Primary platform of Methodism; or, Exposition of the general roles.

Front matter

PRIMARY

PLATFORM OF METHODISM;

OR,

Chapter II. Terms Op Membership

Aggregate character of the Society — " A company of men having the form, and seeking the power of Godliness " — Individual qualifications of membership — " A desire to flee from the wrath to come " — Objection to admission of seekers answered - - - Page 30

Chapter III. Terms Of Membership— Continued

Those entitled to claim the promises have a right to membership — Those promises shown to be for the contrite — Kepentance the original condition of admission — Usages of the primitive Church in agreement with our rule — Modern Churches the same — This is the uniform doctrine of Methodists of every class - - - - 41

Chapter IV. Terms Of Membership— Concluded

Cause of the controversy, wrong views of the work of grace on the heart — Pull assurance an impracticable condition, and required by no Church— Opinions of Fletcher and Wesley — A Methodist opposcr of the doctrine, refuted by Wesley — Absurdity of the opposite theory shown in five particulars 56

Chapter V. Probationary Relation

Principle of probation practically acknowledged in every department of life — The analogy of Scripture usage to the same effect— This was the practice of the primitive Church — proof — It is virtually the usage of modern Churches — Qualifications for probationership — Rights and privileges of those on trial — Probationers not members of the Church — Primitive Church usage — Difference between probationers and members — How they may be dismissed — Requisites for advancement to membership - - - 70

Chapter VI. Class Meetings

The Church has a right to adopt prudential regulations for edification — What a Class is — Examples from Scripture — Propriety of such meetings found in man's moral constitution — Power of sympathy — Influence of experience — example — Class Meetings — Promotion of Christian fellowship — Nurseries for the ministry — Promotes self-examination — Permanency and prosperity of the Church, involved in their maintenance 92

Chapter VII. Class Meetings— Continued

Class Meetings originated providentially— Notice of their rise — Bishops' Notes concerning— Duties of pastors, respecting Class Meetings, laid down in six particulars — Duties of the leader- Duty of members ....... io7

Chapter VIII. Avoiding Evil— Profane Swearing

Scripture testimony against this vice — It is without excuse — Weakens confidence in swearer's veracity — Tends to lessen reverence for God — Other forms of profanity beside direct swearing — Lord Chesterfield's testimony against it — Tends to weaken the force of judicial oaths — Propriety of such oaths shown — Duty of Christians to reprove this vice — Examples - - • 123

Chapter IX. The Sabbath

Instituted at Creation — Its necessity seen in physical and moral constitution requiring rest — The command respects a seventh part of our time, as measured by days, rather than a particular day — The observance of the same identical day impracticable — Bight to change the Jewish day — Original ordinance not repealed — virtually re-enacted — Sabbath both a civil and religious institution among the Jews, and so among Christian nations ; enforced by law, only in its civil character — How far legislatures may rightfully go — Church must enforce religious observance of the day 134

Chapter X. The Sabbath— Continued

More respectable and common forms of violating the Sabbath — Sabbath Visiting — Sabbath Feasting — Sabbath Travelling — Treating slight diseases on that day — Neglect of children and servants — Sabbath sleeping — Sabbath writing — Works of necessity and mercy to be done — What they are -------- 147

Chapter XI. Intemperance

Original reading of this rule — Philosophy of intemperance — A social vice, and must be controlled by social instrumentalities

— Obligation of temperance men to support temperance organizations — A duty to suppress drinking houses; especially the more genteel ones — Impropriety of the manufacture and sale of spirituous liquors «. 160

Chapter XII. Slavery

Mr. Wesley made no rule on the subject — This rule first appeared in the Discipline of 1789 — original form of it — By whom enacted? — Not by General or Annual Conference, proved — not by the Council, clearly proved — It was introduced by the Bishops — It referred to the African Slave Trade, proved by seven arguments — Objection concerning Bishops' Notes answered — Wickedness of the African Slave Trade— opposition of Southern States to it — Early rules of the Methodist Episcopal Church found impracticable — Duty to submit to the laws, in matters of civil relation — Examples of Christ and Apostles 173

