Episcopal Methodism, as it was, and is ; or, An account of the origin, progress, doctrines, church polity, usages, institutions, and statistics, of the Methodist Episcopal church in the United States.

Front matter

AS IT WAS, AND IS;

OR,

AN ACCOUNT OF THE ORIGIN, PROGRESS, DOCTRINES, CHURCH POLITY, USAGES, INSTITUTIONS, AND STATISTICS,

Preface

The only apology which the Author has to offer to nis ministerial brethren, or to the public, for the appearance of this work, is, that he thinks such a work is needed ; not that the Church is unsupplied with many valuable books of a historical and doctrinal character; nor yet, that there are no works on the ecclesiastical polity of Episcopal Methodism; but as the author believes, there is no one work now extant which embraces all these points. Such a work, containing the most important parts of Methodist history, with a brief statement and defence of its doctrines, a statement of its church polity in its various branches, and much information in regard to its statistics, all brought down to the present time, is now presented to the Church and the public. That the work has its imperfections is not impossible, — to claim otherwise would be the evidence of vanity, — but we trust that its defects are as few as might reasonably be expected in a work of this description, and if there are errors, it is to be hoped they are not material ones.

To name all the authors, from whom facts and statements have been obtained, would be unnecessary. Suffice it to say, that a free use has been made of facts referred to in Wesley's Journal, and in Bangs' " His-

Tl PREFACE.

tory of the Methodist Episcopal Church," down to the year 1840. The history of the Church for the past ten or eleven years, has not been written by any person ; consequently, the author has had the entire field of history during that important period to himself. " Meacham's History," — a Canadian work, — has also afforded some facts in relation to Methodism in Canada. On the doctrinal part, "Comfort's Articles" have been reviewed, and many important thoughts have been gleaned from that valuable work. That part of the work relating to church polity, it is scarcely necessary to say, has been chiefly borrowed from the little book called the " Methodist Discipline." Were we disposed to deny this fact, it might be said to us as to one of old, — "Thy speech betrayeth thee." The reader, however, will find much original matter even here, the arrangement of course being principally original. The statistical information has been obtained from the General Minutes, and from other reliable sources.

Hoping the work will please the public, and meet with a ready sale for the benefit of the enterprising publishers, as well as that of the reader, the book, such as it is, is committed to the mechanical skill of the one, and to the attention of the other,

By the Authoe.

Canton, St. Lawrence Co.,

New York, September, 1851.

Section I. Page

Birth of the Wesleys — Wesley at College — The Name Methodist applied to him and others — Wesley makes frequent Excursions to preach — John and Charles receive a Call to go to Georgia — Embark — Life on Shipboard — Moravians — Arrive in Georgia — John Wesley's Course — His Return to England. 1

Section II

Besult of his Visit to America — Meets Peter Bohler — Joins a Religious Society in Fetter Lane — Is Converted — Visits Germany— Charles Wesley Converted — Result of their Conversion— State of Religion in England — In the Church — Among the Dissenters — Wesley inspired for his Work — Qualifications of the two Brothers for Religious Reformers 6

Section III

Wesley begins Field Preaching — Lays the Foundation of the Bristol Chapel — Occupies the Foundry in London — Institutes Glass Meetings — Watch Meetings — Organizes Societies — Prepares the General Rules — Employs Lay Preachers 13

Till CONTENTS.

SECTION" IV.

PAGE

Persecution of the Wesleys and others — Riots — Arrests — Anecdotes It

Section V

Success of the Wesleys — First Methodist Conference — Wesley builds a School at Kingswood — Methodism introduced into Ireland — Persecutions — Methodism introduced into Scotland 33

Chapter II. From The Introduction Of Methodism Into America, To

THE PRESENT TIME.

