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And now on to Mr. Wesley...
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 connection 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.
4. 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.
Whitfield.
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 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, 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 anything else any
further than they conceived it was bound upon them by their 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.
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 Messrs. Ingham, Stonehouse,
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 entitled 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.
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 Bridge with each other, yet
preaching salvation by faith, and endeavoring 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 neighbors. 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, 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 he
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 behavior. 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 household?" It is their duty,
indeed, "as much as lieth in them, to live peaceably with all men." But
when they labor after peace, the world will "make themselves ready for
battle." It is their constant endeavor 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 honor and dishonor,
through evil report and good report;" desiring only, that their Master
may say in that day, "Servants of God, well done!"
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