METHODISTS METHODISTS liverance from hell, but a present deliverance | from the heart every contrary disposition towar from sin. Faith, in general, is a divine superna-God or man; and that this should be our state d tural evidence, or conviction of things not seen, mind in every situation and in every circu not discoverable by our bodily senses: faith implies not only a divine evidence or con- of love, not to a part of his creatures only, but justifying stance of life.-He maintained that God is a (od viction that God was in Christ reconciling the all; that He who is the Father of all, who made world unto himself, but a sure trust and confi-ail, who stands in the same relation to all his dence that Christ died for my sins, that he loved creatures, loves them all; that he loved the world me, and gave himself for me. And the moment and gave his Son a ransom for all without d a penitent sinner believes this, God pardons and tinction of persons. It appeared to him, that to absolves him and as soon as his pardon or justi- represent God as partial, as confining his love to fication is witnessed to him by the Holy Ghost, a few, was unworthy our notions of the Deity. He he is saved. From that time (unless he make maintained that Christ died for all men; that be shipwreck of the faith) salvation gradually in-is to be offered to all; that all are to be invited to creases in his soul. "The Author of faith and salvation is God way which God has appointed, may partake of come to him; and that whosoever comes in the alone. There is no more of power than of merit his blessings. He supposed that suficient pract in man; but as all merit is in the Son of God, in is given to all, in that way and manner which is what he has done and suffered for us, so all power best adapted to influence the mind. He did not is in the Spirit of God. And, therefore, every believe salvation was by works. So far was he man, in order to believe unto salvation, must re- from putting works in the place of the blood of ceive the Holy Ghost." So far Mr. Wesley. Christ, that he only gave them their just value: Respecting original sin, free will, the justification he considered them as the fruits of a living, ope of men, good works, and works done before jus-rative faith, and as the measure of our future tification, he refers us to what is said on these reward; for every man will be rewarded not for subjects in the former part of the ninth, the his works, but according to the measure of them, tenth, the eleventh, the twelfth, and thirteenth He gave the whole glory of salvation to God articles of the church of England. One of Mr. from first to last.. He believed that man would Wesley's preachers bears this testimony of him never turn to God, if God did not begin the work: and his sentiments: "The Gospel, considered as he often said that the first approaches of grace to a general plan of salvation, he viewed as a dis- the mind are irresistible; that is, that a man ca play of the divine perfections, in a way agreeable not avoid being convinced that be is a sinner; to the nature of God; in which all the divine that God, by various means, awakens his cote attributes harmonize, and shine forth with pecu- science; and, whether the man will or no, these liar lustre.—The Gospel, considered as a means convictions approach him." In order that we to attain an end, appeared to him to discover as may form still clearer ideas respecting Mr. Wes great fitness in the means to the end as can pos- ley's opinions, we shall here quote a few ques sibly be discovered in the structure of natural tions and answers as laid down in the Minta bodies, or in the various operations of nature, from of Conference. Q. "In what sense is Adams a view of which we draw our arguments for the sin imputed to all mankind?" A. "In Adam existence of God.-Man he viewed as blind, ig-all die, i. e. 1. Our bodies then became mortal norant, wandering out of the way, with his mind 2. Our souls died, i. e. were disunited from d estranged from God.-He considered the Gospel And hence,-3. We are all born with a sinful, as a dispensation of mercy to men, holding forth devilish nature; by reason whereof.-4. We pardon, a free pardon of sin to all who repent and children of wrath, liable to death eternal," Rom believe in Christ Jesus. The Gospel, he believed, v. 18; Eph. ii. 3. Q. "In what sense is the inculcates universal holiness both in heart and righteousness of Christ imputed to all manka in the conduct of life. He showed a mind well or to believers?" A. "We do not find it ex instructed in the oracles of God, and well ac- pressly affirmed in Scripture that God imp quainted with human nature. He contended, the righteousness of Christ to any, although we that the first step to be a Christian is to repent; do find that faith is imputed for righteousness and that, till a man is convinced of the evil of sin, That text, As by one man's disobedience s and is determined to depart from it; till he is men were made sinners, so by the obedience d convinced that there is a beauty in holiness, and one all were made righteous, we conceive, a something truly desirable in being reconciled to by the merits of Christ all men are cleared from God, he is not