of the Moravian Church, and deeply experienced in the things of God. Observing their Christian deportment, Mr. Wesley set himself to learn the German language, that he might converse with them. The existence of fear in his own heart, and the exhibition of peculiar graces in the Moravians, gave him much trouble. Referring to them, he said: "I had long observed the great seriousness of their behavior. Of their humility 22 COMPENDIUM OF METHIODISM. they had given a continual proof, by performing those ser. vile offices for the other passengers which none of the English would undertake, for which they desired, and would receive, no pay, saying,' It was good for their proud hearts, and their loving Saviour had done more for them.' And every day had given them occasion of showing a meekness which no injury could move. If they were pushed, struck, or thrown down, they rose again and went away, but no complaint was found in their mouths. There was now an opportunity of trying whether they were delivered from the spirit of fear, as well as from that of pride, anger, an(d revenge. In the midst of the Psalm wherewith their service began the sea broke over, split the mainsail in pieces, covered the ship, and poured in between the decks as if the great deep had already swallowed us up. A terrible screaming began among the English. The Germans calmly sung on. I asked one of them afterwards,'Was you not afraid?' He answered,' I thank God, no.' I asked,' But were not your women and children afraid?' He mildly replied,' No; our women and children are not afraid to die.'" The result of all his study and observation during his absence, on his own heart, is stated in his journal. Jan. 8, 1738, he wrote: "' By the most infallible of proofs, inward feeling, I am convinced, 1. Of unbelief; having no such faith in Christ as will prevent my heart from being troubled. 2. Of pride, throughout my past life, inasmuch as I thought I had what I find I have not. 3. Of gross irrecollection; inasmuch as in a sto'rm I cry to God every moment, in a calm not. 4. 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! Save me, 1. By such a ORIGIN OF METHODIST SOCIETIES. 23 faith as implies peace in life and death. 2. By such }.umll ity as may fill my heart from this hour forever with a piereing, uninterrupted sense, that hitherto I have done nothing. 3. By such a recollection as may enable me to cry to thee every moment. 4. By steadiness, seriousness, sobriety of spirits, avoiding, as fire, every word that tendeth not to edify, and never speaking of any who oppose me, or sin against God, without all my own sins set in array before my face." A few days after, as he was nearing the English shore, he wrote: " I went to America to convert the Indians; but 0! who shall convert me? Who is he that will deliver me from this evil heart of unbelief? I have a fair summer religion; I can talk well, nay, and believe myself while no danger is near; but let death look me in the face, and my spirit is troubled. Nor can I say,' to die is gain.''I have a sin of fear, that when I've spun My last thread, I shall perish on the shore.'" On arriving home, and reviewing his whole life in the light of divine truth, and the developments of Christian experience he had observed in his German friends, he wrote again: " And now, it is upwards of two years since I left my native country, in order to teach the Georgian Indians the nature of Christianity; but what have I learned myself in the meantime? Why, what I least of all suspected, that I, who went to America to convert others, was never converted myself. I am not mad, though I thus speak; but speak thc words of truth and soberness; if haply some of those who still dream may awake, and see that as I am so are they. Are they read in philosophy? So am I. In ancient or modern tongues? So was I also. Are they versed in the science of divinity? I too have studied it many years. Can they talk fluently upon spiritual things? The very 24 COMPENDIUM OF METHODISM. same I could do. Are they plenteous in alms? Behold, 1 give all my goods to feed the poor. Do they give of their labor as well as of their substance? I have labored more abundantly than they all. Are they willing to suffer for their brethren? I have thrown up my friends, reputation, ease, country: I have put my life in my hand, wandering into strange lands; I have given my body to be devoured of the deep, parched up with heat, consumed by toil and weariness, or whatsoever God shall please to bring upon me. But does all this (be it more or less, it matters not) make me acceptable to God? Does all I ever did, or can know, say, give, do, or suffer, justify me in his sight? Yea, or the constant use of all the means of grace? (which, never theless, is meet, right, and our bounden duty,) or that I am, as touching outward righteousness, blameless? Or, (to come closer yet,) the having a rational conviction of all the truths of Christianity? Does all this give me a claim to the holy, heavenly, divine character of a Christian? By no means. If the oracles of God be true, if we are still to abide by the law and the testimony, all these things, though when ennobled by faith in Christ they are holy, and just, and good, yet without it are' dung and dross.' " This, then, I have learned in the ends of the earth, that I am'fallen short of the glory of God;' that my whole heart is' altogether corru1pt and abominable;' and consequently my whole life, (seeing it cannot be that' an evil tree' should' bring forth good fruit,') that my wolks, my own sufferings, my own righteousness, are so far from reconciling me to an offended God, so far from making any atonement for the least of those sins, which' are more in number than the hairs of my head,' that the most specious of them need an atonement themselves, or they cannot abide his righteous judgment; that having the sentence of death ORIGIN OF METHODIST SOCIETIES. 25 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 I shall find the Christ, and'be found in him, not having my own righteousness, but that which is of God by faith.' S" If it be said I have faith, (for many such things have I heard from many miserable comforters,) I 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 himn;' but they had not then' the faith that overcometh the world.' The faith I want is' a sure trust and confidence in God that, through the merits of Christ, my sins are forgiven, and I reconciled to the favor of God.' That faith which enables every one that hath it to cry out, I 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.' I want that faith which none has without knowing that he hath it, is' freed from sin, the whole body of sin is destroyed' in him. He is freed from fear,'having peace with God rhrouyh Cihrist, and rejoicing in the hope of the glory of God.' And he is freed from doubt,'having the love of God shed abroad in his heart, through the Holy Ghost which s gyiven unto him; whzich Sxpirit itself beareth witness with dis sj)imit that he is a child of God.' " With these views of his spiritual state, Mr. Wesley left ao mean3 unemployed to obtain the blessing he so earnesily desired. Count Zinzendorf, the founder and protector of the Moravian Society, a man of learning and deep experience, coming into the country about that time, Mr. Wesley consulted with him, as he did wv;tl,,on Peter Boehler, 26 COMPENDIUM OF METHODISM. another pious Moravian. They kindly listened to all his difficulties, and endeavored to impart such advice as his case required. It was difficult for one of his mental structure, education, and religious notions, tc come directly to the point. The idea of depending on nothing but Christ, and on him, now, for salvation, and the correlative idea of instanl taneous conversion,- a sentiment generally discarded in the church, - gave him great trouble. Still he kept inquiring and praying with all his heart. Thinking that, perhaps, he ought to quit preaching until he should realize what he now saw to be necessary, he asked his friend Boehler whether he should not, who replied: "' By no means; preach faith till you have it; and then, because you have it, you will preach faith." " Accordingly," says he, "I spake clearly and fully, at Blendon, to Mr. Delamotte's family, of the nature and fruits of Christian faith. Mr. Broughton and my brother were there. Mr. Broughton's great objection was,'he could never think that I had not faith, who had done and suffered such things.' My brother was very angry, and told me' I did not know what mischief I had done by talk. ing thus.' And, indeed, it did please God then to kindle a fire which I trust shall never be extinguished." Mr. Wesley now felt deeply for others who were still seeking to be justified by the works of the law. Some to whom he spake received the word gladly, and found rest to their souls by faith; but many doubted. Nevertheless, he committed his whole being to the work, and'by labors, and watenmgs, and tears, such as alarmed his friends, and brought down upon him the reproaches of even many who professed better things, to say nothing of others, he spread the truth of what he believed to be the power of God unto salvation. His brother Charles resisted for a time, but at last yielded the point, confessed himself without God and ORIGIN OF METHODIST SOCIETIES. 27 without hope in. the world, and earnestly sought redemption in the blood of the Lamb, even the forgiveness of sins. M May 21st," says Mr. Moore, " he waked in hope and expectation of soon attaining the object of his wishes. At nine o'clock his brother and some friends came in, and sung a hyman. When they left, he betook himself to prayer. Soon afterwards, a person came and said in a very solemn manner,' Believe in the name of Jesus of Nazareth, and thou shalt be healed of all thine infirmities.' The words went through his heart, and animated him with confidence. He looked into the Scriptures, and read,'I ow, Lord, what is my holpe? truly, my hope is even in thee.' He then cast his eyes on these words,' He hath put a new song into my moouth, even a thanksgiving unto our God; manzy shall see it andfear, and paut their trust in the Lord.' Afterwards he opened upon Isaiah xl. 1,'Comfort ye, comfort ye my people, saith your God; speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished, that her iniquity is pardoned, for she hath received of the Lord's hand double for all her sins.' In reading these passages of Scripture he was enabled to view Christ as' set forth to be a propitiationfor his sins, through faith in his blood,' and received, to his unspeakable comfort, that peace and rest in God which he had so earnestly sought. " The next morning he waked with a sense of the Divine goodness and protection, and rejoiced in reading the 107th Psalm, so nobly descriptive, he observes, of what God had 4one for his soul. Yet he had no self-confidence.'This day,' says he, I I had a humbling view of my own weakness, but was enabled to contemplate "Christ in his power to savo. to the uttermost all those who come unto God bE him." " Though Mr. Joln Wesley had not yet realized the fulness of what he was urging upon the acceptance of others, he was 28 COMPENDIUM OF METHODISM. still panting after it. May 24th, about five in the morning, according to his own account, he opened his Testament on these words, " There are given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature." " Just as I went out," says he, " I opened it again on these words,' Thou art not far from the kingdom of God.' In the afternoon I was asked to go to St. Paul's. The anthem was,' Out of the deep have I called unto thee, 0, Lord; Lord, hear my voice. 0, let thine ears consider well the voice of my complaint. If thou, Lord, wilt be extreme to mark what is done amiss, 0, Lord, who may abide it! But, there is mercy with thee, therefore thou shalt be feared. 0, Israel, trust in the Lordcl; for with the Lord there is mercy, and with him is plenteous redemption: and he shall redeem Israel from all his sins.' "In the evening I went very unwillingly to a society in Aldersgate street, where one was reading Luther's Preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt mny heart strangely warmed. Ifelt I did trust in Christ, Christ alone, for salvation; and an assurance was given me that he had taken away my sins, even mine, and saved bme from the law of sin and death." This was the crisis toward which God had been drawing him for years - the luminous point he must reach to be properly endowed for his high calling. It was indispensable for him to know the things whereof he affirmed. This reve. lation of God to his soul 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 never had done before. It revealed to him the nature and evidences of religion with the clearness of light, and gave him the power ORIGIN OF METHODIST SOCIETIES. 29 of patient endurance in well doing that was necessary to the position which he was to occupy. Witnesses to the truth of instantaneous justification by faith had now become sufficiently numerous to show that it was nc cunningly devised fable. The line of demarcation 6tetween the Wesleys and other clergy was distinctly drawn, the point of attainment in religious experience defined, and the standard of genuine religion established. Following the instincts of their new state, no less than the dictates of a sound policy, they had already organized themselves into a society for mutual improvement, and agreed to these regulations - "1 That they would meet together once a week, to'confess their faults one to another, and pray one for another, that they might be healed.' ". 2. That the persons so meeting should be divided into several bands, or little companies, none of them consisting of fewer than five, or more than ten persons. " 3. That every one, in order, should speak as freely, plainly, and concisely as he could, the real state of his heart, with his several temptations and deliverances since the last time of meeting. "I 4. That all the bands should have a conference at eight every Wednesday evening, begun and ended with singing and prayer. "5. That any who desire to be admitted into this society should be asked, What are your reasons for desiring this? Will Sou be entirely open, using no kind of reserve? Have you any objection to any of our orders? " 6. That when any new member was proposed, every one present should speak clearly and freely whatever objection he might have to him. 30 COMPENDIUM OF METHODISM.'7. That those against whom no reasonable objection appeared, should be, in order for their trial, foramed into one or more district bands, and some person agreed on to assist them. " 8. That after two months' trial, if no objection then appeared, they should be admitted into the society. " 9. That every fourth Saturday should be observed as a day of general intercession. "10. That on the Sunday seven-night following, there should be a general love-feast, from seven till ten in the evening. " 11. That no particular member should be allowed to act in any thing contrary to any order of the society; and that if any persons, after being therein admonished, should not conform thereto, they should not longer be esteemed as members." This took place in London, May 1st, 1738, and has been regarded the origin of Methodism. Using the term in one very common sense of it, this is a mistake; but if it be used to designate existing Methodist societies, it is no doubt true. Mr. Wesley refers its origin to three distinct periods. Ile says, " The first rise of Methodism was in November, 1729, when four of us met together at Oxford. The second was at Savannah, in April, 1736, when twenty or thirty persons met at my house. The last was at London, on this day, [May 1, 1738,] when forty or fifty of us agreed to meet together every Wednesday evening, in order to free conversation, begun and ended with singing and prayer." The reader can place the origin to suit his own judgment. But if we mistake not, place it where he will, he will recognize God as its author; his glory, and the best good of man, its tendency and aim. CHAF TER IL EARLY PROGRESS OF METHODISM, GIVING THE ORIGIN OF SEVERAL OF ITS PECULIARITIES. THE Wesleys were now objects of special attention. They had been generally considered " over-much righteous" for several years, though they had not entirely broken loose from the prevailing errors of their times. But now that they had imbibed sentiments which, if true, involved nearly the whole church in condemnation — branded their righteousness as " filthy rags," and their long cherished hopes as vain and deceptive, they were supposed to be crazy. And the more so, because they professed to have demonstrated the truth of their doctrine by a joyful experience of its provisions in their own souls.'Men care little about cold opinions, but, as one writer observes, " speak of faith in such a manner as makes Christ a saviour to the utmost, a most universal help and refuge; in such a manner as takes away glorying, but adds happiness to wretched man: as discovers a greater pollution in the best of us than we could before acknowledge, but brings a greater deliverance from it than we could before expect; if any one offers to talk at this rate, he shall be heard with the same abhorrence as if he was going to rob mankind of their salvation, their Mediator, or their hopes of forgiveness." But nothing moved them. Mr. John Wesley soon took a tour in Germany, for the confirmation of his faith by inter. 32 COMPENDIUM OF METHODISM. course with the Moravians, to whom he was much indebted already; while his brother Charles contended earnestly for the faith among formalists at home. Both obtained the object of their earnest desire, viz.: clearer views and deeper experience. And they were not without success in bringing some into the same blessed state. Their word was accompanied by divine power. The utterance of a few simple truths, whether from the Bible, or personal experience, vas like fire, "and like a hammer that breaketh the rock in pieces." Professional men, full of pride and conceit, became as little children. Mr. Wesley had been refused to preach in many of the churches of London some time before, but now more especially. He therefore preached as the providence of God opened his way. "In several places, while he was expounding the Scriptures, many persons trembled and fell down before him. Some cried aloud, and others appeared convulsed as in the agonies of death. Many of these were afterwards eminent professors of the holiness and happiness of religion, and declared they had at the time such a deep sense of the nature of sin, and of the just wages of it, that they were constrained to cry aloud for the disquietude of their heart." Writing to a friend, Oct. 14th of the year of his conversion, he remarked:"Though my brother and I are not permitted to preach in most of the churches in London, yet, thanks be to God, there are others left, wherein we have liberty to speak tha truth as it is in Jesus. * * * Nor hath he left himself without witnesses of his grace and truth. Ten ministers I know now in England, who lay the right foundation,' The blood of Christ cleanseth us from all sin.' Over and above whom I have found one Anabaptist, and one, if not two, of the teachers among the Presbyterians here, who, I hope, PROGRESS OF METHODISM. 33 love the Lord Jesus Christ in sincerity, and teach the way cf God in truth." This was encouraging, but still the way of these good men was hedged up. What could they do? Various plans were suggested, but they seemed to look more to this world than to the next, and were therefore rejected. Mr. White. field had now returned from America, and united with the brothers in the work of God. But were could he preach? Not in the churches, for they were closed; not in private dwellings, for they were too small. Hence he betook himself to the fields and highways, and thus attracted thousands to hear the gospel who would not have gone to the churches had they been open. Mr. Wesley hesitated a little at this seeming irregularity, but when he came to consider the example of Christ, and that he was excluded from the churches, " I submitted," says he,'6 to be yet more vile, and proclaimed in the highways the gTad tidings of salvation, speaking from a little eminence in a ground adjoining to the city [Bristol] to about three thousand people." He did not choose this position; he was rather averse to it; but he accepted it as the best that offered to preach Christ and save souls. And God evidently approved, for "many who had set all laws, human and divine, at defiance, and were utterly without God in the world, now fell before the majesty of heaven, and acknowledged that' a prophet was sent among them.' Cries and tears on every hand frequently drowned his voice, while many exclaimed, in the bitterness of their soul,' What must I do to be saved?' Not a few of these were soon filled with_ peace and joy in believing,' and evidenced that the work was really of God, by holy, happy, and unblamable walking before him. Blasphemies were now turned to praise, and the voice of joy and gladness bwas found where wickedness and misery reigned before." _' COMPENDIIUi OF METHODISM. The result of this new measure was the foromation of a society in Bristol like the one in London. The object of their association was to build each other up in the faitlh of Christ, in order to which they agreed to meet together. But here was a difficulty, they had no place sufficiently'largHe to accommodate them. This suggested the idea of buildinmz a room, which, having expanded into a plan of a house tr accommodate such as wished to be present at the preaching as well as the society meetings, the corner-stone of the first Methodist meeting-house the world ever saw was laid on Saturday, May 12th, 1739. The peculiar settlement of this house, and the circumstances which led to it, and justified it, explain a feature in Methodist economy that has not been well understood. We will give Mr. Wesley's account of the matter in his owr. words: " I had not at first," says he, "the least apprehen. sion or design of being personally engaged either in the expense of the work, or in the direction of it; having appointed eleven feoffecs, on whom I supposed these burdens would fall, of course. But I quickly found my mistake: first, with regard to the expense; for the whole undertaking must have stood still had not I immediately taken upon myself the payment of all the workmen; so that before I knew where I was I had contracted a debt of more than a hundred and fifty pounds; and this I was to discharge how I could, the subscriptions of both societies not amounting to one-quarter of. the sum. And as to the direction of the wcrk, I presently received letters from my friends in London, Mr. Whitefield in particular, backed with a message, by one just come from thence, that neither he nor they would have any thing to do with the building, nor contribute any thing towards it, unless I would instantly discharge all feoffees, and do every thing in my own name. Many reasons PROGRESS OF METHODISM. 