in ecclesiastical history, is a denomination applied to different sects, both Papists and Protestants.

1. The Popish Methodists were those polemical doctors, of whom the most eminent arose in France towards the middle of the 17th century, in opposition to the Huguenots or Protestants. Those Methodists, from their different manner of treating the controversy with their opponents, may be divided into two classes. The one may comprehend those doctors, whose method of disputing with the Protestants was disingenuous and unreasonable, and who followed the examples of those military chiefs, who flut up their troops in intrenchments and strong holds, in order to cover them from the attacks of the enemy. Of this number were the Jesuit Veron, who required the Protestants to prove the tenets of their church by plain passages of scripture, without being allowed the liberty of illustrating those passages, reasoning upon them, or drawing any conclusions from them; Nihusius, an apostate from the Protestant religion; the two Walenburgs, and others, who confined themselves to the business of answering objections and repelling attacks; and Cardinal Richelieu, who confined the whole controversy to the single article of the divine institution and authority of the church. The Methodists of the second class were of opinion, that the most expedient manner of reducing the Protestants to silence, was not to attack them by piece-meal, but to overwhelm them at once, by the weight of some general principle or prelumption, some universal argument, which comprehended or might be applied to all the points contested between the two churches: thus imitating the conduct of those military leaders who, instead of spending their time and strength in sieges and skirmishes, endeavoured to put an end to the war by a general and decisive action. These polemics rested the defence of Popery upon prescription; the wicked lives of Protestant princes who had left the church of Rome; the crime of religious schism; the variety of opinions among Protestants with regard to doctrine and discipline; pline; and the uniformity of the tenets and worship of the church of Rome. To this class belong Niccolé the Janenit doctor, the famous Bollet, &c.

II. The Protestant Methodists form a very considerable body in this country. The sect was founded in the year 1729 by one Mr Morgan and Mr John Wesley. In the month of November that year, the latter being then fellow of Lincoln college, began to spend some evenings in reading the Greek New Testament, along with Charles Wesley student, Mr Morgan commoner of Christ church, and Mr Kirkham of Merton college. Next year two or three of the pupils of Mr John Wesley, and one pupil of Mr Charles Wesley obtained leave to attend these meetings. Two years after they were joined by Mr Ingham of Queen's college, Mr Broughton of Exeter, and Mr James Hervey; and in 1735 they were joined by the celebrated Mr Whitefield, then in his 18th year.

At this time it is said that the whole kingdom of England was tending fast to infidelity. "It is come (says Bishop Butler), I know not how, to be taken for granted by many persons, that Christianity is not so much as a subject of inquiry, but that it is now at length discovered to be fictitious; and accordingly they treat it as if in the present age this were an agreement among all people of discernment, and nothing remained but to set it up as a principal subject of mirth and ridicule, as it were by way of reprisals, for its having so long interrupted the pleasures of the world." The Methodists are said, with great probability, to have been very instrumental in stemming this torrent. They obtained their name from the exact regularity of their lives; which gave occasion to a young gentleman of Christ church to say, "Here is a new set of Methodists sprung up;" alluding to a sect of ancient physicians which went by that name. This extreme regularity, however, soon brought a charge against them, perhaps not altogether without foundation, of being too scrupulous, and carrying their fanaticity to too great a height. In particular it was urged, that they laid too much stress upon the rubrics and canons of the church, insisted too much on observing the rules of the university, and took the scriptures in too literal a sense; and to the name of Methodists two others were quickly added, viz. those of Sacramentarians and the Godly Club.

The principal person in this club while in its infancy appears to have been Mr Morgan, and next to him Mr John Wesley. They visited the sick, and instituted a fund for the relief of the poor; and the better to accomplish their benevolent designs, Mr Wesley abridged himself of all his superfluities, and even of some of the necessaries of life; and by propounding the scheme to some gentlemen, they quickly increased their funds to 80l. per annum. This, which one should have thought would have been attended with praise instead of censure, quickly drew upon them a kind of persecution; some of the seniors of the university began to interfere, and it was reported "that the college censors were going to blow up the Godly Club *." They found themselves, however, patronised and encouraged by some men eminent for their learning and virtue; so that the society still continued, though they had suffered a severe loss in 1730 in the death of Mr Morgan, who had indeed been the founder of it. In the month of October 1735, John and Charles Wesley, Mr Ingham, and Mr Delamotte son to a merchant in London, embarked for Georgia along with Mr Oglethorpe, afterwards General Oglethorpe. The design of this voyage was to preach the gospel to the Indians. By this time, however, it appears that Mr Wesley had embraced such notions as may without the least breach of charity be accounted fanatical. Thus in a letter to his brother Samuel, he conjures him to banish from his school "the clastics with their poison," and to introduce instead of them such Christian authors as would work together with him in "building up his flock in the knowledge and love of God."

