world; and looking that men should say all manner of evil of them falsely, for their Lord's sake.

6. It is expected of all who desire to continue in these societies, that they should shew forth to their brethren that they desire salvation.

Thirdly, by attending upon all the ordinances of God; such as the public worship; the ministry of the word either read or expounded; the Supper of the Lord; family and private prayer; searching, and fasting or abstinence.

7. These are the general rules of our societies, all which we are taught of God to observe, even in his written word, the only rule, and the sufficient rule, both of our faith and practice; and all these we know his spirit writes on every truely awakened heart. If there be any among us who observes them not, who habitually breaks any one of them, let it be made known unto them who watch over that soul, as they 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.

The Methodists, of whom we are still speaking, in general terms, have in some places as in Tottenham-Court-Road, built alms-houses for their most destitute poor; but still they have a great many in the common workhouses. They have also at several times raised considerable sums for the relief of foreign Protestants; and their works of love during the late war, will ever be remembered to their ho

nour.

We shall conclude this general history of the Methodists with another quotatiom from Mr. Wesley, in answer to the current report of his receiving great emoluments from his situation, as being at the head of a religious body of people.

"But, perhaps, you have heard that we regard no church at all; that gain is the true spring of all our actions, that I, in particular, am well paid for my work, having thirteen thousand pounds a year at the Foundery alone, over and above what I have from Bristol, Kingswood, Newcastle, and other parts: and that whoever survives me, will find I have made a good use of my time, for I shall not die a beggar.

I freely own, this is one of the best devised objections which has ever yet been made, because it not only puts us upon proving a negative, which is seldom an easy task, but also one of such a nature as scarce admits of any demonstrative evidence at all. But for such proof as the nature of the thing will admit of, I appeal to the manner of my life from the beginning. Ye who have seen it, and not with a

friendly eye, for these twelve or fourteen years last past, or for any part of that time, have you ever seen any thing like the love of gain therein? Did I not continually remember the words of the Lord Jesus, "It is more blessed to give than to receive." Ye of Oxford, do you not know these things are so? What gain did I seek among you? Of whom did I take any thing? From whom did I covet silver, or gold, or apparel? To whom did I deny any thing which I had, even to the hour I departed from you?

Ye of Epworth and Wroote, among whom I ministered for nearly the space of three years, What gain did I seek among you? Or of whom did I take or covet any thing? Ye of Savannah and Fredrica, among whom God afterwards proved me, and shewed me what was in my heart, what gain did I seek among you? Of whom did I take any thing? Or whose food or apparel did I covet, for silver or gold ye had none: not more than I myself for months when I was in hunger and nakedness. Ye yourselves, and the God and father of our Lord Jesus Christ, know that I lie not."

Whatever truth may be in what Mr. Wesley here insinuates, by making appeals in writing, is not our business to determine; but certainly he took the worst of all methods to prove a negative. A negative can be well supported by granting one half of the positive.

Thus every Methodist will admit that Mr. Weslen receives considerable sums annually. Might not he have acknowledged this, and convinced the public that it was spent in works of piety and charity. Had he done so, he would have proved a negative, though not perhaps to the satisfaction of some strict enquirers.

The giving the clergy, of any denomination, money to bestow upon the poor, is one of those weaknesses in human nature, which helped to form, and contiuues to support, popery. If a man is in possession of money, and has a heart capable of parting with some of it for the use of his fellow creatures, he ought, for two reasons, to be the donor himself. First, because he should know the person whom he relieves; and secondly, that he may keep himself from pride, by concealing his charity as much as possible.

The author of this work knew a lady of high rank, and of a charitable disposition. As is common in such cases, she was frequently beset by the clergy, who were constantly representing to her the state of the poor, and begging money for their relief. Her constant answer was, "I will speak to whom I relieve, send them to me."

But

But to go on with what Mr. Wesley advances further in his defence.

"But, it is said, things are fairly altered now. I cannot complain of wanting any thing; having the yearly income of the bishop of London, over and above what I gain at other places." At what other places, my friends? inform yourself a little better, and you will find, that both at Newcastle, Bristol, and Kingswood, the only places, beside London, where any collection at all is made, the money collected is both received and expended by the stewards of those several societies, and never comes into my hands at all, neither first nor last. And you, or any who desire it, shall read over the accounts kept by any of these stewards, and see with your own eyes, that by all these societies I gain just as much as you do.

