account?” I answer: A _Methodist_ is one, who has _the love of God shed
abroad in his heart, by the Holy Ghost given unto him_: one who _loves
the Lord his God with all his heart, and with all his soul, and with
all his mind, and with all his strength_. God is the joy of his heart,
and the desire of his soul: which is constantly crying out, “_Whom have
I in heaven but thee, and there is none upon earth that I desire beside
thee!_ My God and my all! Thou art the strength of my heart and my
portion for ever!”
6. He is therefore happy in God, yea always happy, as having in him
_a well of water springing up into everlasting life, and overflowing
his soul with peace and joy. Perfect love_ having now _cast out fear_,
he _rejoices evermore_. He _rejoices in the_ Lord _always_, even _in_
God _his Saviour_: and in the Father, _through our_ Lord Jesus Christ,
_by whom he hath now received the atonement. Having_ found _redemption
thro’ his blood, the forgiveness of his sins_, he cannot but rejoice,
whenever he looks back on the horrible pit out of which he is delivered,
when he sees _all his transgressions blotted out as a cloud, and his
iniquities as a thick cloud_. He cannot but rejoice, whenever he looks
on the state wherein he now is, _being justified freely, and having
peace with God, through our Lord Jesus Christ_. For _he that believeth
hath the witness_ of this _in himself_: being now _the Son of God by
faith: because he is a son, God hath sent forth the Spirit of his Son
into his heart, crying, Abba Father!_ And _the Spirit itself beareth
witness with his Spirit, that he is a child of God_. He rejoiceth
also, whenever he looks forward, _in hope of the glory that shall
be revealed_: yea, this his joy is full, and all his bones cry out,
_Blessed be the God and Father of our Lord Jesus Christ, who according
to his abundant mercy hath begotten_ me _again to a living hope――of an
inheritance incorruptible, undefiled and that fadeth not away, reserved
in heaven for_ me.
7. And he who hath this _hope_, thus _full of immortality, in every
thing giveth thanks_: as ♦knowing that _this_ (whatsoever it is) _is
the will of God in Christ Jesus concerning him_. From him therefore he
_chearfully_ receives all, saying, _Good is the will of the Lord_: and
whether the Lord giveth or taketh away, equally _blessing the name of
the Lord_. For he hath _learned in whatsoever state he is, therewith
to be content_. He knoweth _both how to be abased; and how to abound.
Every where and in all things he is instructed, both to be full and to
be hungry, both to abound and suffer need._ Whether in ease or pain,
whether in sickness or health, whether in life or death, he giveth
thanks from the ground of the heart to him, who orders it for good:
knowing that as _every good gift cometh from above_, so none but good
can come _from the Father of lights_, into whose hand he has wholly
committed his body and soul, as into the hands of a faithful Creator.
He is therefore _careful_ (anxiously or uneasily) _for nothing_: as
having _cast all his care on him that careth for him_, and _in all
things_ resting on him, after _making his request known to him with
thanksgiving_.
♦ “know-that” replaced with “knowing that”
8. For indeed he _prays without ceasing_. It is given him _always to
pray and not to faint_. Not that he is always in the house of prayer:
though he neglects no opportunity of being there. Neither is he always
on his knees, although he often is, or on his face, before the Lord
his God. Nor yet is he always crying aloud to God, or calling upon him
in words. For many times _the Spirit maketh intercession for him with
groans that cannot be uttered_: but at all times the language of his
heart is this, “Thou brightness of the eternal glory, unto thee is my
♦heart, though without a voice, and my silence speaketh unto thee.” And
this is true prayer, and this alone. But his heart is ever lifted up to
God, at all times and in all places. In this he is never hindered, much
less interrupted by any person or thing. In retirement, or company,
in leisure, business or conversation, his heart is ever with the Lord.
Whether he lie down or rise up, God _is in all his thoughts; he walks
with_ God continually, having the loving eye of his mind still fixed
upon him, and every where _seeing him that ♠is invisible_.
♦ “mouth” replaced with “heart” per Errata
♠ “in” replaced with “is”
9. And while he thus always exercises his love to God, by praying
without ceasing, rejoicing evermore and in every thing giving thanks,
this commandment is written in his heart, that he who loveth God, love
his brother also. And he accordingly loves his neighbour as himself;
he loves every man as his own soul. His heart is full of love to all
mankind, to every child of _the Father of the Spirits of all flesh_.
That a man is not personally known to him, is no bar to his love: no,
nor that he is known to be such as he approves not, that he repays
hatred for his goodwill. For he _loves his enemies_, yea and the
enemies of God: _the evil and the unthankful_. And if it be not in his
power to do good to them that hate him, yet he ceases not to pray for
them, though they continue to spurn his love, and still _despitefully
use him and persecute him_.