35 lhey gave for this; but one was enough, viz.:' That such teoffees would always have it in their power to control me, and, if I preached not as they liked, to turn me out of the room I had built.' I accordingly yielded to their advice, and, calling all the feoffees together, cancelled [no man opposing] the instruments made before, and took the whole management into my own hands. Money, it is true, I had not, nor any human prospect or probability of procuring it. But I knew' the earth is the Lord's and the fulness thereof,' and in his name set out, nothing doubting." From this time the work of God spread in every direction, triumphing over the prejudices and opposition of men of various ranks and conditions, and effecting such results on the hearts and lives of many as had never been seen before; and societies were formed in many places. Says Mr. Wesley: " Such a work this hath been in many respects as neither we nor our fathers had known. Not a few whose sins were of the most flagrant kind, drunkards, swearers, thieves, whoremongers, adulterers, have been broughtfrom darkness unto light, andfrom the power of Satan unto God. Many of these were rooted in their wickedness, having long gloried in their shame, perhaps for a course of many years, yea, even to hoary hairs. Many had not so much as a rational faith, being Jews, Arians, Deists, or Atheists. Nor has God only made bare his arm in these last days in behalf of'per publicans and sinners, but many of the Pharisees also have believed on him; of the righteous, that seemed to need no repentance; and having received the sentence of death in themselves, have then heard the voice that raiseth the dead; have been made partakers of an inward, vital religion, even righteousness, peace and joy in the Holy Ghost. "The manner wherein God hath wrought this work is as strange as the work itself. In any particular soul it has 36 COMPENDIUM OF METHODISM. generally, if not always, been wrought in one moment. ks the lightning shineth from heaven, so was the coming of the Son of Man, either to bring peace or a sword; either to wound or to heal; either to convince of sin, or to give remission of sins in his blood. And the other circumstances attending it have been equally remote from what humanl wisdom would have expected. So true is that word,'I My ways are not as your ways, nor my thoughts as your thoughts.' These extraordinary 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 attention of a drowsy world." Not satisfied to confine the gospel within the limits of his own country, Mr. Wesley visited Wales, where, finding the churches shut against him, as at home, he preached Jesus in the streets and private dwellings with his usual power, and many were converted, and united together to run the race set before them. By this time Mr. Charles Wesley had overcome his scruples about preaching out of church, and had joined with his brother and Mr. Whitefield in calling after sinners in the highways and hedges. But he was not a little annoyed by the attempt of a layman, a Mr. Bowers, to speak after he had closed, which was so palpable a breach of church order that both he and Mr. Whitefield declared against it. The necessity of such efforts had not yet appeared, nor had these men of God become so weaned from their church notions as to countenance the movement in any event not involving the command of God. This was the first attempt at lay preaching among them, and it met with so much opposition that Bowers soon confessed his errors and acquiesced in the judgment of his superiors. But the spirit that throbbel ir his bosom was destined to speak out. PROGRESS OF METHODISM. 37 About this time the society in London fell into dangerous errors, by means of the Moravians, with whom. they were intimately connected. This led to an able discussion of the points of difference, and finally to the division of the society, and the separation of Mr. Wesley from the Moravian body. These differences, together with the multiplication of societies. suggested the importance of having some definite basis of union; which, while it should invite all serious persons 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. This necessity was supplied by the adoption of that most excellent code in our Discipline, entitled, "' The General -Rules of our JUnited Societies." [See -Dis., pp. 30-31. Things now seemed to be settling into a more systematic and permanent state. The Wesleys were seeing eye to eye as they had not always done. Mr. Whitefieldl, and various others of the regular clergy, were with them in spirit and in effort, as far as it was practicable in their different circumstances; and other appearances were flattering. But no slight shade was soon cast over their prospects by an occurrence the least anticipated. Mr. Whitefield departed from the faith. Having made a second tour in America, and been cordially received by many of the Calvinistic clergy, who held almost the entire religious influence in the northern States at the time, he had been induced to read their writings and adopt their creed. The consequence was just what might have been expected, viz.: debate and alienation. It is impossible for men to avoid being influenced by their opinions. Having embraced Calvinism, how could he cooperate with Mr. Wesley as before? His new opinions positively forbade it. He could avoid controversy, and he lid so, to considerable extent. But his friends and sympo 38 COMPENDIUM OF METHODISM. thizers felt it their duty to explode the Arminian heresy, as Methodism was called, and they were not always scrupulous about the means they employed to do it. Says Mr. Moore: 1" The disturbance which this opinion occasioned at Bristol, and the parts adjacent, was not so soon or so easily quieted. Mr. Wesley had permitted an excellent young man, Mr. Cennick, afterwards a ministel of the Moravian Church, to pray with and exhort the society at Kingsnord, as well as to superintend the school during his absence. Mr. Cennick now embraced the doctrine of the decrees; and soon after seems to have lost all love and respect for his former friend, speaking against him and his doctrine with much contempt and bitterness. The conse. quence was that, after some fruitless efforts to heal the breach, Mr. Cennick departed, and carried off with him aboutfifty of the society, whom he formed into a separate connection. Mr. Wesley mourned over this young man in such a manner as evinced that he held him in high esteem.") Fearing nothing for the cause, and especially from con tention, all things being ordained from everlasting, those who sympathized with Mr. Whitefield improved every oppor tunity to make converts to their new opinions. This occasioned no little disquietude. If the doctrines of White. field and his followers were true, Methodism must be false. Being diametrically opposed to each. other at the same point, both could not be true. To meet the emergency, Mr, Wesley printed a sermon on Predestination, exposing the absurdity of the particular views contended for by the Calvinists. This gave consid crabie offence, and led to a separation of the two parties, an event much to be regretted in many respects; but which, considering the doctrinal differences existing among them. PROGRESS OF METHODISM 39 was ildispensable to the success of either. The truth is, the two systems are antagonistic to each other. It is not possible to harmonize them. One of them is essentially false, and cannot cooperate with the other without creating a controversy. This is true, whether we look at the subject in the light of facts, philosophy, or religion. And hence we regard all attempts to effect an amalgamation of religious elements, thus radically discordant, as worse than in vain. The best, we believe, that can be done in such cases, is what Wesley and Whitefield (bating the use of some few emphatic expressions) did, viz.: to separate, and work out their respective systems with all possible energy; but still, so to love each other as Christians, and the cause of God, as to rejoice in each other's success in winning souls to Christ, and contribute to each other's comfort and efficiency as far as practicable without impairing his own. This these two men of God did in a high degree. True, they spake very, perhaps too plainly to each other, in a few letters that passed between them; but, after all, they loved as brethren; and Mr. Wesley closed the controversy by saying, s" How easy it were for me to hit many other palpable blots, in that which you call an answer to my sermon! And how above measure contemptible would you then appear to all men, either of sense or learning? But I spare you; mine hand shall not be upon you. The Lord be judge between mne and thee! The general tenor both of my public and private exhortations, when I touch thereon at all as even my enemies know, if they would testify, is,' Spare the ~young man, even Absalom, for mry sake.' " How kindly these remarks were received is indicated by the following words, in a letter from Mr. Whitefield, written some months after: "I long to hear from you, and write this hoping to have an answer. I rejoice to hear the Lord 40 COMPENDIUM OF METIIODISM blesses your labors. May you be blessed in bringing souls to Christ more and more! I believe ewe shall go on best when we only preach the simple gospel, and do not interfere with each other's plan. * * Brother Charles has been pleased to come and see me twice. Behold, what a happy thing it is for brethren to dwell together in unity! That the whole Christian world may all become of one heart and one mind; and that we, in particular, though differing in judgment, may be examples of mutual, fervent, undissembled affection, is the hearty prayer of, reverend and dear sir, your most affectionate, though most unworthy, younger brother in the kingdom and patience of Jesus." This letter was answered in the same brotherly spirit, and the mutual regard of these excellent men suffered no diminution to the last. So that Mr. Whitefield found it in his heart to record in his last will and testament,' I leave a mourning ring to my honored and dear friends, and distinguished fellow laborers, the Rev. Messrs. John and Charles Wesley, in token of my indissoluble union with them, in heart and Christian affection, notwithstanding our difference in judgment about some particular points of doctrine." Under the impulse of the same feeling, he often expressed a wish to have Mr. Wesley preach his funeral sermon, should he die first, which he did, and in which he gave a full proof of profound love for the partner of his youthful conflicts. Another necessity to be provided for, arising from the growing state of the societies, was the increasing demand for laborers. Mr. Wesley's desire was that the established clergy should watch over such as he and his associates had broughit to repentance, and encourage them in faith and practice, as their spiritual interests required. But they did no such thing. They conducted towards them, in most cases, more like wolves than shepherds, ridiculing their PROGRESS OF METHODISM. 41 rellgion, repelling them from the Lord's table, and otherwise hindering rather than helping them. The result was, many turned back to the world, and. plunged into sin, as their legal pastors had taught them. Ito;v to remedy this difficulty was a question. Every society needed a pastor; but the pastors were few, and these must travel all over the kingdom. This suggested the selection of some one from among themselves, of deep piety, and sound judgment in divine things, and request him to meet the others and confirm them, by reading, conversation, and prayer, as he might be able. No other plan seemed at all practicable, and this would not always serve well, for the want of the right style of men, as we have seen in the case of Mr. Cennick, who was one of the first appointed to this office, and the very first to divide the society and set up an independent meeting. The society in London had suffered much by false teaching, and been considerably scattered. Therefore, as Mr. Wesley was about to leave the city, he appointed a young man, a Mr. Maxfield, whom he considered sound in the faith, to meet it at the usual times, and, by such means as were suitable for a layman, to encourage the members to stand forth in the liberty wherewith Christ had made them free. Being fervent in spirit, and mighty in the Scriptures, he pleased and profited the people greatly, and demonstrated the wisdom of the lay pastorate involved in this novel scheme. But Prcvidence had designs beyond the mere establish ment of the little flock. The talent and energy of Maxfield attracted many to his meetings, whose attention indicated that they were a people prepared for the Lord. This led him a little further than he at first designed9 or than was consistent with the prevailing notions of church order at that 42 COMPENDIUM OF METHODISM. time. He began to preach} But notwithstanding it was not quite orderly, the Lord blessed the effort, and many were deeply awakened and brought to the joyful knowledge of the truth. This, however, did not justify the'" irregularity " in the esteem of some. There are individuals in most places who hold church order above every other con. sideration. God must work by their rules, and sinners be converted in their way, or there will be trouble. So it was in this case. While not a few rejoiced in the glorious results of this strange innovation, many trembled for the honor of the priestly office, and complaint was rife on all sides. Mr. Wesley, being directly informed of the disorder, hastened to London to arrest it. But before he came to the immediate agent of the trouble, the timely advice of his ever considerate and pious mother moderated his displeasure, and suggested the propriety of an examination, which at first was not thought necessary. Seeing, on his arrival, that something troubled him, she inquired what it was; to which he abruptly replied, "' Thomas Maxfield has turned preacher, I find." Lookingo him attentively in the face, "John," said she, " you know what my sentiments have been. You cannot suspect me of favoring readily any thing of this kind. But take care what you do with respect to that young man, for he is as surely called of God to preach as you are. Examine what have been the fruits of his preaching, and hear him for yourself." He did so, and was constrained to say, "It is the Lord. Let him do what seemegt3 to him good." "In other places, also," says the biographer of A1r. Wesley, "'the same assistance was afforded." But he submitted to it with reluctance. His high church principles stood in his way. But, such effects were produced, he frequently found himself in the condition of Peter, who, PROGRESS OF METHODISM. 4-3 being questioned in a matter somewhat similar, could only relate the fact, and say, " rhat uwas, that I could with. stand God." 6"But the Lord was about to show him greater things than these. An honest man, a mason, of Bristol, in Yorkshire, whose name was John Nelson, coming up to London to work at his trade, heard that word which he found to be the'power of God unto salvation.' Nelson had full business in London, and large wages. But from the time of making his peace with God it was continually on his mind that he must return to his native place. He did so about Christmas, in the year 1740. His relations and acquaintances soon began to inquire'what he thought of this new faith? And whether he believed there was any such thing as a man's knowing that his sins were forgiven?' Jonn told them, point blank,' that this new faith, as they called it, was the old faith of the gospel; and that he him. self was as sure that his sins were forgiven as he could be of the shining of the sun.' This was soon noised abroad, and more and more came to inquire concerning these strange things. Some put him upon the proofs of the great truths which such inquiries naturally led him to mention. Ant thus he was brought unawares to quote, explain, compare, and enforce several parts of Scripture. This he did, at first sitting in his house, till the company increased so that the house could not contain them. Then he stood at the door, which he was commonly obliged to do in the evening, as soon as he came from work. God immediately set his seal to what was spoken; and several believed, and therefore declared that God was merciful also to their unrighteousness, and had forgiven all their sins. H tHere was a preacher, and a large congregation, many '44 COMPENDIUM OF METIiODISM. of whom were happy partakers of the faith of tile gcspel. raised up without the direct interference of Mr. Wesley. He therefore now fully acquiesced in the order of God, and rejoiced that the thoughts of God were not as his thoughts." Thus we have the origin of lay preaching, to which Methodism, under God, is so much indebted. Who that is not blinded by Popish notions of apostolic succession, can fail to see that it was a divine conception, and owes its existence to the direct appointment of Providence! Though the ministry has greatly increased since, it has not yet superseded the necessity of this appliance, because the people have increased also, and, after all, there are fields of ministerial usefulness to be occupied that it is not in the power of the regular clergy to supply. But more of this hereafter. This new development introduced Mr. Wesley to Yorkshire, where he labored much, and where religion has taken deeper root than in almost any other part of England. And it opened the way to other fields, and so the work of God spread; but not without other difficulties than those already mentioned. Since Mr. Wesley's separation from the Moravians, some of his old friiends had left him and gone over to them; but what was most painful of all, his brother Charles manifested strong tendencies in the same direction. This was a trying circumstance. But still he trusted in the Lord, having no separate interest to promote, and wrote his brother a pathetic letter, in which we find these words: "' O! my brother, my soul is grieved for you; the poison is in you; fair words have stolen away your heart.'No English man or woman is like the Moravians!' So the matter is come to a fair issue. Five of us did stand together a few months since, but two are gone to the right hand, PROGRESS OF MIETHODISM. 45 (Hutchins and Cennick,) and two more to the left, (MiTr, Hall and you.) Lord, if it be thy gospel which I preach, arise and maintain thine own cause." This letter took effect, and brought his brother more fully into union with himself and into the itinerant work. Iie immediately proceeded to Oxford, and from thence to Gloucester, and elsewhere, preaching Jesus in varicus places, but chiefly in the highways and hedges, from Whitefield's pulpit —the stone wall; and thousands flocked to h;ear him, upon whom God wrought with power. Convictions were often quick and distressing, and conversions sudden and clear as the meridian sun. To show that God is no respecter of person or rank, the work extended to all grades of society, if we except those of the highest fashion and folly, who generally avoid the gospel altogether. The poor colliers especially drank deep at the fountain of life, and manifested the most astonishing improvement that grace ever produced. June 22d, says Mr. Wesley: "I went again to learn Christ among our colliers, and drink into their spirit. We rejoiced for the consolation. God knows their poverty; but they are rich, and daily entering into his rest. They do not hold it necessary to deny weak faith in order to get strong. Their souls truly wait upon God in his ordinances. Ye many masters, come learn Christ of these outcasts; for know that, except ye be con verted and become like these little children, ye callnnt enter into tll, kingdom of heaven." T1;c. new religion also gaz:e its subjects wonderful victory over death. Speaking of a sister Hooper, says Mr. Wesley: i1 asked her whether she was not in great pain?'Yes,' she answered,'but in greater joy. I would not be without either.'' But do you not prefer either life or death?' She replied,' All is alike to me; let Christ choose; I have 46 COMPENDIUM OF METHODISM. no will of my own.' I spoke with her physician, wh) saud -ie had little hope of her recovery;'only,' he added,'she has no dread upon her spirits, which is generally the worst symptom. Most people die for fear of dying; but I never met with such people as yours. They are none of them afraid of death; but calm, and patient, and resigned to th3 last. " The glorious effects of these itinerant labors extorted concessions from Dr. Whitehead which his prejudices would not have allowed under ordinary circumstances. He observes: "Viewing itinerant preaching in this light, we see its importance, and must acknowledge that the authors of it, deserve great praise; especially as they introduced it by their own example, under great difficulties and hardships. Their prospects in life, from their learning, their abilities, and their rank in society, were all sacrificed to the plan of itinerancy. They had every thing to lose by it, reputation, health, and the esteem of their friends; and nothing in this world to gain, but great bodily fatigue, ill usage from the mob, and general contempt. And as only three persons united together in the plan, they could not expect to form any extensive or permanent establishment. It is evident from their writings that these three servants of God (lid not look to any distant consequences of their proceedings. They contented themselves with doing as much good as possible in the way which opened before them; and they truly labored also for their own continuance in the faith, knowing that unfaithfulness to their calling would impair, and in the issue destroy it." This brings us to consider another necessity of tL, callse and its supply. Mr. Wesley had been induced to form hiis followers into societies, from observing that where they were PROGRESS OF METHODISM. 47 not thus formed they soon relapsed into their former habits; and the experiment showed the wisdom of the measure. A little reflection also convinced him that this was the very course pursued from the beginning of Christianity, Ite had teen constrained to preach in the highways, and other ilconsecrated places, by the closing of the churches against him, and he had felt compelled to allow pious laymen to exhort, and even preach, by the refusal of the regular clergy to do their duty and watch over the souls of inquirers, and give them such instructions as they needed. [But still there were frequent defections which brought great scandal upon the cause, and yet no remedy appeared. "At length," Mr. Wesley remarks, "while we were thinking of quite another thing, we struck upon a method for which we have cause to bless God ever since. I was talking with several of the society in Bristol concerning the means of paying the debts there; when one stood up and said,' Let every member of the society give a penny a week till all are paid.' Another answered,'But many are poor and cannot afford to do it.''Then,' said he,'put eleven of the poorest with me, and if they can give any thing, well. I will call on them weekly, and if they can give nothing, I will give for them 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. In a while some of these informed me,' they found such and such a one did not live as he ought.' It struck ine immediately,'this is the thing, the very thing ixe have wanted so long.' I called together all the leaders of the classes, [so they called the collectors,] and desired that each would make a particular inquiry into the behavior of those whom he saw weekly. They did so. Many disorderly walkers were detected. Some turned from the evil of their 48 COMPENDIUM OF METHODISM. wIays, Some were put away from us. Many saw it with: fear, and rejoiced unto God with reverence." The same arrangement was soon adopted in London, and in all the other societies, with the happiest effect. Each leader was required to see every member of his class once a week, at least, to inquire after the prosperity of their souls to advise, reprove, or exhort, as it was found necessary; tc receive what they were disposed to give for the relief of the poor; and to meet the minister, and stewards, &c., as at the present time. This arrangement, we believe, has never been abrogated in any branch of the Methodist family, and it is to be hoped that it never will be. But at first the leaders visited the members at their own houses. This was soon found to be very inconvenient, and in some cases impracticable. Hence it was agreed that the members of each class should meet together once a week, and the leader was required to visit only those who might be absent. So much for the history of our classes. About this time intelligence reached Mr. Wesley that the brethren at Kingswood had fallen into the practice of occnrsionally spending the greater part of the night in prayer and praise. At the same time he was adlvised to put an end to it, as a disorder that could not be tolerated without danger to the cause. But the fact that it was a new measure was not sufficient to satisfy V'm that it might not be right and useful, nor the other fact that it was opposed. Ile took time, therefore, to " weigh tihe thing thoroughly," and finding a practice among the early Christians of much the same character, he could not persuade himself to forbid it. For the sake of obtaining fuller information as to tlhe meetings themselves, he sent word to the watching brethren that he would watch with them on the Friday nearest the filll moon. He did so, preaching at eight or nine, and con PROGRESS OF METHODISM. 