READINGS WITH THE EARLY METHODISTS.

No. I.

WESLEY'S "THOUGHTS UPON METHODISM."

(GIVING A VERY SIMPLE ACCOUNT OF THE RISE OF METHODISM.)

1. I AM not afraid that the people called Methodists should ever cease to exist either in Europe or America. But I am afraid, lest they should only exist as a dead sect, having the form of religion without the power. And this undoubtedly will be the case unless they hold fast both the doctrine, spirit, and discipline with which they first set out.

2. What was their fundamental doctrine? That the Bible is the whole and sole rule both of Christian faith and practice. Hence they learned, 1. That religion is an inward principle; that it is no other than the mind that was in Christ: or, in other words, the renewal of the soul after the image of God, in righteousness and true holiness; 2. That this can never be wrought in us but by the power of the Holy Spirit; 3. That we receive this and every other blessing merely for the sake of Christ; and 4. That whosoever hath the mind that was in Christ, the same is our brother, and sister, and mother.

3. In the year 1729 four young students in Oxford agreed to spend their evenings together. They were all zealous members of the Church of England, and had no peculiar opinions, but were distinguished only by their constant attendance on the Church and sacrament. In 1735 they were increased to fifteen, when the chief of them embarked for America, intending to preach to the heathen Indians. Methodism then seemed to die away, but it revived again in the year 1738. Especially after Mr. Wesley (not being allowed to preach in the Churches,) began to preach in the fields. One and another then coming to inquire what they must do to be saved, he desired them to meet him all together, which they did, and increased continually in number. In November, a large building, the Foundry, being offered him, he began preaching therein, morning and evening; at five in the morning and seven in the evening, that the people's labour might not be hindered.

4. From the beginning, the men and women sat apart, as they always did in the Primitive Church. And none were suffered to call any place their own, but the first comers sat down first. They had no pews, and all the benches for rich and poor were of the same construction. Mr. Wesley began the service with a short prayer, then sung a hymn and preached (usually about half an hour), then sang a few verses of another hymn, and concluded with prayer. His constant doctrine was, Salvation by Faith, preceded by Repentance, and followed by Holiness.

5. But when a large number of people was joined, the great difficulty was to keep them together. For they were continually scatter

ing hither and thither, and we knew no way to help it. But God provided for this also, when we thought not of it. A year or two after, Mr. Wesley met the chief of the society in Bristol, and inquired "How shall we pay the debt upon the preaching house?" Captain Foy stood up and said, “Let every one in the society give a penny a week, and it will easily be done." "But many of them," said one, "have not a penny to give." "True,” said the captain “then put ten or twelve of them to me. Let each of these give what they can weekly, and I will supply what is wanting." Many others made the same offer. So Mr. Wesley divided the societies among them, assigning a class of about twelve persons to each of these who were termed leaders.

6. Not long after, one of these informed Mr. Wesley that calling on such a one he found him quarelling with his wife. Another was found in drink. It immediately struck into Mr. Wesley's mind, This is the very thing we wanted. The leaders are the persons who may not only receive the contributions, but also watch over the souls of their brethren. The society in London being informed of this, willingly followed the example of that in Bristol, as did every society from that time, whether in Europe or America. By this means it was easily found if any grew weak and faint, and help was speedily administered. And if any walked disorderly they were quickly discovered, and either amended or dismissed.

7. For those who knew in whom they had believed, there was another help provided. Five or six, either married or single men, met together at such an hour as was convenient, according to the direction of St. James, "Confess your faults one to another, and pray one for another, and ye shall be healed." And five or six of the married or single women met together for the same purpose. Innumerable blessings have attended this institution, especially in those who were going on to perfection. When any seemed to have attained this, they were allowed to meet with a select number, who appeared, so far as man could judge, to be partakers of the same great salvation.

8. From this short sketch of Methodism (so called), any man of understanding may easily discern that it is only a plain scriptural religion, guarded by a few prudential regulations. The essence of it is holiness of heart and life; the circumstantials all point to this. And as long as they are joined together in the people called Methodists, no weapon formed against them shall prosper. But if even the circumstantial parts are despised, the essential will soon be lost. And if ever the essential parts should evaporate, what remains will be dung and dross.

9. It nearly concerns us to understand how the case stands with us at present. I fear wherever riches have increased (exceeding few

are the exceptions) the essence of religion, the mind that was in Christ, has decreased in the same proportion. Therefore I do not see how it is possible, in the nature of things, for any revival of true religion to continue long. For Religion must necessarily produce both Industry and Frugality. And these cannot but produce riches. But as riches increase, so will pride, anger, and love of the world in all its branches.

10. How then is it possible that Methodism, that is, the religion of the heart, though it flourishes now as a green bay tree, should continue in this state? For the Methodists in every place grow diligent and frugal, consequently they increase in goods. Hence they proportionably increase in pride, in anger, in the desire of the flesh, the desire of the eyes, and the pride of life. So, although the form of religion remains, the spirit is swiftly vanishing away.

11. Is there no way to prevent this? This continual declension of pure religion? We ought not to forbid people to be diligent and frugal: we must exhort all Christians to gain all they can and to save all they can, that is, in effect to grow rich. What way then, I ask again, can we take that our money may not sink us to the nethermost hell? There is one way and there is no other under heaven: If those who gain all they can and save all they can, will likewise give all they can, then the more they gain the more they will grow in grace, and the more treasure they will lay up in heaven. London, Aug. 4, 1786.