prepared to receive Christ. The the guilt of Adam's actual sin." Q. "Can fath second important and necessary step, he believed be lost but through disobedience?" A. to be faith, agreeable to the order of the apostle, not. Repentance toward God, and faith toward our to sin with his heart; then his intercourse with A believer first inwardly disobeys; inclines Lord Jesus Christ,' Acts xx. 20, 21. In explain-God is cut off, i. e. his faith is lost; and after this ing sanctification, he accurately distinguished it he may fall into outward sin, being now weak from justification, or the pardon of sin. Justifica- and like another man." Q. "What is imped tion admits us into a state of grace and favour in being a perfect Christian?" A. "The with God, and lays the foundation of sanctifi- the Lord our God with all our heart, and with a cation, or Christian holiness, in all its extent. our mind, and soul, and strength." Q. Das There has been a great clamour raised against this imply that all inward sin is taken away him because he called his view of sanctification A. "Wit.out doubt; or how could we he by the word perfection; but he often explained to be saved from all our uncleanness? Ex what he meant by this term. He meant by the word perfection, such a degree of the love of God, and the love of man; such a degree of the love of justice, truth, holiness, and purity, as will remove 278 xxxvi. 29. Q. "How much is allowed by t brethren who differ from us with regard to cre sanctification?" A. "They grant, I. That every one must be entirely sanctified in the artick of METHODISTS METHODISTS death.-2. That till then a believer daily grows fort, or exhort, as occasion may require; to rein grace, comes nearer and nearer to perfection.ceive what they are willing to give to the poor, or toward the Gospel.-2. To meet the minister and the stewards of the society once a week, in order to inform the minister of any that are sick, or of any that walk disorderly, and will not be reproved; to pay to the stewards what they have received of their several classes in the week pre. ceding; and to show their account of what cach person has contributed. 3. That we ought to be continually pressing after this, and to exhort all others to do so." Q. "What do we allow them?" A. "We grant, 1. That many of those who have died in the faith, yea, the greater part of those we have known, were not sanctified throughout, not made perfect in love, till a little before death.-2. That the term sanctified is continually applied by St. Paul to all that were justified, that were true believers.-3. That by this term alone he rarely (if ever) means saved from all sin.-4. That consequently it is not proper to use it in this sense, without adding the word wholly, entirely,' or the like.-5. That the inspired writers almost continually speak of or to those who were justified, but very rarely either of or to those who were sanctified.-6. That it consequently behoves us to spek in public almost continually of the state of justification; but more rarely in full and explicit terns concerning entire sanctification." Q. "What, then, is the point wherein we divide ?" A. "It is this: Whether we should expect to be savel from all sin before the article of death." Q. "Is there any clear Scripture promise of this, that God will save us from all sin ?" A. "There is. Ps. cxxx. 8: 'He shall redeem Israel from all his iniquities.' This is more largely expressed in Ezek. xxxvi. 25, 29; 2 Cor. vii. 1; Deut. xxx. 6; 1 John iii. 8; Eph. v. 25, 27; John xvii. 20, 23; 1 John iv. 17." Thus I have endeavoured to give a view of the tenets of the Wesleyan Methodists; and this I have chosen to do in their own words, in order to prevent misrepresentation. As to the doctrines of the Calvinistic Methodists, they need not be inserted here, as the reader will find the substance of them under the article CALVINISTS. III. Methodists, government and discipline of-A considerable number both of the Calvinist and Arminian Methodists approve of the discipline of the church of England, while many, it is sad, are dissenters in principle. Mr. Wesley and Mr. Whitfield were both brought up in, and paid peculiar respect to that church. They did not, however, as it is well known, confine themselves to her laws in all respects as it related to discipline. Mr. Wesley having formed numerous societies in different parts, he, with his brother Charles, drew up certain rules, by which they were, and it seems in many respects still are governed. They state the nature and design of a Methodist society in the following words: "Such a society is no other than 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, that they may help each other to work out their salvation." "That it may the more easily be discerned whether they are indeed working out their own salvation, each society is divided into smaller companies, called classes, according to their respective places of abode. There are a ut twelve persons (sometimes fifteen, twenty, or even more) in each class; one of whom is styled their leader. It is his business, 1. To see each person in his class once a week, at least, in order to inquire how their souls prosper; to advise, reprove, com "There is