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conference could sit in the annual confe- | in Baltimore, and took the name of Prorence, with the ministers. 4. No rules or testant Methodist Church: since which the regulations for the church could be made Methodist Society have not sought to enunless a majority present were lay mem-large their body so much, as to supply bers. 5. A preacher could remain with a congregation as long as they agreed. 6. Class meetings, love feasts, &c., were to be attended; the leader of each class being chosen by the members. 7. The property of the societies, to be vested in trustees of their own choice, and the minister to have no oversight of the temporal affairs of the church. They prospered greatly for a few years, when some of the preachers and people, being desirous to have a more itinerant connexion, thought it best to unite with a body of seceders from the Methodist Episcopal Church, who held a convention

such congregations as may feel a disposi tion to enjoy a liberty, which the other bodies of dissenting Methodists, as well as the Methodist Episcopal Church, do not see fit to grant to the laity. At the present time they have three annual conferences, and are prosperous according to the efforts made, perhaps as well as other churches. The above may be considered a sufficient notice of the "Methodist Society," and persons wishing farther information will find it in a small work entitled "Rise and Progress of the Methodist Society." printed in New York, 1822.

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BY THE REV. NATHAN BANGS, D. D., NEW YORK.

Ir is well known that the founder of Methodism, under God, was the Rev. John Wesley, a presbyter in the Church of England, who, after his own conversion, set out with a simple desire to revive pure and undefiled religion in the church of which he was a member and a minister. Of the several steps by which he was led to adopt the measures he did, it is not necessary particularly to make mention; as in this sketch it is designed to notice those events only which more especially relate to the rise and progress of Methodism in America. It is therefore sufficient for our purpose to remark, that Mr. Wesley commenced his work in the University of Oxford, where he had been educated, in the year 1739, and that from there it spread

in different directions, throughout Great Britain and Ireland, until by one of those providential occurrences, which mark all human events from which great results have their origin, it was introduced into this country.

That Mr. Wesley was actuated by a pure desire to revive and spread experimental and practical godliness, is most evident from all his actions, from his numerous writings, and much more from the following general rules which he drew up for the government of his societies in 1743, and which still remain the same in Europe and America, except the item on slavery, which was inserted by the American Conference in 1784, and the one on drunkenness, which has been altered for the

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worse it is believed, as it does not prohibit "the buying or selling of spirituous liquors," as Mr. Wesley's Rule did.

GENERAL RULES OF THE UNITED METHODIST SOCIETIES.

1. 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, viz., 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 for them; and they always concluded their meetings with prayer suited to their several necessities.

2. This was the rise of the United Society, first in Europe, and then in Ameri

ca.

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."

3. That it may the more easily be discerned, whether they are indeed working out their own salvation, each society is divided into smaller companies, called classes, according to their respective places of abode. There are about twelve persons in a class; one of whom is styled the leader. It is his duty,

I. To see each person in his class, once a week, at least, in order,

a. To inquire how their souls prosper, b. To advise, reprove, comfort, or exhort, as occasion may require;

c. To receive what they are willing to give, toward the relief of the preachers, church, and poor.*

* This part refers to towns and cities, where the poor are generally numerous, and church expenses considerable.

II. To meet the minister and the stewards of the society once a week, in order,

a. To inform the minister of any that are sick, or of any that walk disorderly, and will not be reproved;

b. To pay to the stewards what they have received of their several classes in the week preceding.

4. There is one only condition previously required of those who desire admission into these societies, viz., “a desire to flee from the wrath to come, and to be saved from their sins;" but wherever this is really fixed in the soul, it will be shown by its fruits. It is therefore expected of all who continue therein, that they should continue to evidence their desire of salvation,

First, by doing no harm; by avoiding evil of every kind, especially that which is most generally practiced. Such as

The taking of the name of God in vain;

The profaning the day of the Lord, either by doing ordinary work thereon, or by buying or selling;

Drunkenness, or drinking spirituous liquors, unless in cases of necessity;

The buying and selling of men, women, and children, with an intention to enslave them.

Fighting, quarrelling, brawling; brother going to law with brother; returning evil for evil, or railing for railing; the using many words in buying or selling;

The buying or selling goods that have not paid the duty;

The giving or taking things on usury, i. e., unlawful interest;

Uncharitable or unprofitable conversation, particularly speaking evil of magistrates or of ministers;

Doing to others as we would not 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;

The taking such diversions as cannot be used in the name of the Lord Jesus;

The singing those songs, or reading those books which do not tend to the knowledge or love of God;

Softness and needless self-indulgence;

Laying up treasure upon earth; Borrowing without a probability of paying; or taking up goods without a probability of paying for them.

5. It is expected of all who continue in these societies, that they should continue to evidence their desire of salvation,

Secondly, by doing good; by being in every kind merciful after their power, as they have opportunity-doing good of every possible sort, and, as far as is possible, to all men ;

To their bodies, according to the ability which God giveth, by giving food to the hungry, by clothing the naked, by visiting or helping them that are sick, or in prison;

To their souls, by instructing, reproving, or exhorting all we have any intercourse with trampling under foot that enthusiastic doctrine, that "we are not to do good, unless our hearts be free to it."

By doing good, especially to them that are of the household of faith, or groaning so to be employing them preferably to others; buying one of another; helping each other in business,—and so much the more, because the world will love its own, and them only.

By all possible diligence and frugality, that the gospel be not blamed.

By running with patience the race which is set before them; denying them selves, and taking up their cross daily; submitting to bear the reproach of Christ; to be as the filth and offscouring of the world; and looking that men should say all manner of evil of them falsely, for the Lord's sake.

which is the only rule, and the sufficient rule, both of our faith and practice. And all these we know his Spirit writes on truly awakened hearts. If there be any among us who observe them not, who habitually break any of them: let it be known unto them who watch over that soul, as they who must give an account. We will admonish him of the error of his ways; we will bear with him for a season. But, if then, he repent not, he hath no more place among us. We have delivered our own souls.

Efforts have been made and are now making to restore the rule relating to drunkenness to the phraseology in which Mr. Wesley left it; but as these rules are declared to be unalterable by the restrictive regulations which bind the action of the General Conference, except on the recommendation of three-fourths of all the members of the several annual conferences who shall be present and vote on such recommendation, and then by a vote of two-thirds of the General Conference: a sufficient number of votes has not been procured to effect the alteration.

With these introductory remarks we proceed to a few historical sketches of the rise and progress of Methodism on this continent.

The first Methodist society in America, was established in the city of New York, in the year 1766. The circumstances attending this event were somewhat peculiar, and mark the providence of God over his people, in a very striking manner. A few pious emigrants from Ireland, who, previously to their removal, had been members of the Methodist society in their own country, landed in this city. Among their number was Mr. Philip Embury, a local preacher. Coming among strangers

6. It is expected of all who desire to continue in these societies, that they should continue to evidence their desire of salvation, Thirdly, by attending upon all the or- and finding no pious associates with whom dinances of God: such are,

The public worship of God;

they could confer, they came very near making "shipwreck of faith and a good

The ministry of the word, either read conscience." In this state of religious

or expounded;

The Supper of the Lord;

Family and private prayer;
Searching the scriptures; and
Fasting or abstinence.

7. These are the general rules of our societies; all which we are taught of God to observe, even in his written word,

declension they were found the next year on the arrival of another family from Ireland, among whom was a pious "mother in Israel," to whose zeal in the cause of God they were all indebted for the revival of the spirit of piety among them. Soon after her arrival she ascertained that those, who had preceded her, had so far departed

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