Section I

Arrival of Irish Emigrants — Another Arrival — Philip Embury — Rebuked by an Aged Lady — Preaches — Captain Webb — Preaches in New York — Visits other Places — The Rigging Loft: — John Street Chapel — Wesley sends Boardman and Pilmore — Robert Strawbridge — Anecdote — Francis Asbury — Richard Wright— Early Life of Asbury 37

Section II

Asbury's Labors — Forbidden to preach by a Clergyman — The Work spreads — Thomas Rankin arrives — First Conference — Revolutionary War — Revival in Virginia — Mr. Jarratt 48

Section III

Declaration of Independence — Asbury fined — Garretson — Maltreated— Imprisoned — Released by the Governor — Another Arrest — Anecdote — Difficulties about Ordinances — Difficulties settled — Close of the War 52

SECTION IV. Acknowledgment of Independence — Wesley's Scruples overcome

Dr. Coke ordained for America — Arrives — Methodist Episcopal Church organized — Asbury elected and ordained— Results of

CONTENTS. IX

PAG*

Organization — Necessity for it — Cokesbury College — Burnt — Coke returns to Europe — Hostile Feelings of Charles Wesley — Coke explains — Title " Bishop" given — Wesley's Letter — New York City 68

Section V

Introduction of Methodism into New England — Jesse Lee — Adventures in New England — Norwalk— Fairfield — Stratford — Boston — Boston Common — A Society formed — Difficulties about obtaining a Place of Worship — New Chapel — Present State of Methodism in New England 11

Section VI

Death of Wesley — Coke returns to England — Asbury's and Garretson's Labors — District Conferences — Council formed — Disorganized— First General Conference — " O'Kelly" Excitement — Presiding Elders — Erection of Churches — Methodism in Maine — New Hampshire — Yearly Conferences — General Conference of 1800 — Camp Meetings — Methodism in Canada — General Conferences of 1804-8 — Whatcoat's Death — McKendree — Delegated General Conference — Asbury in Canada 76

Section VII

First Delegated General Conference — War of 1812 — American Preachers in Canada — Secession of " Reformers" — Death of Coke — Death of Asbury — Colored Secession — Second General Conference — George and Roberts elected Bishops — Methodist Magazine — Missionary Society — Colored Secession in New York. 84

Section VIII

Third Delegated General Conference — Canadian Matters — Western Book Concern — Stillwell Secession — General Conference of 1824 — Soule and Hedding elected — Madison College — Sunday School Union — Petitions — Local Preachers — "Protestant" Secession — Death of George — Seamen's Mission- Colleges — Fifth General Conference — Andrew and Emory elected Bishops — Liberia — Death of Cox — Colleges — Oregon Mission — South American Missions — Death of McKendree and Emory 88

* CONTENTS.

SECTION IX. PAGl

Sixth General Conference — Waugh, Morris, and Fisk elected Bishops — Slavery Discussion — 0. Scott — Winans- — Weekly Papers — Black River Conference — Missionaries — German Mission — Nast — Centenary of Methodism — General Conference, 1840 — Visitors — Abolitionists — Slavery in Methodist Episcopal Church — Extract — Zion's Watchman — Scott, Storrs, Sunderland — Wesleyan Secession — " Spiritual Knockings" — Results of the Secession 96

Section X

General Conference of 1844 — Death of Roberts — Hamline and Janes elected Bishops — Slavery — Harding — Bishop Andrew — Resolution — Protest — Reply — Plan of Separation — Sixth Restrictive Rule — Course of Southern Delegates — Louisville Convention — Southern General Conference — Capers and Paine elected Bishops — Soule adheres to the South — Commissioners appointed — Violence of Feeling — Action of Annual Conferences 105

SECTION XL

General Conference, 1848 — Dr. Dixon — Dr. Pierce — Southern Commissioners — Provision for a Settlement of Claims — Law Suit — Policy of the Methodist Episcopal Church in Regard to Slavery — Digression — Oregon — Gary — Lee — Roberts — Wilbur— China — Collins — White — German Mission — Jacoby — Nast — Indians — St. Regis — Arnold — Jennings — Missions — Sunday Schools — Kidder 112