The case in London stands thus. In November 1739, two gentlemen, then unknown to me, Mr. Ball and Mr. Watkins, came and desired me once and again, to preach in a place called the Foundery near Moorfields. With much reluctance I at length complied. I was soon after pressed to take that place into my own hands. Those who were most earnest therein, lent me the purchase-money, which was one hundred and fifteen pounds. Mr. Watkins and Mr. Ball then delivered me the names of several subscribers, who offered to pay, some four, or six, some ten shilling a year towards the re-payment of the purchase-money, and the putting the buildings into repair. This amounted one year to near two hundred pounds, the second to about one hundred and forty, and so the last.

The united society begun a little after, whose weekly contributions, chiefly for the poor, is received and expended by the stewards, and comes not into my hands at all. But there is also a quarterly subscription of many of the society, which is nearly equal to that above mentioned.

You can never reconcile it with any degree of common sense, that a man who wants nothing, who has already all the necessaries, all the conveniences, nay, and many of the superfluities of life, and these not only independent of any one, but less liable to contingencies than even a gentleman's freehold estate, that such an one should calmly and deliberately throw up his ease, most of his friends, his reputation, and that way of life, which of all others is most agreeable both to his natural temper, and education: that he should toil day and night, spend all his time and strength, knowingly destroy a firm constitution, and hasten into weakness, pain, diseases, death, to gain a debt of six or seven hundred pounds!

But supposing the balance on the other side, let me ask you one plain question, "For what gain, setting conscience aside, will you be obliged to act thus? to live exactly as I do? For what price will you preach, and that with all your might, not in an easy, indolent, fashionable way, eighteen or nineteen times every week? and this throughout the year. What shall I give you to travel seven or eight hundred miles, in all weathers, every two or three months? For what salary will you abstain from all other diversions, than the doing good and praising God? I am mistaken if you would not prefer strangling to such a life as this is, even with thousands of gold and silver."

From what is here advanced by Mr. Wesley, nothing conclusive can be drawn. In all disputed points, we are to hear both parties. We are not to be led away by the assertions of an individual, nor by all the opposition made by an adversary. It is certain, that much abuse has been poured out upon the people called Methodists. That some part of it

the concluding part of this narrative; that the greatest part is false, will appear to every unprejudiced reader. If some of the Methodists are uncircumspect, we can only say, that their religion does not teach them to be so. This will appear the more evident,

9 H

evident, if we consider what they themselves have written concerning their original, and which we shall deliver in their own words.

A short History of those Doctrines which are stiled Methodism.

1. It is not easy to reckon up the vaious accounts which have been given of the people called Methodists: Very many of them as far remote from truth, as that given by the good gentleman in Ircland. "Methodists! Aye, they are the people, who place all their religion in waring long beards."

2. Abundance of the mistakes which are current concerning them, have undoubtedly sprung from this: Men lump together under this general name many who have no manner of connection with each other: Aad then whatever any of these speaks or does, is of course imputed to all.

3. The following short account may prevent persons of a calm and candid disposition from doing this: although men of a warm or prejudiced spirit will do just as they did before. But let it be observed, this is not designed for a defence of the Methodists, so called, or any part of them It is a bare relation of a series of naked facts, which alone may remove abundance of misunderstandings.

In November 1729, four young gentlemen of Oxford, Mr. John Wesley, fellow of Lincolncollege, Mr. Charles Wesley, student of Christchurch, Mr. Morgon, commoner of Christ-church, and Mr. Kirkham, of Merton College, began to spend some evenings in a week together, in reading, chiefly the Greek testament. The next year, two or three of Mr. John Wesley's pupils desired the liberty of meeting with them; and afterwards one of Mr. Charles Wesley's pupils. It was in 1732 that Mr. Ingham, of Queen's College, and Mr. Broughton, of Exeter, were added to their number. To these, in April, was joined Mr. Clayton, of Brazen-nose, with two or three of his pupils. About the same time Mr. James Hervey was permitted to meet with them, and in 1735, Mr. Whitefield.

5. The exact regularity of their lives, as well as studies, occasioned a young gentleman of Christchurch to say, "Here is a new set of Methodists sprung up: Alluding to some ancient physicians who were so called. The name was new and quaint: So it took immediately, and the Methodists were known all over the university.

6. They were all zealous members of the church of England, not only tenacious of all her doctrines, 30 far as they knew them, but of all her discipline, to the minutest circumstance. They were likewise zealous observers of all the university-statutes, and that for conscience sake, But they observed neither these nor any thing else any further than they conceived it was bound upon them by their own book, the bible; it being their own desire and design to be downright Bible-Christians: Taking the Bible, as interpreted by the primitive church and our own, for their whole and sole rule.

7. The one charge then advanced against them was, that they were righteous overmuch; that they were abundantly too scrupulous, and too strict, carrying things to great extremes. In particular, that they laid too much stress upon the rubrics and canons of the church; that they insisted too much on observing the statutes of the university; and that they took the sciptures in too strict and literal a sense; so that if they were right, few indeed would be saved.