During the voyage such a profusion of worship was observed, as we cannot help thinking favoured more of a Pharisaical than Christian behaviour; an account of which, as a familiar strictness would certainly be inculcated upon the disciples, and consequently must give a just idea of the principles of the early Methodists, we shall here transcribe from Mr Wesley's life. "From four in the morning till five, each of us used private prayer; from five to seven we read the Bible together, carefully comparing it (that we might not lean to our own understandings) with the writings of the earliest ages; at seven we breakfasted; at eight were the public prayers; from nine to twelve learned the languages and instructed the children; at twelve we met to give an account to one another what we had done since our last meeting, and what we designed to do before our next; at one we dined; the time from dinner to four we spent in reading to those of whom each of us had taken charge, or in speaking to them separately as need required; at four were the evening prayers, when either the second lesson was explained (as it always was in the morning), or the children were catechised and instructed before the congregation; from five to fix we again used private prayer; from fix to seven I read in our cabin to two or three of the passengers, of whom there were about 80 English on board, and each of my brethren to a few more in theirs; at seven I joined with the Germans in their public service, while Mr Ingham was reading between decks to as many as desired to hear; at eight we met again, to instruct and exhort one another; between nine and ten we went to bed, when neither the roaring of the sea nor the motion of the ship could take away the refreshing sleep which God gave us."

As they proceeded in their passage, this austerity instead of being diminished was increased. Mr Wesley discontinued the use of wine and flesh; confining himself to vegetables, chiefly rice and biscuit. He ate no supper; and his bed having been made wet by the sea, he lay upon the floor, and slept soundly till morning. In his Journal he says, "I believe I shall not find it needful to go to bed, as it is called, any more;" but whether this was really done or not, we cannot say.

The missionaries, after their arrival, were at first very favourably received, but in a short time lost the affections of the people entirely. This was owing to the behaviour of Mr Wesley himself, who appeared not only capricious but frequently despotic. He particularly gave offence by insisting upon the baptism of children by immersion; and his excessive austerity, with regard to Methodist himself did not tend to give his hearers any favourable opinion either of the superior sanctity or wisdom of their teacher. At last, on account of a difference with Mr Caution the storekeeper and chief magistrate of Savannah which ended in a law-suit, he was obliged to return to England.

Thus the cause of Methodism seemed to be entirely lost in Georgia. But Mr Welley was soon succeeded by a more popular and successful champion, viz. Mr George Whitefield; who having spent his time during the voyage in converting the soldiers with whom he failed, arrived at Savannah in Georgia on the 7th of May 1738. Here he was received by Mr Delamotte, was joined by several of Mr Welley's hearers, and became intimate with some other ministers. Mr Ingham had made some progress in converting a few runaway Creek Indians, who had a settlement about four miles from Savannah; but being obliged to return to England in a few months, this design was frustrated, and the Indians in a few years separated. During the short time that Mr Whitefield resided at Savannah, he became extremely popular; and indeed the instances of his success in the way of making converts are very surprising. However, he was obliged to return to England in the autumn of that year, that he might receive priest's orders. On his return to America in October 1739, he landed at Philadelphia, and instantly began his spiritual labours as in other places; being attended with astonishing successes not only there but wherever he went. Passing through the colonies of Virginia, Maryland, North and South Carolina, the number of converts continually increased; but on his arrival at Savannah, he found the colony almost deserted. He now resumed the scheme he had formerly projected of building an Orphan-house; and for this he made the first collection at Charlestown in South Carolina, amounting to about 70l. sterling. His zeal in the cause of religion, or of the colony, were not, however, sufficient to procure him the favour of those in power. On his return to Philadelphia, after a short stay at Savannah, the churches were denied him; but he was made ample amends by the successes which attended his field preachings and private efforts. Religious societies were everywhere set up, and many were converted with symptoms of enthusiasm, different according to their various tempers and constitutions. During this excursion, he was so successful in his collection for the Orphan-house, that on his return to Savannah he brought along with him money and provisions to the value of 500l. sterling.

The successes in Georgia was now greater than ever; but the many charities which it was necessary to supply, rendered it necessary in a short time for him to undertake another journey to Charlestown. Here his principles met with the greatest opposition. He had lost the favour of the commissary by his field-preaching, and was denied the sacrament. The opposition, however, was altogether fruitless; the number of converts increased wherever he went, and he now undertook a voyage to New England. In this place also the established clergy were his enemies; but the usual successes attended his other endeavours, and procured 500l. more for the use of the Orphans in Georgia.