Section XII

Methodism in Canada — Soldiers — Quebec — Emigration — McCarty — Anecdote — Opposers — Imprisonment — Diabolical Cruelty — Disappearance — Losee — Woolsey — Sawyer — Merwin — Ruter — Bangs — Conversation— Preaches — Coate — War of 1812— "Ryanites"— Peace declared— Asbury— English Missionaries — Difficulties — Memorials — Settlement — Canada Con fer ence — Separation — Dissatisfaction — Methodist Episcopal Church of Canada— Rupture — Reunion with British Conference—Present State 119

CONTENTS. XI

Introduction

PAGE

Articles of Religion — Their Origin — What they contain — What they do not contain — Objections to Written Creeds examined — Refuted 135

ARTICLE I.

Of Faith in the Holy Trinity.

But one God — Without Body or Parts — Trinity in Unity — Plurality of Persons in Godhead 138

ARTICLE II.

Of the Word or Son of God who was made Man.

Titles of Christ — Attributes of Christ — Acts of Christ — Worship paid to Christ — Christ forgave Sins — Manhood of Christ — Reconciles God to Man 143

ARTICLE III

Resurrection of Christ.

Resurrection — Ascension — General Judgment in the Future — On an appointed Day — Judgment of former Generations — Judgment after Death— Second Coming of Christ 146

ARTICLE IV.

Of the Holy Ghost.

Divine Titles — Attributes — Acts ascribed to Holy Ghost — Form of

Baptism, &c 148

ARTICLE V.

The Sufficiency of the Holy Scriptures for Salvation.

Names of Canonical Books — Preservation of Scriptures, (fee 150

301 CONTENTS.

ARTICLE VI.

Of the Old Testament.

PAGE

"What taught — Moral Law not repealed 153

ARTICLE VII.

Original or Birth Sin.

Pelagians — Man's Nature corrupt — Proofs 155

ARTICLE VIII.

Of Free "Will.

Free Agency — Self- Con version 156

ARTICLE IX.

Of the Justification of Man.

Justification by Faith — Luther — Extract — Proofs 158

ARTICLE X.

Of Good Works.

Necessity of Good Works — Fruits of Faith — Evidence 159

ARTICLE XI.

Of Works of Supererogation.

Romish Church — Doctrine of Devils, &c 161

ARTICLE XII.

Of Sin after Justification.

Sin against Holy Ghost — Still possible — Sins of Christians — Forgiveness 161

ARTICLE XIII.

Of the Church.

(1) A Congregation, &c. — (2) Composed of faithful Men — (3) Pure

Word preached — (4) Sacraments administered 168

CONTENTS. 3Q11

ARTICLE XIV.

Of Purgatory.

page Romish Church — Restorationists — Spirits in Prison — Pardon —

Images, &,c. &c 165

ARTICLE XV.

Of Speaking in an Unknown Tongue.

Scripture Prohibition — Modern Sects 167

ARTICLE XVI.

Of the Sacraments.

What they are — How many — Seven Sacraments 167

ARTICLE XVII.

Of Baptism.

(1) Its Origin — Jewish — Hebrew Examples — (2) Its Nature — Figurative not to represent the Death of Christ — A Sign of Profession— Entrance to the Church — A Covenant — (3) Subjects of Baptism— Adult Believers — Penitents — Infants — Proved Abrahamic Covenant — Eligibility to Church Membership — Analogy between Circumcision and Baptism — General Terms — Baptism of Households — Christian Fathers — (4) Mode of Baptism — Not designated — Immersion not the Mode employed in Christ's Day — Baptisms on the Day of Pentecost — Philippian Jailer — " Spirit, Water, and Blood" 169

ARTICLE XVIII.

Of the Lord's Supper.

Transubstantiation — Names by which designated — Design 178

ARTICLE XIX.