49 tinuing the exercises a little beyond midnight, praying and praising God amid a throng of spectators. The effect was good. God so wrought by this means that it was introduced:n other places, and continued once a month for a long time. Some of the opposers thought the effect attributable to the novelty of the thing, or, perhaps, to the silence of the night, to which Mr. Wesley wisely replied, " I am not careful to answer in this matter. Be it so. However, the impression then made on many souls has never since been effaced. Now, allowing- that God did make use of either the novelty or any other indifferent circumstance, in order to bring sinners to repentance, yet they are brought; and herein let as rejoice together." Thus, our watch meetings originated, like lay preaching, in what was regarded the excessive zeal of individuals; and though by no means as serviceable to the cause, they have no doubt proved an efficient auxiliary in saving souls friom death. It was about this time also that another custom was started, viz.: the giving of quarterly tickets to the faithful of the flock. It happened on this wise: as the society increased, Mr. Wesley saw the necessity of greater care to separate the precious from the vile; and determined to converse with each member once in three months personally. In carrying this purpose into effect, it occurred that it might be well for him to give such as he found walking in the truth some testimonial of character and connection with the society. For this purpose he prepared a ticket, which, being publicly explained, had all the form of a full length recommendation. Those who bore these tessera, as the ancients called them, were acknowledged by their brethren of other societies, and received with cordiality. They also found ready access to all the society meetings; while those 4 5 0 COMPEND1UM OF M5ET.ICDISM. whose conduct had been such as to render them unworthy of receiving tile quarterly tickets were excluded. The practice thus started has been of excellent service in more ways than one. Though it has not been rigidly oarricd out, particularly in this country, it is nevertheless amool our regulations, and will vary in its application and utility just as the ministry varies in its pastoral fidelity. Originating in an effort to be more critical in watching over the flock, and defending it from the corrupting influence of unworthy characters, it will always be found useful in the execution of this holy design. The same grand pursuit suggested the band meetings also. Many were anxious for a more intimate union. They had conflicts it would not be proper to detail in a promiscuous society, but in relation to which they needed counsel no less than on other points. " In compliance with their desire," says Mr. Wesley, "I divided them into smaller companies; putting the married or single men, and married or single women, together. In order to increase in them a grateful sense of all the mercies of the Lord, I desired that one evening in a quarter they should all come together, that we might' eat bread' (as the ancient Christians did) with gladness and singleness of heart." This was the origin of our love feasts, of the nature and influence of which we shall speak more particularly in another place. Thus we see that these peculiarities of Methodism were of providential origin, springing out of the spiritual necessities of the pious, and of perishing sinners. There seems to have been no planning, no human ingenuity, no speculation. MrI- Wesley's plans were the plants of the Episcopal Church. He knew no other, he wanted no other, till the necessity appeared, and the measure stood up before him like a reoa presence; and then he adopted it for the sake of the cause, 2ROGRESS OF METHODISM. 51 though in doing so he had to depart from a i)ngr cherished system of operations, to which he had adhered with unde. viating tenacity. Mr. Wesley had now a number of helpers after his own heart; besides many class and band leaders, whose services were indispensable to his benevolent designs. The preaching of the word was with power. It was generally extemporaneous, and directly adapted to the circumstances of the people, as the sermons of other clergy were not. The hearers, even the low and despised, listened with astonishment, and, regarding it as a message from God to them, made haste to "6 repent and be converted." Several soldiers of the British army, whom the Holy Spirit had conquered, going into Germany, began to preach Jesus to the army, and great was the power of God that attended them. Mr. Haime, writing to Mr. Wesley, says. "We remained in this camp eight days, and then removed to a place called Arsk. Here I began to speak openly at a small distance from the camp, just in the middle of the English army. We sung a hymn, which drew about two hundred soldiers together, and they all behaved decently. After I had prayed, I began to exhort them; and, though it rained, very few went away. Many acknowledged the truth; in particular a young man, John Greenwood, who has kept with me ever since, and whom God has lately been pleased to give me tor a fellow laborer. Our society is now increased to upwards of two hundred, and the hearers are frequently more than a thousand; although many say I am mad, and others have endeavored to incense the field marshal against ns. I have been sent for and examined several times. But blessed be God, he has always delivered me." One of his hearers, who cried out to his comrades to'" come away, and not hear that fool any longer," received 52 CONIPENDIUM OF MIET IODISM. an arrow to his heart, and "' roared out in the bitterness of hlis soul," till God turned his heaviness into joy. John Evans wrote of this same divine: ~" I believed myself a very good Christian till we came to winter quarters, where I met with John Haime. But I was soon sick of his company: for he robbed me of my treasure; he stole away my gods, telling me I and my works were going to hell together. This was strong doctrine to me. When the Lord had opened my eyes, and shown me that'by grace we are saved through faith,' I began immediately to declare it to others, though I had not as yet experienced it myself. But Oct. 23d, as William Clements was at prayer, I felt on a sudden a great alteration in my soul. My eyes overflowed with tears of love. I knew I was through Christ reconciled to God; which inflamed my soul with fervent love to him, whom I now saw to be my complete Redeemer. - 0, the tender care of Almighty God in bringing up his children " But it must not be imagined that this growing cause was not opposed. The spirit that christened its early friends J l_-ethodists " at Oxford, found sympathy in other places. The clergy generally threw themselves directly in the way, and exerted their influence against it. They had refused the preachers the use of their pulpits, and otherwise treated them as heretics and vagabonds. Mr. Wesley had been denied the privilege of preaching in the church of his native place, where his father had been rector many years, and tlerefore preached on his father's tombstone to such a congregation as Epworth had never seen. The members in many places, though correct in life ailt filled with the spirit, had been repelled from the sacrament, while infidels, and swearers, and almost every other kind of carnal and wicked men, had been admitted -without objection. Sermons had been preached denouncing the whole fraternity as a pestilent PROGRESS OF METHODISM. 53 concern, that ought not to be tolerated; and from the bishops down to their lowest clerical vassals, there was a hue and cry of hostility, not very dissimilar to that raised by the Scribes and Pharisees, under the ministrations of Jesus of Nazareth. With such an example in the house of God, among the priests themselves, it was not difficult to predict a storm from without, which would have no limits, except such as God might be pleased to interpose. And so it camne to pass. The new sect being every where spoken against by people of rank and religion, the tools by which they execute their nefarious and illegal will, - the rabble, - pursued them from place to place with sword in hand, and, but for the protection of Omnipotence, would have hurled them to oblivion. In London, the society was often attacked with showers of stones; and once an attempt was made to unroof the Foundry where they were assembled; and for some time there seemed to be no redress. In the beginning of 1743 Mr. Wesley visited Wednesbury, where, in the course of three months, so powerful was the work of God, a society was formed, consisting of some three or four hundred members. But Satan came also among them. The minister of the place, with several justices, stirred up the baser sort of people to outrages of the grossest kind. " 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. Women in delicate circumstances were treated in a manner that cannot, be mentioned. In the mean time, their houses were broken open by any that pleased, and their goods spoiled or carried away; some of the owners standing by, but not daring to oppose, as it would have been at the peril of their lives."9 We have only room to narrate th- circumstances of one 54 COMPENDIUM OF METHODISM. or two mobs, among the hundreds with which tle cllhurch was infested in those times. But these sufficiently indicate the ferocity of the enemies, and the kind intervention of Divine Providence, to give some idea of what infant Methodism had to withstand, and the help she obtained. We give the account in Mr. Wesley's own words. The scene of the transactions was Wednesbury, where he preached in the open air, at 12 o'clock. He says - 4" I was writing at Francis Ward's in the afternoon, when the cry arose that'the mob had beset the house.' We prayed that God would disperse them. And it was so; so that in half an hour not a man was left. I told our brethren,' Now is the time for us to go;' but they pressed me exceedingly to stay. So, that I might not offend them, I sat down, though I foresaw what would follow. Before five, the mob surrounded the house again, in greater numbers than ever. The cry of one and all was,'Bring out the minister; we will have the minister.' I desired one to take their captain by the hand and bring him into the house. After a few sentences interchanged between us, the lion was become a lamb. I desired him to go and bring one or two of the most angry of his companions. He brought in two who were ready to swallow the ground with rage; but in two minutes they were as calm as he. I then bade them make way, that I might go out among the people. As soon as I was in the midst of them I called for a chair, and, standing up, asked,'What do any of you want with me?' Some said,'We want you to go with us to the Justice.' I replied,'That I will with all my heart!' I then spoke a few words, which God applied; so that they cried out with might and main,' The gentleman is an honest gentleman, and we will spill our blood in his defence!' I asked,' Shall we go to the Justice to-night, or in the morn PROGRESS OF METHODISM. 55 il,,?' Most of them cried,' To-night! to-night!' On which, I went before, and two or three hundred follcwed.' The night came before we had walked a mile, together with heavy rain. HIowever, on we went to Bentley Hall, two miles from Wednesbury. One or two ran before, to tell MTr Lane,'they had brought Mr. Wesley before his wcrnhip.' RMr. Lane replied,' What have I to do with Mr. Wesley? Go and carry him back again.' By this time the main body came up, and began knocking at the door. A servant told them,' Mr. Lane was in bed.' His son followed, and asked,'what was the matter?' One replied, Why, an't please you, they sing psalms all day; nay, and make folks rise at five in the morning. And what would your worship advise us to do?''To go home,' said Mr. Lane,'and be quiet.' "Here they were at a full stop, till one advised' to go to Justice Persehouse, at Walsal.' All agreed to this. So we hastened on, and about seven came to his house. But Mr. Persehouse likewise sent word that' he was in bed.' Now they were at a stand again; but at last they all thought it the wisest course to make the best of their way home. About fifty of them undertook to convoy me. But we had not gone a hundred yards when the mob of Walsal came pouring in like a flood. and bore down all before them. The Darlaston mob made what defence they could; but they were weary, as well as out-numbered. So that, in a short time, many being knocked down, the rest ran away, and left me in their hands. " To attempt speaking was vain; for the noise on every side was like the roaring of the sea. So they dragged lme along till we came to the town; where, seeing the doer of a large house open, I attempted to go in; but a man, catching me by the hair, pulled me back into the middle of the 56 COMPENDIUM OF METHODISM. mob. They made no more stop till they had carried me through the main street. I continued speaking all the time to those within hearing, feeling no pain or weariness. At the west end of the town, seeing a door half open, I made towards it, and would have gone in; but a gentleman in thee.shop would not suffer me, saying,'they would pull the house down to the ground.' However, I stood at the door, and asked,'Are you willing to hear me speak?' Many cried out,' No, no! knock his brains out! down with him! kill him at once' Others said,'Nay; but we will hear him first!' I began asking,' What evil have I done? Which of you all have I wronged in word or deed?' and continued speaking above a quarter of an hour, till my voice suddenly failed. Then the floods began to lift up their voice again; many crying out,'Bring him away! Bring him away!' " In the mean time, my strength and my voice returned. and I broke out aloud into prayer. And now the man who just before headed the mob, turned and said,' Sir, I will spend my life for you. Follow me, and not one soul here shall touch a hair of your head.' Two or three of his fellows confirmed his words, and got close to me immeli ately. At the same time the gentleman in the shop cried,Vut,'For shame! For shame! Let him go!' An honest butcher, who was a little farther off, said' it was a shame they should do thus;' and pulled back four or five, one after another, who were running on the most fiercely. The people then, as if it had been by common consent, fell back to the right and left; while those three or four men took me between them, and carried me through them all. But, on the bridge, the mob rallied again; we therefore went on one side, over the mill-dam, and thence through the meadows, till, a little before ten, God brought me safe to PROGRESS OF 5METHODISM. 54 WVednesbury; having lost only one flap of my waist3oat,, and a little skin from one of my hands. "I never saw such a chain of providences before; so many convincing proofs that the hand of God is on every Derson and thing, over-ruling as it seemeth him good. "A poor woman in Darlaston, who had headed that mob, rnod sNorn'that none should touch me,' when she saw her fellows give way, ran into the thickest of the throng, and knocked down three or four men, one after another. But many assaulting her at once, she was soon overpowered, and had probably been killed in a few minutes, (three or four men keeping her down, and beating her with all their Imight,) had not a man called out to them' Hold, Tom, hold!'' Who is there?' said Tom.' What, honest Munchin? Nay, then, let her go.' So they held their hands, and let her get up and crawl home as well as she could. "From the beginning to the end, I found the same presence of mind as if I had been sitting in my study. But I tJook no thought for one moment before another; only once it came into my mind, that if they should throw me into the river, it would spoil the papers that were in my pocket. For myself, I did not doubt but I should swim across, having but a thin coat, and a light pair of boots. "By how gentle degrees does God prepare us for his will! Two years ago, a piece of brick grazed my shoulders. It was a year after that a stone struck me between the eyes. Last month, I received one blow; and this eveuing, two - olie bpfore we came into town, and one after we were gonle out. But both were as nothing; for, though one man struck me on the breast with all his might, and the other on the mouth with such force that the blood gushed out iinlec 58 COMPENDIUM OF METhODISM. diately, I felt no more pain from either of the blhws than if they had touched me with a straw. " It ought not to be forgotten that, when the rest of the society made all haste to escape for their lives, four only would not stir, - William Sitch, Edward Slater, John Grif fiths, and Joan Parks. These kept with me, resolving to live or die together. And none of them received one blow but William Sitch, who held me by the arm from one end of tile town to the other. He was then dragged away and knocked down; but he soon rose and got to me again. I afterwards asked him,'what he expected when the mob came upon us?' He said,'To die for him who had died for us;' and added,'that he felt no hurry or fear, but calmly waited till God should require his soul of him.' " At St. Ivers, Mr. Wesley was roughly handled, and the preaching house was pulled down to the ground; but we will only mention the particulars of his visit to Falmouth, which we find stated in his Journal. " Thursday, July 4. - I rode to Falmouth. About three in the afternoon I went to see a gentlewoman who had been indisposed. Almost as soon as I sat down, the house was beset on all sides by an innumerable multitude of people. A louder or more confused noise could hardly be at the taking of a city by storm. At first, Mrs. B. and her daughter endeavored to quiet them; but it was labor lost. They might as well have attempted to still the raging of the sea, and were, therefore, soon glad to shift for themselves Th( rabble roared with all their throats,'Bring out the Ca norulm! Where is the Canoraum?' (an unmeaning word which the Cornish rabble then used instead of;3iethodist.) No answer being given, they quickly forced open the outer door, and filled the passage. Only a wainscot PROGRESS OF METHODISM. 59 partition was between us, which was not likely to stand 1)lig. I immediately took down a large looking glass which hung against it, supposing the whole side world fall in at once. They began their work with abundance of bitter imprecations. A poor girl who was left in the house was utterly astonished, and cried out,'C, sir, what must we do?' I said,' We must pray.' Indeed, at that time, to all appearance, our lives were not worth an hour's purchase. She asked,' But, sir, is it not better for you to hide yourself? To get into the closet?' I answered,'No. It is best for me to stand just where I am.' Among those without were the crews of some privateers which were lately come into the harbor. Some of these, being angry at the slowness of the rest, thrust them away, and coming up all together, set their shoulders to the inner door, and cried out,' Avast, lads, avast!' Away went all the hinges at once, and the door fell back into the room. I stepped forward into the midst of them, and said,'Here I am. Which of you has any thing to say to me? To which of you have I done any wrong? To you? Or you? Or you?' I continued speaking till I came into the middle of the street, and then raising my voice, said,'Neighbors, countrymen, do you desire to hear me speak?' They cried vehemently,' Yes, yes! he shall speak. He shall. Nobody shall hinder him.' But having nothing to stand on, and no advantage of ground, I could be heard by a few only. However, I spoke without intermission; and, as far as the sound reached, the people were still, till one or two of their captains turned about and swore,' Not a man shall touch him.' Mr. Thomas, a clergyman, then came up, and asked,'Are you not ashamed to use a stranger thus?' He was soon seconded by two or three gentlemen of the town, and one of the Aldermen, with whoim I walked down the town, speaking all the time, 60 COMPENDIUM OF METHOC'DISM. till I caime to Mrs. Maddern's house. The gentlemen proposed sending for my horse to the door, and desired mie to step in and rest the mean time. But, on second thogl:lthts they judged it not advisable to let me go out among the people again. So they chose to send my horse before me to Penryn, and to send me thither by water; the sea running close by the back door of the house in which we were. "' I never saw before, no, not at Walsal itself, the hald of God so plainly shown as here. There I had some compan. ions, who were willing to die with me; here, not a friend, but one simple girl, who likewise was hurried away from me in an instant, as soon as ever she came out of 5Mrs. B.'s house. There, I received some blows, lost part of my clothes, and was covered over with dirt. Here, although the hands of perhaps some hundreds of people were lifted up to strike or throw, they were one and all stopped in the midway, so that not a man touched me with one of his fingers. Neither was any thing thrown from first to last, so that I had not even a speck of dirt on my clothes. Who caan deny that God heareth the prayer? Or that he hath all power in heaven and earth?" But mobs were among the least obstructions to the work. They usually beget a sympathy, which, though it may not have courage to repel them, will operate in other ways, and under other circumstances, with good effect. Populai derision presents a much more effective resistance to any cause. And this, accompanied with every other species (of opposition which learning, wealth, prejudice, and power can give, formed the mighty current that the Wesilyan movement had to resist. Nevertheless, by the peculiar blessing of heaven, it adxvanced with accumulating energy, achieving reforms among the lower classes that had been regarded utterly impracticable. CHAPTER 111. rILE FIRST CONFERENCE, WITH THE TRIALS AND SUCCESS THAT FOLLOWED. FOR several years the preachers travelled from place to place as circumstances seemed to require, and as Mr. Wesley directed, without any plan. But as they became more numerous, and the work more extensive and complicated, it became necessary to divide the country into circuits, to be supplied by the different preachers according to rules that might be adopted for that purpose. To effect so difficult a task in a way not to disturb the unity of the body, and at the same time secure the greatest possible success, Mr. Wesley invited a number of the preachers to meet him for consultation. The first meeting was held at the Foundry, in London, June 25th, 1744, and consisted of six persons. The preachers thus met, Mr. Wesley denominated " Thle Conference," a title that is now better understood, and of high significance, both in Europe and America. The meeting continued five days, and was occupied, first of all, in prayer to God, for his guidance and blessing; and then, in the consideration of the great doctrinal and practical questions particularly involved in their enterprise. That they might come to right conclusions, it was desired that all should have a single eye, and be as little children, having every thing to learn; that every point should be examined to the foundation; that each should speak what. 62 COMPENDIUM OF METHODISM. ever was in his heart, till every question should be thor. oughiy debated and settled. This being premised, the design of the meeting was stated to be, to consider, 1. What to teach. 2. How to teach. And 3. What to do; i. e., how to regulate our doctrine, discipline and practice. Whereupon. they proceeded step by step in the form of conversation, beginning with the doctrine of justification, till they had agreed upon most of the great principles which constitute the framework and strength of our ecclesiastical fabric. With an improved acquaintance with each other, and a better understanding of, and a stronger attachment to, the doctrines and discipline in which they were so happily agreed, they were now prepared to instruct and regulate the societies as they had never been before. And as the result of these deliberations, the work of God advanced with greater uniformity, and the different societies became moulded and fashioned after the same image, as was necessary to consolidate them into one grand confederacy. 