8. In October 1735, Messrs. John and Charles Wesley, and Mr. Ingham, left England, with a design design to go and preach to the Indians in Georgia. But the rest of the gentlemen continued to meet, till one and another was ordained and left the university. By which means, in about two years time, scarce any of them were left.

9. In February 1738, Mr. Whitefield went over to Georgia, with a design to assist Mr. John Wes ley; but Mr. Wesley just then returned to England. Soon after he had a meeting with Messrs. Ingham, Stonhouse, Hall, Hutchins, Kinchin, and a few other clergymen, who all appeared to be of one heart as well as of one judgment, resolved to be bible Christians at all events, and wherever they were, to preach with all their might, plain, old, BibleChristianity.

10. They were hitherto perfectly regular in all things, and zealously attached to the church of England. Meantime they began to be convinced, that by grace we are saved through faith; that justification by faith was the doctrine of the church, as well as of the bible. As soon as they believed, they spake, salvation by faith being now their standing topic. Indeed, this implied three things, 1. That men are all by nature dead in sin, and consequently children of wrath. 2. That they are justified by faith alone. 3. That faith produces inward and outward holiness. And these points they insisted on, day and night. they became popular preachers. tions were large wherever they

In a short time, The congregapreached. The form er

former name was then revived. And all these gentlemen, with their followers, were intitled Methodists.

11. In March 1741, Mr. Whitefield being returned to England, entirely separated from Mr. Wesley and his friends, "Because they did not hold the decrees." Here was the first breach, which warm men persuaded Mr. Whitefield to make, merely for a difference of opinion. Those indeed who believed Universal Redemption, had no desire at all to separate. But those who held Particular Redemption, would not hear of any accommodation, being determined to have no fellowship with men that "were in so dangerous errors." So there were now two sorts of Methodists, so called; those for Particular, and those for General, Redemption.

12. Not many years passed, before William Cudworth and Jamie Relly separated from Mr. Whitefield. These were properly Antinomians, absolute, avowed enemies to the law of God, which they never preached or professed to preach, but termed all Legalists who did. With them, preaching the law was an abomination. They had nothing to do with the law. They would preach Christ, as they called it; but without one word of holiness or good works. Yet these were still denominated Methodists, although differing from Mr. Whitefield, both in judgment and practice, abundantly more than Mr. Whitefield did from Mr. Wesley.

13. In the mean time, Mr. Venn and Mr. Romaine began to be spoken of: And not long after, Mr. Madan and Mr. Berridge, with a few other clergymen, who, although they had no connection with each other, yet preaching salvation by faith, and endeavouring to live accordingly, to be BibleChristians, were soon included in the general name of Methodists. And so indeed were all others who preached salvation by faith, and appeared more serious than others. Some of these were quite regular in their manner of preaching: Some were quite irregular, though not by choice; but necessity was laid upon them; they must preach irregularly, or not at all: And others were between both; regular in most though not in all particulars.

14. In 1762, George Bell, and a few other persons, began to speak great words. In the latter end of the year, they foretold, that the world would be at an end on the 28th of February. Mr. Wesley, with whom they were then connected, withstood them in public and private. This they would not. endure: So, in January and February 1763, they separated from him, under the care of Mr. Max

But still

field, one of Mr. Wesley's preachers. Mr, Maxfield and his adherents, even the wildest. Enthusiasts among them, go under the general name of Methodists, and so bring a scandal upon those with whom they have no connection.

15. At present, those who remain with Mr. Wesley, are mostly church of England men. They love her articles, her homilies, her liturgy, her discipline, and unwillingly vary from it in any instance. Meantime, all who preach among them. declare, We are all by nature children of wrath. But by grace we are saved through faith: Saved both from the guilt and from the power of sin. They endeavour to live according to what they preach, to be plain, Bible-Christians. And they meet together at convenient times, to encourage one another therein. They tenderly love many that are Calvinists, though they do not love their opinions. Yea, they love the Antinomians themselves, but it is with a love of compassion only, for they hate their doctrines with a perfect hatred; they abhor them as they do hell-fire: being convinced that nothing can so effectually destroy all faith, all holiness, and all good works.

16. With regard to these, Mr. Relly and his adherents, it would not be strange, if they should grow into reputation. For they will never shock the world, either by the harshness of their doctrine, or the singularity of their behaviour. But let those who determine both to preach and live the gospel, expect that men will say all manner of evil of them. The servant is not above his master, nor the disciple above his Lord. If then they have cailed the master of the house Beelzebub, how much more them of his household? It is their duty indeed, as lieth in them, to live peaccably with all men. when they labour after peace, they will make themselves ready for battle. It is their constant endeavour, to please all men, for their good, to edification. But yet they know, it cannot be done. They remember the word of the Apostle, If I yet please men, I am not the servant of Christ. They go on therefore, through honour and dishonour, through evil report and good report: Desiring only, that their master may say in that day, "Servants of God, well done."