Of the Supper in both Kini>8.

Practice of Roman Church — Unscriptural 180

XIV CONTENTS.

ARTICLE XX.

Of the One Oblation of Christ.

PAGI

General Redemption — Calvinism — Its Doctrines stated — Repudiated— Mass ~ 181

ARTICLE XXI.

Of the Marriage of Ministers.

Clerical Celibacy — Luther — Wesleyan Conference 186

ARTICLE XXII.

Of the Rites and Ceremonies of Churches.

"What Rites necessary — What unnecessary — Church Government— - Form not prescribed — Rules and Regulations not to be violated— Membership voluntary — Schism to be avoided — Six Months' trial 187

ARTICLE XXIII.

Of the Rulers of the United States.

When adopted — Civil Government of Divine Origin — Form not prescribed — Political questions — Unjust Laws — " Higher Law'" — Opinions 190

ARTICLE XXIV.

Of Christian Men's Goods.

Community of Goods — Not prescribed — Rich and Poor — Almsgiving— Provision by the State — Duty of the Church to the Poor 192

ARTICLE XXV.

Of a Christian Man's Oath.

Profanity — Judicial Oaths— Quakers' Prohibition examined — Scripture Testimony 194

Appendix To The Articles

Introductory Remarks , 196

CONTENTS. XV

L "Witness of the Spirit.

PAGE

"Wesley's Views — Extracts — Conclusion 197

II. Sanctification of Believers.

Term defined — Wesley's Views — Doctrine stated — Defended — Objections— Conclusion 202

III. Possibility of Falling from Grace.

Question — Doctrine of Methodist Church— Old Testament Proof — New Testament Proof — Objections to the Doctrine of Necessary Final Perseverance 206

IV. Eternal Rewards and Punishments.

Doctrine of the Church — Arguments from Reason and Scripture —

Conclusion 213

Book III. Polity Of Episcopal Methodism

CHAPTER I.

SECTION I. Introduction

Mr. Wesley Founder of Episcopal Polity of Methodism — Doubts on this Point examined — Refuted — Sunday Service, 1784 — Discipline — In what sense Episcopal — (1) Not in the Roman sen9e — (2) Not in the Church of England sense — Methodist Bishops 217

SECTION II. Apostolic Succession

Question stated-— What involved in the Doctrine— Peculiarities

XVI CONTENTS.

paob of the Apostolic Office — Are modern Bishops Apostles ? — Have not the exclusive Power of Ordination — Scripture Testimony— Bishops and Presbyters the same in Order — Testimony of the Fathers — Councils — Channel of Episcopal Succession— First Bishop of Rome — Links in the Chain 223

SECTION III. Same Subject continued

Fountain of English and American Episcopacy — Romish Ordinations— Canterbury — York — Apostolic Commissions — Origin of Episcopacy — Illustration — Methodist Episcopacy — Wesleyan Succession — " Once a Bishop, always a Bishop" — Judas — Dilemma for " Churchmen" — Arrogance — Objections 239

SECTION IV. Origin of Methodist Episcopacy, &o

Mr. "Wesley the Originator of American Episcopal Methodism — His Letter to Bishop Asbury — Explanation of the Circumstances under which it was written — Dr. Coke appointed Superintendent in 1184 by John Wesley — Letter of Wesley to Dr. Coke and others — Remarks upon the Letter — The Right of the Methodists to choose their own Form of Church Government — The Organization of the Methodist Episcopal Church canonical, by the Terms of the Articles of the Church of England . 255

Section V

Advantages of the Methodist Episcopal Form of Church Government, WHEN COMPARED WITH OTHER FORMS.

"Various Systems of Church Government considered — Romish Episcopacy — English Episcopacy — Protestant Episcopacy — Presbyterianism — Congregationalism — Methodist Episcopacy — Methodism aggressive in its Nature — Objections to a Lay Delegation in the General Conference 267

CONTENTS. XV11

CHAPTER II.