Chapter XIII. Slavery— Continued

Church legislation not advisable; the example of Christ and his Apostles preferable — Difficulties of Emancipation — This is not the whole duty of the master, and may be even wrong — Duty of master respecting religious training of slaves — to make them a part of his household, in religious matters — Cases where they are too numerous for this arrangement — where slaves are on a distant estate — master bound to provide a good and faithful manager— Duty to employ a missionary— Importance of the missionary work— Suggestions as to the manner of its successful performance 187

Chapter XIV. Fighting

Admitted to be wrong in ordinary cases — supposed exceptions considered— Revenge excluded bv the law of Christ— Duelling—

The worst kind of wilful murder — Christians criminal, who countenance murderers of this class more than assassins — Duelling no proof of a higher than brute courage, and is not evidence of even the presence of this— War— Spirit of war contrary to that of the Gospel— Attended with fewer circumstances of cruelty than formerly— Duty of Christians to obey the calls of their country ; but not to rush, uncalled, to the field of battle 200

Chapter XV. Quarrelling — Brawling— Brother Going To Law With Brother

Quarrelling, Brawling — Angry manner, and harsh words, wrong, and ill-judged — Quaker's rule for avoiding it — Gentleness, and leas confident manner, more effectual — Franklin — Brother going to law, fyc. — Good men may honestly differ, and come in conflict — In that case, the judgment of brethren is safe, and more becoming, than the public courts — Scandal of Christians going to law for right — Our rule makes provision for the whole ground of settlement, collection, &c. — Delinquents punishable - - - 210

Chapter XVI

RETURNING EVIL FOR EVIL, OR RAILING FOR RAILING.— USING MANY WORDS IN BUYING AND SELLING. — THE BUYING OR SELLING GOODS THAT HAVE NOT PAID THE DUTY.

Returning evil, Sfc. — The spirit of revenge contrary to the Gospel — Gentleness, kindness, and forgiveness, the Christian's offensive and defensive armor. Using many words, Sfc. — The seller's trade to praise his wares — Danger of injuring both conscience and business — The falling and Jewing system. Buying or selling goods that have not paid the duty — The matter explained — Equally criminal to stop money on its way to the treasury, as to take it from

there 215

Chapter XVII

THE GIVING OR TAKING THINGS ON USURY, THAT IS, UNLAWFUL INTEREST— UNCHARI- TABLE, OR UNPROFITABLE CONVERSATION, PARTICULARLY, SPEAKING EVIL OF MAGIS- TRATES OR MINISTERS.

Usury — Value of money variable ; and, hence, difficult to fix a just rate of hire — Necessary to follow the rule of law — Duty to lend — Uncharitable, or unprofitable conversation — Nature and effects of charity — Bad effects of neglecting this rule — Unprofitable conversation nearly allied to uncharitable — common and fashionable — unbecoming Christians — Speaking evil of magistrates or ministers — Original design of this rule to apply to civil rulers — a different opinion held, but this one proved by several arguments; but, though the rule does not apply to gospel ministers, yet, it well enough expresses a duty due them — Disposition to fault-finding rebuked — Christians fix the position of their ministers in community by the respect they show him by word and deed - - - - 220

Chapter XVIII

DOING TO OTHERS AS WE WOULD NOT THAT THEY SHOULD DO UNTO US.— DOING WHAT WE KNOW IS NOT FOR THE GLORY OF GOD: AS, THE PUTTING ON OF GOLD, AND COSTLY APPAREL.— DRESS.

The golden rule — God requires our obedience to this rule, but we have no claim on others to observe it, only as based on our own obedience to it— Dress— " Gold and cosily apparel " are joined together in the rule, and in the word of God, though often separated in enforcing the duty— Both prohibited alike and for the same reason, though the putting on of gold condemned by many, who scruple not to put on costly apparel— Reasons against both— a wrongful waste of money— out of Christian character— the example is pernicious-afflicts the feelings of others— operates to the prejudice of Christianity-An excuse— Inconsistency in early plain Methodists-Bad effects of it-Moderation and gravity in dress required, especially in ministers and aged Christians - 23«>

Chapter XIX

AMUSEMENTS.— TAKING SUCH DIVERSIONS AS CANNOT BE USED IN THE NAME OF THE LORD JESUS.— DANCING.

