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SUPPLEMENT

TO THE

ORTHODOX

CHURCHMAN's MAGAZINE.

1802.

Παρακαλω δε ὑμᾶς ἀδελφοὶ διὰ τῷ ὄνοματα τῇ κυρίου ἡμῶν, Ἰησοῦ χρισῦ, ἵνα τὸ αυτὸ λέγητε πάντες, κὶ μὴ, ἡ ἐν ὑμῖν σχίσματα, χῆτε δε κατηρτισμένοι ἐν τῷαυτω νοί κὶ ἐν τῇ αυτῇ γνώμη.

that

Now, I beseech you, brethren, by the name of our Lord Jesus Christ, ye all speak the same thing, and that there be no divisions amongst you; but that ye be perfectly joined together in the same mind, and in the same judgment.

1. Cor. 16. x.

THE RISE AND PROGRESS OF METHODISM.

ABOUT the commencement of the reign of George II. the Society of Methodists began to be established in this country. No society of more importance has, in this age, arisen among us, nor any, whose merits, in many respects, are more difficult to be appreciated. The prejudice which generally attends the appearance of a new sect, renders the world at large unable, and perhaps unwilling, to judge of its true character. But prejudice must be removed; the mind must be cleared of its obscurities; and then many of the difficulties attending the discussion will vanish.

In consequence of the effects which the writings of Deists threatened to have, and appeared to have produced in the University of Oxford, the Vice-Chancellor, and Heads of Colleges, in the year 1729, issued an edict, to check the increasing influence of their pernicious principles; an edict, which, there is every reason to suppose, was attended with beneficial consequences. In one respect, its consequences were probably of more importance than could possibly have been foreseen; as it tended to associate together some pious persons, whose exertions laid the foundation of a society, which is now disseminated in various climates, and over various countries. Mr. Charles Wesley, student of Christ-church, was the first person to whom the name of Methodist was attributed, in consequence of the exact method which he observed in spending his time, regulating his conduct, and attending on the public duties of religion. In a short time, John Wesley, an elder brother of Charles, and Fellow of Lincoln-college, and some other stuFOL. II. Sup. Churchm. Mag. June, 1802. 3 A

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dents of the University, met together for mutual edification. This religious association began to extend its influence, by visiting the prisoners in the castle, and sick persons in the city. The society was soon increased by Mr. Hervey, who never became an itinerant preacher, and Mr. George Whitefield, who was afterwards reckoned amongst the most eminent of them. Actuated by the zeal, which originally produced this connection, in 1735, the Wesleys undertook a voyage to America, for the express purpose of propagating the gospel; but no regular settlement of an established society was, at that time, formed. In 1737, the celebrated Count Zinzendorf arrived in England, to endeavour to procure an union between the church he had founded under the name of The Moravian Brethren, and the church of England, in Georgia. A connection soon took place between him and the Wesleys; but that which gave an important turn to Mr. John Wesley's future proceeding, arose from an acquaintance formed the following year with Peter Bohler, a young Moravian teacher. In consequence of this interview, Mr. Wesley says, "that after ten years painful labour, his experience convinced him that his notions were not evangelical; that he had considered as causes, things that were only placed as fruits of the faith in the gospel economy; and therefore, that he neither possessed saving faith, nor had a right notion of it." By the instructions of Bohler, his notions of faith were changed; and he, as he says, was clearly convinced of unbelief, of the want of that faith, whereby alone we are saved: it immediately occurred to his mind," Leave off preaching; how can you preach to others, who have not faith yourself?" He consulted his friend Bohler; who said, "By no means: preach faith till you have it, and then because you have it, you will preach faith.+"

Mr. Wesley's first regular society was holden in Fetter-lane, London, in conjunction with the Moravian Brethren. About two years after [1740] he separated from his associates by whom he had been instructed in the Gospel-method of attaining present salvation, in consequence of some alterations he perceived in their creed. In 1741, another division took place; and Mr. Whitefield, who had hitherto been employed in the same cause, formed a separate society, from a difference in their religious opinions also. Mr. Wesley had adopted the Arminian doctrine of the free agency of man, and was attached to the established doctrines of the Church of England. Mr. Whitefield's principles were strictly Calvinistic. The followers of each, to this day, hold the same distinction. Both are denominated Methodists, but nothing is common to the two societies, except the order of worship in their meeting-houses, which has been adopted from the Dissenting model.