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. The second Conference commenced Aug. 1, 1745, and consisted of ten persons, convened, as before, by Mr. Wesley's invitation. Some years after he gave a general permission to all the preachers to attend, but soon retracted it. At these Conferences the character of the preachers was examined. points of doctrine and discipline reviewed as occasion required, complaints considered, and difficulties settled. The minutes of the several conversations held, formed the discipline of the societies. The last revision of them, by himself, was made in 1789, two years before his death. Arrangements now being more fully established, and the THE FIRST CONFERENCE. 63 preachers assigned to particular fields of labor for a time, Mr. Wesley took occasion to reason with the established clergy, to whose ignorance and prejudice he attributed most of the persecutions the societies were called to endure. And wishing to do it in a manner the least offensive, hc Irew up a short state of the case between the clergy and the Methodists, and sent it to a personal firiend, to be used as he should see fit. This document sw clearly indicates the principles, character, and condition of the societies at that time, we cannot deny our young friends the privilege of reading it in this connection. Who will say that its demands are unreasonable? "About seven years since we began preaching inward present salvation as attainable by faith alone. For preach ing this doctrine, we were forbidden to preach in most churches. We then preached in private houses; and when the houses could not contain the people, in the open air. For this, many of the clergy preached or printed against us, as both heretics and schismatics. Persons who were convinced of sin begged us to advise them more particularly how to flee from the wrath to come. We desired them, being many, to come at one time, and we would endeavor it. For this we were represented, both from the pulpit and the press, as introducing Popery, and raising sedition. Yea, all manner of evil was said, both of us and of those who used to assemble with us. Finding that some of these did walk disorderly, we desired them not to come to us any more. And some of the others we desired to overlook the rest, that we might know whether they walked worthy of the gospel. Several of-the clergy now stirred up the people to treat us as outlaws or mad dogs. The people did so, both in Staffordshire, Cornwall, and many other 64 COMPENDIUM OF MEIIOIODISM. places. And they do so still, wherever they are not restrained by fear of the magistrates. " Now, what can we do, or what can you, or our brethren do, towards healing this breach? Desire of us any thing which we can do with a safe conscience, and we will dlo it immediately. Will yoe meet us here? Will you do what we desire of you, so far as you can with a safe conscience? "1. Do you desire us, To preach another, or to desist from preaching this doctrine? We cannot do this with a safe conscience. " 2. Do you desire us, To desist from preaching in private houses, or in the open air? As things are now circumstanced, this would be the same as desiring us not to preach at all. " 3. Do you desire us, Not to advise those who meet together for that purpose? To dissolve our societies? We cannot do this with a safe conscience; for, we apprehend, many souls would be lost thereby. " 4. Do you desire us, To advise them one by one? This is impossible, because of their number. 1" 5. Do you desire us, To suffer those who walk disorderly still to mix with the rest? Neither can we do this with a safe conscience; for'evil communications corrupt good manners.'' 6. Do you desire us, To discharge those leaders, as we term them, who overlook the rest? This is, in effect, to suffer the disorderly walkers still to remain with the rest. " Do you desire us, lastly, to behave with tenderness, both to the characters and persons of our brethren the clergy? By the grace of God we can and will do this; as, indeed, we have done to this day. "If you ask, What we desire of you to do? we answer: THE FIRST CONFERENCE. 65 1. We do not desire any of you to let us preach in your church, either if you believe us to preach false doctrine, or if you have the least scruple. But we desire any who believes us to preach true doctrine, and has no scruple in the matter, not to be either publicly or privately discouraged:rom invitingus to preach in his church. " 2. We do not desire that any who thinks it his duty to preach or print against us should refrain therefrom. But we desire, that none will do this till he has calmly considered both sides of the question; and that he would not condemn us unheard, but first read what we say in our own defence. " 3. We do not desire any favor if either Popery, sedition, or immorality be proved against us. But we desire you would not credit, without proof, any of those senseless tales that pass current with the vulgar; that, if you do not credit them yourselves, you will not relate them to others; yea, that you will discountenance those who still retail them abroad. "4. We do not desire any preferment, favor, or recom mendation, from those that are in power, either in Church or State: But we desire: 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 dependents 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 discountenance all riots and popular insurrections, which evidently strike at the foundation of all government, whether of Church or State." While thus reasoning with the clergy, and other opposers of his movements, he was not unmindful of the conduct of his friends His advice to them was equally pertinent and 5 66 COMPENDIUM OF METHODISM. instructive. Nothing could more clearly certify the high moral purity of his purpose, or the wisdom of his plan. The following is sufficient to indicate the view he took of the enterprise in which he was engaged. "The FIRST general ADVICE which one who loves your souls would earnestly recommend to every one of you, is, Consider, with deep and frequent attention, the peculiar circumstances wherein 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, either in our 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 strenuously and continually insist on the 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 that we are the children of God, —and of the inspiration of the Holy Ghost, in order to any good thought, or word, or work. And perhaps there is no other set of people, (at least not visibly united together,) who lay so much, and yet no more, stress than you do, on rectitude of opinions, on outward modes of worship, and the use of those ordinances which you acknowledge to be of God; and yet do not condemn any man upop earth merely for thinking otherwise than you do —mudt less to imagine that God condemns him fo- this, if he be up right and sincere of heart. "6 Your strictness of life, taking the whmlole of it together, may likewise be accounted new. I mean, your making it a rule to abstain from fashionable diversions; your plainness THE FIRST CONFERENCE. 67 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 abstinence from spirituous liquors (unless (unless in cases of extreme; necessity;) your rule' not to mention the fault of an absent person, in particular 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. "Consider these peculiar circumstances wherein you stand, and you will see the propriety of a SECOND ADVICE I would recommend to you: Do not imagine you can avoid giving offence. Your very name renders this impossible. And as much offence as you give by your name, you will give still more by your principles. You will give offence 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; to men of form, by insisting so frequently and strongly on the inward power of religion; to moral men, (so called,) by declaring the absolute necessity of faith, in order to acceptance with God; to men of reason you will give offence, by talking of inspiration and receiving the Holy Ghost; to drunkards, Sabbath breakers, common swearers, and other open sinners, by refraining from their company, as well as by that disapprobation of their behavior which you will be often obliged to express. Either, therefore, you must consent to give up your principles, or your fond hope of pleasing men. What makes eve3 your principles more offensive is, thlis uniting of yourselves together; union renders you more conspicuous, plac ing you 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 fervent love to God and ulan." 6,8 COMPENDIUM OF METHIODISM. During the year 1764 Mr. Wesley traversed the most distant parts of the kingdom, and revivals prevailed in many places. He usually preached two or three times every day, and regulated the societies wherever he came. His Ahole heart was in the work, and his fixed resolution surmounted every difficulty. " At this period, the preachers were not skilled beyond the first principles of religion, and the practical consequences deducible from them:' repentance towards God, faith towards our Lord Jesus Christ,' and the fruits that follow,'righteousness, and peace, and joy in the.Holy Ghost.' These were the subjects of their daily discourses, and these truths they knew in power. ]But such was the low state of religious knowledge among the people that it was absolutely necessary to enforce these first principles, and to give them a practical influence on the heart and life, before they were led any farther. In these circumstances, the limited knowledge of the preachers was so far from being an inconvenience, that it was an unspeakable advantage, as it necessarily confined them to those fundamental points of experimental and practical religion which were best adapted to the state of the people. Ministers of diversified knowledge, but of little experience in the work of the Spirit of God, seldom dwell sufficiently in their sermons on these important points; and hence the preachers were far more successful in awakening sinners to a sense of their dangerous state, and in bringing them to a saving knowledge of Christ. To enforce the necessity of repentance. and of seeking salvation by grace alone through a Redeemer, the preacher would often draw a picture of human nature in such strong and natural colors that every one who heard him saw his own likeness in it, and was ready to say,'Hie hath shown mle all that was in my heart!' The lffect was surprising. The THE FIRST CONFERENCE. 69 people found themselves, under every discourse, emerging out of the thickest darkness into a region of light, the blaze of which, being suddenly poured in upon them, gave exquisite pain at first, but soon showed them the way to peace and consolation. Mr. Wesley foresaw that as knowledge was increased among the people 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 language as might forward their improvement in treating of the various branches of practical divinity." - Moore's Life of Wlesley. This foresight, for which Mr. Wesley was so peculiar, led him to consultation, particularly with Dr. Doddridge, in regard to the selection of a library. The Doctor treated the subject with great courtesy, and furnished the list of books desired, notwithstanding the printer was driving him hard for copy to complete the third volume of his "' Family Expositor." It was about this time that it was inserted in the minutes, for the benefit of the ministry: " Read the most useful books, and that regularly and constantly. Steadily spend all the morning in this employ, or, at least, five hours in the four-and-twenty.' But I read only the Bible.' 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. Justso said George Bell. And what is the fruit? Why, now he neither reads the Bible nor any thing else. This is rank enthusiasm. If you need no book but the Bible, you are got above St. Paul. He wanted others, too.'Bring the books,' says he,' but especially the parchments,'those wrote on parchment.' But I have no taste for readmg.' Contract a taste for it by use, or return tc your tracle. 70 COMPENDIUM OF METHODISM. "' I ut I have no books.' I will give each of y(u, as fast as you will read them, 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." It was at this period, also, that Mr. Wesley originated the Kingswood School for the complete education of the young, where their morals would be secure. He had succeededd in the establishment of one for the children of the colliers, several years before, and was now looking to the interests of others in higher life. This school has done immense good, and, for many years, has been wholly devoted to the sons of the itinerant preachers. How Mr. Wesley obtained the means of carrying forward so many interests involving expense, is partly explained by the following fact in connection with the establishment of this school.'" He was mentioning to a lady, with whom he was in company in the neighborhood of Bristol, his desire and design of erecting a Christian school, such as would not disgrace the apostolic age. The lady was so well pleased with his views that she immediately went to her scrutoire, and brought him five hundred pounds in bank notes, desiring him to accept of them, and to enter upon his plan immediately. He did so. Afterwards, being in company with the same lady, she inquired how the building went on; and whether he stood in need of farther assistance. He informed her that he had laid out all the money he had received, and that he was three hundred pounds in debt; at the same time apologizing, and entreating her not to consider it as a concern of hers. ]But she immediately retired, and brought him the sum he wanted." What his unparalleled plan of finance did not secure in small sums among the poor, the Providence of God supplied TIlE FIRST CONFERENCE. 71 in th-is way. But that plan! Who has fully estimated it? The rules for the government of its operators, the stewards, show that it was sanctified by prayer, like every other part of his system. He earned and begged money only'for God and his cause, and he would have the business transacted in,he spirit of vital piety, as much as preaching, or any other religious duty. Hence he drafted and gave to his stewards the following rules:-' 1. You are to be men full of the Holy Ghost and of wisdom: that you may do all things in a manner acceptable to God. 2. You are to be present every Tuesday and Thursday morning, in order to transact the temporal affairs of the society. 3. You are to begin and end every meeting with earnest prayer to God for a blessing on all your undertakings. 4. You are to produce your accounts the first Tuesday in every month, that they may be transcribed into the ledger. 5. You are to take it in turn, month by month, to be chairman. The chairman is to see that all the rules be punctually observed, and immediately to check him who breaks any of them. 6. You are to do nothing without the consent of the minister, either actually had or reasonably presumed. 7. You are to consider, whenever you meet,'God is here.' Therefore be serious. Utter no trifling word. Speak as in his presence, and to the glory of his great name. 8. When any thing is debated, let one at once stand up and speak; the rest giving attention. And let him speak just loud enough to be heard, in love and in the spirit of meekness. 9. You are continually to pray and endeavor that a holy harmony of soul may in all things subsist among you: that in every step you may keep the unity of the spirit in the bond of peace. 10. In all debates you are to watch over: your spirits, avoiding, as fire, all clamor and 72 COMPENDIUM OF METHODISM. contention; being' swift to hear, slow to speak;' in honor, every man preferring another before himself. 11. If you cannot relieve, do not grieve the poor. Give them soft words, if nothing else. Abstain from either sour looks or harsh words. Let them be glad to come, even though they should go empty away. Put yourselves in the place of every poor man; and deal with him as you would God should deal with you." In 1747 a Mr. Williams crossed the channel and began to preach the new doctrine in Ireland. Hearing of his success, Mr. Wesley was soon by his side, but returned after a few weeks, and was followed by his brother and others, from whom Ireland received the word of life. The itinerants were now moving in all directions, toiling hard, and suffering every inconvenience imaginable but that of a guilty conscience and the frown of God. Mr. C. Wesley, writing to his brother frorn Dublin about buying a preaching house, that would also accommodate the preachers, says:'" I must go there or to some other lodgings, or take my flight; for here I can stay no longer. A family of squalling children, a landlady just ready to lie in, a maid who has no time to do the least thing for us, are some of our conveniences! Our two rooms for four people (six, when J. IIealy and Haughton come) allow no opportunity for retirement. Charles and I groan for elbow-room in our press-bed; our diet answerable to our lodgings; no one to mend our clothes and stockings; no money to buy more. 1 marvel that we have stood our ground so long in these lamentable circumstances." These inconveniences, accompanied by the most bitter persecution that Popery and carnality could devise, were enough to discourage ordinary minds; but these men were, prepared TIIE FIRST CONFERENCE. 73 for the emergency. To the personal enjoylnalt of true piety was added unparalleled success. Though ridiculed, and even mobbed in almost every place, souls were awakened and converted in great numbers, and new societies sprung up in various places. Besides the difficulties which arose from poverty, unpopularity, mobs, &c., Mr. Wesley had others to surmount in carrying out his design, and what he understood to be the purpose of God, that must not be overlooked. He had no thought of leaving the Established Church, and did not leave it till he was removed to the church triumphant. The societies he formed were parts of the church, and aimed not at separation, but greater improvement in the knowledge and love of God. This circumstance exposed him to two classes of complainers, which made him much trouble; namely, those who thought he went too far, -that having got the people converted, he ought to leave them to the watch-care of their legal pastors, particularly where they were truly pious, and not organize them into societies; and, on the other hand, those who thought he did not go far enough —that he ought to secede, and form an indapendent church. The arguments of both parties bore an aspect of plausibility, to say the least; but they were manfully answered. His reason for not leaving his followers to the regular clergy was, generally, that it would prove fatal to their piety. Most of the clergy would treat them with derision, while the better disposed, and even the most pious among them, were incompetent to train up spiritual children, with whom they never " travailed in birth." His reason foi not forming an independency was, not that none could be saved out of the church, but that he could better spread Scriptural holiness over the land by remaining in it, than by seceding, 71 COMPENDIIUM OF METIIODISM. which was probably true at that time. Hence he resisted every solicitation to closer adherence to the church, and a greater departure from it; and drew near or receded, as his object seemed to require. But some of the most serious obstacles Methodism had to overcome were introduced by her own members. We have veferred to Jr. Maxfield as the first lay preacher that appeared in the Wesleyan ranks, a young' man of talent and usefulness. He was ordained by Bishop Barnard, on the recommendation of IMr. Wesley; the bishop saying, at the time, " Sir, I ordain you to assist that good man, that he may not work himself to death." Mlr. Maxfield met the bishop's design admirably at the time, but afterward fell out by the way. It is all the same with the enemies of religion, whether its friends betray the cause by inactivity or enthusiasm; and often, when the devil fails in producing the first, he will succeed in the second. This seems to have been the case in London, where Mr. Maxfield was preaching. A revival was in powerful progress, notwithstanding much resistance, when some became wise above what is written, and dreams, visions, and revelations took possession of several minds, and were regarded of paramount authority. Mr. Maxfield encouraged the delusion, which made it necessary to guard a little against his influence, and induced Mr. Wesley to write him quickly all that was in his heart. (Wesley's Works, vol. 4, p. 140.) But it had no good effect. Mr. Maxfield was too far gone to be recovered. He was at the bottom of the mischief, the very life of the cause, and stirred up the people against Mr. Wesley and the other preachers, as too cold and blind to teach them the deep things of the Spirit,,such as he himself revealed. At length the crisis came, and a considerable number of the society left, Mr. MIaxfield among the THE FIRST CONFERENCE. 75 rest.' And from that time," says Mr. Wesley, "' he has spake all manner of evil of me, his father, his friend, his greatest earthly benefactor." Mr. Maxfield lived about twenty years after his separation; and Mr. Bell, another prominent character in the drama, lived much longer, but made no pretension to religion. When the last of February (the time for the world to come to an end, according to his prediction) arrived, and all things remained as they were, his spirit felt the rebuke, and veered to the opposite pole, where it sank into the icy depths of infidel indifference. But the work of God still went on in London; and, though seventy-five persons left the society, several hundreds remained who were more united than ever. But the prediction that the world was coming to an end on the 28th of February created a great panic; and, taken in connection with the other errors of the separatists, and the transactions to which they gave origin, it was sadly injurious to the cause of religion. CHAPTER I V THE CAIVINISTIC CONTROVERSY, THE DEED OF SETTLEMENT5 AND MR. WESLEY S STANDING IN THE COUNTRY. THE next general conflict the societies experienced arose from a revival of Antinomianism, which was eating out the vitals of religion all over the kingdom. Though Methodism had excluded none from its fellowship on account of doctrinal errors, it nevertheless had a theory of its own, which was considered important, though not positively indispensable to regeneration. But it now became evident enough that some of those principles, which had been treated with great liberality, were working the death of practical piety. This was particularly the case with that system of error called Antinomianism, which assumes that, as the elect cannot fall from grace, nor forfeit the divine favor, the wicked actions they commit are not really sinful, nor violations of the divine law; and consequently they have no occasion either to confess their sins, or to break them off by repentance. Mr. Fletcher, vicar of Madeley, describes the st-ate )f religion in the popular walks of life in these words: - 1" At this time we stand particularly in danger of splitting upon the Antinomian rock. Many smatterers in Christiarn experience talk of finished salvation in Christ, or boast of being in a state of justification and sanctification, while they know little of themselves, and less of Christ. Their whole behavior testifies that their heart is void of humble 76 THE CALVINISTIC CON TROVERSY. 