To estimate the effects of dancing, we must take it in the ball-room, where its object is reached, and not in its preparatory exercises — Injurious to health — The enemy of mental improvement — Opinion of Chesterfield — Moral influence bad — Descriptive scene — General character of the whole — analysis of it — Waltzing — Opinion of it, by a high literary authority 241

Chapter XX. Amusements.— Dancing— Continued

The experience and consciousness of Christians, who have tried it, condemn the practice — The refining influence of dancing considered — Dancing an amusement of uncivilized men, lackingmental enjoyments — The propriety of teaching children to dance considered — Innocence of dancing, "in itself," considered — The world expects better things of us, at this day. - 254

Chapter XXI. Amusements.— The Theatre

Theatrical amusements have been in use for, say, 2400 years — Of Grecian origin — Keferred to celebrations of Bacchus — Notice of those orgies — A car, or cart, the first stage — then the temple of Bacchus — Account of early Theatres — Success in tragic composition and acting decided by judges — Comedy much less respectable — Koman drama derived from the festival of Harvest Home — in several respects resembling the rites of Bacchus — Notice of Roman dramatists — Difference between ancient and modern drama, in favor of the former — Neither history, eloquence, nor morality to be gained there — Shakspeare deficient in purity — The notion of reproving vice in this way fallacious — Cannot be taken in the name of the Lord Jesus, and, therefore, improper for Christians 263

Chapter XXII. Amusements.— The Theatre— Continued

The legitimate drama not tolerated, but low comedy, &c.— Actors generally not men of talents — talents find a surer and better reward in other departments— Few actors of high moral character — Starring — detrimental to regular operations — could not succeed, but for general lack of talent among players— Devices for attracting attention— the press— Encouragement of courtesans —Associations of the Theatre unfit for Christians— Theatrical amusements waning in popularity --------- 276

Chapter XXIII. Amusements.— The Circus

Circus bwer, but more candid than Theatre, for it only professes to amuse with feats of agility and buffoonery — nothing to learn, or to imitate— The whole an animal affair — System of humbug — Manner of drumming up patronage — Bad influence on the young on servants, &c — The actual performance — riding — female performers — clown — idea probably derived from King's Fool — coarse wit of modern clowns — Model artistes — Evil effects of the Circus 284

Chapter XXIV. Amusements.— Games

Gambling not treated, but games for amusement — Cards — playing for amusement, forms the habit and love of it, and leads to gambling — instances — Case of Lock — of Dodd — Romaine — Remarks of Bennett— Even playing for amusement injures the confidence of business men, or young men — instance— Billiard*, dice, &c, in the like category with cards 295

Chapter XXV. Amusements.— Sports

Horse Racing— Original manner of running horses — Greeks practised this sport — Did not make gain an object — This a leading object in modern times — Plea that horse racing improves the breed of horses fallacious — The sport is cruel — Tends to dissipation — Gambling a chief object— An unfit place for ladies and Christians — Attendance of Christians wrong — Hunting, &c. — Eule by which we may judge of the innocency of these sports - - - 306

Chapter XXVI. Betting.— Lotteries.— Insurance

Betting — The principle wrong — A legal offence, and morally wrong — Betting on Elections — Attended with worse effects than other forms of the vice — Tends to corruption — Indirect modes of betting — no better — Lotteries — Principle explained and shown to be immoral — essentially gambling — Insurance — Different in principle and object — Explained 314

Chapter XXVII. Amusements.— Singing.— Reading

Poetry and song the language of feeling— Common to all states of society— Specially suited to devotion — Two extremes — Errors and evils in common musical education— A class of devotional sono-g of questionable propriety— Reading— What is necessary to its profitting— Political papers— their bitterness— Fashionable Periodicals—Books of infidel tendency— varied to suit different tastes- Works of fiction even more hurtful — chiefly calculated to excite passions and corrupt the heart— Destroys a taste for solid reading Testimony against— Prejudicial to domestic happiness— should be discouraged by pulpit and press 325

Chapter XXVIII

SELF-INDULGENCE.— WORLDLY MINDEDNESS.— DISHONESTY IN BORROWING AND BUYING.

" Softness," &c. — Duty of self-denial and cross-bearing — Effeminacy unbecoming the soldiers of Christ — Especially ministers of the Gospel — Example of our fathers — Laying up treasures," &c. — Inconsistency, danger, and folly of Christians laying up treasures on earth — Bishops' note on the plea — "Borrowing," &c. — Piety and morality inseparable — A good rule to avoid going in debt — Bishops' note on the plea — Punctuality - - - - 346

Chapter XXIX. Doing Good

This the second general evidence of a desire to flee from the wrath to come — Bishops' note — The manner — to their bodies — by feeding — clothing — visiting — helping — Hospitality -357

Chapter XXX

DOING GOOD.— TO THE SOULS OF MEN- FRUGALITY, &c.