From the year 1741 to 1743 America was deprived of Mr Whitefield's preaching, he having spent that interval in England; but in 1744, he again set out for Methodist the western continent. The remarkable successes which had hitherto attended his labours now stirred up many opponents; and these had met with the greater successes, as none of the Methodist preachers whom he had left were possessed of such abilities either to gain the favour of those who heard them, or to defend their doctrines against objections. Mr Whitefield's successes, however, was the same as before: he even found means to inspire the military clats with such sentiments of devotion, that Colonel Pepperell could not undertake his expedition against Louisbourg without first consulting Mr Whitefield; and great numbers of New-Englanders went volunteers, confident of victory, in consequence of the discourses of their teacher.

From the continent of America Mr Whitefield took a voyage to the Bermudas islands; and here, as everywhere else, he met with the most surprising successes. Here also collections were made for the Orphan house in Savannah, which were transmitted to that place.

Supposing it to be better for his cause to visit different countries, than to take up a permanent residence in one, Mr Whitefield left Bermuda in a few months, and did not return to America till 1751, when the Orphan-house was found to be in a very flourishing situation. After a short stay, he set sail again for Britain. Here he remained two years, and then set out on another visit to America, landing at Charlestown on the 27th of May 1754. His presence constantly revived the spirits and cause of his party, and added to their numbers wherever he went. Next year he returned to England; but after labouring in the usual manner, and meeting with the usual successes there till the year 1763, he set sail again for America, and arrived at Virginia in the latter end of August. He now visited all the colonies, and found that great progress had been made in converting the Indians. On his arrival at Georgia, matters were found in a very flourishing situation, and he received the thanks of the governor and principal people for the great benefit he had been to the colony; which shows, that the stories which had been so industriously propagated, concerning the avarice of him and other Methodist preachers, were, partly at least, unfounded. In 1765 he returned to England; and in 1769 made his seventh and last voyage to America, landing at Charlestown on the 30th of November the same year. He was still attended with the same successes; and indeed it is impossible to read, without admiration, an account of the efforts made by himself and Mr Wesley, to propagate their tenets in the different parts of the world.

For a very considerable time Mr Whitefield was the only Methodist who paid any attention to America; and in that country he was more popular than even in Europe. Towards the end of his life, several Methodists having emigrated from Britain, formed distinct societies in New York and Philadelphia. These quickly increased in number; and, about the time that the war with Britain began, their numbers amounted to about 3000 in Virginia, Maryland, New York, and Pennsylvania. They would probably have increased much more, had it not been for the imprudence of some of their preachers, who intro- Methodists introduced politics into their discourses, and thus rendered themselves obnoxious to the people among whom they lived. Among those who hurt the cause in this manner was Mr Wesley himself, who, by writing a piece entitled A Calm Address to the American Colonies, would in all probability have ruined it, had not a gentleman, with whom he was connected, destroyed or sent back to England the whole impression as soon as it arrived in America, so that its existence was scarce known in that continent. At the conclusion of the war, Dr Coke, who in 1776 had left a curacy in England in order to join Mr Wesley, paid a visit to his friends in America; though it had been imagined that a total separation had taken place between the American and European Methodists. This breach was, however, made up by a manoeuvre of Mr Wesley; for no sooner had the Americans obtained their independence, than he, who had hitherto branded them with the name of rebels, sent a congratulatory letter on their freedom from the "State and the Hierarchy," and exhorting them to "stand fast in that liberty with which God had so strangely made them free." To show his zeal in their service still farther, he gave ordination, by laying on of hands, to several preachers who were to embark for America, and consecrated Dr Coke one of the bishops of the Methodist Episcopal church in that country. He extracted also from the liturgy of the English church one for the American Methodists, taking particular care to expunge every expression that had a particular respect to the regal authority.

Such proceedings in one who had formerly professed such extraordinary attachment to the English church, could not but require an apology; and this was accordingly made in a pastoral letter transmitted to the American societies, and addressed "to Dr Coke, Mr Asbury, and our brethren in North America." In this letter he makes the following defence of his conduct. "Lord King's account of the primitive church convinced me, many years ago, that bishops and presbyters are the same order, and consequently have the same right to ordain. For many years I have been importuned, from time to time, to exercise this right, by ordaining part of our travelling preachers. But I have still refused, not only for the sake of peace, but because I was determined, as little as possible, to violate the established order of the national church to which I belonged. But the case is widely different between England and North America. Here there are bishops who have a legal jurisdiction: in America there are none, neither any parish ministers: so that for some hundred miles together, there is none either to baptize, or to administer the Lord's supper. Here, therefore, my scruples are at an end; and I conceive myself at full liberty, as I violate no order, and invade no man's right, by appointing and sending labourers into the harvest. It has indeed been proposed to defire the English bishops to ordain part of our preachers for America; but to this I object. 1. I desired the bishop of London to ordain only one, but could not prevail. 2. If they consented, we know the flowness of their proceedings; but the matter admits of no delay. 3. If they would ordain them now, they would likewise expect to govern them; and how grievously would that entangle us. 4. As our American brethren are now totally disentangled, both from the state and the English hierarchy, we dare not entangle them again either with the one or the other. They are now at full liberty simply to follow the scripture and the primitive church; and we judge it best, that they should stand fast in that liberty whereewith God has so strangely made them free."