77 love, and full of carnal confidence. They cry, L'ord, Lord!' with as much assurance and as little right as the foolish virgins. They pass for sweet Christians, dear chil. dren of God, and good believers; but their secret reserves evidence them to be only such believers as Simon Magus) Ananias and Sapphira" To prevent this terrible malaria from poisoning the young societies, which had now become pretty numerous, the Con. ference of 1770 called up the subject, and reaffirmed cer. tain propositions directly opposed to the Antinomian theory. The MliZntcs of this Conference created great excitement. The Calvinists took the alarm, and the Honorable and Reverend Walter Shirley wrote a circular letter to all the serious clergy, and some others, inviting them to meet at Bristol on the sixth of the following August, the time and place of Mr. Wesley's next Conference, and go to the Conference in a body, and "' insist on a formal recantation of the said Minutes," and in case of a refusal, "that they sign and publish their protest against them." What gave more influence to the letter, was the fact that the proposition originated with Lady Hundingdon, an old friend of Mr. Wesley and of the Wesleyan movement. Mr. Fletcher, characterized as the "s'ainted Fletcher," because of his extraordinary piety, on receiving one of these circulars, communicated the contents to Mr. Wesley, proposing to stand by him and his doctrine to the last. He also wrote Mr. Shirley, entreating him to recall his circulars, and wrote other letters he thought necessary to counteract the influence of the plot. But all availed nothing. The olpposition to the Minutes waxed warm, and a long controversy ensued, to which we are indebted for Fletcher's four volumes of Checks to Antinomianism; a work which has, indeed, agreeably to its talented author's promise, stood by COMPENDIUM OE METHODISM. LMr. Wesley and his principles " to the last." Being written in a charming style, and with a power of argument which no sophistry can gainsay, and, withal, breathing the very spirit of heaven in every line, it has been a bulwark of defence to our theology, against which all the fiery darts of opponents have been hurled in vain. How much we c2e, how much the truth of God owes, how much the universal church and the world owe to this work, we, of course, have no means of exact information; but in our opinion, there is not a work extant which has done more, under God, for the honor and perpetuity of Christian theology in its purity and power. Under its withering glance error has blushed and fled away, or assumed a new aspect, which, in its turn, has been rebuked, and retired. Its birth was a glorious era in Methodism. We commend the work to the careful exami. nation of all who are in any way troubled with the Cal. vinistic delusion. They will find it a sovereign remedy against it as it was, or now is, when it is properly understood. And it is equally appropriate to those who would understand the doctrines of Methodism, and the grounds on which they rest for defence. Tuesday, Aug. 6th, the Conference commenced its session, and Mr. Shirley and his friends appeared. The conversation that ensued lasted two hours, and was conducted with remarkable good temper; but there was no "' recantation " or satisfaction; and the controversy ensued, to which we have referred; Mr. Fletcher managing the Arminian side of the question, and various gentlemen of distinction the Calvinistic; thus relieving Mr. W6esley from a task that in other controversies had devolved upon him, and leaving him at liberty to prosecute the great work of which he was the acknowledged leader. Methodism had made a fair beginning in Scotland, also. THE CALVINISTIC CONTROVERSY. 79 iMany had been converted, and several societies formed. But in the midst of the work this question arose. The excellent Mr. Hervey, author of the " Meditations," and an old pupil of Mr. Wesley, had formerly been induced to write some letters, which being now published and scattered among the young believers did much harm.*' 0," said one of the preachers then in Scotland, " the precious convictions which tLese letters have destroyed! Many, that have often declared the great profit they received under our ministry, were by these induced to leave us." " Though the preachers met with no mobs in Scotland to oppose their progress, they encountered prejudices that were more formidable." Says Dr. Whitehead: " They found the Scots strongly entrenched within the lines of religious opinions and modes of worship, which almost bade defiance to any mode of attack." Mr. Wesley was now considerably advanced in life. But though his health and strength remained undiminished, he regarded his dissolution as near, and deliberately applied himself to provide for the government of the multitudes he had drawn around him. Who was to take his place and do his work, without his influence, (and no man could have it,) 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. Wesley should be called to his reward. From reference already made to Mr. Fletcher, the reader would naturally infer that he occupied a high place in the affections of the whole body. This was the fact, in proof of which Mr. Wesley was frequently solicited to secure him for his successor. Accordingly, in January, 1773, he wriote MIr. Fletcher a very emphatic letter, urging him by high * These letters were not pub:ished till after Mr. Hervey's death, and tl en against his dying prohibition; to serve two objects, viz.: the covetousness of one man, and the bigotry of another. 80 COMPENiDIUM OF METHODISM. considerations to enter into the itinerant work, and be prepared to succeed him in office. Mr. Fletcher replied with his usual modesty, declining the overture, but promising such assistance as he might be able to afford in certain contingencies. This was construed into encouragement by some of the preachers, and Mr. Fletcher was addressed a second time; but to no purpose. Ile was a great man, an excellent scholar, and an erninent Christian; but he was liot prot ably "' born to command." He could not fancy the position offered him.'I am," said he facetiously to a friend, "'like one of your casks of wine: I am good for nothing t.ll I settle." Methodism had found its way to America some time before. It now appeared in the Isle of Man, in Holland, and other places, and Mr. Wesley presided over the whole, travelling from country to country in his regular course with the same apparent ease and energy he had displayed in former years. But the question must be settled, "what is going to be done when Mr. Wesley dies?" Most of the trust deeds secured the right of appointing the preachers to the several chapels to him, some made no provision for their appointment after his demise, while many vested the right to appoint in the Conference. But who were the Conference? As before stated, it was composed of such preachers as Mr. Wesley called together to counsel with hinl, and none others. Here was a difficulty which many feared, and some hoped, would prove fatal to the union of the societies. To avoid so great a calamity Mr. Wesley took legal advice, and prepared a " Deed of Declaration," constituting one hundred preachers, whom he named therein, the Conference of the people called Methodists - making provision for the filling of vacancies occasioned by death, superannuar THE CALVINISTIC CONTROVERSY. 81 non, or excision; and defining their duties and powers so as to secure the occupancy of the meeting-houses, and other society property, to the Methodists, according to the original design; and preserve the itinerancy for ever unimpaired among them. This Deed being recorded in His Majesty's High Court of Chancery, in the year 1784, the question of authority and government was settled. The deed created some little uneasiness among certain preachers not named in it, particularly such as had left the work like Dr. Whitehead, and were hoping to obtain a settlement, as did Mr. Wesley's book-steward, in a Congregational Methodist Church. But in general it gave great satisfaction. Mr. Wesley's motives for this measure we find stated by himself in these words:" Without some authentic deed, fixing the meaning of the term, the moment I died the Conference had been nothing. Therefore, any of the proprietors of the land on which our preaching-houses were built might have seized them for their own use, and there would have been none to hinder them; for the Conference would have been nobody - a mere empty name. " You see, then, in all the pains I have taken about this necessary deed, I have been laboring, not for myself, (I have no interest therein,) but for the whole body of Methodists, in order to fix them upon such a foundation as is likely to stand as long as the sun and moon endure. That is, if they continue to walk by faith, and show forth their faith by their works; otherwise, I pray God to root out the memorial of them from the earth." The remarks of Mr. Moore on the importance of this "Deed" are full of sound sense. He says:" That men, (not a few of whom had departed from the society, and some had been expelled from it.) should. 6 COMPENDIUM OF ME'THODISM. merely by virtue of their legal authority over the premises, appoint preachers to feed and guide the flock, exhibited a distressing prospect. Even where the Trustees continued members of the society, and attached to its interests, what could be expected, in a matter of such vital concern, frorn men so much engaged in worldly business? This has roften been proved in religious communities. It was the chiief cause of the decline of religion among the latter Puritais: their lay-elders assumed, after some time, the whole authority. From this proceeded that worldly spirit and political zeal which so greatly dishonored that work in its last days; and which had previously overthrown both church and state. " The evil showed itself in prominent overt acts, previous to this period. Mr. Wesley, having striven to prevail on some Trustees in Yorkshire to settle their chapels, so that the people might continue to hear the same truths, and be ander the same discipline as heretofore, was assailed with calumny, and with the most deteramined opposition, as though he intended to make the chapels his own! Anothei set of Trustees, in the same county, absolutely refused to settle a lately erected chapel; and, in the issue, engaged Mr. Wesley's book-steward in London, who had been an itinerant preacher, to come to them as their minister. This manl, hosweverl, was'wise in li.s generation,' and insisted upon having an income of sixty pounds per annum, with-the chapel-house to live in, settled upon him during his life, before he would relinquish his place under Mr. Wesley, What will not party spirit do I was a witness, when, after Mr. WNesley's death, it was found that the preachers continued united and faithful in their calling, how deeply those men repented of their conduct in this instance. In vain they represented to the man of their unhappy choice how THE CALVINISTIC CONTROVERSY. 83 lamentably their congregations had declined, and how hardly they could sustain the expenses they had incurred. The answer was short: They might employ other preachers igf they should think it proper; but the dwelling-house and the stgate, income belonged to him!' Ve need not wonder that Dr. Whitehead should speak nith such deep concern, and indulge such a spirit of calumny, concerning this important measure of settling the chapels. The Doctor, and many others who had departed from the work, had, through that wise measure, but little prospect of succeeding, like his friend the book-steward, to occupy chapels built for the people by Mr. Wesley's influence and the labor of the preachers. The favor of those Trustees who might be disposed to forget their sacred obligations, and incur such an awful responsibility, held out but little hope to such men, now that a legal definition was given to the phrase-THE CONFERENCE: and, in fact, every appea. made to equity has fully succeeded, on this very ground.' In that day of uncertainty and surmise, there were not wanting some, even among the itinerant preachers, who entertained fears respecting a settlement of this kind. One of those preachers, and of considerable eminence, attacked the Deed of Settlement, and declared that Mr. Wesley might as justly place all the dwelling-houses, barns, work. shops, &c., in which we had preached for so many years, under the authority of the Conference, as he had done the chapels; and that he thus assumed an authority that the Lord had not given him. This seemed far too strong to be generally received, and it was quickly answered. A preacher, in reply, observed,'that, certainly, there was as much justice in the one case as the other, provided those dwelling-houses, barns, workshops, &c., had been built in consequence of the preaching, and by the subscriptions of 84 COMPENDIUM OF METHODISM. the conlection; and in order that those erections might continue to be used for the purposes for which they were thus built!' This closed the debate for that time." To give this instrument a happier operation and more general acceptability, Mr. Wesley left the following letter to be read at the first session of the Conference after his decease: - " TO THE METHODIST CONFERENCE. "CHESTER, April 7, 1785. "'MY DEAR BRETHREN: - Some of our travelling preachers have expressed a fear that, after my decease, you would exclude them either from preaching in connection with you, or from some other privilege which they now enjoy. I know no other way to prevent any such incon. venience, than to leave these, my last words, with you. " I beseech you, by the mercies of God, that you never avail yourselves of the'Deed of Declaration' to assume any superiority over your brethren; but let all things go on among those itinerants who choose to remain together exactly in the same manner as when I was with you, so far as circumstances will permit. " In particular, I beseech you, if you ever loved me, and if you now love God and your brethren, to have no respect of persons in stationing the preachers, in choosing children for the Kingswood school, in disposing of the yearly contribution and the preachers' fund, or any other public money. But do all things with a single eye, as I have done from the beginning. Go on thus; doing all things without prejudice or partiality, and God will be with you to the end. " JOHN WESLEY." This letter was read to thle Conference, according to the writer's design, and responded to by resolutions pledging THE CALVINISTIC CONTROVERSY. 8.5 that body to entire acquiescence in its suggestions. But the effect was not all that was desired. Though it allayed the fears of individuals, it did not endear the government provided for in the " Deed " to all parties. Some had little fondness for the national church, and wished to have all connection sundered, that they might enter the lists against it. The heads of others were quite turned in favor of ecclesiastical democracy. They could away with no system that did not eschew all distinctions; while a considerable number of excellent men preferred something a little different from the existing plan. The matter was talked over privately, and a private convention or two was called, in which systems were suggested and discussed, and in which, too, strong preferences were expressed for our own. But the secret was soon out, and raised an excitement which alarmed the friends of the cause exceedingly. But the next Conference, by the timely aid of their " Deed," firmly resisted all attempts to effect a change in the constitution, in the face of great and good men whose names are still cherished with veneration. Thus that instrument has ever proved itself the sheet anchor of Mr. Wesley's incomparable plan, and of the true interests of Methodism in every emergency. If the preachers have at any time inclined to diverge from it, it has restrained them; and it has compelled them to dis. countenance and suppress all tendencies to revolution; so that the designs of Mr. Wesley and his coadjutors have been steadily carried out. And, so far as we can now see, they must continue to be to the end of time, unless the Conference shall apostatize from God, and become indisposed to work the system; or the legislative or judiciary department of the country shall prove recreant to duty, and attempt to mend what it only ought to protect. But we think there is 86 COMPENIUiUM OF METHODISM. no immediate occasion of alarm. The experiments which have been made in vain at all these points, form ground of confidence in the integrity both of the Conference and the civil government. HIence, instead of the societies being scattered at the death of Mr. Wesley, as was anticipated, they struck their roots still deeper, and extended their branches wider. Says Mr. Jackson: "Extensive revivals broke out in several places; new societies were formed, and older ones were quickened and augmented; and many chapels, of various sizes, were erected and enlarged. Within ten years after Mr. Wesley's death the societies were increased in Great Britain alone more than forty thousand members, and in twenty years they were increased upward of one hundred thousand." Mr. Wesley continued his labors and triumphs after this as before, without much interruption of health, till March 2, 1791, when he departed this life in glorious hope of a blissful immortality, in the eighty-eighth year of his age, and the sixty-fourth of his ministry; leaving numerous and flourishing societies throughout Great Britain and Ireland, the Isle of Wight, the Isle of Man, the United States, Canada, and Newfoandland, all cherishing the same faith, enjoying the same religion, and walking by the same rules. The socie. ties in America were then divided in thirteen Conferences, and embraced 250 itinerant preachers, and more than 63,0u0 members. The latter part of Mr. Wesley's career differed in one respect from the former. His early travels were constantly intecrrlpted by mobs, and other persecutions, which not only emnb'rrassed his work but often endangered his life. But God permitted him to live to command the respect and veneration of his greatest enemies. His old age was honored TIHE CALVINISTIC CONTROVERSY. 87 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 m those very 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 general festival. Tht people crowded around him as he passed along the streets; the windows were filled with eager gazers; the children waited'to catch the good man's smile,' which the overflowing benignity of his heart rendered him ever willing to bestow. When he first went into Cornwall, accompanied by John Nelson, he plucked blackberries from the hedges to allay the cravings of hunger; and slept upon boards, having his saddle-bags for a pillow, till the bones cut through his skin. Now he was received, in that county especially, as an angel of God. On the 17th of August, 1789, on visiting Falmouth, he says,'The last time I was here, above forty years ago, I was taken prisoner by an immense 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.' "- Gent. of Mlethodism, p. 143. Thus, integrity to God is often honored even in this world. Whatever injustice, prejudice, and calumny, may heap upon our names for a time, if we take it patiently, and plod on in the way of well-doing, redemption will come, and Haman shall be compelled by his own convictions to honor the same Mordecai he would have hanged. CHAPTER V. DIFFICULTIES ABOUT THE SACRAMENTS, " PLAN OF PACIFICATION," AND MISSIONARY OPERATIONS. THE tenacity with which Mr. Wesley adhered to the Established Church has already been mentioned. He required nothing as a condition of membership in his secieties, nor indeed allowed any conduct among his adherents which was inconsistent with his relations to the church, or conformity to its lawful requisitions. He held no service in the chapels during the time of regular service in the church, but attended that service himself, and enjoined upon his followers to do the same. Nor would he allow the preachers to administer the sacraments, but required the members of the society to attend upon the sacrament in the church. His preaching places must not be called churches, but chapels; his helpers, not clergymen, but lay preachers; and the assemblies of his people, mere societies. But he did not maintain this course without considerable difficulty, nor without strong apprehensions that something like a separation would ultimately take place. The repulsion of Methodists and Methodist preachers from the sacrament, and the infliction of cruel persecution from a domineering priesthood, created a general distrust of the piety of its incumbents, and a consequent disinclination to attend upon their ministry. Of course, there was a loud call fox the sacraments in the chapels, which could not be 88 DIFFICULTIES ABOUT THIE SACRA MENTS. 89 fully answered without seeming to dissent from the establishment. Mr. Wesley's personal influence went far in moderating this demand, but was hardly sufficient. At all events, he found it necessary to administer the sacrament himself in some of the chapels, and to secure similar service frous several others of the regular clergy who were interested in his objects. This was the state of things at his death, when all eyes turned to the Conference for some accommodation. To prevent the administration of the sacraments to the people by their own preachers was impossible. The Conference had no power to do it, had it been disposed. " The question," says Mr. Watson,'" stood on plain practical ground:' Shall the societies be obliged, from their conscientious scruples, to neglect an ordinance of God? or shall we drive them to the dissenters, whose peculiar doctrines they do not believe? or shall we, under certain regulations, accede to their wishes?' " The Conference was very unwilling at first to do any thing on the subject. They were delicately situated. They:lad alwvays been taught to regard themselves as a society in the church, and not a church by themselves. With this understanding, many of their most wealthy and pious members had been induced to join, and were at that moment holding important offices of trust, who still regarded the church as their mother, and looked only to her for the valid administration of the ordinances. The Conference was aware how the change demanded would affect such people, and felt compelled to move cautiously. But their prudent tardiness and delay did not quiet the public mind. Discussion waxed warmer and warmer. The leading men in the Conference were on opposite sides, and the prospect for peace was dubious. A majority, however, agreed that the 00 COMPENDIUM OF METHODISM. preachers might administer the ordinances where a majority in the society was in favor. This gave the high church party great offence, and created no little disturbance. They next, for peace's sake, retracted a little, and allowed the sacraments only where there was no objection. This only increased the difficuity, as it gave the power to a single churchman to bind all the rest of the society. The contention now became intolerable. High church trustees shut several of the chapels against low church preachers; con gregations were divided; many seceded from the society, and things looked threatening indeed. What could be done? The conference was as much divided as the people. Mr. Benson was high church, Mr. Moore, Mr. Wesley's biographer, was low church, and both had been in the same circuit, serving different parties to the controversy. The opening of the Conference of 1795 was a critical period. Excitement had reached the culminating point. Argument was exhausted. All seemed to feel that the decisions of this session would decide the fate of the Wesleyan body; and yet it was obvious that no action, however wise, would please all, and prevent a separation of some from the connection. The alternation of hope and fear could be distinguished in every countenance. Many a pious heart trembled for the ark of God. Trustees and stewards from all parts of the kingdom were assembled in the lobby, to speak for themselves and their constituents, and by all lawful means to persuade the Conference to favol the preferences of their respective parties. Some would secede if the Conference should do thus and thus; and others would secede if it should not. The Conference heard all; and, fully impressed with the delicacy of their position, entered upon their work like men of God, determined to take no advantage that did not belong to DIlPFICULTIES ABOUT THE SACRAMENTS. t31 them, and come to some decision that would end the con. troversy for ever, if possible. It was first agreed to refer the whole matter to a " com, mittee of nive," to be chosen by ballot. This was the fairest way to choose them, and yet it was to be feared that in this way they would all be on one side, as it was evident the conference was not equally balanced. But no; there was too much magnanimity in the body for this. All seemed to feel that both sides ought to be represented, and that minorities are to be respected. The ballotings resulted in the appointment of a mixed committee, consisting of Rev. Joseph Bradford, John Pawson, Alexander Mather, Thomas Coke, William Thompson, Sarnuel Bradburn, Joseph Ben son, Henry Moore, and Adam Clarke. After sitting six evenings, three and a half hours each evening, in close deliberation, the committee presented a " Plan of Pacification," so accommodating all parties, and requiring concessions from all, that it was difficult to tell which party in the committee had prevailed. The truth was, (be it said to the praise of God, and to the credit of their hearts as well as their heads,) both prevailed. Their paramount interest was to save the cause; and the matter in dispute being rather a prudential arrangement than a positive duty, they acquiesced in a compromise that required concessions both ways, and still gave both sides their own way to an important extent. The Conference adopted the report with great unanimity, by slightly altering one article, after which it very harmoniously appended two or three more, and sent it forth among the societies. Few could say it was just what they wanted; but nearly all the real Methodists, embracing the trustees, stewards, and private members, acquiesced in it as a plan of peculiar wisdom, dropped their controversies, and united anew in the work of God. There was, howcver, 92 COMPENDIUM OF METHODISM, a small secession about this time, to which we shall refer hereafter. It is not necessary to state all the provisions of this plan. It is enough to say, that baptism and the Lord's supper, together with service in the chapels during the time of church service, were provided for on the condition that a majority of the stewards and leaders should approve of it. But it did not bind the conscience of any one. If a majority should favor the sacraments, &c., according to the "plan," it lid not bind the minority to attend upon them. Members could go to church as before, and those who preferred it might receive baptism and the sacrament at chapel. Was not this kind? Was it not just? And was it not Wesleyan, too? We have not a doubt of it. Mr. Wesley loved the church, but he loved the souls of men better. He would not separate from her any further than he found it necessary to the:york of God. The church was not his God. In a letter to MIr. Walker, he says,'" Nor have we taken one step further than we were convinced was our bounden duty. It is from a full conviction of this, that we have, 1. Preached abroad. 