only one condition previously required of those who desire admission into these societies, namely, A desire to flee from the wrath to come; to be saved from their sins: but wherever this is really fixed in the soul, it will be shown by its fruits. It is, therefore, expected of all who continue therein, that they should continue to evidence their desire of salvation, 66 'First, By doing no harm; by avoiding evil in every kind; especially that which is most generally practised, such as the taking the name of God in vain; the profaning the day of the Lord, either by doing ordinary work thereon, or by buying or selling; drunkenness; buying or selling spirituous liquors, or drinking them, unless in cases of extreme necessity; fighting, quarrelling, brawling; brother going to law with brother; returning evil for evil, or railing for railing; the using many words in buying or selling; the buying or selling uncustomed goods; the giving or taking things on usury, i. e. unlawful interest. "Uncharitable or unprofitable conversation; particularly, speaking evil of magistrates, or of ministers." "Doing to others as we would not they should do unto us. 'Doing what we know is not for the glory of God; as the putting on gold or costly apparel; the taking such diversions as cannot be used in the name of the Lord Jesus. "The singing those songs, or reading those books, which do not tend to the knowledge or love of God; softness, and needless self-indulgence; laying up treasure upon earth; borrowing with out a probability of paying; or taking up goods without.a probability of paying for them. "It is expected of all who continue in these societies that they should continue to evidence their desire of salvation, "Secondly, By doing good; by being in every kind merciful after their power, as they have opportunity; doing good of every possible sort, and as far as possible to all men: to their bodies, of the ability which God giveth; by giving food to the hungry, by clothing the naked, by visiting or helping them that are sick, or in prison: to their souls, by instructing, reproving, or exhorting all we have any intercourse with; trampling under foot that enthusiastic doctrine of devils, that 'We are not to do good, unless our hearts be free to it. "By doing good, especially to them that are of the household of faith, or groaning so to be; employing them preferably to others; buying one of another; helping each other in business; and so much the more, because the world will love its own, and them only; by all possible diligence and frugality that the Gospel be not blamed; by running with patience the race set before them, denying themselves, and taking up their cross daily; submitting to bear the reproach of Christ; to be as the filth and offscouring of the world, METHODISTS and looking that men should say au manner of evil of them falsely for the Lord's sake. "It is expected of all who desire to continue in these societies, that they should continue to evidence their desire of salvation, "Thirdly, By attending on all the ordinances of God: such are,-The public worship of God; the ministry of the word, either read or expounded; the supper of the Lord; family and private prayer; searching the Scriptures; and fasting and abstinence. "These are the general rules of our societies, all which we are taught of God to observe, even in his written word: the only true rule, and the sufficient rule, both of our faith and practice; and all these we know his Spirit writes on every truly awakened heart. If there be any among us who observe them not, who habitually break any of them, let it be made known unto them who watch over that soul, as they who must give an account We will admonish him of the error of his ways: we will bear with him for a season; but then, if he repent not, he hath no more place among us: we have delivered our own souls. "May 1, 1743. came. John Wesley. METHODISTS at the place fixed for him, to begin a progressive motion round it, in such order as the plan directe, They now followed one another through all the societies belonging to that circuit, at stated tances of time, all being governed by the same rules, and undergoing the same labour. By the plan, every preacher's daily work was appotex beforehand; each knew, every day, where th others were, and each society when to expect the preacher, and how long he would stay wa them.-It may be observed, however, that Mr. Wesley's design in calling the preachers together annually, was not merely for the regulation of the circuits, but also for the review of their de trines and discipline, and for the examination d their moral conduct; that those who were t administer with him in holy things might be thoroughly furnished for every good work. The first conference was held in June, 1744, at which Mr. Wesley met his brother, two or three other clergymen, and a few of the preach ers whom he had appointed to come from various parts, to confer with them on the affairs of the societies. what means we might the most effectually save our own souls, and them that heard us; and result of our consultations we set down to be the rule of our future practice." Conversations between the Rev. Mr. Wesley and others," commonly called