Dr Coke, on the consecration of Mr Asbury to the office of a bishop, made another apology. "The church of England (lays he), of which the society of Methodists in general have till lately professed themselves a part, did for many years groan in America under grievances of the heaviest kind. Subjected to a hierarchy which weighs every thing in the scale of politics, its most important interests were repeatedly sacrificed to the supposed advantages of England. The churches were in general filled with the parasites and bottle-companions of the rich and great. The humble and most impertinent entreaties of the oppressed flocks, yea the representations of a general assembly itself, were contemned and despised. Every thing sacred must bow down at the feet of a party; the holiness and happiness of mankind be sacrificed to their views; and the drunkard, the fornicator, and the extortioner, triumphed over bleeding Zion, because they were faithful abettors of the ruling powers. The memorable revolution has struck off these intolerable fetters, and broken the anti-christian union which before subsisted between church and state. And had there been no other advantage arising from that glorious epoch, this itself, I believe, would have made ample compensation for all the calamities of the war; one happy consequence of which was the expulsion of most of those hirelings, who 'ate the fat, and clothed themselves with the wool, but strengthened not the diseased,' &c. The parochial churches in general being hereby vacant, our people were deprived of the sacraments through the greatest part of these states, and continue so still. What method can we take in so critical a juncture? God has given us sufficient resources in ourselves; and, after mature deliberation, we believe that we are called to draw them forth.

"But what right have you to ordain?" The same right as most of the churches in Christendom; our ordination, in its lowest view, being equal to any of the presbyterian, as originating with three presbyters of the church of England. "But what right have you to exercise the episcopal office?" To me the most manifest and clear. God has been pleased to raise up, by Mr Wesley, in America and Europe, a numerous society well known by the name of Methodists. The whole body have invariably esteemed this man as their chief pastor under Christ. He has constantly appointed all their religious officers from the highest to the lowest, by himself or his delegate. And we are fully persuaded there is no church office which he judges expedient for the welfare of the people intrusted to his charge, but, as essential to his station, he has power to ordain. "But, do not you break the succession?" The uninterrupted succession of bishops is a point that has long been given up by the most able Protestant defenders of episcopacy. Bishop Hoadley himself, in his celebrated controversy with Dr Calamy, allows it to be unnecessary. His words are, 'To the 13th question I answer, that I think not an uninterrupted line of suc- cession of regularly ordained bishops necessary.' He also grants the authenticity of the anecdote given us by St Jerome, which informs us, that the church of Alexandria had no regular succession from the time of St Mark the evangelist, the first bishop of that church, to the time of Dionysius, a space of 200 years; but the college of presbyters, on the death of a bishop, elected another in his stead. We are also informed, from the epistle of St Clement to the Corinthians, written soon after the death of St Paul, a writer whose works are next in precedence to the canon of scripture, and probably written by immediate inspiration, that the church of Corinth was then governed only by a college of presbyters. And from the epistle of Polycarp to the church of Philippi, written in 116, we also find that the Christian Philippians were then governed only by a college of presbyters. So that the primitive Christians were so far from esteeming the regular succession as essential to the constitution of a Christian church, that, in some instances, episcopacy itself was wholly omitted.

Such was the defence urged by Mr Wesley for this extraordinary assumption of episcopal powers: a conduct, however, of which he afterwards repented, as tending to make a final separation betwixt his followers and the church of England. Yet it does not appear that this had any bad effect on the minds of his American brethren; for Dr Coke, on his arrival on the western continent, found the societies numerous and flourishing. His first efforts were directed against the slave trade; and not only the abolition of that traffic, but the release of all those who were actually slaves at the time, seem to have been his favourite objects. By interfering in this matter, however, perhaps with too much zeal, he involved himself in danger. Some riots took place, and a lady offered the mob 50 guineas if they would give the Doctor 100 lashes. This piece of discipline would have been inflicted, had it not been for the interposition of a sturdy colonel; and the Doctor had not only the satisfaction of escaping the intended punishment, but of seeing his doctrine so far attended to, that some slaves were emancipated.

Mr Hampfon, in his Memoirs of Mr Wesley, observes, that "the colonists, in the infancy of Methodism, conducted themselves with more propriety than the English. There was little or no persecution, nor any thing like a riot, except in one or two instances which have been mentioned as the consequence of the animadversions on slavery; and even these were productive of no mischief. Not a creature was materially injured; no bones were broken, nor any lives lost; which was not the case in this country. Here many thousands of innocent people were subjected to the grossest indignities, and several were eventually sacrificed to the fury of their persecutors.