2. Prayed extempore. 3. Formed societies; andcl, 4. Permitted preachers who were not episcopally ordained. And were we pushed on this side, were there no alternative allowed, we should judge it our bounden duty rather wholly to separate fron the church, than to give up ANY ONE of these points. Therefore, if we cannot stop a separation without stopping lay preachers, the case is clear-we cannot stop it at all." But the desire of the Conference to avoid all appearance of separation from the church, led them to qualify their preachers to administer the sacraments without the imposition of hands. This was not satisfactory to some, though they knew that the imposition of hands was a mere DIFFICULTIES ABOUT THE SACRAMENTS. 93 ceremony, which added nothing to the validity of the ministry. But custom had invested it with so much importance, they were sure many people would never regard them as regular ministers of the gospel unless they had been ordained in the usual way. Therefore they wished the Conference to avail itself of a venerable custom, which, while it would add nothing to their authority, nor subtract any thing from the authority of the Church, would give them an influence over some minds that could not be otherwise obtained. This measure, however, was delayed till 1836, when the Conference adopted it as a'" standing rule." From the year 1752 to the year previous to his death, Mr. Wesley held an annual Conference with the preachers in Ireland; and provided in his poll-deed for such gatherings as often as the British Conference should judge expedient The Irish Conference is now held annually under the presidency of some one appointed for the purpose. It embraces 97 circuits, 152 travelling preachers, and 0,740 members. The missionary work was for many years carried on under the direction of Dr. Coke, who travelled through the kingdom and took collections for its support. His labors in this department were very extensive and successful. Hie was probably instrumental in sowing the seed in the West Indies, which has since brought forth so abundantly. The redeemed sons of Afiica, in those islands, owe more to him than they will ever yealize till they meet him in glory. Ho was a whole man, and gave himself entirely to the work. " At the Conference of 1813, Dr. Coke, then in the s-xty-seventh year of his age, expressed an earnest desire tc proceed to the East Indies, for the purpose of establishing a mission there. Eighteen times had he crossed the Xtlantic for missionary objects; yet his godly ardor was un. abated, and his conviction of the truth of Christianity and of 94 COMPENDIUM OF METHODISM. its importance to maukind was increasingly strong and influential. Some of the brethren. recollecting his advanced age, the difficulties connected with the undertaking, and the serious inconvenience the missions already in existence would experience in consequence of his departure, attempted to dissuade him from the enterprise, desirable as they confessed it to be. He heard their reasonings and remonstrances, and then, bursting into tears, he exclaimed, in a manner which they could not resist,' If you will not let me go, you will break my heart.' His brethren withdrew their opposition, and this honored patron and friend of missions, acconmpanied by seven others, embarked for the East, in December, 1813. On the third day of May following he was found dead in his cabin, having expired, it was believed, in a fit of apoplexy. Thus ended the life and labors of this estimable man, whose name will ever be remembered in honorable association with modern missions. Next to Mr. Wesley, no man was ever connected with the Methodist body who contributed more to extend the blessings of Christianity among mankind." - Centenary of Methodismn, p. 162. This calamity, however, did not frustrate the enterprise. The body of Dr. Coke was committed to the deep; but his associates continued their voyage, and laid the foundation of the mission at Ceylon, and on the continent of India, which has since attracted so much attention. And, strange as it,may seem, the missionary spirit received a new impulse at nome. The connection had been relying upon one man; but now that he was no more, all seemed to feel their responsibility, and rallied in support of the cause for which their venerated father and friend had given his fortune and his life. And here we find the opening of a new era in the history of Wesleyan missions. The necessities of the cause suggested to Rev. George Morley, superintenrdent of the DIFFICULTIES ABOUT THE SACRAMENTS. 95 Leeds circuit, the idea of a missionary society in that town, by means of a public meeting. Rev. Richald Watson and lames Buckley were appointed to preach, and Thomas Thompson, Esq., a member of Parliament, to preside. The meeting attracted general attention, and gave a powerful impulse to the cause. Similar meetings were now the order of the day, and followed each other in quick succession, "' till the Methodist congregations, from the Land's End to the Tweed, caught the sacred flame. Collectors offered their services in all directions, the hearts of the people were every where impressed and opened by the state of the heathen, and the communication of authentic missionary intelligence; and money was, from year to year, poured into the sacred treasury beyond all precedent." From that time the work has gone steadily on, command ing the affections of preachers and people, and having the superintendency of the greatest minds and noblest hearts that ever graced the world. While the society was yet mourning for Dr. Coke, and fearing that they should never see his like again, God not only suggested a new plan, by which to make up in a measure for the loss they had sustained, but raised up a man, peculiarly endowed in all respects, to operate that plan with wonderful effect. We refer to Rev. Richard Watson, than whom, perhaps, the cause of missions never had a warmer friend oar an abler advocate. During his activity the missions flourished beyond what they had ever done before, and gave friesh encourage mlent to effort. This may be seen in the South Seas,'" where the savage inhabitants of whole islands have abandoned the idols of their fathers, and where the people, by thousands, have become the spiritual worshippers of God. Civilization there walks hand in hand with Christianity; -hildren and even old people are gathered together in 96 COMPENDIUM OF METHODISM. schools; and persons of all ranks are successfully learning tile useful arts. The change which has taken place in the spirit and habits of those savage tribes is so sudden, deep, and extensive -so obviously above all human power - that he is blind who cannot see in it the working of that Almighty Spirit by whose agency three thousand peisons in Jerusalem were, in one day, converted from Jewish obsti, nacy and unbelief to the faith of Christ." Other missionary fields have not been less fruitful. God has crowned the efforts of the Wesleyan Methodists with more than ordinary success. And they have deserved it for no people, in their circumstances, have contributed to the cause so liberally. The sun goes not down on their work. They have belted the earth with their missionary operations, and are waxing stronger and stronger every year. Their missionary society was formed in the year 1818, and has steadily advanced until it has become one of the mightiest engines for good in Christendom. Its collections the last year amounted to $503,375, a generous sum, indeed, especially when it is considered that they have first to support the regular church clergy, then their own, and are generally composed of the poorer classes of society. Nor has God forsaken them at home. Though they have shared the common reproach of Methodists, they have exerted an increasingly powerful influence to the present moment. Said Mr. Watson, " It might almost be said of us,'So the people shall dwell alone.' The high churchman has persecuted us because we are separatists; the high dissenter has often looked upon us with hostility, because we would not see that an establishment necessarily, and in se, involved a sin against the supremacy of Christ; the rigid Calvinist has disliked us, because we hold the redemp tion of all men; the palagianized Arminian, because we con DIFFICULTIES ABOUT THE SACRAMENTS. 97 tend for salvation by grace; the Antinomian, because we insist upon the perpetual obligation of the moral law; the moralist, because we exalt faith; the disaffected, because we hold that loyalty and religion are inseparable; the politi ca] tory, because he cannot think that separatists from the church can be loyal to the throne; the philosopher, because he deems us fanatics; while some infidel liberals, generally exclude us from all share in their liberality, except it be in their liberality of abuse. In the meantime, we have occasionally been favored with a smile, though somewhat of a condescending one, from the lofty churchman, and often with a fraternal embrace from pious and liberal dissenters; and, if we act upon the principles left us by our great founder, we shall make a meek and lowly temper an essential part of our religion; and, after his example, mrove onward in the path of doing good, through'honor A:cl dishonor, through evil report and good report,' remembering that one fundamental principle of Wesleyan Methodism is anti-sectarianism and a catholic spirit." Every weapon formed against them has most signally failed. An early application to Parliament for an alteration in the Toleration Act, that would have been ruinous to them had it been successful, resulted in an alteration in their favor. An appeal made to the Courts of Chancery, to break down Mr. Wesley's Deed of Declaration and subvert the Discipline, not only failed of its object, but established the Deed more firmly than ever, by procuring it the sanction of Mr. vice-chancellor Shadwell, and of lord chancellor Lynd. hurst. And so of the movements of certain trustees and others, who have seemed desirous of tearing up the old Wesleyan track; they have only established it the more firmly, by attracting attention to its solidity and adaptation to its objects. 7 COMPENDIUM OF METHODISM. Nor have attacks upon their doctrines succeeded better. At no period have they lacked either men or means'to vindi. cate themselves in this respect; and by circulating the wellselected sermons, biographies, and commentaries of their book room broadcast over the land, they have been able to extend and establish the heart-stirring truths of Methodism, in spite of all the learning and sophistry that have been arrayed against them. The enemies' attacks, often made upon leading men, have been equally fruitless. Those men have uniformly survived the storm, and even shone the brighter for the shadow that was cast upon them. And we have no doubt this will be the experience of themselves and their successors in the future, while they strive to " keep our rules, and not to mend them." In the progress of events they have been able to adopt measures for the full suplp:ort of all their itinerant minis. ters, whether in effective service or superannuated; and years have elapsed since one had to fear the want of bread in entering their ministry. This has, no doubt, operated favorably on the cause. Men, good and true, have been secured to the work, who might have spent their energies in a less useful way, had the idea of becoming itinerants been identified with that of starvation, or suffering the want of the necessaries of life. To enter a ministry, even with a lucid conviction of a call to preach, in the certain prospect of poverty and dependence, and perhaps of great suffering'herefromn, requires more grace than men generally enjoy. Where there is one who will do it, we apprehend there are many who, though constrained by conscience to preach the gospel, would impose some restrictions upon their preferences, and, as a matter of apparent necessity, enter the work in another branch of the church, where their supplies would be more liberal. We believe Methodism in this country has DIFFICULTIES ABOUT THE SACRAMENTS. 99 lost many noble men, whose influence would greatly have accelerated the growth of the church, —men of piety and talent, - merely by the paucity of the support she has afforded. She may have been saved, by this means, from the curse of a hireling ministry - a ministry that seeks the fleece and not the flock. But we have no doubt the losses haave greatly exceeded the gains. By providing amply for their ministers, not only while in effective service, but when di;abled by sickness or old age, the Wesleyans have been enabled to select their men for the itinerant service. The supply of candidates is always abundant, though they only receive single men, unless their wives and children are provided for from other sources. They have also been enabled to hold them rigidly to the work when received, and make them feel that they must be effiient, or retire. And, besides, the people, paying the full amount required, are allowed to be more rigid in their claims than would be modest if they had but half fed their preachers. The advantages are, indeed, numerous, and the Wesleyans have been reaping them for many years. CHAPTER VI. WESLEYAN SCHOOLS AND FUNDS. AT the first Conference the question was asked, "Can we have a Seminary for laborers?" and answered, "If God spare us till another Conference." The next year it was inquired, " Can we have a Seminary for laborers, yet?" To which it was replied, " Not till God gives us a proper tutor." The matter did not sleep here, though the object was not soon gained. A few years after Mr. Wesley's death a pamphlet was published by order of the Conference, showing the importance of a "' plan of instruction " for preachers received on trial. In a letter written by Dr. Adam Clarke, in 1806, he says, "' We want some kind of Seminary for educating such workmen as need not be ashamed. I introduced a conversation on the subject this morning; and the preachers iwere unanimously of the opinion that some strong efforts should be made without delay, to get such a place estab lished. Every circuit cries out,'send us accetahbl vreachers.' How can we do this? We are obliged to take what offers. The time is coming, and now is, when illiterate piety can do no more for the interest and permanency of the'work of God than lettered irreligion did formerly. Spie,:: e,. spqealk speedily, to all our friends! Let us get a plan crga-;l:ed,.without delay." In 1823, and from that time forward, the Conference 100 SCHOOLS AND FUNDS. 101 appointed a committee every year to consider the subject and report. In 1833 a committee, consisting of twenty preachers, was directed to meet in London, Oct. 23d, to settle upon a plan, which they completed after seven days' deliberation. The plan was adopted by the Conference, with some little revision, and the "Wesleyan Theological Institution for the improvement of the junior preachers " went into operation, at Haxton, London. In the year 1839, agreeably to a previous understanding, the Conference appointed a sub-committee, in the north of England, to find a suitable situation in that quarter for the establishment of another similar school, or a branch of the same, for the better accommodation of the whole work. This sub-committee reported in favor of a premises at Didsbury, near Manchester. The general committee reported in favor of a premises at Richmond, near London, for the southern branch, (having occupied hired rooms till then,) whereupon the Conference accepted the two reports, and provided for the erection of suitable buildings at the two localities, sufficient for the accommodation of one hundred students. The expense of these buildings was met by a part of the centenary fund, raised for the benefit of the schools. To avoid men-made ministers, the Conference wisely determined, in the beginning, that none should be received into the institution but such as were evidentiy called of God to preach the gospel. And that there might be no mistake, candidates were required to pass the regular examinations preliminary to the ministry, obtain the consent of the Quarterly Meeting, the recommendation of tile superintendent of the District Meeting, and be actually accepted by the Conference, and placed on the "reserve list." Entering under these circumstances, they are put upon that course of training which their tutors think will 102 COMPENDIUM OF METHODISM. best fit them for the field they are to occupy; always subject to the call of the Conference, and liable to remain three years. But if they remain this length of time the last year is counted as the second of the four years of their probation in the Conference. This plan is peculiar, in that none are received till the people and the Conference are satisfied they are called of God to the ministry. Then, instead of teaching them theology only, or theology in connection with such other branches as are more intimately related to it, (for instance, moral science, the Greek and Hebrew languages, &c.,) and requiring them to remain a specified term of years, it teaches them just those things which they are ignorant of, and need to know, to fit them for their particular work; and when this is done, they send them forth into the field, whether they have been studying one month or three years. Thus they have saved themselves from the curse of a mere literary ministry, and the disgrace of ignorance, and have secured much time and talent to the cause of Christ that, under the regimen of other denominations, would have been squandered and lost. Kingswood School was established by Mr. Wesley in 1748, for the special benefit of the colliers. But afterward it came to be devoted entirely to the sons of itinerant Methodist preachers. In this character Mr. Wesley urged it upon the support of the people as a noble charity. For several years this school was found insufficient for the accommodation of the preachers' sons who were entitled to its advantages. Hence, in 1811, a similar school was e;tah lished at Woodhouse Grove, near Leeds, which, in honor of our founder, was denominated " The Wesleyan Academy at Woodhouse Grove." Each travelling preacher sending a son to either ot these SCHOOLS AND FUNDS. 103 schools pays the sum of five guineas, and two guineas per annum afterward. Those preachers who receive twelve pounds annually for the education of a son at homre, who cannot be admitted to the schools, subscribe one guinea per annum; while others subscribe only half a guinea. Preachers receive, also, an annual allowance for the education of their daughters. Each of these schools is placed under the care of a travelling preacher, who is responsible for its internal arrangements and expenditures. He is called the " Gov ernor," and may be continued or removed by the Confer ence, within certain limitations, at its discretion. Sunday Schools were commenced in England by Mr. Robert Raikes, in 1784. When Mr. Wesley heard of the plan of this gentleman, he gave it his decided approval, and recommended its adoption to his societies, with this improvement, that the services of the teachers should be gratuitous. His advice was taken, and immediately large masses of the youth were brought under efficient Sabbath School instruction. But it was not till 1827 that the Conference adopted a complete code of rules for the government of these bodies. Since that time most of tbese schools have been conducted on the same general principles, and have achieved magnificent results. The Wesleyans have long sustained various week-day schools, which have contributed very largely to the general intelligence of the people. Since the year 1833 the Con. ference has annually appointed a " Committee on Educa tion," charged with the duties of collecting information and urging the people forward to higher attainments. In 1840 this committee reported a plan to the Conference for the promotion of religious education in immediate connection with that body. This Stan was adopted, and affectionately 104 COMPENDIUM OF METHODISM recommended to all the societies, and has tlis far met the highest expectations of its friends. There is also a proprietary school in Sheffield, conducted strictly on Wesleyan principles, though not a Conference institution. It was established and is conducted as a private concern, but the deed secures it to the interests of Methodism. It has been in oneration more than forty years, and furnishes facilities for pretty thorough classical and commercial education, combined with religious instruction. The extent of these operations, with the nature and magnitude of various other institutions connected with the Con ference, will be better understood by referring to the several funds under its special jurisdiction. But let not the reader be deceived. The term fund, with us, conveys the idea of large investments, as when it is asked, "Do you support your preacher by subscription or by afund?" But there is nothing of this implied in the term among the Wesleyans. They mean little more by it than the aggregate of the collections and subscriptions taken in the several societies for the object in question, with, perhaps, the profits of the Book Concern, and the interest on some small legacies.'" THE CONTINGENT FUND " is one of the oldest and most excellent charities of the connection. It originated among the more libbral of the societies, for the purpose of liquidating debts on the preaching houses, making up deficien cies in the support of the preachers, and sustaining others in new fields of labor, in England,. Scotland, Wales, and Ireland; and also to enable the preachers to meet the expenses of law-suits instituted in order to protect the societies against the outrages of cruel mobs. In 1756 the Conference ordered a collection to be taken in all the classes, SCHOOLS AND FUNDS. 