10. For he is _pure in heart_. The love of God has purified his heart
from all revengeful passions, from envy, malice, and wrath, from every
unkind temper or malign affection. It hath cleansed him from pride and
haughtiness of spirit, whereof alone cometh contention. And he hath
now put on bowels of mercies, kindness, humbleness of mind, meekness,
long-suffering: so that he _forbears and forgives, if he had a quarrel
against any; even as God in Christ hath forgiven him_. And indeed all
possible ground for contention, on his part, is utterly cut off. For
none can take from him what he desires; seeing he _loves not the world,
nor_ any _of the things of the world_; being now _crucified to the
world, and the world crucified to him_; being dead to all that is in
the world, both to _the lust of the flesh, the lust of the eye, and the
pride of life_. For _all his desire is unto_ God and to the remembrance
of his name.
11. Agreeable to this his one desire, is the one design of his life,
namely, _not to do his own will, but the will of him that sent him_.
His one intention at all times and in all things is, not to please
himself, but him whom his soul loveth. He has a single eye. And because
_his eye is single, his whole body is full of light_. Indeed where the
loving eye of the soul is continually fixed upon God, there can be no
darkness at all, _but the whole is light; as when the bright shining of
a candle doth enlighten the house_. God then reigns alone. All that is
in the soul is holiness to the Lord. There is not a motion in his heart,
but is according to his will. Every thought that arises points to him,
and is in obedience to the law of Christ.
12. And the tree is known by its fruits. For as he loves God, so he
keeps his commandments: not only some, or most of them, but all, from
the least to the greatest. He is not content to _keep the whole law,
and offend in one point_; but has in all points, _a conscience void
of offence, towards God and towards man_. Whatever God has forbidden,
he avoids; whatever God hath enjoined, he doth; and that whether it
be little or great, hard or easy, joyous or grievous to the flesh. _He
runs the way of |God|’s commandments_, now he hath set his _heart at
liberty_. It is his glory so to do; it is his daily crown of rejoicing,
_to do the will of_ God _on earth, as it is done in heaven_; knowing it
is the highest privilege of _the angels of_ God, _of those that excel
in strength, to fulfil his commandments, and hearken to the voice ♦of
his word_.
♦ inserted “of”
13. All the commandments of God he accordingly keeps, and that with all
his might. For his obedience is in proportion to his love, the source
from whence it flows. And therefore, loving God with all his heart, he
serves him with all his strength. He continually presents his soul and
body, a living sacrifice, holy, acceptable to God; entirely and without
reserve devoting himself, all he has, and all he is, to his glory. All
the talents he has received, he constantly employs, according to his
master’s will; every power and faculty of his soul, every member of his
body. Once he _yielded_ them _unto sin_ and the devil, _as instruments
of unrighteousness_: but now, _being a live from the dead, he yields_
them all, _as instruments of righteousness unto_ God.
14. By consequence, whatsoever he doth, it is all to the glory of
God. In all his employments of every kind, he not only _aims_ at this,
(which is implied in having a single eye) but actually _attains_ it.
His business and refreshments, as well as his prayers, all serve this
great end. Whether he sit in his house or walk by the way, whether he
lie down or rise up, he is promoting in all he speaks or does, the one
business of his life: whether he put on his apparel, or labour, or eat
and drink, or divert himself from too wasting labour, it all tends to
advance the glory of God, by peace and good will among men. His one
invariable rule is this, _Whatsoever ye do in word or deed, do it all
in the name of the_ Lord Jesus, _giving thanks to God and the Father by
him_.
15. Nor do the customs of the world at all hinder his _running the race
that is set before him_. He knows, that vice does not lose its nature,
though it becomes ever so fashionable; and remembers, that _every man
is to give an account of himself to_ God. He cannot therefore, _follow
even a multitude to do evil_. He cannot _fare sumptuously every day_,
or _make provision for the flesh to fulfil the lusts thereof_. He
cannot _lay up treasures upon earth_, ♦any more than he can take fire
into his bosom. He cannot _adorn himself_ (on any pretence) _with gold
or costly apparel,――he_ cannot join in, or countenance any diversion,
which has the least tendency to vice of any kind. He cannot _speak
evil_ of his neighbour, ♠any more than he can lie, either for God or
man. He cannot utter an unkind word of any one; for love keeps the door
of his lips. He cannot speak _idle words: no corrupt communication_
ever _comes out of his mouth_, as is all that _which is_ not _good, to
the use of edifying_, not _fit to minister grace to the hearers_. But
_whatsoever things are pure, whatsoever things are lovely, whatsoever
things are_ justly _of good report_, he thinks, and speaks, and acts,
_adorning the gospel of our_ Lord Jesus Christ _in all things_.
♦ “no” replaced with “any” per Errata
♠ “no” replaced with “any” per Errata
16. Lastly, As he has time, he _does good unto all men_; unto
neighbours and strangers, friends and enemies. And that in every
possible kind; not only to their bodies, by _feeding the hungry,
cloathing the naked, visiting those that are sick or in prison_; but
much more does he labour to do good to their souls, as of the ability
which God giveth: to awaken those that sleep in death: to bring those
who are awakened to the atoning blood, that _being justified by_ faith,
they may have _peace with_ God, ♦and to provoke those who have peace
with God to abound more in love and in good works. And he is willing
to _spend and be spent herein_, even _to be offered up on the sacrifice
and service of their faith_, so they may _all come unto the measure of
the stature of the fullness of_ Christ.