"While we commend the Americans for their behaviour in opposition to the brutality of English mobs, it may be proper to inquire into the sources of this distinction. Something of this may have arisen from similarity of sentiment. The Americans, from the first beginnings of colonization, had been accustomed to the doctrines of the old puritans and nonconformists, which in many respects have a near affinity to the Methodist tenets. The origin of Methodism in America was seldom, if ever, attended, either under the discourses of Mr Whitefield's or Mr Wesley's preachers, with those ridiculous effects with which it was accompanied in these kingdoms. Most of the preachers, who went over to the continent, having laboured for some years in Europe previous to their having crossed the water, had exhausted their wildfire; so that their discourses were more scriptural and rational than those of the primitive Methodists. Another reason may be found in the education of the Americans. As a people, they are better cultivated than the body of the English; they are chiefly composed of merchants and a respectable yeomanry: and there is but a small proportion of that class, so superabundant here, which we distinguish by the name of mob.

"The only exception we have heard, to their exemption from the extravagancies which in this country marked the infancy of Methodism, is a custom they have introduced in Maryland and Virginia. Frequently, at the conclusion of a sermon, the whole congregation began to pray and to praise God aloud. The uproar which this must create may easily be conceived. Some we are told, are great admirers of this species of enthusiasm, in which every man is his own minister, and one sings and another prays, with the most discordant devotion. But we will not dignify such indecency with such a name. Its proper appellation is fanaticism. We hope, that, for the future, religion will never appear in this country under so odious a form; and greatly is it to be lamented, that, among the friends of Christianity, any such absurdities should arise, to furnish infidels with occasions of triumph."

Our author informs us, that the occupation of the Methodist preachers in America was very laborious. In the course of the day they frequently rode 20 or 30 miles, preaching twice or thrice, and sometimes to considerable congregations. Notwithstanding this labour, however, few or none of them ever thought of returning to Britain. Several reasons may be assigned for the pleasure they took in this laborious exercise. "Their excursions (says Mr Hampfon) through immense forests abounding in trees of all sorts and sizes, were often highly romantic. Innumerable rivers and falls of water; vistas opening to the view, in contrast with the uncultivated wild; deer now shooting across the road, and now scouring through the woods, while the eye was frequently relieved by the appearance of orchards and plantations, and the houses of gentlemen and farmers peeping through the trees; formed a scenery so various and picturesque, as to produce a variety of reflection, and present, we will not say to a philosophical eye, but to the mind of every reasonable creature, the most sublime and agreeable images.

"Their worship partook of the general simplicity. It was frequently conducted in the open air. The woods resounded to the voice of the preacher, or to the singing of his numerous congregations; while their horsec, fastened to the trees, formed a singular addition to the solemnity. It was indeed a striking picture; and might naturally impress the mind with a retrospect of the antediluvian days, when the hills and valleys re-echoed the patriarchal devotions, and a Seth or an Enoch, in the shadow of a projecting rock, or beneath the foliage Methodist of some venerable oak, delivered his primeval lectures, and was a "preacher of righteousness to the people."

The American hospitality is supposed by Mr Hampton to have been another reason for the affluence of the Methodist teachers, as well as the consciousness of being well employed, and the satisfaction resulting from considerations of public utility. As many of the preachers were men of fervent piety, this reflection would have its full weight; and the instruction of the ignorant and the reformation of the profligate would be considered as the best recompense of their labours. Spreading themselves through the continent, they took in Nova Scotia, Georgia, with the principal places in both Carolinas, Virginia, Maryland, Delaware, Pennsylvania, New Jersey, and New York; numbering upwards of 43,000 members of their society, exclusive of about 80 itinerants, and a considerable number of local preachers, who took no circuits, but affixed occasionally in the neighbourhood of their respective residence.

The large and expensive buildings which the colonists have erected for public worship, almost exceed credibility; and several colleges are founded for the instruction of youth. How far the proposed plan of uniting genuine religion and extensive learning will be carried into execution, time only can discover. It must materially depend on the character of the presidents and tutors, and the provision that shall be made for their support. Men of real erudition will never be procured at low salaries; and it is in vain to attempt establishments of this sort without a liberal provision for the professors in every branch of science. Two of these places are called Cokesbury and Wesley Colleges. How they are endowed, or whether they propose to obtain authority to confer degrees, we are not informed. But perhaps they are rather schools than colleges; which indeed is a circumstance to be wished, as good grammar schools are of the utmost service to the progress of literature.