GENERAL RULES, AND RECEPTION, AND EXPULSION OF

MEMBERS.

SECTION" I.

PAGE

General Rules 27*7

SECTION II Of receiving Members 281

SECTION III.

On the Trial and Expulsion of Members 281

Section I

John Wesley, the father and founder of Methodism, was born on the 17th of June, a.d. 1703. He was the son of Samuel Wesley, Rector of Epworth, Lincolnshire, England, and was the descendant of a long list of learned and pious ancestors, both on the paternal and maternal side. John Wesley had two brothers; the elder, Samuel, was born in 1692, educated in Westminster school, and at the age of nineteen was elected to Christ's Church, Oxford. After a life of ministerial and literary usefulness, he died in 1739. Charles, the younger brother, was born in 1708. Besides these three sons, Mr. Wesley, senior, had several daughters, but as their biography is not necessarily connected with the annals of Methodism, we merely allude to the fact without further detail.

At the age of six years, John had a wonderful escape from death. The rectory, or parsonage house, in which the family resided, having been consumed by fire, while John, beinc asleep in an upper apartment, was with great difficulty saved from destruction. In allusion to this deliverance, he, in after life, frequently represented himself as being '' a brand plucked from the burning."

After receiving the necessary instruction preparatory to his

* EPISCOPAL METHODISM.

admission to the University, he was, in the year 1720, entered as a student in Christ's Church College, Oxford, where he pursued his studies with unwearied diligence and zeal, and where he soon after took his degree of Bachelor of Arts. In 1725, he was ordained a deacon of the established Church of England by the Bishop of Oxford, and the next year, 1726, he was elected Fellow of Lincoln College. In 1727, he obtained his degree of Master of Arts, and in 1728 was ordained Priest by the same bishop who had previously conferred upon him deacon's orders. In the meantime, John had become curate of Epworth, or assistant minister to his father. In the year 1729 he returned to Oxford and became a tutor in the college. During his temporary absence from college, his brother Charles, who had become a student of Christ's Church, and was of a serious turn of mind, had associated with himself two or three other young students, for the purpose of prosecuting with greater diligence their respective studies, and also to assist each other in the formation of a proper moral and religious character. From the strict method in which they spent their every hour, and their methodical exactness in relation to all things appertaining to morality and religion, they acquired from their fellow-students the name of Methodists, an appellation which was not unknown in England, as we find that the Nonconformists had long been known by that title, and even before the times of nonconformity — as early as 1639 — we find a minor sect of Christians, who appear to have been a plain and pious people called by the same name — Methodists. But at whatever period the name was first applied to any sect of Christians, but little doubt can exist in relation to its application to Charles Wesley and bis associates ; that it was used as a term of reproach, and afterward adopted as a denominational title by the force of circumstances, and although at first considered disgraceful by those who applied it, yet, like the name Christian, which was first given to the disciples at Antioch, by way of derision, it has long ceased to be considered reproachful by

THE WESLEYS AT OXFORD. 3

those who bear it, but next to that of Christian, the Methodists glory in their name, and if any regret exists in relation to its application, it is that those who bear it are not more worthy of it.

On the return of Mr. John Wesley to Oxford, he at once joined the little band, and by common consent became its leader, and through his influence and energy, his piety and depth of learning, he gave additional vigor to their exertions to promote their own welfare and the welfare of others. Among those composing the Godly Club, as it was sometimes called, were shortly afterwards found, Mr. Hervey, the author of " Hervey's Meditations," and the justly celebrated George Whitfield.

