George Washington Flowers Memorial Collection DUKE UNIVERSITY LIBRARY ESTABLISHED BY THE FAMILY OF COLONEL FLOWERS BY- OF THE- WELDON, N. C: Harrell's Cheap Book and Job Printing House. 1 8 8 2. Hasten, Lord, the glorious time, When beneath Messiah's sway, Every nation, every elime, Shall the gospel call obey. Then shall wars and tumults cease r Then be banished grief and pain, Eighteonsness, and joy, and peace. Undisturbed shall ever reign. . o:— O— :o I. . he founder of Methodism was John Wesley. He was born at Kpworth, in Lincolnshire, England, on the 14th day of June, lT03/the son of Samuel Wesley, a clergyman in the Church of England. John was a very diligent and successful student at College and was ordained deacon in 1725. He graduated in, 172G as M. A., and was elected fellow o[' Lincoln College, Ox- ford. While at school, he with, his brother Charles, Mr. Mor- gan and Mr. Kirk ham formed a club to spend some evenings in the week in reading the Greek Testament, and in trying to get good to their souls. Soon after Mr. Ingham, Mr. Broughton, Mr. Clayton, Mr. Hervey and Mr. Geo. Whitfield joined them. The College boys called them-the "Godl}^ Club," and afterward "Methodists." This was the beginning of Methodism. Here it took its name and rise, and in 1739 "The United Societies" were formed and the General Eules written by Mr. Wesley. Churches were then built and societies organized. Mr. Wesley con- tinued to preach the unsearchable riches of Christ, aided by numerous fellow- workers and extending his labors into every part of England, Wales, Scotland and Heland. Phillip Embury, a local preacher, in October 1766, preached, in his own house, to a congregation of five persons, the first Methodist sermon in America. He and a small company came over from Ireland where they had received tLe doctrine from Mr. Yv'esley and his 1 preachers in 17G0. In 1768 the first Methodist Church in Amevica was built and dedicated on John street, Xew York. The next year two preachers came over to labor in this coun- 3 try, and in 1771 t.wo more, one of whom was Francis Asbiiry. I These were all faithful men of God and the work under their i care continued steadily to advance and in 1773 there Avas 10 I preachers and IJCJO members in America. After the Revolu- j tionary war Mr.* Wesley saw that owing to the difference of feelings and interests between England and America, it would be best to organize a separate and independent society in America. Up to this time, the American Weslcyan Methodists had laid no claim to being a distinct religious organization. Like VYeslej^ himself, they regarded themselves as members of the English Episcopal Church, ^ow Weslc}^ was onlj^ a pres- byter in the Church of England, and according to that Church unqualified to ordain, but Mr. Wesley and some other presbyters entertained the opinion that in the ]n'imitive church a presbyter and a bishop were one and the same order, differing only in their official functions, and therefore constituting himself bishop by position, with the assistance of ?)ther presbyters, he set apart and ordained the Rev. Thos. Coke, D. C. L., of Oxford Uuiver- sit}^, bishop of the infant Church, Sept. 2, 1784. Eishop Coke set sail for America, met the Baltimore Conference in session, was duly recognized, and with the twenty-four articles brought from England, and one made by themselves, the Church was organized under the name of the Methodist Episcopal Church. Since then Methodism has gone nearly all over the world and done as much good for manl^ind as any other denomination sect or party. There are now, including ministers 4,707,472 members of the great Methodist body. Of this number 795,099 members, 3,763 traveling and 5,762 local preachers are in the M. E. Church, South. Still the work goes on ; Methodism is advancing steadily every year, and the bearers of the cross, the followers of the meek and lowly Jesus are going on conquering and to conquer. Few men have ever lived who were more pious, more holy, God fearing and untiring in the service ot their Master than John Wesley. He was not '^i formalist. It was from this that I he tore himself away. Ke savv the corruptions that had I crept into the Church of England and he determined to start a reformation in the worship of Almighty God. He preached pure and ^ital godliness, a holy lite, and entire sanctitication. He never preached that the Law- was made void through faith, but he established it with might and power. He preached the "terrors of the law" with all the force of a Peter and the logic of a Paul, and from which there was no escape except through sincere repentance toward God and faith in our Lord Jesus Christ. He preached that repentance, faith, justification, re- I generation and sanctification were necessary to glorification. I And this is the doctrine that his followers are still promulgat- '; ing — the doctrine taught in the Word of God — the doctrine I taught by Jesus Christ and the apostles, but from which men .4 are so prone to stray, to wander away in their own vain imagi- nations and tlie invention of their own minds. This is the doc- trine