Minutes of Canfores "Monday, June 25," observes Mr. Wesley, "and the five following days, we spent in eer In Mr. Wesley's connexion, they have cir-ence with our preachers, seriously considering by cuits and conferences, which we find were thus formed:-When the preachers at first went out to exhort and preach, it was by Mr. Wesley's permission and direction; some from one part of the kingdom, and some from another; and Since that time a conference has been heid though frequently strangers to each other, and annually, Mr. Wesley himself having presided those to whom they were sent, yet on his credit at forty-seven. The subjects of their delibers and sanction alone they were received and pro- tions were proposed in the form of questions vided for as friends by the societies wherever they which were amply discussed, and the questions But having little or no communication or with the answers, agreed upon, were afterwards intercourse with one another, nor any subordina-printed, under the title of "Minutes of ser tion among themselves, they must have been under the necessity of recurring to Mr. Wesley for directions how and where they were to labour. To remedy this inconvenience, he conceived the design of calling them together to an annual conference; by this means he brought them into closer union with each other, and made them sensible of the utility of acting in concert and harmony. He soon found it necessary, also, to bring their itinerancy under certain regulations, and reduce it to some fixed order, both to prevent confusion, and for his own ease; he therefore took fifteen or twenty societies, more or less, which lay round some principal society in those parts, and which were so situated, that the great est distance from one to another was not much more than twenty miles, and united them into what was called a circuit. At the yearly confer ence he appointed two, three, or four preachers to one of these circuits, according to its extent, which at first was very often considerable, sometimes taking in a part of three or four counties. Here, and here only, were they to labour for one year, that is, until the next conference. One of the preachers on every circuit was called the assistant, because he assisted Mr. Wesley in superintending the societies and other preachers; he took charge of the societies within the limits assigned him; he enforced the rules every where, and directed the labours of the preachers associated with him. Having received a list of the societies forming his circuit, he took his own station in it, gave to the other preachers a plan of it, and pointed out the day when each should be As to their preachers, the following extract from the above-mentioned Minutes of Confer ence will show us in what manner they s chosen and designated: Q. "How shall we ty those who think they are moved by the Hay Ghost to preach ?" A. "Inquire, 1. Do thy know God as a pardoning God? Have they the love of God abiding in them? Do they dese and seek nothing but God? And are they boy in all manner of conversation? 2. Have they gifts as well as grace for the work? Have the in some tolerable degree, a clear, sound u standing? Have they a right judgment in the things of God? Have they a just conception of salvation by faith? And has God given th any degree of utterance? Do they speak ju readily, clearly?-3. Have they fruit? Are y truly convinced of sin, and converted to Go their preaching? "As long as these three marks concur in any one, we believe he is called of God to preach These we receive as suflicient proof that he a moved thereto by the Holy Ghost. Q. "What method may we use in receiving a new helper?" A. "A proper time for doing s is at a conference, after solemn fasting ani pra er; every person proposed is then to be present, and each of them may be asked, "Have you faith in Christ? Are you going on to perfection? Do you expect to be perfected in love in this life? Are you groaning after it? Are you resolved to devote yourself wholly to METHODISTS METHODISTS God and to his work? Have you considered the | which was held at Manchester, the preachers rules of a helper? Will you keep them for con- published a declaration, in which they said that science' sake? Are you determined to employ they would "take up the Plan as Mr. Wesley all your time in the work of God? Will you had left it." This was by no means satisfactory preach every morning and evening? Will you to many of the preachers and people, who thought diligently instruct the children in every place? that religious liberty ought to be extended to all Will you visit from house to house? Will you the socies which desired it. In order to favour recommend fasting both by precept and example? this cause, so agreeable to the spirit of Chris "We then may receive him as a probationer, tianity, and the rights of Englishmen, several reby giving him the Minutes of the Conference, in-spectable preachers came forward; and by the scribed thus:-'To A. B. You think your writings which they circulated through the conduty to call sinners to repentance. Make full nexion, paved the way for a plan of pacification; proof hereof, and we shall rejoice to receive you by which it was stipulated, that in every society as a fellow-labourer. Let him then read and where a three-fold majority of class-leaders, stewcarefully weigh what is contained therein, that ards, and trustees desired it, the people should if he has any doubt it may be removed." have preaching in church hours, and the sacraments of baptism and the Lord's Supper admin "To the above it may be useful to add," says Mr. Benson, "a few remarks on the method pur-istered to them. The spirit of inquiry being sued in the choice of the itinerant preachers, as roused did not stop here; for it appeared agreemany have formed the most erroneous ideas on able both to reason and the customs of the primithe subject, imagining they are employed with tive church, that the people should have a voice in hardly any prior preparation.