ON OPINIONS.

Londonderry, May 14th, 1765.

"DEAR SIR,

"Your manner of writing needs no excuse. I hope you will always write in the same manner. Love is the plainest thing in the world. I know this dictates what you write, and what need of ceremony?

You have admirably well expressed what I mean by an opinion, contradistinguished from an essential doctrine. Whatever is compatible with love to Christ and a work of grace, I term an opinion. And certainly the holding particular election and final perseverance is compatible with these. Yet, "What fundamental errors," you ask, "have you opposed with half that fervency as you have these opinions?" I have printed nearly fifty sermons, and only one of these opposes them at all. I preach about eight hundred sermons in a year; and, taking one year with another, for twenty years past I have not preached eight sermons in a year upon the subject. But, "How many of your best preachers have been thrust out because they dissented from you in these particulars ?" Not one, good or bad, was ever thrust out on this account. Two or three (but far from the

best of our preachers,) voluntarily left us, after they had embraced those opinions; but it was of their own mere notion. And two I should have expelled for immoral behaviour, but they withdrew, and pretended "they did not hold our doctrine." Set a mark, therefore, on him that told you that tale, and let his word, for the future, go for nothing.

“Is a man a believer in Jesus Christ, and is his life suitable to his profession?" are not only the main, but the sole inquiries I make in order to his admission into our society. If he is a Dissenter he may be a Dissenter still; but if he is a Churchman, I advise him to continue so, and for many reasons, some of which are mentioned in the tract upon that subject."-A Letter of Wesley's, copied in his Journal, vol. iv., p. 237.

1767, Nov., Monday, 30.-I took coach for Norwich, and in the evening came to Newmarket. Tuesday, December I.-Being alone in the coach, I was considering several points of importance. And thus much appeared clear as the day :

:

1. That a man may be saved who cannot express himself properly concerning imputed righteousness. Therefore to do this is not necessary to salvation.

2. That a man may be saved who has not clear conceptions of it, yea, that never heard the phrase. Therefore clear conceptions of it are not necessary to salvation: yea it is not necessary to salvation to use the phrase at all.

3. That a pious Churchman, who has not clear conceptions, even of justification by faith, may be saved: therefore clear conceptions, even of this, are not necesssary to salvation.

4. That a mystic, who denies justification by faith (Mr. Law, for instance,) may be saved. But if so, what becomes of articulus stantis vel cadentis ecclesia? If so, is it not high time for us

Projicere ampullas et sesquipedalia verba,

and at once to return to the plain word, "He that feareth God and worketh righteousness, is accepted with him.-Wesley's Journal, vol. iv., under date.

CHRISTIAN PERFECTION.

"But how came this opinion into my mind? I will tell you with all simplicity :-In 1725, I met with Bishop Taylor's Rules of Holy Living and Dying. I was struck particularly with the chapter upon Intention, and felt a fixed intention to give myself up to God. In this I was much confirmed soon after by the "Christian Pattern," and longed to give God all my heart. This is just what I mean by perfection now. I sought after it from that hour.

"In 1727, I read Mr. Law's Christian Perfection and Serious Call, and more explicitly resolved to be all devoted to God, in body, soul, and spirit. In 1730 I began to be "homo unius libri," to study, comparitively, no book but the Bible. I then saw in a stronger light

than ever before that only one thing is needful, even faith that worketh, by the love of God and man, all inward and outward holiness; and I groaned to love God with all my heart, and to serve him with all my strength. In January 1, 1733, I preached the sermon on the circumcision of the heart, which contains all that I now teach concerning salvation from all sin, and loving God with an undivided heart. In the same year I printed (the first time I ventured to print anything), for the use of my pupils, "a collection of Forms of Prayer." And in this I spoke explicitly of giving the whole heart, and the whole life to God. This was then, as it is now, my idea of perfection, though I should have started at the word.”— Wesley's Journal, vol. iv., p. 235.

"And with regard to perfection, have not they that hold it the same right to be angry with you for denying it, as you with them for affirming it?

"By Christian Perfection I mean, 1. Loving God with all our heart. Do you object to this? I mean, 2. A heart and life all devoted to God. Do you desire less? I mean, 3. Regaining the whole image of God. What objection to this? I mean, 4. Having all the mind that was in Christ. Is this going too far? I mean, 5. Walking uniformly as Christ walked. And this surely no Christian will object to. If any one mean anything more or anything less by Perfection I have no concern with it."-Wesley's Journal, vol. iv., p. 409.

ON CONSECRATED PLACES.

Sept., 1764, Monday 20.-I went to Canterbury, and opened our new chapel, by preaching, on One thing is needful. How is it that many Protestants, even in England, do not know that no other consecration of church or chapel is allowed, much less required, in England, than the performance of public worship therein. This is the only consecration of any church in Great Britain which is necessary or even lawful. It is true, Archbishop Laud composed a Form of Consecration: but it was never allowed, much less established, in England. Let this be remembered by all who talk so idly of preaching in unconsecrated places.- Wesley's Journal, vol. iv., p. 219.

THE TEMPERANCE MOVEMENT.

OUR present age is a stirring and a hopeful one, whether regarded by the Philosopher, the Patriot, or the Philanthropist. It is characterised, not only by important scientific discoveries, but by the adaptation of the truths thus evoked to human convenience and progress, of which our ancestors never dreamed in their brightest visions. It has seen, and is even now witnessing changes of government, struggles for freedom, overturnings of tyrannies, portentous as they are