I would promulgate and for which I send forth this little manuel. Bear the tidings round the ball, Visit every soil and sea ; Preach the cross of Christ to all, Christ, whose love is full and free. o:0:o II. Mi^m%m m mMmm. I. There is but one living and true G-od, everlasting without body or parts ; of infinite power, wisdom, and goodness; the maker and preserver of all j;hiugs, both visible and invisible. And in unity of this G-od-head, there are three persons of one substance, power, and eternit}' — the Father, the Son, and the Holy Ghost. Yea, there is but one Cod, and so says Isaiah xlv. 21, 22, There is no Cod else beside me. I am Cod and there is none else. And so says Deut. vi, 41, Hear, O Israel ! the Lord our Cod is one Lord, He is without body or parts for he is a spirit and so St. John iv. 26, declares ; Cod is a spirit and they that worship him must worship him in spirit and in truth. He is everlastjng, hath no beginning or ending. Everything around us, above us, and all we behold had a beginning, but let the im- agination sweep back into eternity, and then whirl upon its wing and dart forth into ages and centuries yet to come, and at no point may it ever say, here Cod did not or will not exist ; for ''He always was" and forever shall be. The Psalmist xc. 2, says, Before the mountains w^ere brought forth, or ever thou hadst formed the earth and the world, even from everlasting" to everlasting, thou art Cod. He is of infinite power. He has all power in heaven and in earth, and b}^ his word he created the heaven and the earth. He is Cod Almighty. And Job xxvi. 14, sas'S : The thunder of his power who can understand? He is omniscient. He knows all things. Paul says in his letter to the Hebrews iv. 13, Neither is there any creature that is not manifest in his sight; but all things are naked and open unto the eyes of him with whom we have to do. In Chron. xxviii. 9, it saj's, The Lord searcheth all hearts, and understandeth all the imagination of the thoughts. And as Cod knows all things both visible and invisible, and can see the end from the beginning. He is a Cod of wisdom, and in him are hid all the treasures of wisdom and knowledge." In all the works of na- ture around us and the heavens above us there is evidence of the great wisdom of Cod. But the richest and noblest display of wisdom is seen in Cod's wondrous scheme of man's redemp- tion ; and well may man exclaim. Unto the King, eternal, im- 5 mortal, invisible, the only wise God, bo honor and glory in the church by Christ Jesus, throuodioat all ages, world without end! ! He is a God of goodness, of infinite mercy, love, forbearance \ and long suffering, and '-not willing that any should perish, but ; that all should come to a knowledge of the truth." lie is good, for his mercy endureth forever. Ps. cvi. 1, God is love. John iv. 8. Ife is a God that dwells everywhere; in him we live and move and have our i)eing, Eph. i. 23. He never changes. He is the same yesterday, to-day, and for ever, and with him is no variableness, nor shadow ot turning, Ps. .cii. 27. His words shall never pass awa}^ till all things be fulfilled. He 'is a God of holiness, of truth, and justice. Job xxv. 5, says, The stars arc not pure in his sight, and Isaiah tells us. Holy, holy, holy is the Lord of hosts. God is abundant in goodness and truth, Ex. xxiv. 6; and the truth of the Lord endureth forever, Ps. cxvii. 2, God cannot lie. The justice of God is seen in all his dealings with the sons of men. Justice and judgment are the habita- tion of thy throne, oh God! Is. xlv. 21. God will not do wick- edly, neither will the Almighty pervert judgment. Job xxiv. 12. All that has been said of God may be said of Christ, for God was in him reconciling the world unto himself. And the word — which was Christ — was with God, and the word was God. He is called the "Lord of glory" by Paul in his rirst letter to the Corinthians ii. 8. and he said himself, "I and my Father are one." He is called by Matthew-i. 23. ^^God with us," by Paul to the Eoraans ix. 5. "God over all." by him to Timothy iii. IG, "God manifest in the flesh," by John in his first letter v. 20, "the true God," by Paul again, to Titus ii. 13, "the great God," and by Isaiah ix, 6, "The mighty God." Thus, we see Christ is God and 3'et he was man, for he was made flesh and dwelt among us. He had a body fashioned like unto ours, and was tempted in all points as we, and finalh' after long sufl'ering died and was buried. All that has been said of God may also be said of the Holy Spirit, tie is called "the Eternal Spirit," by St. Paul in Heb. ix)' ; 14, and is said to know "all things" in Cor. ii. 10; To have "all power" in 'Rom. xv. 19. and to dwell "'every where" in Ps. cxx- xix. 7. So, we see the Spirit is God. John declares, "G.od is a Spirit." Thus, we see Christ is God and the Spirit is God. "for there are three that bear record in heaven, the Father, the Word, and theiloly Ghost, and these three are one." The Father is God, tha Son is God, the Holy Spirit is God, and yet there is but one God — "these three are one." And so our first article is established by