During the residence of John and Charles Wesley at Oxford, the former took frequent excursions to his native town, and visited othej places of note, such as London, and Manchester. He appears to have made it a point of duty, even at this early day, to preach wherever he could find an opening, and such was his success as a preacher, that on the decline of his father's health, he was strongly urged by the latter, as well as by his brother Samuel, and also by the people of Epworth, to apply for the parish of Epworth, as the next presentee. Such, however, was his attachment to the little band at Oxford, that neither the wishes of a father, nor the sterner commands of a brother, could induce him to forsake the station where God in his providence had placed him, while it is quite probable he had resolved, as a matter of duty, not to confine his labors to the limits of a single parish, but if he removed at all from Oxford, to go anywhere where the finger of God should direct, that he might do the greatest amount of good, to the greatest possible number. While actuated by this spirit of self-denial, it is not wonderful that we find him, during his stay at Oxford, visiting the prisoners in the gaol of that place ; or spending several hours in each week in visiting the poor and sick, affording relief to the

* EPISCOPAL METHODISM.

one, and comfort and instruction to the other. Such ministerial devotedness will not appear wonderful to us, but to those who lived in that day, it was a novel sight to see any man, aside from the minister of the parish, or the paid chaplain of the prison, paying any attention to either the poor, the sick, or the criminal ; and indeed, so strange did such conduct appear, on the part of Mr. Wesley and his companions, that they were subjected thereby to much obloquy and reproach from the members of their own church, bnt being encouraged in his labor* of love by his venerable father and elder brother, John and Charles continued in their course of doing good, according as their time and means would ailow. After having been thas engaged for several years, the two brothers received a call to go to Georgia as missionaries. A colony had been planted here a few years previously, under the direction of Mr. James Oglethorpe, who, on visiting England for the. purpose of procuring supplies, &c, invited the Wesleys to return with him. After due deliberation John consented to go, and Charles, agreeing to accompany him, received ordination prior to their departure. In the year 1735, they accordingly bid adieu toremonstrating friends, and beloved eountry, and -committed their little all to the mercies of the deep and the inbospitahV ties of a savage shore. In the same ship whieh carried them to their field of labor, was a company of pious Germans belonging to the church of the Moravians or United Brethren, accompanied by their bishop. For the purpose of conversing with them, Mr. John Wesley applied himself at once to the study of the German language, while he also gave lessons in English to the bishop and two other persons. During the passage they encountered several severe storms, whieh rendered their situation dangerous in the extreme. While momentarily expecting- to find a watery grave, the Moravians — both men and women — preserved the utmost composure, and even white the storm was at its height, cheerfully sang hymns of praise to God. John Wesley, who, on examining the state of his &wa

MISSION TO GEORGIA. 5

heart, felt unprepared to die, could but wonder at such composure on the part of his German friends. On the abatement of the storm, he made inquiries for the purpose of ascertaining the ground of such composure and fearlessness of death, and learned for the first time in his life, that there is a degree of religion attainable by believers, which " casteth out fear."

On the arrival of the Wesleys in Georgia, John took charge of the church in Savannah, while Charles went to Frederica. The Colonists at the latter place were greatly depraved, and their conduct calling out strong rebuke from their faithful pastor, he became at once the object of bitter persecution and neglect, so much so, that he gladly exchanged places with his older and more experienced brother John, — Charles taking charge of Savannah, and John of Frederica. In 1736, Charles was sent to England as the bearer of despatches from the Governor to the Trustees of the Colony, and thus his missionary labors in America terminated. John, however, remained at his post, having returned to Savannah — visiting Frederica occasionally— and by the establishment of schools, private religious meetings, &a, he gave evidence of a desire to make full proof of his ministry. He even attempted carrying out his original design of laboring ox<oluoiv©lj for tLo benefit, uC tixe in clan tribes^ but as there was no other minister to supply his place in Savannah, he was obliged reluctantly to remain in that place, While officiating as the minister of Savannah and Frederica, his object was to bring himself and congregation to comply with the rubrics of the Church of England, and while enforcing the necessity of attending the Communion on the part of the parishioners, at the same time to repel unworthy persons from the table of the Lord. In doing so, he at once subjected himself to the most fierce opposition from the persons repelled, and from their friends and neighbors. So high did the storm rage, that complaints were made to the grand jury of Savannah, which latter body presented to the court, a bill of indictment, against the Bev, John Wesley for breaking the laws of the realm, &c. &c in sundry matters purely ecclesiastical. At length, having appeared seven times before the court to answer these charges, and believing that the intention of his enemies being simply to harass him and drive him from the Colony, he, after consulting with his friends, resolved to return to England by the first opportunity ; and having set up an advertisement in the great square to that effect, and served personal notice on his chief persecutor to the same effect, on the 2d of December, 1737, he bid farewell to his friends in Georgia, and proceeded by land to Carolina for the purpose of procuring a passage, and on the 22d of the same month he bid adieu to America, and on the first of February following, he once more set foot on the shores of England, having been absent nearly two years and a half from his native land.