-1. They are re- the temporal concerns of the societies, vote in the ceived as private members of the society on trial. election of church-officers, and give their suffrages 2. After a quarter of a year, if they are found in spiritual concerns. This subject produced a deserving, they are admitted as proper members. variety of arguments on both sides of the question: 3. When their grace and abilities are sufficiently many of the preachers and people thought that an manifest, they are appointed leaders of classes. annual delegation of the general stewards of the 4. If they then discover talents for more impor-circuits, to sit either in the conference or the distant services, they are employed to exhort occa-trict meetings, in order to assist in the disbursesionally in the smaller congregations, when the preachers cannot attend.-5. If approved in this line of duty, they are allowed to preach.-6. Out of these men who are called local preachers, are selected the itinerant preachers, who are first proposed at a quarterly meeting of the stewards and local preachers of the circuit; then at a meeting of the travelling preachers of the district; and lastly, in the conference; and if accepted, are nominated for a circuit.-7. Their characters and conduct are examined annually in the conference; and, if they continue faithful for four years of trial, they are received into full connexion. At these conferences, also, strict inquiry is made into the conduct and success of every preacher, and those who are found deficient in abilities are no longer employed as itinerants; while those whose Conduct has not been agreeable to the Gospel, are expelled, and thereby deprived of all the privileges even of private members of the society." ment of the yearly collection, the Kingswood School collection, and the preachers' fund, and in making new or revising old laws, would be a bond of union between the conference and connexion at large, and do away the very idea of arbitrary power among the travelling preachers. In order to facilitate this good work, many societies in various parts of the kingdom sent delegates to the conference held at Leeds in 1797; they were instructed to request, that the people might have a voice in the formation of their own laws, the choice of their own officers, and the distribution of their own property. The preachers proceeded to discuss two motions: Shall delegates from the societies be admitted into the conference? Shall circuit stewards be admitted into the district meetings? Both motions were negatived, and consequently all hopes of accommodation between the parties were given up. Several friends of religious liberty proposed a plan for a IV. Methodists, new connexion of Since new itinerancy. In order that it might be carried Mr. Wesley's death, his people have been di- into immediate effect, they formed themselves vided; but this division, it seems, respects dis-into a regular meeting, in Ebenezer Chapel. cipline more than sentiment. Mr. Wesley professed a strong attachment to the established church of England, and exhorted the societies under his care to attend her service, and receive the Lord's Supper from the regular clergy. But in the lacter part of his time he thought proper to ordain some bishops and priests for America and Scotland; but as one or two of the bishops have never been out of England since their appointment to the office, it is probable that he intended a regular ordination should take place when the state of the connexion might render it necessary, During his life, some of the societies petitioned to have preaching in their own chapels in church hours, and the Lord's Supper administered by the travelling preachers. This request he generally refused, and where it could be conveniently done, sent some of the clergymen who officiated at the New Chapel in London, to perform these solemn services. At the first conference after his death, Mr. William Thom being chosen president, and Mr. Alexander Kilham, secretary. The meeting proceeded to arrange the plan for supplying the circuits of the new connexion with preachers; and desired the president and secretary to draw up the rules of the church government, in order that they might be circulated through the societies for their approbation. Accordingly, a form of church government, suited to an itinerant ministry, was printed by these two brethren, under the title of "Outlines of a Constitution proposed for the