The leaders amongst the Methodists, having been refused the use of many parish churches, began to preach in the fields and streets: and ministers of the establishment not being always found, lay preachers were received into their congregations. But notwithstanding these innovations, the Wesleys, with the majority of the societies under their direction, still continued to hold communion with the Church of England.

+Whitehead.

Indeed many warm altercations among the lay-preachers arose upon this subject, but the original leaders, to the last, decidedly opposed a separation*.

In 1743 general rules were circulated for the direction of the united societies, in which the nature and design of a Methodist meeting is stated to be "a company of men, having the form, and seeking the power, of godliness; united, in .order to pray together, to receive the word of exhortation, and to watch over one another in love, and that they may help each other to work out their salvation." From these rules it appears that each society is divided into smaller companies, called classes, which consist of about twelve persons each, one of whom is styled a leader, whose business it is to advise, reprove, comfort, and exhort, his class as he finds occasion. Besides these there are others, who being justified by faith, and having peace with God, are subdivided into bands, who receive at every quarterly visitation a ticket marked B. which will admit the holder into these select meetings. They observe a love-feast once a month; and occasionally have a custom of praying together by night, which they call a watch-night. Annual conferences are held by the preachers in some central situation of the kingdom, when the affairs of the society are discussed, different circuits allotted to different preachers, and the principal business of the connection arranged.

The death of the founders, though it has in some measure altered the government of the society, and in some of its branches introduced innovations which they would not have introduced, has not tended to diminish the numbers, which, in England, at this time are supposed to amount to one hundred thousand †.

Soon after the death of Mr. John Wesley, the governors of the society in his connection found themselves entangled in a question which, doubtless, they would gladly have avoided, as it tended in its consequences to separate those who adopted the practice, still further, if not altogether, from the communion of the Church of England. The decision of the leaders is made known by an address to the members of the Methodist societies throughout England, from the conference assembled at Leeds, August 6, 1793. Our venerable, father," says the address, "who is

66

*"1786, August 26. I went to Brentford, but had little comfort here. The society is almost dwindled to nothing. What have we gained by separating from the Church here? Is not this a good lesson for others?"" 1787, January 2. I went over to Deptford; but it seemed I was got into a den of lions. Most of the leading men of the society were mad for separating from the Church. I endeavoured to reason with them, but in vain, they had neither sense nor good manners left: at length, after meeting the whole society, I told them, If you are resolved, you may have your service in church hours, but remember, from that time you will see my face no more.'-"1787, November 4. London. The congregation was, as usual, large and serious. But there is no increase in the society. So that we have profited nothing by having our service in church hours." WESLEY'S LAST JOURNAL. WHITEHEAD.

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+ From the minutes of the conferences, Dr. Whitehead gives the increasing numbers as follows

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gone to his great reward, lived and died a member and friend of the Church of England. His attachment to it was so strong and unshaken, that nothing but irresistible necessity induced him to deviate from it in any degree. In many instances God himself obliged him to do this; He powerfully called him forth into the streets and open fields, and afterwards raised to his assistance hundreds of men who never passed through the usual forms of ordination. To all these evident providences of God Mr. Wesley submitted, though at first with great reluctance. In consequence he found himself obliged to erect chapels, which were neither consecrated according to the usual method of the church of England, nor subject to the direction of the national episcopacy.-A dilemma, or difficulty, of a similar kind has been experienced by us since the death of Mr. Wesley. A few of our societies have repeatedly importaned us to grant them the liberty of receiving the Lord's Supper from their own preachers. But, desirous of adhering most strictly to the plan which Mr. Wesley laid down, we again and again denied their request. The subject, however, is now come to its crisis. We find that we have no alternative, but to comply with their requisition, or entirely to lose them! We, therefore, weighed this delicate subject with great seriousness and deliberation, feeling the greatest pity for those of our brethren who thought themselves aggrieved, and came finally to the following resolution- That the sacrament of the Lord's Supper shall not be administered by the preachers in any part of our connection, except where the whole society is unanimous for it, and will not be contented without it ; and even in those few exempt societies, it shall be administered as far as practicable, in the evening only, and according to the form of the Church of England.'