The great successes which attended the Methodist preachers in America naturally determined Mr Wesley to try the West India islands. The Moravians had already attempted to establish their principles in some of these islands; and in 1786 some preachers were sent from the Methodists in England to the West Indies. In many of these they met with successes. Societies were formed in Barbadoes, St Vincent's, Dominica, St Christopher's, Nevis, Antigua, St Eustatius, Tortola, and St Croix, amounting in all to near 5000 persons. At this time the whole number of Methodists in America and the West Indies amounted to about 48,322. These societies consisted both of whites and blacks; on the continent they were mostly whites, but in the islands negroes. "But it is to be observed (says Mr Hampton) that the subjection of the negroes, and the obedience in which they are trained, must inculcate a docility peculiarly favourable to the purposes of a mission." Some of the missionaries went also to St Vincent's, where they met with some successes, and have established some schools, in which their children are carefully instructed in the principles of religion.

"In January 1789 (says our author), Dr Coke paid a visit to Jamaica, and gave them several sermons. As he made but a short stay, it could hardly be considered as a fair trial. Should a mission be established here, as well as in the other islands, which will probably be the case, it is hoped it will be the means of correcting one vice at least, and that is duelling; a savage relic of Gothic barbarity, by which all the islands have for many years been distinguished. Perhaps too it will give some check to the spirit of luxury and dilapidation; and teach the planters, if it be found impracticable to emancipate their slaves, at least to treat them with humanity."

It has been debated among the leading men of the Methodistical profession, whether the cause might not be served by sending missionaries to the East Indies and to Africa; but these projects were dropped, as there was no invitation, nor any prospect of success if it had been adopted. A mission has been formed to the new settlement called Kentucky, on the confines of the Indian territories, near the Mississippi. The danger of the missionaries at the time they undertook this service was certainly very great; yet such was their zeal for the cause, that they voluntarily offered themselves: but we are not yet informed what success they have met with.

While Methodism was thus making rapid progress in America, its teachers were equally indefatigable in Britain. A most remarkable particular, however, occurs with regard to Mr Wesley himself; for though he had gone to Georgia, as has been already related, to convert the Indians to Christianity, yet on his return to England in 1738, he took it into his head that he, their teacher, was not yet converted: the reason was, that he had not the faith of assurance. This, however, was not long wanting. He arrived in England on the first day of February, and was blest with the assurance on the sixth of March following. This was immediately announced to the public; and the consequence, if we may believe him, was, that God then began to work by his ministry, which he had not done before. Being joined by one Kinchin, a fellow of Corpus, they travelled to Manchester, Holms Chapel, Newcastle in Staffordshire, and other places, where they preached, exhorted, and conversed on religious subjects, in public houses, stables, &c. sometimes meeting with successes and sometimes not. During this peregrination Mr Wesley certainly displayed a great deal of superstition, which we must undoubtedly suppose to have been communicated to his hearers, and to have caused them act on many occasions in a very ridiculous manner. An instance follows:—

"The next day (says he), March 11th, we dined at Birmingham, and, soon after we left it, were reproved for our negligence there (in letting those who attended us go without either exhortation or instruction) by a severe shower of hail!" About the latter end of March or beginning of April he and his companion began to pray extempore, leaving off entirely the forms of the church of England, to which he had formerly been so devoted. The doctrine of instantaneous conversion, which his imagination had suggested to him as a work performed on himself, was greedily received by some of his hearers; and all the converts to the new doctrine confirmed themselves, and contributed greatly to persuade others, by declarations of their experiences, as they called them: how- Methodists ever, though a knowledge of the saving assurance had been given on March 6th, he does not date his conversion sooner than May 24th of the same year.

This new doctrine of an instantaneous, and in fact miraculous impulse, though greatly relished by the enthusiastic part of the society, was very much disliked by others, particularly Mr Charles Wesley his brother, who warned him of the mischief he was doing; though he himself was soon converted, and, what is very astonishing, two days before John Wesley himself. The particulars related of these miraculous conversions are truly disgraceful, and could not but bring into contempt the society which consisted of such enthusiasts. "Many (says Mr Hampton) are represented as falling suddenly to the ground, in horror and agony not to be conceived, and rising again with equal expressions of peace and consolation."—Their conversions were usually attended with these violent symptoms; and, for several years, few meetings occurred where Mr Wesley presided, without one or more instances of the same kind. It was not possible that such transactions should pass without notice. The confusion that too often prevailed, the emotions of the persons affected, and the exultations of the rest, which were feverishly animated upon, gave great and general offence. Many insisted, that it must either be occasioned by the heat of the rooms, and the agitation of the animal spirits under discourses of the most alarming nature; or that it was mere artifice and hypocrisy.

In the mean time, two of the sons of a Mrs Hutton in London, happening to become converts to the new doctrine, this lady was so much offended, that she wrote to Mr Samuel Wesley, informing him, that the was of opinion his brother John had lost his senses; and requesting, that the next time he came to his house, he, Mr Samuel, would either confine or convert him. All that could be done, however, to prevent the progress of the new doctrine was insufficient; and the first Methodist society was formed in London on the first of May 1738, when about 50 agreed to meet together once a-week, for free conversation, begun and ended with singing and prayer.

