Page:The American Cyclopædia (1879) Volume XI.djvu/463

METHODISM 449 and we always concluded our meetings with prayer suitable to their several necessities. This was the rise of the united society, first in London, and then in other places. 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 mass of those who had been converted were from the poor and uneducated classes. For the government of these societies a few simple rules were proposed by the Wesleys, which, with slight exceptions, are still recognized as the " General Kules " by all branches of the Meth- odist church. The sole condition of member- ship in these societies was " a desire to flee from the wrath to come and to be saved from sin." But this desire will be shown by its fruits, leading the man to avoid evil and to do good. Hence these rules forbade in the members of these societies the evils then most generally practised, " such as profane swearing, Sabbath breaking, drunkenness, buying or selling spirit- uous liquors, or drinking them except in cases of extreme necessity ; fighting, quarrelling, broth- er going to law with brother, returning evil for evil or railing for railing ; the using of many words in buying and selling; the buying or selling of uncustomed goods ; the giving or ta- king things on usury, i. e., unlawful interest; uncharitable or unprofitable conversation, par- ticularly speaking evil of magistrates or of min- isters ; 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 of 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-indul- gence; laying up treasures upon earth ; borrow- ing without probability of paying, or taking up goods without probability of paying for them." But it was " expected that all continuing in these societies 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 possible to all men ; by feeding the hungry and clothing the naked ; by helping or visiting them that are sick or in prison ; by instructing, reproving, and exhort- ing ; by doing good especially to them that are of the household of faith, or groaning to be so ; employing them preferably to others, buying one of another, helping each other in business, &c., and so much the more because the world will love its own, and them only ; by diligence and frugality ; by self-denial and by submission to bear the reproach of Christ ; by attendance upon the ordinances of God, such as public worship, the ministry of the word, the supper of the Lord, family and private prayer, search- ing the Scriptures, and fasting and abstinence." These rules were declared to be taught in God's Word, and that they are written on every truly awakened heart. If any violate these rules, they are to be admonished and borne with for a season; but if they persist, then they are to be exscinded. For the accommo- dation of these societies chapels had been pro- vided at London and Bristol. During 1740-'41 Wesley and his co-workers were preaching and founding societies in Yorkshire, Derby- shire, Leicestershire, and Wales, while White- field had made his second voyage to America, and by his wonderful eloquence had aroused the religious consciousness of the people from Maine to Georgia. On the return of White- field the differences between him and Wesley on doctrinal points caused their separation, and Whitefield organized the Calvinistic Meth- odists in 1741. By the labors of Whitefield, Methodism was introduced into Scotland and Wales, and, aided by the munificence of the countess of Huntingdon, chapels were provi- ded and a college for preachers was found- ed. Calvinistic Methodism had many remark- able adherents, who were instrumental in the conversion of multitudes. Next to Whitefield in labors and success was Howell Harris, the apostle of Methodism in Wales ; and not less in labors were Eomaine, Madan, Venn, Ber- ridge, and others. In 1744 Whitefield made his third voyage to America, repeating the la- bors of former visits, and preaching with won- derful effect in the Bermudas in 1748. On his return to Europe in June, 1748, he visited Scotland, and also preached to immense con- gregations in England. In 1747 Thomas Wil- liams, a lay preacher from England, had formed a society in Dublin. In the same year the Wesleys visited Ireland, and great success at- tended their ministry, though bitter opposition was experienced from the Roman Catholic population. Among the converts from Cathol- icism in 1749 was Thomas Walch, who has been styled the apostle of Methodism to the Irish. In 1744 Wesley had invited several clergymen of the establishment and his lay assistants to meet him in London, to give "their advice respecting the best method of carrying on the work of God." Thereafter these " conferences " were held annually, and were occasions of re- vising the work, laying plans for the ensuing year, and discussing questions of doctrine and polity. In the midst of his severe labors Wes- ley wrote in defence of the system which he had inaugurated, and devised means for the education of his preachers and the improve- ment of his churches. In 1757 he was joined by John Fletcher, a Swiss by birth, who had been ordained a priest in the established church. In him Wesley found an earnest de- fender and a powerful apologist for his doctri- nal views. During the progress of this won- derful revival work, the strong opposition of the clergy of the establishment continued. Individual examples of sympathy and aid to the itinerants were found, but in many in-