But

As these people are extremely numerous in Ergland; as there are undoubtedly among them many men of real piety; and as Mr. Wesley has declared himself to be an Arminian, we must here take notice of what he says on that subject.

We have already taken notice of the Arminian Presbyterians, but their notions are not the same. with those of Mr. Wesley. Mr. Wesley's notions

are

are the same as those taught by Arminius himself; and we must acknowledge he has defined them in a clear as well as a judicious manner.

1. To say, "This man is an Arminian," has the same effect on many hearers, as to say, "This is a mad dog." It puts them into a fright at once: They run away from him with all speed and diligence: And will hardly stop, unless it be to throw a stone at the dreadful, and mischievous animal.

2. The more unintelligible the word is, the better it answers the purpose. Those on whom it is fixt, know not what to do: Not understanding what it means, they cannot tell, what defence to make, or how to clear themselves from the charge. And it is not easy to remove the prejudice, which others have imbibed, who know no more of it, than that it is, something very bad, if not all that is bad!

3. To clear the meaning therefore of this ambiguous term, may be of use to many: To those who so freely pin this name upon others, that they may not say what they do not understand: To those that hear them, that they may be no longer abused. by men, saying they know not what: And to those upon whom the name is fixt, that they know how to answer for themselves.

4. It may be necessary to observe, first, that many confound Arminians with Arians. But this is entirely a different thing: the one has no resemblance to the other. An Arian is one who denies the godhead of Christ: We scarce need say, the supreme, eternal godhead; because there can be no God but the supreme, eternal God, unless we will make two Gods, a great God and a little one. Now none have ever more firmly believed, or more strongly asserted the godhead of Christ, than many of the, so called, Arminians have done; yea, and do at this day. Arminianism therefore, whatever it be, is totally different from Arianism.

5. The rise of the word was this, Jame Harmens, in Latin, Jacobus Arminius, was first one of the ministers of Amsterdam, and afterwards professor of divinity at Leyden. He was educated at Geneva; but in the year 1591, began to doubt of the principles which he had till then received. And being more and more convinced that they were wrong, when he was vested with the professorship, he publicly taught what he believed the truth, till the year 1609 he died in peace. But a few years after his death, some zealous men, with the prince of Orange at their head, furiously assaulted all that held what were called his opinions, and having procured them to be solemnly con

demned, in the famous synod of Dort, not so numerous or learned, but full as impartial as the, council or synod of Trent, some were put to death, some banished, some imprisoned for life, all turned out of their employments, and made incapable of holding any office either in church or state.

6. The errors charged upon these, usually.termed Arminians, by their opponents are five: 1. That they deny original sin. 2. That they deny justification by faith. 3. That they deny absolute predestination. 4. That they deny the grace of God to be irresistible. And 5. That they affirm, a believer fall from grace.

may

With regard to the two first of these charges, they plead not guilty. They are entirely false. No man that ever lived, even John Calvin himself, even asserted either original sin or justification by faith, in more strong, more clear and express terms, than Arminius has done. These two points therefore are to be set out of the question: In these both parties agree. In this respect there is not an hair's breadth difference between Mr. Wesley and Mr. Whitefield.

7. But there is an undeniable difference between the Calvinists and Arminians, with regard to the three other questions. Here they divide: The former believe absolute, the latter only conditional predestination. The Calvinists hold, 1. God has absolutely decreed, from all eternity, to save such and such persons, and no others, and that Christ died for these, and none else. The Arminians hold, God has decreed from all eternity, touching all that have the written word, He that believeth, shall be saved: He that believeth not, shall be condemned. And in order to this, Christ died for all, all that were dead in trespasses and sins: that is, for every child of Adam, since in Adam all died.

8. The Calvinists hold, secondly, That the saving grace of God is absolutely irresistible: That no man is any more able to resist it, than to resist the stroke of lightening. The Arminians hold, that although there may be some moments wherein the grace of God acts irresistibly, yet in general any man may resist, and that to his eternal ruin, the grace whereby it was the will of God, he should have been eternally saved.

9. The Calvinists hold, thirdly, That a true believer in Christ, cannot possibly fall from grace. The Arminians hold, that a true believe may make shipwreck of faith and a good conscience: That he may fail, not only foully, but finally, so as to perish for ever.

10. Indeed