All this time, however, it seems that the conversion of Mr Wesley was far from being so complete as that of many of his hearers. He had preached and converted others, while he himself was absolutely unconverted. The knowledge of the true saving faith was only revealed to him on the 6th of March, and he did not experience its power till the 24th of May; and even after this, his doubts and fears were still so great, that on the 13th of June he undertook a voyage to Germany, where, in the company of Count Zinzendorf, his faith seems to have been thoroughly confirmed.

On Mr Wesley's return, September 16th, 1738, he applied himself with the greatest assiduity and success to the propagation of his doctrine. Multitudes of converts were made in various parts of the kingdom; and the reproaches poured upon him by his opponents, seemed to have rendered his zeal more fervent if possible than before. It is remarkable, however, that some of his old friends were now so much offended with his conduct or his principles, that they absolutely refused to keep company with him. His original plan seems to have been, to make an union of Methodists, clergymen, and disseminate his principles by their means. But in this he succeeded so ill, that in a letter written in 1742, he wished for a clerical assistant, were he only in deacons orders: but adds, "I know of none such, who is willing to call in his lot with us; and I scarce expect I shall, because I know how fast they are riveted in the service of the devil and the world before they leave the university."—Finding at last that nothing could be done with them, he was obliged to have recourse to lay preachers; and easily selected those who appeared to have the greatest talents for prayer and exhortation in the private meetings appointed for that purpose. This he at once raised himself to be the head of a sect; as the lay preachers willingly yielded obedience to him who had the advantages of superior learning and abilities, and was besides in orders as a clergyman; and this obedience he did not fail on every occasion to exact.

If his doctrine had formerly given offence to the established clergy, the appointment of lay preachers was reckoned much worse; and their being appointed without any form of ordination whatever, which almost all of them were, subjected them to contempt and reproach, which their want of learning, and very often of natural abilities, did not contribute to remove. Thus finding the churches shut against him and his followers, he was obliged to preach in the fields, and made his first essay in this way on the second of April 1739, in the neighbourhood of Bristol; Mr Whitefield having set him an example the day before.

The success of those ignorant and itinerant preachers, with their absurd and uncharitable discourses and behaviour, so provoked their adversaries, that a persecution was soon commenced against them. Mr Wesley himself was calumniated in the harshest manner, being sometimes said to be a Jesuit, sometimes an illiterate enthusiast, as the people took it into their heads. Many pretended to answer him in writing, without being able to do so; the consequence was, that their deficiency of argument was supplied by invective, and the most scandalous performances made their appearance. Some of the English clergy to far forgot themselves as to infligate the mob against them, and the most cruel outrages were committed upon them in various places. For some time the persecuted party adhered to the doctrines of passive obedience and non-resistance, which their inhuman adversaries did not fail to take the advantage of.—The less they were opposed, the more insolent they became. The Methodists were frequently in danger of their lives. Men, women with child, and even children, were knocked down and abused with the same unmitigating fury. Houses were stripped of their furniture, vast quantities of furniture carried off, feather-beds cut in pieces and thrown over the streets, several reputable people were forced into the army, &c. To the disgrace of magistracy also it was found, that when application was made to the justices of the peace, redress was commonly denied; nor was a stop put to these shameful proceedings without a royal mandate for the purpose.

From the year 1738 to 1747 Mr Wesley and his itinerants were employed in various parts of England. In Methodist. In 1747 he went over to Dublin, where a society had been formed by one Mr Williams a clergyman.—Here they proved so successful, notwithstanding the number of Papists, and the violence of their other opponents, that in 1750 they had erected meeting-houses in every part of the kingdom, and had formed 29 circuits, which employed 67 itinerants, besides a considerable number of local preachers. An invitation was given to Mr Welley, in 1751, to visit Scotland, by an officer in quarters at Musselburgh. He accordingly took a journey thither the same year; but left the place, after preaching in it once or twice. In 1753 he returned to Scotland, and visited Glasgow. Societies were at length formed in that city, as well as at Edinburgh, Dundee, Aberdeen, Inverness, and a few other places: but his success was by no means equal to what it had been in other parts; for in 1790 the number of circuits in Scotland was no more than eight, which were supplied by 20 itinerants.