105 and sent out an address on the subject, exhorting the people to liberality. So useful were these funds found to be in sustaining and extending the work, in the year 1815 the Conference ordered an annual public collection for the support and spread of the gospel at home, in all their congregations throughout the kingdom, in the early part of.he nonth of Jully, the avails of which were to be paid to the Contingent Fund. To these gatherings is added a pretty large grant from the profits of the Book Concern annually. This fund is now principally applied in supplying the deficiencies of the poorer and smaller circuits in Great Britain tand Ireland. The balance is applied to rcet what are callel " extraordinary deficiencies," such as arise from accidents, afflictions among the preachers, furniture for parsonages, &c. The affairs of this fund are managed by a committee, consisting of the President and Secretary of the Conference, with fifteen other preachers, appointed annually by the Conference, and fifteen laymen, chosen by the stewards of different districts. THE CHILDREN'S FUND was instituted in the year 1819, to relieve the embarrassment which had been long realized in working the itinerant machinery. Till then, the several circuits had to pay such an allowance for each of their preacher's children, as it is now with us. Hence, men with large families were often objected to purely on financial grounds, and were often embarrassed themselves at the thought of being burdensome to a kind but p(or people. And not unfrequently these evils were rather aggravated by the fact that a rich neighboring circuit was enjoying the services of preachers who had less children, and perhaps none at all. 106 COMPENDIUM OF 5METHODISM. To remedy these difficulties, and equalize the expei se of supporting the children of the preachers among the circuits, the District Meetings entered into an arrangement to require each circuit to pay the allowance of its proportion of all the ethildren in the Ccnference, according to the numbers in society and their financial ability. This measure met N ith (genera_ favor, both among the preachers and the people, The operation of it is this: the rich circuits, having less children among them to support than is their equitable proportion, pay the claims of their preachers for such as they have, and pay over the balance to the treasurer of the " Children's Fund; " while the poor circuits, having more preacher's children to support than properly belongs to them, draw upon the " Children's Fund " for the amount of their claims. Thus all the preacher's children are provided for; and that there may be no failure in the operation of the plan, each circuit is required to pay its annual apportionment to the Fund before it can receive any assistance, whatever its necessities. " THIE GENERAL CHAPEL FUND " was instituted in the year 1818. Owing to various causes, that can easily be imagined, many of the chapels were considerably involved in debt. The Conference had often been called upon by the trustees of different circuits for assistance, and had assigned them certain territory in which to solicit donations. But this measure was not equal to the demand. Therefore the Conference determined to establish this Fund, to be sup, ported by private subscriptions, by public collections, by legacies, and by annual grants from the trust-funds of the chapels. Accordingly, the preachers were required to apply to SCHOOLS AND FUNDS. 107 their people for subscriptions in the month of February of each year, and close their efforts with a pablic collection. The trustees of every chapel in the connection were to be " respectfully and earnestly solicited to evidence their readiness to concur in the measure, by paying to the fund a sum not less than one guinea for each chapel, and more if they were able." These measures were urged upon those who would be most likely to neglect them; and the fund was guarded against becoming a scurce of vain confidence to poor societies by the adoption of the most salutary regula. lations. It is required of societies about to make application for assistance, that they first make an effort among themselves -that they shall have adopted the practice of anniversary sermons and collections, and of sending at least one guinea from the trust-estate to the treasurer- and shall not have solicited subscriptions for their relief beyond the limits of their own particular circuit. The wisdom of these arrangements must be recognized at a glance. Another arrangement intimately related to this fund, is the appointment of a "' chapel-building committee." Though this committee was actually appointed prior to the establishment of the chapel fund, and might have been very useful had no such fund been created, this fund gives it peculiar influence. The object of the committee is to prevent the contraction of unreasonable debts. Church building is a business with which few are acquainted. In new Methodist societies it is rarely the case that there is a man who is capablo of preparing a suitable model of a house, or of arranging a practicable plan of paying for one. Nor is the preacher of a circuit always wise in this respect. Indeed, both he and the people, however intelligent, are in a most unfortunate condition to think closely and judge discreetly in the case. They are excited — they cannot look soberly 108 COMPENDIUM OF METHODISM. and impartially into any plan. Hence, they often rush upon the most unwarrantable speculations. Men of the least experience in business become the agents of pecuniary transac., tions beyond their capacity, and, as might be anticipated, plunge the society into trouble. Hence, Mr. Wesley exhorted " that all preaching houses should be built plain and decent, not more expensively thar. is absolutely unavoidable." In the year 1815 the Conference advised the societies to remember Mr. Wesley's advice, "Beware of building expensive chapels," and entreated them not to contract debts they could not manage without aid from other societies. Two years after, this committee was appointed, consisting of five brethren, to whom all plans of new chapels, with their locations, subscription lists, &'c., &c., were to be submitted for consideration and deliberate judgment as to the propriety of the undertaking.' This committee has its regular times of meeting, and receives and considers proposals for building, altering, or selling, and approves or disapproves, as they judge proper. If any society chooses to go on with their project, notwithstanding the disapproval of the committee, they forfeit all claim upon the " chapel fund," and are left to bear their own burdens. This arrangement has, no doubt, saved the connection much mortification and financial embarrassment, and added greatly to its chapel accommodations. THE PREACHERS' AUXILIARY FUND is designed to meet the necessities of supernumerary preachers, and the wilows and children of deceased preachers. At the Conference of 1.763 some of the preachers were found to be nearly worn out, and unable to travel any longer. This originated the * The number has since neen increased to twventy-four, thirteen of whom are laymen. SCHOOLS AND FUNDS. 109,luestion, " How may provision be made for the old arLd worn Out preachers? " and it was answered, " As to their employment, they may be supernumerary preachers in those circuits wherein there is most need. As to their subsist. ence, 1. Let every travelling preacher contribute ten shillings yearly at the Conference. 2. Let this be lodged in the hands of three stewards approved by the majority of the preachers. 3. Out of this, let what is needful be allowed yearly, 1. For the old and sickly preachers and their families; (if they have any.) 2. For the widows and children of those that are dead." The fund thus formed was called "1 The Preachers Fund;" but it proved insufficient. In the year 1799 ii was, therefore, superseded by what was called " The Itin, erant Methodist Preachers' Annuity." This aimed at th( same objects, and was supplied by the preachers' subscrip tions, by a portion of the profits of the book-room, and bj occasional donations and bequests of special friends. The same year several leading members in London started " The Preachers' Friend Society," for the relief of itinerant preachers in great emergencies. It was well sustained, but met with serious difficulties, and ran down. After that, the contributions of the people went to form what was called the " lffethodist Preachers' 1i-erciful Fund," which was distributed among the preachers according to their necessi ties. In the year 1813 these funds were denominated T' The Preachers' Auxiliary Futnd," in reference to the 6; A rnuity " before named; but it did not meet the demand and the pressing wants of the worn out preachers was a sub ject of painful consideration. In the year 1839 the Con ference adopted the same plan for raising supplies they had previously devised for the children's fund, and determined upon a scale of general disbursement, graduating the appro 110 COMPENDIUM OF ME~HODISM. priations according to the number of years the claimant hadc devoted to the ministry, varying from ten to fifty pound;s sterling per annum. As, for example, a preacher echo had travelled thirty-nine years and upwards was to receive ffty pounds, while one who had travelled under twelve years was, to receive but fifteen pounds; and the widow of such an one but ten pounds. These are the two extremes of the scale, which divides the claimants into seven classes. The plan of the Conference also provides for giving each preacher, on his becoming supernumerary, and each preacher's wife, on her becoming a widow, the sum of thirty pounds sterling to buy furniture, they having been supplied this necessity by the several circuits where they have labored up to that time. It provides, too, for the children of deceased preachers, for their education as well as their support, and for special emergencies either among the supernumeraries, the widows, or the fatherless. The means of meeting these several claims, the first year after the adoption of the plan, were chiefly obtained of the centenary committee, which, in accordance with the design of the donors, appropriated about forty-five thousand dollars of the centenary collections to this object. The aggregate amount contributed to these funds the last year cannot be specifically stated, as these funds have been somewhat complicated with new ones for their better management, but it is safe to say it shows a liberal advance on previous collections. Add to this more than six hundred thousand dollars raised for missions, the salaries paid to the preachers. and various other regular and occasional collections, and the liberality of the Wesleyans will be seen to exceed that of any other church in Christendom. A few remarks in relation to the various measures referred to in the foregoing pages will close thle present SCHOOLS AND FUNDS. 111 *napter. The first is, that all these arrangements, par. ticularly the funds, have been providentially demanded. Nothing has been devised before its time, and ncthing really matured for many years after its first discussion. This circumstance ought to encourage the younger members of the Wesleyan family to " try again," and never to cease discussing important practical questions till they shall have hit upon the right plan, and seen it in successful operation. Another thought, which might not occur to the reader from what has been said, is, that these several plans and measures, though providentially suggested, were the result of profound studly. Not merely during the sessions of the Conference. The Conference seemed generally to be impressed that the necessary brevity of their sessions, and other circumstances, would not admit of the needful investigation. Therefore, when they found themselves approaching the crisis, when something must be done, they appointed large committees, embracing the wisdom of the ministry and the laity, and designated the time and place of their meet ing. In these committees the matter was deliberately dissected limb by limb, every weakness and impracticability detected, and the whole consolidated and adapted to the Wesleyan system, so that, if approved by the Conference, it might become a part of that system, and seem indispensable to its healthful operation. But another advantage of this course was, the plan, when it came out, was as muck, the people's as the preachers', and was, in a great degree, tu; be managed by them. -This gave it popularity, and secured its success. To the reader of this sketch, these regulations may seem complicated. This is their first appearance to a stranger. But if one will examine them more closely, he will find them 112 alUOMPENDIUM OF METHODISM. complicated, indeed, yet simrnple; and, taken together, the amost finished and effective scheme of raising money extant. Htow else could such an interest be kept up, and such va.s amounts of money be raised in a society embracing few of the wealthy, and composed chiefly of the poorer classes, many of whom are objects of charity themselves, and all of whom are exorbitantly taxed to support the extravagance ot the Episcopal Church —taxed for every thing — not only for what they eat, and drink, and wear, but for the very light of heaven that shines upon them, and often oppressed in their wages, too, and compelled to work long and hard for what will scarcely procure them the coarsest fare? Should their children imitate tlhe parent in this respect, Methodism would soon fill the whole earth. CHAPTER VII. SECESSIONS FROM THE WESLEYAN CONNECTION, THIIEIR PRINCIPLES, HISTORY, AND PRESENT CONDITION. THE history of European Methodism is not complete, noi is a sketch of that history just, which does not refer to othei sects taking rank under this general title. The Wesleyan Connection does not embrace all who revere the name of its founder. There are several minor bodies of Methodists which claim our attention. I. THE CALVINISTIC M[ETHODISTS. - This title comprehends two distinct denominations, one of which never had any connection with Wesley, and the other but little. We refer to the 6' TVelch C(alvinistic lMethoclists," and the " JWhitefield, or Lady Hundingdon. Connection." The first originated in Wales about the time the Wesleys began to attract attention in England. They have been a zealous people, and have succeeded in doihg much good. In 1850 they reported 186 ministers, 241 local preachers, and 58,930 members. The Whitefield, ox Ladcy Hendingdon Connection. was organized under the labors of Mr. Whitefield, patronized by the Countess of Hundingdon. The congregations connected with this sect are about ninety in number. In some of its chapels the service of the church is read. In others, the forms of the Independents are observed. A sort of itinerancy is also maintained, the respective congregations employing the 8 114 COMPENDIUM OF METHODISM. same minister but a few weeks in succession. There is, however, little system or efficiency in it, and the congrega. tions are fast relapsing into Independency. This off-shoot from the parent Methodist stock, if it can properly be called such, is remarkable in one or two particulars. The first is, that it has the honor of being the only one that ever occurred on doctrinal grounds; a circumstance of great sigificance. The other. that it was conducted by persons of high rank and influence. Mr. Whitefield was a man of unbounded reputation as a Christian and pulpit orator; his theology was popular, and his leading supporters persons of wealth and distinction. But "' the race is not to the swift, -:or the battle to the strong." II. THE NEW MIETHODIST CONNECTION, sometimes called Kilhamites, after one Alexander Kilham, a leading man in its organization, was originally composed of seceders from the Wesleyan societies. There were individuals in the connection at the time of Mr. Wesley's death who were dissatisfied with his system, and hoped for a change. They did not fancy its peaceable policy toward the church, or its gov. ernment. After much noisy discussion, several societies sent delegates to the Conference held at Leeds in the year 1797, who demanded a change in the government settled by Mr. Wesley's Deed. For important reasons, the Conference did not see fit fully to acquiesce in their wishes; whereupon they immediately assembled, and adopted a system of itinerancy and government according with their peculiar views, and went into operation under the title of "' The New Connection." Their treatment of the Confer ence was very severe, and threatened serious consequences; but it was too manifestly unjust to be stccessful. A few disaffected ones in different places seceded and joined them, maling an aggregate of some five thousand, SECESSIONS FROM THE WESLEYAN CONNECTION. 115 knd they have done no better since. A correspondent, wvho has lived among them many years, writes: " They started ander most favorable auspices, and they have been now nearly eighty years vigorously striving to extend themSelves, and yet, up to 1874, they have not much exceeded 33,000 members and 240 ministers; while the parent body from which they separated has increased from 75,000 meinbers to 550,473, notwithstanding several other secessions that have operated to thin its ranks and swell those of the Yew C0onnection." III. PRIMITIVE METHODIST CONNECTION. - This denom nation originated in Staffordshire, under the united leadership of two brothers, local preachers, by the name of Bourne. Hearing from Lorenzo Dow about the work of God at our camp meetings, and being anxious to be more useful, in the year 1807 they began to hold field meetings, for which they were rebuked, and afterward expelled. They, however, continued their efforts, and were successful;',ut formed no distinct classes till 1810, when the organization of the Primitive Connection was effected, embracing the expelled members, and such others as agreed with them. They did not secede, had no war with the old church, did not leave it willingly, and have never had much controversy with it since. Though they have received such from the Wesleyans as desired admission to their ranks, they long since passed an act, that any member of their Conference being guilty of denouncing or criminating another branch of the Christian church, should by that act cease to be a member. Thus, living at peace with all men, and adopting the most liberal and energetic measures, they have prospered exceedingly. They hold annual and quarterly meetings, maintain the itinerancy, and other Methodist peculiarities, and are a 116 COMPENDIUM OF METHODISM. pious and devout people. They save faith in God, faith ill the power of his word ani in prayer, faith in sudden conversions, and, like the Wesleys, they go among the lowestand meanest of men and win them to Christ. At their Conference, June 3, 1874, they reported 3,826 chapels, 1,020 travelling and 14,838 local preachers, 9,961 class leaders, 164,660 church meimbers, and 306,333 Sabbath School scholars. They have a few societies in the Canadas, which are also in a flourishing condition, but have not been able to do much in the States, because not needed. They are sometimes called Ranters, in reference to the freedom of their devotions. IV. THE BIBLE CHRISTIANS, OR BRYANITES, seceded in 1815, under the leadership of one William O'Bryan, a local preacher. Having been rebuked for various extravagances in reference to preaching and supporting the ministry, he withdrew from the connection, and organized a -new society under the imposing title of "Bible Christian Connection." There is a striking resemblance between this body and the Primitives. It admits lay delegates to its Conferences in equal proportion to its ministers, whereas the Primitives allow two to one. This connection reported, in 1874, 1,993 travelling and local preachers, and 26,878 members. V. THE PRIMITIVE WESLEYAN METHODISTS. — This is the name of a party that seceded in Ireland in 1816, under the influence of Rev. Adam Averill, a clergyman of the Church of England, and a Methodist according to the custom of olden times. The British Conference had allowed the English to have preaching in " church hours," and to administer and receive the sacraments among themselves, some twenty years before. About 1810 the Irish Meth. odists began to petition the Conference to allow them the SECESSIONS FROM THE WESLEYAN CONNECTION. 117 same privileges, and not require them to receive the sacra ments of church clergymen, in whose piety they had no con-!fidence. The petition was reasonable; and after several year's delay the Conference yielded, and the Irish were permitted to exercise the liberties enjoyed by their brethren across the channel. This so offended the minority, who professed great reverence for Mr. Wesley's " Plan" and the mother church, that they seceded, with Mr. Averill at their head, and organized under the foregoing title, which answers well to their pretensions. But they did not prove to be quite as Wesleyan as their title would indicate; for they first abandoned the legal obligations of Wesley's " Deed," and then altered the constitution of their Conference so as to admit lay delegates. Besides, they inserted a clause in their chapel deed, by which their houses are for. feited to the Crown the moment service is held therein during " canonical time," or the sacraments are administered by their own preachers, whom they regard as mere laymen. The advancement of this society has not been very encouraging. At first, they had several preachers, and about 9,000 members, mostly located in the north of Ireland, where the outbreak occurred. Their servility to the church, lay representation, and hostility to the Wesleyans, have secured them many favorable glances from the world; but still they drag on heavily, effecting little for thenmselves, and less for the cause of God, sliowing clearly that their secession has beeii more vexatious than profitable. VI. TILE INDEPENDENT, AND WESLEYAN PROTESTANTi ]METHIODISTS. - These are two small bodies which separated from the British Conference in the year 1827, in conse quence of not being allowed to dictate in important matters, contrary to Methodist usage. The Protestants thought the ministry had too much power. They also took offence at 1 18 COMPENDIUM OF METHODISM. the introduction of an organ into the Brunswick chapel in Leeds; and would not countenance the use of the liturgy,n the public services. Finding that the connection was against them, and that there was little hope of effectingl a reform, they withdrew, and took a new name. But, strange as it may seem, we find in their " Rules," publishe i three years afterwards, an express provision for the use of the liturgy in the London chapel, and the introduction of an organ into the Burley chapel. The Independent Methodists are no better. They scarcely have any regular ministry, being served by local preachers. These two sects together number but very few members, and their history is a beautiful comment on those theories of church government which would subordinate clerical authority to the dictation of the people. The least we ought to learn from them is, that the people may be popish as well as the priest; and that they, having the purse of the church, cannot be invested with legislative power without some risk to their humility, and some danger to the rights of the clergy. VII. THE WESLEYAN ASSOCIATION METHODISTS, OR W.ARRENITES. - The organization of this body occurred in 1834, under the direction of one Dr. Samuel Warren. Dr. Fisk, in writing from England, remarked, "' It is thought Dr. Warren became disaffected from the same reason that IDio, trephes opposed the apostles." To effect a change in the government, he began to agitate the subject, making clerical domination prominent in his bill of indictment. And finding certain leading men in his way, he attacked them with great violence, and would neither cease nor retract, whereupon he was brought before the Manchester district meeting, and suspended. This he took in high dudgeon, and, conspiring with his disaffected brethren, he " appealed to Ccesar," SECESSIONS FROM TIIE WESLEYAN CONNECTION. 