Doing good to the souls of men — by instructing — reproving — exhorting—Special duty to Christians and true penitents — Bishops' note Diligence — duty of— of little value without Frugality — Running the Christian race patiently — self-denyingly — cross-bearingly — submitting to and looking for persecution ----... 365

Chapter XXXI. Ordinances Of Religion

Public worship— reading and preaching God's word—- Lord's Supper —Nature and uses of this Sacrament explained in six particulars —Qualifications for partaking of- Difficulties with brethren- Right of penitents— Spirit in which it should be partaken - 376

CONTEXTS. 23

Chapter XXXII. Ordinances Of Religion— Prayer— Fasting

Family Prayer — Nature of the duty — Family religion before congregational — The head of a family the Priest — Benefits of — Proper time for — Errors and mistakes about — Having but part of the family present — Tediousness — Hurry — "Want of co-operation in heads of family — Private Prayer — How performed, and advantages of it — Fasting, or Abstinence — Nature of the duty — Examples — Concluding paragraph of the Rules — Analysis of it ..... 387

PRIMARY PLATFORM OF METHODISM,

Chapter I. Historical Sketch Of The "general

RULES."

As that "earnest" form of Christianity called Methodise is, at this time, the object of both opposition and a spirit of innovation, we have determined to devote some attention to a plain and faithful exposition of its leading denominational peculiarities. And the " General Mules " having constituted the first conventional platform, on which the fathers and pioneers of Methodism were brought together, as an organized body of Christians ; and as some of the strongest opposition to Methodism—internal as well as external — is directed against certain principles and practices set forth in their rules, they shall claim our first attention.

We begin by quoting the following very brief introduction, with which these rules were originally prefaced by the Messrs, Wesleys: — 3

26 HISTORICAL SKETCH

"Nature, Design, and General Rules, of our United Societies. — In the latter end of the year 1739, eight or ten persons came to Mr. "Wesley, in London, who appeared to be deeply convinced of sin, and earnestly groaning for redemption. They desired (as did two or three more the next day) that he would spend some time with them in prayer, and advise them how to flee from the wrath to come, which they saw continually hanging over their heads. That he might have more time for this great work, he appointed a day when they might all come together; which, from thenceforward, they did every week, namely, on Thursday, in the evening. To these, and as many more as desired to join with them, (for their number increased daily,) he gave those advices, from. time to time, which he judged most needful &r them; and they always concluded their meeting with prayer suited to their several necessities."

Methodism has, from the beginning, been, in a most striking manner, the child of Providence/ 1 Nearly all its peculiar characteristics were adopted, without anyprevious design, on the part of the instruments by whose agency it was brought into organized existence, as circumstances seemed to require, and without expectation of their becoming elements in a permanent ecclesiastical constitution.

The personal piety, and earnest longing after holiness, of Mr. Wesley and his early associates, attracted the attention of other inquirers after truth and purity, who sought aid from the counsel of those in whose wisdom and Christian experience they had strong confidence. As a matter of convenience, economy of time, and general improvement, the measure most natural and reasonable, under the circumstances, was adopted-r^tha* of agreeing that all should come together at one place, and at stated

OF THE " GENERAL RULES.'' 27

periods, for purposes of religious instruction, rather than that such advice and comfort should be given to each separately.

But this society, formed in 1739, was not the first movement of the kind, though it appears to have been the first of a permanent character, and out of , it grew some of the peculiar institutions of Methodism ;//and but for this measure, it may be doubted if any permanent organization in the nature of a religious society, had resulted from the labors of the Wesleys.