Mr Whitefield, the other great labourer in the vineyard, was equally indefatigable, and probably more successful than Mr Welley. Before entering into orders, he had formed a society of religious persons at Gloucester: here he preached his first sermon on the Necessity and Benefit of Religious Society; here he became extremely popular, as well as at Bristol and London, while preparing to set sail for Georgia for the first time; and in all places to which he came, large collections were made for the poor. He maintained the same doctrine with Mr Welley as to the new birth; which likewise gave offence to the clergy when delivered by him, as it had done with Mr Welley. In the various intervals of his voyages to America, he employed himself with the very same affiduity in Britain and in Ireland, which we have already taken notice of in the western continent. His success was everywhere prodigious. In 1741 he was invited to Scotland, and preached his first sermon there at Dunfermline. From thence he went to Edinburgh, and preached in several of the established churches, but differed with Messrs Ralph and Ebenezer Erskine; so that he, as well as Mr Welley, proved unsuccessful in forming a coalition with any other religious party. In the private way, however, his success was very considerable, at Edinburgh, Glasgow, Aberdeen, Dundee, and other places. In 1742 he paid a second visit to Scotland, and a third one in 1748. In 1751 he visited Ireland for the first time; and preached to great multitudes, without being molested, even in places where others had been mobbed. From thence he returned to Scotland the same year, and speaks in very favourable terms of the attention the people there paid to their Bibles. In 1752 and 1753 he again visited the same kingdom, and the last time distinguished himself by preaching against the playhouse in Glasgow. In 1756 he returned; and by his animated discourses at Edinburgh against Popery and arbitrary power, was owned to have contributed very much to the increase of courage and loyalty in this country. Next year he again visited the Scottish capital during the time that the General Assembly sat, and his sermons were attended by several of the members. At Glasgow he made a large collection for the poor of that city, and from thence took a voyage to Ireland. He was received with the usual Methodist affection by the lower classes of Protestants; but the Popish rabble, exasperated at his successes, almost murdered him with stones. After passing through a great part of Ireland, visiting England and Wales, he paid another visit to Scotland, where four clergymen now lent him their pulpits. His last visit was in the summer of 1758, when his congregations were as large as ever; and it is to his endeavours principally that we are to ascribe the great number of Methodist societies now existing in Scotland.

With regard to the religious principles of the Methodists, we cannot enter into any particular detail; neither indeed are there any doctrines peculiar to all included under that name, except the single one of universal redemption. In March 1741, Mr Whitefield History of 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 such dangerous errors." So there were now two sorts of Methodists to called; those for particular, and those for general, redemption.

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.

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 connexion with each other, yet preaching salvation by faith, and endeavouring 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 neighbours. 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.

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: fo, in January and February 1763, they separated from him, under the care of Mr Maxfield, one of Mr Wesley's preachers. But till Mr Maxfield and his adherents, Methodists rents, even the wildest enthusiasts among them, go under the general name of Methodists, and so bring a scandal upon those with whom they have no connexion.

At present, those who remain with Mr Wesley are mostly Church of England men. They love her articles, her homilies, her liturgy, her discipline, and unwillingly vary from it in any instance. Mean time, all who preach among them declare, we are all by nature children of wrath, but by grace we are saved through faith: saved from both the guilt and from the power of sin. They endeavour to live according to what they preach, to be plain Bible Christians; and they meet together at convenient times, to encourage one another therein. They tenderly love many that are Calvinists, 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.

We shall conclude this article with the words of Mr Hampton, which must certainly be accounted just, whatever objections may be made to some parts of the principles or behaviour of the Methodists. "If they possess not much knowledge, which, however, we do not know to be the case, it is at least certain, they are not deficient in zeal: and without any passionate desire to imitate their example, we may at least commend their endeavours for the general good. Every good man will contemplate with pleasure the operation of the spirit of reformation, whether foreign or domestic; and will rejoice in every attempt to propagate Christianity in the barbarous parts of the world. An attempt which, if in any tolerable degree successful, will do infinitely more for their civilization and happiness, than all the united energies of those boasted benefactors of mankind, the philosophic infidels."

The minutes of the conference of the Methodists held at Leeds in August, 1856, represent the numbers of that society to be as follows:

<table> <tr> <th>In Great Britain,</th> <td>110,803</td> </tr> <tr> <th>In Ireland,</th> <td>23,773</td> </tr> <tr> <th>Gibraltar,</th> <td>49</td> </tr> <tr> <th>Nova Scotia, New Brunswick, and Newfoundland,</th> <td>1418</td> </tr> <tr> <th>West Indies, whites 1775, coloured people 13,165,</th> <td>14,940</td> </tr> <tr> <th>United States, whites 95,628, coloured people 24,316,</th> <td>119,945</td> </tr> <tr> <th>Total,</th> <td>270,919</td> </tr> </table>

(Methodici), in the history of medicine, a sect of ancient physicians, who reduced the whole art of healing to a few common principles or appearances. The Methodists were the followers of Thephilus; whence they were also called Thephilici. They were strenuously opposed by Galen in several of his writings; who scrupled not to assert, that the methodical hereby ruined every thing that was good in the art. According to Quincy, the Methodists (Methodici) are those physicians who adhere to the doctrine of Galen, and the schools; and who cure with bleeding, purges, &c, duly applied according to the symptoms, circumstances, &c. in opposition to empirics and che- Methodists milts, who use violent medicines, and pretended secrets or nostrums.