bury) having then been destroyed. The clause referring to the extract on baptism is struck out. The reference to the other tracts, however, is retained, though they were not published in the Discipline of

1796.

1812. In 1812 the reference to the plan of education and the Doctrinal Tracts was omitted, the former having been struck from the Discipline, and the latter no longer published in connection with it.

1840. In the last line of the last paragraph (1789) the words "and religious" were inserted after charitable."

The signatures to the Address have, of course, varied from time to time with the changes in the episcopacy. Until 1800 it was signed by "Thomas Coke" and "Francis Asbury." In 1800 and 1804 the name of "Richard Whatcoat" was added. In 1808 and 1812 it was signed by "Francis Asbury" and "William M'Kendree." In 1816 and 1820 by "William M'Kendree, Enoch George," and "Robert R. Roberts." In 1824 and 1828, "Joshua Soule" and "Elijah Hedding" are added. In 1832" Enoch George" omitted, and "James O. Andrew" and "John Emory" added. In 1836 "William M'Kendree" and "John Emory" omitted, and " Beverly Waugh" and "Thomas A. Morris"

added.

CHAPTER I.

SECTION I.

Of the Origin of the Methodist Episcopal Church.

The only notice of the subject in 1784 is contained in the answer to question 3, p. 27. The title is first found in 1792, but the substance of the section is contained in the Discipline of 1789, sections three and four, as follows:

1789. "SEC. 3. On the Nature and Constitution of our Church.

"We are thoroughly convinced that the Church of England, to which we have been united, is deficient in several of the most important parts of Christian discipline; and that (a few ministers and members excepted) it has lost the life and power of religion. We are not ignorant of the spirit and design it has ever discovered in Europe, of rising to pre-eminence and worldly dignities by virtue of a national establishment, and by the most servile devotion to the will of temporal governors and we fear the same spirit will lead the same Church in these United States (though altered in its name) to similar designs and attempts, if the number and strength of its members will ever afford a probability of success; and particularly to obtain a national establishment, which we cordially abhor as the great bane of truth and holiness, and consequently a great impediment to the progress of vital Christianity.

"For these reasons we have thought it our duty to form ourselves into an independent church. And as the most excellent mode of church government, according to our maturest judgment, is that of a moderate episcopacy, and as we are persuaded that the uninterrupted succession of bishops from the apostles can be proved neither from Scripture nor antiquity, we therefore have constituted ourselves into an Episcopal Church, under the direction of bishops, elders, deacons, and preachers, according to the forms of ordination annexed to our Prayer-book, and the regulations laid down in this Form of Discipline."

"SEC. 4. On constituting of Bishops, and their Duty. "Quest. 1. What is the proper origin of the Episcopal authority in our church?

"Ans. In the year 1784 the Rev. John Wesley, who, under God, has been the father of the great revival of religion now extending over the earth by the means of the Methodists, determined, at the intercession of multitudes of his spiritual children on this con

tinent, to ordain ministers for America, and for this purpose sent over three regularly-ordained clergy; but preferring the Episcopal mode of church government to any other, he solemnly set apart, by the imposition of his hands and prayer, one of them, namely, Thomas Coke, doctor of civil law, late of Jesus College, in the University of Oxford, for the episcopal office; and having delivered to him letters of episcopal orders, commissioned and directed him to set apart Francis Asbury, then general assistant of the Methodist Society in America, for the same Episcopal office, he, the said Francis Asbury, being first ordained deacon and elder. In consequence of which, the said Francis Asbury was solemnly set apart for the said Episcopal office by prayer and the imposition of the hands of the said Thomas Coke, other regularly-ordained ministers assisting in the sacred ceremony. At which time the General Conference held at Baltimore did unanimously receive the said Thomas Coke and Francis Asbury as their bishops, being fully satisfied of the validity of their Episcopal ordination."

1792. These sections were condensed into one, with the present title and number. Section 3, of 1789, was struck out, and the following paragraph substituted:

"The preachers and members of our society, in general, being convinced that there was a great deficiency of vital religion in the Church of England in America, and being in many places destitute of the Christian sacraments, as several of the clergy had forsaken their churches, requested the late Řev, John Wesley to take such measures, in his wisdom and prudence, as would afford them suitable relief in their distress."

The remainder of the section reads as in the answer of section 4, 1789, except that the first sentence begins:-"In consequence of this our venerable friend, who, under God, had been the father of the great revival of religion now extending over the earth, by the means

of the Methodists, determined to ordain ministers for America; and for this purpose, in the year 1784, sent over, &c. ;" and after the other titles of Dr. Coke it is added "and a presbyter of the Church of England."

SECTION II.

Articles of Religion.

THE Articles of Religion were originally prepared by Mr. Wesley, and printed in "the Sunday Service" which he sent over to America. They were not incorporated into the body of the Discipline until 1790, when they constituted the thirty-fifth section. In 1791 they were the thirty-sixth section, and in 1792 they took their present place as the second section.

1784. The original articles are here compared with the Thirty-nine Articles of the Church of England, on the same plan that the first Discipline was compared with the Large Minutes.*

"I. Of Faith in the Holy Trinity.

"There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker and Preserver of all things both visible and invisible. And in unity of this Godhead there are1 three Persons of one substance, power, and eternity; the Father, the Son, and the Holy Ghost.

"II. Of the Word, or Son of God, who was made very Man.

"The Son, who is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, of one substance with the Father, took

* See page 25.
a" which."-Ib.

1 66 be."-Thirty-nine Articles.
3" which."-Ib

man's nature in the womb of the blessed Virgin, [of her substance ;] so that two whole and perfect natures, that is to say, the Godhead and manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very man, who truly suffered, was crucified, dead, and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for actual sins of men.

[" (III.) Of the going down of Christ into Hell.

"As Christ died for us, and was buried; so also is it to be believed that he went down into hell.]

"III. (IV.) Of the Resurrection of Christ.

"Christ did truly rise again from the dead, and took again his body, with [flesh, bones, and] all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day.

“IV. (V.) Of the Holy Ghost.

"The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God.

"V. (VI.) Of the Sufficiency of the Holy Scriptures for Salvation.

66

Holy Scripture containeth all things necessary to salvation so that whatsoever is not read therein, or1 may be proved thereby, is not to be required of any man, that it should be believed as an Article of the Faith, or be thought requisite or necessary to salvation. In the name of the Holy Scripture we do understand those canonical Books of the Old and New Testament, of whose authority was never any doubt in the church.

1 "nor."-Thirty-nine Articles.