In 1729, a society, somewhat similar, was formed at Oxford, for mutual edification, which appears to have been dissolved when Mr. Wesley went to Georgia, in 1736. Another was formed in Savannah, Georgia, and met in Mr. Wesley's house, on the afternoon of Sunday ; but was discontinued when Mr. Wesley left Georgia for England. In May, 1738, a third was formed in London, under care of Peter Boeler. Some of its members were connected with the Moravians, and some were the more immediate fruits of the labors of the Wesleys. A fourth society was organized in Bristol in the summer of 1739, which grew to a large number; and when Mr. Whitefield began to preach predestination, the society divided, some going with him, and others with Mr. Weslev. But that to which reference is made by the Messrs. Wesley, in the introduction to the General Rules, as the nucleus of the " United Societies," and subsequently of the whole Wesleyan Methodist Connection, was formed in the latter end of the year 1739. It is worthy of remark, that Mr. Wesley continued his membership in the society connected with the Moravians,

28 HISTORICAL SKETCH

as well as with this one, until 1740, and was, at the same time, (and, indeed, through life,) a clergyman of the Church of England.

From this beginning, other societies grew up, and multiplied to such an extent, that Mr. Wesley could not attend, personally, to the religious instruction of all; and, after the example of Moses, when the concerns of Israel became too weighty and varied for his personal attention, he appointed judicious, God fearing men, to take charge of smaller sections, which came, without any particular design, to be called Classes.

In all this, Mr. Wesley appears to have acted upon no preconcerted plan, but only did what the circumstances in which he was placed, or the clear indications of Providence seemed to require. The wisdom, however, of obeying those leadings of Providence, is sufficiently clear from the results which followed. Mr. Whitefield neglected these organizing measures, and, in a great degree, the fruit of his astonishing labors died with himself; while, under the system pursued by Mr. Wesley, millions have been collected into the visible household of faith. Mr. Whitefield appears to have seen and regretted his error in this matter, when it was too late to remedy the evil; for, long after the efficacy of both plans of operation had been tested, he said to Mr. Pool, (as reported by Dr. Adam Clarke, from Mr. Pool himself,) "The souls that were awakened under Mr. Wesley's ministry, he joined in classes, and thus preserved the fruits of his labor. This I neglected, and my people are a rope of sandy

OF THE GENERAL RULES. 29

For about three and a half years, these societies appear to have acted only with a view of mutual edification, without any specific rules for their government, or for the reception or expulsion of members ; but such rules were so pressingly called for, by the circumstances of the infant, but rapidly growing societies, that, on the first of May, 1743, Messrs. John and Charles Wesley published the brief, but most excellent moral code contained in these General Rules, and they were cordially received by the " United Societies," and are still retained as the great elementary moral code, by all divisions of the universal Methodist family.

It will be noticed, that these rules, like the Saviour's Sermon on the Mount — which they resemble more, perhaps, than any other human production does— ^-do not contain theological dogmas or doctrinal tests^nbut are practical and experimental in their character ; a principal reason for which may be found in the fact, that these societies were in membership with the national Church of England, whose doctrines tlwy received, and whose ordinances they enjoyed, mi therefore needed no separate Articles of Religion or Confession of Faith. Their object was not the formati m of a Church, but the improvement in piety and perso: iU holiness, of those who were already Church members.

Chapter II Terms Of Membership

Aggregate character of the Society — " A company of men having the form, and seeking the power of Godliness " — Individual qualifications of membership — " A desire to flee from the wrath to come M — Objection to admission of seekers answered.

These Rules were designed as a bond of union, and directory of moral and religious conduct, for societies organized for purposes of spiritual improvement, and existing, not independently, but chiefly within the Church of England. They were not intended to be either doctrinal or ecclesiastical, but practical and experimental ; and, therefore, not likely, in their original relation, to call forth much objection, and especially as they are in strict accordance with the Word of God. But, when those societies grew up into a widely extended Christian Church, and the term of admission into the original societies was adopted as the condition of membership in an independent Christian denomination, the condition of communion was more severely scrutinized, and has called forth much opposition. But the controversy is not original with our Church ; and, though long known in the general Church, it is now seldom mentioned, except in connection with the Methodist denomination. And as this term of admission has been, and is still, vehemently opposed in certain quarters, we think it proper to examine the merits of the question at some length.

TEEMS OF MEMBERSHIP. SI

The character of the organization, as such, and the required qualifications of admission to membership in it, are both here presented to view, so that each casts light on the other, and, together, render the object clear and intelligible.