1 9t commencing suits in the court of chancery against the chair.:man of the district, Dr. Newton, and the Trustees of tile Oldham street chapel, asking the court to reverse the decission of the district meeting and of the trustees, and restore him to the official duties and privileges from which he had been suspended. The case was argued, and all the weaknesses of the Wesleyan Platform exposed. But his honor, the vicechancellor, understood the law differently, and decided in favor of the Conference and the trustees. But the doctor was not satisfied, and appealed to the c" Lord Highl Chancellor," who, after giving the case a suitable hearing, confirmed the decision of the lower courts, leaving the doctor still in suspense, and establishing the legality of the old Wesleyan " Deed of Declaration," and the authority of the Conference. This was more than the excited party could endure, and hence they seceded, and set up for themselves. The doctor stood by them for a time; but finding the laity inclined to exercise a little too much lordship over the ministry, or, at all events, the reform not working to his mind, he seceded again, and took refuge in the Church of England. The little band of adventurers which he led out from among the Wesleyans struggled bravely for the faith until 1857, when it combined with several other small secessions and formed what is now known as TIIE UNITED METHODIST CIIURCHES Of England.-Its eighteenth Annual Conference was held July 29, 1874, antl reported 358 travelling preachers, 3,374 local preachers, 71,427 members and probationers, 165,5328 Sundav School scholars, and over $50,000 collected for nmissions. It is to be hoped that they will now go on and do mneh good. 120 COMPENDIUM OF METHODISM. VIII. THE METHODIST EPISCOPAL CHURCH, in Canada, is not quite a secession from the Wesleyan connection, and yet it comes pretty near it. When the Canada Conference separated from the Methodist Episcopal Church, it wasg episcopal, and designed to remain so; but afterwardi changed its mind, and, constitutionally, "did away" with episcopacy, and united with the British Connection. A respectable minority were dissatisfied, and retained their old name and arrangements, adding thereto to meet the necessities of their unfortunate condition. They have one Annual Conference, two bishops, 236 travelling and 214 local preachers, and 22,64.1 church members. They publish a weekly paper, the " Canada (6Jristian Advocate;" have a Book Concern, and are a pious and useful people. IX. There was a secession projected in 1849, which seemed more alarming than any of its predecessors. It had been maturing several years. The main object of it evidently was to break down the Wesleyan Connection, and it was not altogether unsuccessful. More than sixty thousand members withdrew from that body in the course of a few months, and a very bitter controversy ensued, lasting several years and damaging all parties, and the cause of Christ particularly. The disaflection arose from the rigidity and power of the Conference, or, more properly speaking, the position and influence of leading members of it. Such men are always an annoyance to ambitious aspirants, however kind and prudent. They have been particularly so in the British connec. tion, and have excited the envy, jealousy, and, perhaps, the malignity of their inferiors. At all events, they have been pursued by them with great severity, for many years. They were finally attacked in certain'tFly Sheets," or tracts, and traduced in the most merciless manner;* whlic SECESSIONS FROM THE WESLEYAN CONNECTION.'21 elicited an inquisition for the detection of the writers, and resulted in the expulsion of Messrs. Everett, Dunn, and Griffith, who, no doubt, deserved the punishment they received. As to the merits of the controversy, we may not be in a 1ondition to judge discreetly. Yet, believing that manly entertain mistaken notions, we can hardly forbear to say a fSuw words upon the subject. We give it as our opinion, therefore, that both parties were at fault. Though the Conference has often yielded, we think it has always been too fastidious about little things, and has imprudently crushed both men and measures it should kindliy have managyed and turned to good account. Intolerance of individual opinions and movements has been its chief fault. It has attempted to govern too much, and that by dint of ecclesiastical authority, rather than moral infzluence, and has often aggravated the evil it would remedy. Had it adopted a written constitu tion many years ago, abolishing the distinction between the platformn members and others, or, at least, making 2platform privileges equally eligible to all, and not dependent upon the fancy of the president and his favorites, it would have saved them much trouble. We thin.k, too, that open Conferences would have been favorablo tp their interests; and have not a doubt that more frequent voting'by ballot, rather than by hand vote, under the burnring gaze of leading committee men, would have hindered those rmen from controlling every thing, and given better satisfaction. But we are afraid these venerable fathers have coveted more of the offices, honors, and emoluments of the connectien than was proper. A few individuals long' held all the offices of the Conference, notwithstanding others were equally qualifled. Dr. Bunting, for instance, lived in London ehlzteen years out of forty-one, andl Tholnas Jackson nineteen years 122 COMPENDIUM (IF METHODISM. out of thirty-six; the former belor.ging to twelve, and the lat, ter to ten, of the connectional committees most of the time. This concentration of influence in a clique of even the best of men is always offiensive and impolitic. But however faulty the Conference, it affords no justifica thon of the reformers. If the " Wesleyan Times," thci organ was a fair exponent of the spirit of the movement, it was evidently persecuting and wicked in the extreme. No Christian can countenance it for a moment, however he may dislike the Conference. We had reached this conclusion, when an Irish preacher, now of our church, wrote us as follows: - "' It is our deliberate conviction that the secession is more destitute of goodness than any that has occurred in Methodism Whether the Conference be right or wrong, the Secessionists are not right. The spirit they manifest and the means they employ have nothing of God in them, but bear the impress of the I evil one,' in envy, hatred, malice, and all uncharitableness. And it will be an evil day for Methodism, when it shall be administered by such men. We speak advisedly. We have no affinity for toryism, nor have we any sympathy for tyranny and oppression; but, having read most of the publications on both sides, (the _Fly sheets not excepted,) having sat nearly three days in the British Conference listening to the trial of the expelled min, isters, and having a personal knowledge of nearly all the parties connected with the controversy, it is our deliberate judgment that there is a great misunderstanding of the subject in this country, and that justice is not done to the Conference. 44 The master spirit in the movement is John Harrison, formerly a local preacher, but now conductor of the' Meo SECESSIONS FROM THE WESLEYAN CONNECTION. 123 leyan Times.' He is a man of limited prudence, great rashness, and entirely unfit to be the leading spirit of a religwous movement. From first to last, the venerable Dr. Bunting has been the principal object at which has been aimed the envenomed arrows of this contest. We are not a blind and undiscriminating admirer of this great man. But when he has devoted his almost unequalled powers to our common Methodism, for fifty-two years, and stood by it in the hour of trial, when he has labored and sacrificed more for it than any other living man, we cannot approve of hiding behind a mask and blasting his fair fame, now that he is just upon the verge of the grave. The Methodist community will never consent, on anonymous charges, and without trial or conviction, to doom any man to degradation, much less Jabez Bunting. We see him now, as he stood up before the Conference, in 1849, on the examination of char acter. President Jackson, on reading his name, inquired,' Is there any objection to Jabez Bunting?' and there was a pause. His enemies, who had striven to overthrow his character, and send him down to the grave in disgrace, under the charge of being a lazy, selfish, and deceitful tyrant, were there. The eyes of six hundred Methodist preachers turned alternately to them and to him. That was the time and place to accuse him; but all were silent! Although he arose, the question was asked again,'Is there any objection to Jabez Bunting?' and again there was a pauso. BiLt no accuser appeared. With a voice suppressed by emotion, which gave additional interest to his venerable appearance, never to be forgotten, Mr. Bunting addressed his brethren in a brief but noble speech, denying the various accusations published against him, and calling upon those who had known him for fifty years to judge between him and his accusers. When he sat down, there was a burst 124 COMPENDIUM OF METHODISM. of enthusiastic and repeated applause, in which every voice in the assembly was employed, except, perhaps, three or; four. "What could he have done more? And what could his brethren have done less than to expel a noisy faction, who would not prefer a charge in the disciplinary way, nor cease to pursue them and their worthy fathers with falsehood and abuse. If the venerable Bishop Heddcling should be placed in such a situation, the hearts of American Methodists would burn with holy indignation, and they would drag his slanderers to the light, and require them to sustain their assertions or retract them. On receivilng this communication we wrote as follows: What will be the result of this agitation can only be inferred from the history of others which have gone before. Such movements seldom meet the expectations of their friends, especially where they are based upon a mere question of order, or abstract right. Most Christians care little about the technics of government, so long as they feel no undue restraint. There may be theoretical faults; but where they are not oppressed, especially where they enjoy peculiar privileges, and witness glorious practical results that do not appear in the working of other systems, they will be cautious in their attempts at reform, and will not abandon a certainty for an uncertainty, nor risk the life of the patent upon a darling experiment. Revolution seldom succeeds wherl there is no great moral grievance. Ambitious leaders may venture every thing on a less occasion; but honest Christians will not submit to ecclesiastical martyrdom for a doubtful hypothesis. Nor can they conscientiously lay waste the fair fields of Zion for certain notions of government, how. ever they may desire to see them adopted We predict, SECESSIONS FROM THE WESLEYAN CONNECTION, 125 therefore, that the storm will blow over with less numerical loss to the connection, and vastly less of union and strength in the new organization, than is anticipated. Yet it is a moral pestilence, the disastrous consequences -of which will reach to the latest generation, and affect flie destinies of eternity. This prediction has been more than fulfilled. The seceders contended among themselves, struggled with their difficulties, and, finally, combined with the Warrenites and others, in 1857, to form the UNITED METHODIST CIURCrIES before mentioned. We have referred to these painful divisions for the purpose of erecting a beacon of warning to those who may come after. They speak to all concerned, in a language that cannot be misunderstood. The great and the strong should learn not to despise the weak and foolish, but to cherish them as a mother her children. If they pray, hear them patiently, and treat them kindly. Never stand for technicalities, where the peace of the church, and the welfare of souls, is at stake. If they " compel you to go a mile, go with them twain," if you can do so with a good conscience. It is magnanimous to be conciliatory. If you cannot comply with their wishes, respect them, however unreasonable. This mayv influence them to love you, though they may still think you in error. The disaffected should also learn to be modest in their demands, and pafteIt under defeat. The fact that they are in the minority is presumptive evidence that their views are erroneous. Their brethren are as likely to be wise and good as themselves. If they are not, which is possible, they are in no condition to be hurried, much less driven. iBesides, measures carried in a bad spirit, and by artifice, will not prosper. CHAPTER V'1IL ORIGIN OF METHODISM IN AMERICA. Htow little we know of the ultimate results of our enleavors! In crossing the Atlantic, to trace the history of Methodism in the new world, we are first of all met with the interesting fact that the handful of seed scattered in Ireland by Mr. Wesley and his helpers germinated a Christian family in America, that, in little more than half a century, was unequalled in numbers and moral influence by any other in the catalogue of evangelical denominations. The first Methodist society in this country was organized in the city of New York, in the year 1766. It was composed of emigrants from Ireland, who had been converted at home and joined the Wesleyans. Coming among strangers, when vital piety was at a low ebb, and sinfiul pleasure the idol of all classes of the community, they turned away from the simplicity of the cross, drank into the spirit of the world, and commenced to run after its vanities. But another family arrived, in which there was a " mother in Israel,"' whose heart was grieved at the recreancy of her fellow pilgrims. Learning at a time that they were engaged in vain amusements, and feeling that their course demanded a rebuke, trusting in their respect for her age, and in God for the success of the measure, she rushed into the room where they were assembled, seized the cards with which they were playing, and threw them into the fire. She new exhorted 129g ORIGIN OF METHODISM IN AMERICA. 127 them to desist from their backsliding, and return unto the Lord. To Mr. Philip Embury, one of the party, but fortnerly a preacher, she said, " And you must preach to us, er we shall all go to hell together, and God will require our W'lool at your hands!" When he objected that he had neither house nor congregation, she replied, in the true spirit of Christian enterprise, "' Preach in your own house first, and to our own company." The duty was too obvious and important to be resisted, and he yielded to importunity and preached the first Methodist sermon ever delivered in the country, "in his own hired house," and to a congregation of five persons. This opened the way for other meetings, in which the little band exhorted each other to faith and good works, and revealed to the few who condescended to notice them the spirit of vital religion. However, they did not attract much attention, or attain any great achievements, though they gradually increased, and found it necessary to obtain a larger room. Here they assembled regularly, and Mr. Embury led their devotions. But not being a man of much talent, and having to follow his secular calling for a livelihood, he did not make a great impression. Something a little startling was necessary to call the people out. And this, Divine Providence was about to introduce. In the year 1765 an officer in the English army was awakened and converted under the ministry of Mr. Wesley, at Bristol. Such was the grace of God in him that he felt 2onstrained to declare what the Lord had done for his soul, and to warn his fellow soldiers to flee from the wrath tuo come. About this time he was constituted barrack-master at Albany, New York. Hearing, on his arrival, of the little society in the city, he soon appeared in the midst of them, in his official costume, and awakened no little interest. A 128 COMPENDIUM OF METHODISM. converted soldier was a novelty, but not quite so great as a minister of Christ preaching the gospel in regimentals. But Capt. Webb had other charms; he spake the word witlI powYr and with the Holy Ghost. Thus the new room was soon overflowed, and the society was ob)liged to seek other accommodations. This led to the hiring of a rigging-loft in Williams street, which, however, did not answer the purpose long. There was too much of novelty, and too much evidence that God was in the movement, to allow the matter to pass unnoticed! The people would come to hear for themselves, though the established ministry warned them against it; and many became alarmed about their souls, turned to the Lord and joined the society, so that th- loft became too strait for them. This suggested a meeting-house, which, after much prayer, planning and begging, resulted in the erection of the old John Street Church, the modest picture of which so often appears in our books and papers. This was the first Methodist meetinghouse in America, and it was dedicated to God Oct. 30, 1768, about thirty years after the birth of Methodism in England, and two years after its appearance in this country. The services were performed by Mr. Embury. This interesting event was too good to conceal; and as one supply usually creates another necessity, so it did in this case. Mr. Wesley would rejoice to hear of what was doing, and another preacher was necessary to occupy the new house. 3MIr. Wesley was, therefore, addressed upon the subject, and immediately acquiesced in the wishes of tho society so far as to send them fifty pounds sterling toward their debt, and two missionaries, Richard Boardman and Joseph Pillmore. They arrived in Philadelphia, Oct. 24, 1769, when Mr. Boardman repaired immediately to New ORIGIN O0 METHODISM IN AMERICA. 129 York, and commenced his labors in the city and the sur. rounding country. But while the society was reaching this advanced point, there were influences at work in other parts. Capt. Webb'had been reconnoitering Long Island, and other places, even as far as Philadelphia, and had succeeded in laying the foundation of a good work. In the meantime, Robert Strawbridge, another local preacher from Ireland, arrived in Maryland, and commenced preaching in his own house, and other places, in "' demonstration of the Spirit," raised up a society, and built a log church. Mr. Pillmore entered at once into the labors of the former, finding about one hun dred in society at Philadelphia, and visited and strengthened the latter in the work that filled his heart. He also went into Virginia and North Carolina. The ministry was soon strengthened by the arrival of Messrs. Robert Williams and John King, local preachers from England. October, 1771, Messrs. Francis Asbury and Richard Wright arrived, as missionaries sent out by Mr. Wesley. They found about six hundred members in society, and entered into the harvest in good cheer, and with a single eye. Mr. Asbury labored in New York and its vicinity during the winter, and displayed itinerant enterprise by penetrating all parts of the country. In the summer of 1778 two other missionaries arrived, Messrs. Thomas Rankin and George Shadford. The former, having travelled considerable longer than Mr. Asbury, was made general Assistant, or Superintendent, in his place. Up to this period no regular Conference had been holden, and little conventional business had been done. The preachers were scattered about in different States, and were appropriating their labors as circumstances seemed to require. But now, Mr. Rankin, having received authority 130 COMIPENDIUiM OF METHODISM. from Mir. Wesley, summoned-a Conference of the preaches,s in Philadelphia, to commence on the fourth of July. Hert, it was agreed that Mr. Wesley ought to exercise the sam [ authority over the preachers and societies in this countr[ y he did in England, and that the doctrine and discipline contained in the iMinute-s should be the rule of their action. It was further agreed that the ministers should not administer the ordinances, and the people should be encouraged tc receive them at the Episcopal Church. The societies embraced ten itinerant preachers and eleven hundred and sixty members. The appointments of the preachers made at this Conference may be of some interest. They were as follows: - New York - Thomas Rankin. ~ To change in four Philadelphia - George Shadford. ~ months. New Jersey - John King, William Waters. Baltimore - Francis Asbury, Robert Strawbridge, Abraham Whitworth, Joseph Yearbry. Norfolk - Richard Wright. _Petersburg - Robert Williams. William Waters was the first native that joined the itinerancy, and he continued in it till he entered into his Master's joy. From this period to the Conference of 1784, when the society was organized into a separate and distinct church. it was subjected to various conflicts, which at times threatened its existence. One class of these arose from the revolution ary struggle, which commenced in 1776 and continued to 1783. War, in any circumstances, is disastrous to religion and virtue in the community at large. Where armies are marching and counter-marching through the country, and ORIGIN OF METHODISM IN AMERICA. 131 husbands, and sons, and brothers, of every neighborhood, are in the battle-field, amidst carnage and death, it is impossible to fix the public mind on any other subject, even where there is the utmost harmony in relation to the cause and objects of the war. But one unfortunate feature cf this war was, that the community were divided about it, a part contending earnestly for independence and the other part for continued subordination to the mother country. On this question the father was often found arrayed against the son, and the son against the father; the husband against the wife, and the wife agailst the husband, for the women were nearly as strong politicians as the men. So that, had the ministers of the sanctuary been angels, they would have been exposed to the cruel jealousy of both parties, and, therefore, unlikely to convert either to the Lord. But they must have been more than angels to have gained great spiritual victories amid so much excitement, even in the absence of all jealousy. But it was unfortunate for Methodism that most of our prcachers were Englishmen. This exposed them to peculiar suspicion. It was still more unfortunate that some of them allowed their patriotism to betray them into irnprudencies, which justly exposed them, not only to suspicion, but to other evils; and finally compelled them to leave the country The difficulty was greatly augmented by a pamphlet pub. lished by Mr. Wesley, and addressed to Americans, condemning their conduct, and taking sides with the English Cabinet. In the existing state of the public mind, these intimati'ns of denominational toryism were of no doubtful character. But, as if to leave no room to doubt, a backslider must needs set himself to enlist three hundred men for the British standard, which cost him his life, and his 132 COMPENDIUM OF METHODISM. old Methodist friends considerable trouble, as they were supposed to be parties to the plot. The excitement arose to such a pitch that the preachers were greavly interrupted. Most of the missionaries returned to England; Mr. Asbury concealed himself at Judge White's, in Delaware, for almost one year. Mr. Garrett son and others, who ventured to continue in the field, wert severely mobbed, persecuted, and imprisoned. The question of the sacraments was another source of difficulty that came near destroying the unity of the body. The missionaries, and many others, were intent upon cleaving to Mr. Wesley and the church, and would not countenance the administration of the sacraments on any account; while some believed that Methodists had as good a right to the sacraments as churchmen, and repudiated the practice of depending upon the English clergy, who were generally irreligious, if not immoral and profane. They, therefore, broke away from the old custom, and administered the sacraments as the people desired. Hence the action had at the first Conference. After this the subject was called up and discussed from time to time, till 1779, when the war had driven most of the clergy out of the country, changed our relations to England, and had thus created a new argument for the sacraments in the society. The Southerners could stand it no longer, and, therefore, as they were in the minority, and could not get a vote in the Conference to carry out their wishes, they called the preachers together at Fluvanna, Va., on the 18th of May, 1779, where, in spite of many entreaties, they set up their standard, and appointed a committee to ordain ministers. The committee first ordained each other, and then they ordained their brethren, whereupon they all went forth preaching the ORIG1N OF METHODISM1 IN AMERICA. 133 go-spel of the kingdom, and administering the sacraments. Kir. Asbury labored hard to reclaim them, but in vain, till ihe Conference of 1780, when he persuaded them to suspend their new order for one year. This suspension was con