♦ insert “and to provoke those who have peace with God,”
per Errata
17. These are the _principles_ and _practices_ of our _sect_, these
are the _marks_ of a true _Methodist_. By these alone do those, who are
in derision so called, desire to be distinguished from other men. If
any man say, “Why these are only the common, fundamental principles
of Christianity!” _Thou hast said_: so I mean; this is the very truth;
I know they are no other; and I would to God both thou and all men
knew, that I, and all who follow my judgment, do vehemently refuse to
be distinguished from other men, by any but the common principles of
Christianity. The plain, old Christianity that I teach, renouncing
and detesting all other marks of distinction. And whosoever _is_ what
I _preach_ (let him be called what he will; for names change not the
nature of things) he is a Christian, not in _name_ only, but in _heart_
and in _life_. He is inwardly and outwardly conformed to the will of
God, as revealed in the written word. He thinks, speaks, and lives
according to the method laid down in the revelation of Jesus Christ.
His soul is renewed after the image of God, in righteousness and in all
true holiness. And having the mind that was in Christ, he so walks as
Christ also walked.
18. By these _marks_, by these fruits of a living faith, do we labour
to _distinguish_ ourselves from the unbelieving world, from all those
whose minds or lives are not according to the gospel of Christ. But
from real Christians, of whatsoever denomination they be, we earnestly
desire not to be distinguished at all: not from any, who sincerely
follow after what they know they have not yet attained. No: whosoever
doth the will of my Father which is in heaven, the same is my brother,
and sister and mother. And I beseech you brethren, by the mercies of
God, that we be in no wise divided among ourselves. Is thy heart right,
as my heart is with thine? I ask no farther question. If it be, give me
thy hand. For opinions, or terms, let us not destroy the work of God.
Dost thou love and serve God? It is enough. I give thee the right hand
of fellowship. If there be any consolation in Christ, if any comfort of
love, if any fellowship of the Spirit, if any bowels and mercies: let
us strive together for the faith of the gospel; walking worthy of the
vocation wherewith we are called; with all lowliness and meekness, with
long-suffering, forbearing one another in love, endeavouring to keep
the unity of the Spirit, in the bond of peace: remembring, there is
one body, and one spirit, even as we are called with one hope of our
calling: _one Lord, one faith, one baptism; one God and Father of all,
who is above all, and through all, and in you all_!
A short HISTORY of METHODISM.
1. IT is not easy to reckon up the various 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 _Ireland_.
“_Methodists!_ Ay, they are the people, who place all religion in
_wearing 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 connexion with each other: and 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 _Lincoln_-College, Mr. _Charles Wesley_, student
of _Christ-Church_, Mr. _Morgan_, 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 _Christ-church_ to say, “Here is a new set of
_Methodists_ sprung up:” alluding to some antient 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, so 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 that one
book, _the bible_; it being their one 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 scriptures in too strict and literal a sense:
so that if they were right, _few_ indeed would _be saved_.
♦ “abundanly” replaced with “abundantly”
8. In _October 1735_, Mr. _John_ and _Charles Wesley_, and Mr. _Ingham_,
left _England_, with a 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 Wesley_; but Mr. _Wesley_ just then
returned to _England_. Soon after he had a meeting with Mess. _Ingham_,
_Stonhouse_, _Hall_, _Hutchings_, _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, Bible-Christianity.
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. In a short time, they became popular preachers.
The congregations were large wherever they preached. The 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 he 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.
♦ “Whitfield” replaced with “Whitefield”
12. Not many years passed, before _William Cudworth_ and _James 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 either 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 connexion with
each other, yet preaching _salvation by faith_, and endeavouring to
live accordingly, to be _Bible Christians_, 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 their
neighbours. 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 both in public and
private. This they would not endure: so, in _January_ and _February_,
1763, they separated from him. Soon after Mr. _Maxfield_, one of Mr.
_Wesley_’s preachers and several of the people left Mr. _Wesley_: but
still Mr. _Maxfield_, and his adherents, go under the general name of
_Methodists_.
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 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 to 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 called the master of the house
Beelzebub, how much more them of his houshold?_ It is their duty
indeed, _as much as lieth in them, to live peaceably with all men_.
But when they labour after peace, the world 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.”
_The End of the_ Fifteenth _Volume_.
_To the_ SUBSCRIBERS.
In this volume is given a sheet extraordinary, on account of there
being one less in the last. And as it will unavoidably happen sometimes,
that a volume must be concluded a few pages short of the number
proposed, on account of ending with a tract, yet the deficiency will be
constantly made up when opportunity serves, in the course of the work.
ERRATA, Volume XV.
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