The character and object of the association, considered collectively, are set forth in tte ' following language : " Such a society is no other than a company of men, having the form, and seeking the power, of godliness, united, in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation" The elements of this description are: 1st. U A form of godliness," embracing outward obedience, and a blameless performance of Christian duty. 2nd. "Seeking the power of godliness ;" implying an earnest, humble, persevering effort, to obtain an object of chief desire. 3rd. Prayer offered for each other, as well as each for himself. 4th. Mutual counsel, exhortation, encouragement. 5th. Watchfulness, not only each for himself, but "over each other, in love," and for good. 6th. The grand object being, to "help each other" in the great concern of "working out their salvation."

This description of a Church organization, well accords with that set forth in the Nineteenth Article of Faith of the Church of England. " The visible Church of Christ is a congregation of faithful men, in which the pure Word of God is preached, and the sacraments duly administered, according to Christ's ordinances, in all things that of necessity are requisite

32 TJERMS OF MEMBERSHIP.

to the same." "Faithful," here, is used in the sense of fidelity, honesty, sincerity, and not as indicating the measure of faith, confidence, or assurance, possessed. This faithfulness of disposition or spirit, and the proper use of the means and ordinances of grace, constitute the charaeter of a true Church of Christ, as portrayed in the Article quoted, alike as in the General Rules.

The Presbyterian Confession of Faith (chap, xxv.) says : " The visible Church consists of all, throughout the world, that profess the true religion, together with their children:' * * * " Unto this Church "Christ hath given the ministry, oracles, and ordinances of God." * * * "And particular Churches are more or less pure, as the doctrine of the Gospel is taught and embraced, ordinances administered, and public worship performed more or less purely in them." Here the same general elements appear as in the preceding cases, only that less stress is laid on personal character, than in the others, and especially than in the General Rules. " All who profess the true religion, together with their children:' A profession of the true religion (Christian religion — and not the Jewish or Mohammedan) entitles them to be members of the Church, without any specified requirement of faithfulness , as in the case of the Church of England, or possessing the form of godliness and seeking the power, as prescribed in the General Rules. But the word and ordinances are there administered, and the general object is the same as in the other instances.

From what has been stated, it cannot be truly said, that we place the object of Church organization on

TEKMS OF MEMBERSHIP. 33

less elevated ground than the other Churches, but rather the reverse. But, before we proceed to consider the personal qualifications of membership, let us inquire a little farther, with regard to the grand design of establishing a Church organization in the world, the better to enable us to understand the proper conditions and qualifications of individual membership.

Is that object to separate justified and accepted believers from others, as a class with whom all others are unworthy to fraternize ? Or is it to afford all possible helps to such as truly desire to be of the spiritual household of God ? The latter, to be sure. To the Church triumphant in Heaven, truly belongs the first character, but not to the Church militant. Here, the whole body is composed of such as are still in danger and in conflict, and they have united themselves for purposes of mutual help, in "working out their salvation." Not because they are perfect in goodness, but because they desire to become so, and seek all available helps in the attainment of their object. They are weak, and their weakness — not their strength — impels them to unite for the securing of greater strength. They know that the strong enemy could easily break ten thousand attenuated fibres separately, but that those fibres, so frail in their individual weakness, become mighty in their united strength.

The Church is a school, designed to make men wise unto salvation, into which not only the wise and learned are admitted, but whose portals are freely open to those who feel the plague of their ignorance, and earnestly desire to gain true wisdom. It is a fortress, in a hostile region; not for a defence alone of the strong and skilful, but no less for the weak and helpless seeking refuge and protection. It is a household, in which not only fathers and mothers, young men and maidens, enjoy privileges, but where infirmity, decrepitude, dependent childhood, and helpless infancy, find shelter and provision.

According with these views, are the terms or conditions of individual membership. " There is only one condition previously required of those who desire admission into these societies, i a desire to fiee from the ivrath to come, and to be saved from their sins.'' " This description, though brief, is full and comprehensive, embracing two general ideas: —

First. "A desire to flee from the wrath to come."

This implies : 1. A deep sense of the exceeding sinfulness of sin ; for, without this, the sinner will have no real desire to flee from sin.

2. A just apprehension of the dangerous consequences of sin, as bringing "the wrath of God on the children of disobedience." He will not exert himself to escape that wrath, unless — in the language of Mr. Wesley — " He sees it continually hanging over him." In the state of mind here contemplated, he painfully realizes, that " the wrath of God is revealed from heaven against all ungodliness ;" that indignation and wrath " shall be upon evil doers ;" and that he is one of the "children of wrath," and, consequently,