Examination, Amendment, and Accept. ance of the Members of the Methodist New Itineraney." The plan was examined by select committees in the different circuits of the connexion, and, with a few alterations, was accepted by the conference of preachers and delegates. The preachers and people are incorporated in all meetings for business, not by temporary conces Ision, but by the essential principles of their con METHODISTS stitution; for the private members choose the class-leaders; the leaders' meeting nominates the stewards; and the society confirms or rejects the nomination. The quarterly meetings are composed of the general stewards and representatives chosen by the different societies of the circuits, and the fourth quarterly meeting the year appoints the preacher and delegate of every circuit that shall attend the general conference. For a further account of their principles and discipline, we must refer the reader to a pamphlet, entitled General Rules of the United Societies of Methodists in the New Connexion. The Calvinistic Methodists are not incorporated into a body as the Arminians are, but are chiefly under the direction or influence of their ministers or patrons. It is necessary to observe here that there are many congregations in London, and elsewhere, who, although they are called Methodists, yet are neither in Mr. Wesley's, Mr. Whitfield's, nor the new connexion. Some of these are supplied by a variety of ministers; and others, bordering more upon the congregational plan, have a resident minister. The clergy of the church of England who strenuously preach up her doctrines and articles, are called Methodists. A distinct connexion upon Mr. Whitfield's plan, was formed and patronised by the late Lady Huntingdon, and which still subsists. The term Methodist, also, is applied by way of reproach to almost every one who manifests more than common concern for the interests of religion, and the spiritual good of mankind. V. Methodists, numbers, and success of.-Notwithstanding the general contempt once thrown upon them, and the opposition they met with, their numbers are now very considerable. From the minutes of the Eighty-eighth Conference of the Wesleyan Methodists, held in Liverpool, July 26, 1826, it appears that the number of persons in their societies, are as follows. In Great Britain, 231,045; Ireland, 22,514; in foreign stations, 32,960; and the supposed grand total throughout the world, 630,081; of whom 2,118 are preachers in the connexion. The Methodists in America are not in immediate connexion with the Wesleyans here. Their church is Episcopal. Among the Calvinistic Methodists, there are also a considerable number of preachers, whose congregations and societies are very extensive: some of their chapels in London are the largest and best attended in the world: it is almost incredible to see the numbers of people who flock to these places. As to their success in doing good, it is evident, that though many ignorant enthusiasts have been found among them, yet no people have done more to moralize mankind than they: nor have they rested there; they have not only contributed to render thousands better members of society, but been the instruments of promoting their spiritual and eternal interests. Their simplicity of language, fervour of address, patience in opposition, unweariedness in labour, piety of conduct, and dependence on Almighty God, are certainly worthy of the greatest praise, and call for the imitation of many who unjustly condemn them. See History of Methodism; Gillies's Life of Whitfield, and Works; Coke's Life of Wesley; Macgowan's Shaver ; Wesley's Works; Benson's Vindication and Apology for the Methodists; Fletcher's Works; MILLENNIUM Bogue and Bennett's History of the Disserters METHODIST EPISCOPAL CHURCH METROPOLITAN, a bishop of a mother church, or of the chief church in the chief city, An archbishop. See articles Bishop Episcopacy. MILITANT, from militans; fighting; a term applied to the church on earth, as engaged in a warfare with the world, sin, and the devil; in dis tinction from the church triumphant in heaven. MILLENARIANS, or CHILIANISTS, a name given to those who believe the saints will reign, on earth with Christ 1,000 years. See next artice. MILLENNIUM, "a thousand years;" gene rally employed to denote the thousand years, du ring which, according to an ancient tradition m the church, grounded on some doubtful texts in the Apocalypse and other Scriptures, our blessed Saviour shall reign with the faithful upon earth after the first resurrection, before the final com pletion of beatitude.-Though there has been no age of the church in which the millennium was not admitted by individual divines of the first eminence, it is yet evident from the writings of Eusebius, Irenæus, Origen, and others among the ancients, as well as from the histories of De pin, Mosheim, and all the moderns, that it was never adopted by the whole church, or made an article of the established creed in any nation. About the middle of the fourth century the Millenarians held the following tencts: For an account of the Methodist Protestant Church and a more detailed account of the Methodist Episcopal Church, see Appendix, Nos. 1 and 3. |