SECTION IT.

The visit of Mr. Wesley to America, if not followed by all the good results which he desired, was nevertheless followed by consequences which to himself and the world may never be fully knoNvn until eternity discloses mure clearly to the knowledge of man the true relation of cause and effect. We have hitherto been looking at Mr. John Wesley as a young man— a scholar— a minister— having the fear of God before his eyes, and using all his powers to bring himself into subjection to the law of God, but we have not thus for been able to discover in him the power of saving faith. His intercourse with the Moravians while on the passage to America and during his residence in Georgia, convinced him, that notwithstanding his morality and uprightness of conduct, these poor Germans had something which he did not possess, that the humility, patience, long-suffering, and kindness, manifested by them were the fruits of a certain kind or degree of faith, to which he had not as yet attained, and however desirous of possessing the same,

FORMATION OF THE FIRST SOCIETY. 7

how to attain to it he knew not. In this state of spiritual darkness and blindness, he remained until his return to England. A few days after his arrival, he proceeded to London, where he providentially met the Rev. Peter Bohler, a bishop of the Moravian church. To this man he opened his heart, and after several communications with him, he became more clearly convinced that thus far himself had been a stranger to the exercise of evangelical faith — a faith which consists of a " sure trust and confidence, which a man has in God, that through the merits of Christ, his sins are forgiven, and he reconciled to the favor of God." He also became convinced of the possibility and necessity of instantaneous conversion, and although yet a stranger to the converting grace of God in his own heart, by the advice of Mr. Bohler he resolved to preach the doctrines of faith and conversion, until he himself became the subject of that grace. For the purpose of advancing the cause of truth in his own heart, and the hearts of others, by the further advice of Mr. Bohler, Mr. Wesley and a few others formed themselves into a religious Society which met in Fetter-lane, which Society was long after known as the " Fetter-lane Society," and was composed at first of united brethren and members of the church of England. Mr. Wesley continued to walk in darkness until the 24th of May, on the evening of which day he attended a meeting in Aldersgate-street, and while a person was reading Luther's preface to the Epistle to the Romans, and while describing the change which is wrought in the heart through faith in Christ, " I," says Wesley, " felt my heart strangely warmed, I felt I did trust in Christ alone for salvation : and an assurance was given me that he had taken away my sins, even mine, and saved me from the law of sin and death." In those few words, we have recorded Mr. Wesley's account of his own conversion, — an event of greater importance to the religious world and to mankind in general, than the birth of a Napoleon or the victories of the greatest warriors the world ever knew. The immediate fruit of his conversion, and at the same time a strong evidence of its reality and genuineness, was a love for his enemies, and a desire for their welfare. " I began," he continues, " to pray with all my might for those who had in a more especial manner despitefully used me and persecuted me."

It is worthy of remark that the first time Mr. Wesley prayed extempore, was with a prisoner under sentence of death, by the name of Clifford ; and that the Father of mercies was pleased to sanction such mode of prayer, by giving the poor criminal a knowledge of sin forgiven which he retained to his last earthly moments. It is also worthy of attention, that this incident transpired but a few days previous to Mr. Wesley's conversion.