Notwithstanding the regular arrangement with which the society of Methodists is constituted, it does not appear that there are any common principles, or written articles of faith, to distinguish their profession. The doctrines more generally inculcated among those, not of the Calvinistic persuasion, are Salvation by faith only, instantaneous and perceptible conversion, and assurance of reconciliation to God, which they term the new birth t.

When methodism was first established, free scope appears to have been given to enthusiasm. It is yet within the memory of many, what agitations of mind and body accompanied the first impression of their preaching among the common people under the name of convictions. They felt, it is presumed, as much as they expressed, but it was frequently a false impression of the mind; a mistake, in applying the feelings of a man to an immediate and perceptible influence of the Spirit. Some of the first preachers discouraged these agitations; and time has shown that they must have arisen sometimes from imposture, and sometimes from bodily affections, as the same cause does not now produce the same effect.

A considerable degree of judgment is necessary in carrying even the best intentions into execution. This observation might well be applied to the first promoters of these religious societies, as they appeared to make no distinctions in the capacities or attainments of the persons among whom their doctrines were first propagated. The minds of the

+ Gregory's History of the Christian Church, Vol. ii. p. 536.

poor

For

poor and ignorant (among which number may be ranked even many of the possessors of this world's riches), however desirous they might be of receiving the word preached, required some previous instruction. want of this they fell frequently into dangerous, errors. Even the evangelical doctrine of salvation by faith only, was often fatally understood by the untaught and unsanctified Christian +. We trust there are not many well-instructed members of the Church of England, who do not believe this article of our religion in its true sense; not as if implying that he who has faith needs not good works, but that he who relies on faith in Christ, rests on that foundation which alone is essential to his salvation. Not discriminating between good works, as the result of a pure faith, and good works considered as merit in man, too many, willing to get rid of the burden of their sin as easily as they can, remember the faith to which the blessing is promised, but forget the good works, the holiness, without which no man shall see the Lord‡."

The Church of England does not in this doctrine, properly explained, differ essentially from the body of the Methodists; for we do not look upon the charges against the Antinomians as applicable to that society in general, who carry the doctrine of imputed righteousness of Christ, and salvation by faith without works, to such lengths as to injure, if not wholly destroy, the very obligation to moral obedience. Salvation is not to be effected by our own works, or obedience, but this glorious prospect is open to us by Christ's death and resurrection, and by the gracious conditions of that covenant which is published in the Gospel; which conditions are Faith and Repentance.

With respect to the assurance of reconciliation to God; a good man, no doubt, may be filled with hope, even a well-founded hope, which will comfort and refresh his soul. But what shall we say when we are told that a condemned criminal could rise from his knees, and eagerly exclaim" I am now ready to die. I know Christ has taken away my sins, and there is no more condemnation for me!§" It is not for a minister of Christ to deny the power of his salvation, neither can he be a judge of the degree of conviction which is impressed on the heart of man: but surely he should be cautious of encouraging deceitful hopes, much less deceitful assurances of salvation.

It is with caution that the Apostle himself admits the doctrine of assurance, and therefore he styles it "the assurance of hope." Nor is the meaning of the expression altered, when he proceeds, in the same epistle, to call it the assurance of faith, as he considers this assurance as arising from a true, pure, and assured profession of Christianity; which he emphatically denominates a new and living way. "Let us draw near with

a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water ." We should be cautious in encouraging an indiscriminate assurance, independent of religious experience. "My little children, let us not love in word, nei

A convict, under sentence of transportation for very serious crimes, was found read. ing with great apparent devotion, a Treatise on the Doctrine of Grace.

Heb. xii. 14.

§ Whitehead's Life of Wesley, Vol. ii. p. 69.

Heb. x. 22.

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