the word of God. II. The Son, who is the Word of the Father, the very and eternal God, of one substance with the Father, took man's nature in the womb of the blessed Virgin; so that two whole and per- fect natures — that is to say, the Godhead and manhood — were j joined together in one person, never to be divided, whereof is one Christ, very God and very man, who truly suffered, was cru- citied, dead and buried, to reconcile his Father to U8, aad to be a sacrifice, not only for original guilt, but also for actual sins of j men. III. Christ did trul}^ rise again from the dead, and took again his bod}^ with all things appertaining to the perfection of man's nature, wherewith he ascended into heaven, and there sitteth until he return to judge all men at the last day. IV. The Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God. The second, third and fourth articles need no comment. The}' arc too plain to be denied, by any one who reads the Scriptures with care and a sincere desire to flee the wrath to come and be saved from his sins. These articles are proved in part by the establishment of the first. Y. The Jioly Scriptures contain all things necessary to Sal- vation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith, or be thought requisite or nec- essary to salvation. In the name of the Holy Scriptures, we do understand those canonical books of the Old and New Testa- ment, of whose authority was never any douot in the Church. I THE NAMES OF THE CANONICAL BOOKS. j Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings The First Book of Chrofiicles, The Second Book of Chronicles, The Book of Ezra, The Book of Nehemiah, The Book of Esther, The Book ot Job, The Psalms, The Proverbs, Ecclesiastes, or the Preacher, Cantica, or Songs of Solomon, Four Prophets the i greater. Twelve P^-opbets the less. All the books of the New , j Testament, as they are commonly received, we do receive and \ account canonical. " j YI. The Old Testament is not contrary to the New; for both i in the Old and New Testament everlasting life is offered to mankind b}^ Christ, who is the only Mediator between God and man, being God and man. Wherefore they are not to be beard who feign that the old fathers did look only -for transitory" j promises. Although the law given from God by Moses, as toiSh- i ing ceremonies and rites, doth not bind Christians, nor ought the j civil precepts thereof of necessity to be received in any Com- monwealth,' yet, notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral. The fifth and sixth articles need no comment. They are fully sot forth in the writings of all Protestants. 7 I I YII. Original Sin standetb not in the following of Adam (as | I the Pelagians do vainly talk), but is the corruption of the nature | ' of every man. that naturally is etigendered of the offspring of I Adam/whereby man is very far gone from original righteous- ] j ness, and of bis own nature inclined to evil, and that continual!}'. I Man is one of the chief works of God. The world was made • ' /or man. Man made but a little lower than the angels, was ' made /or the glory of God. lie was created in the image of ; God, and after his likeness. His body "was formed of the dust ! of the ground," but when God ''breathed into his nostrils the breath of life, man became a living sow^." As man was made in the image of God, and God was a Spirit, we naturally infer that the soul, the Spirit of man, was made in the image of God. And so, God is called the ''Father of Spirits," and we the "off- spring of God." So then, the body — after the fashion of beasts — I is "tornit?a oi the dust of the ground," but the soul — made in the ! image of God — consists in "righteousness and true holiness," bearing the impress of God's own immortality. Being thus I made, surrounded with all the goodness of Go l, man was neccs- ' sarily happy. But man fell, man lost bis fii'st state of happi- iiess — bis primeval bliss. Why? Man as a free agent, a proba- tioner from time to eternity ate of the forbidden fruit, he ds^so- beyed God's holy commandment and thus received the curse upon him, "For in the day that thou eatest thereof, thou sbalt surely die." Man died. Died to God. Died a Spiritual death, and subject to Eternal death. [Temporal death is a natural con- | sequence of sin, and needs no proof] "For through Adam sin | I entered into the world, and death by sin; and so death passed upon all men, in whom all have sinned." We are the desceaid- ! ants of Adam, and as Adam was so are we. His nature was | I corrupt and so is ours. He was dead to. God, and so are we. | ! '-Behold, (we are) shapen in' iniquijty; and in sin did (our moth- | ers) conceive (us,") and we are prone to evil continually. In ! this state are all human beings born into the world; arid their ! sinful dis))ositions lead them to sinful practices; so that the ' whole human race are fallen, and are sinners against God and their own souls. Ps. xiv. 3. YIII. The condition of man after the fall of Adam is such, 1 that he cannot turn and prepare himself by his own natural strength and works, to faith, and calling upon God; wherefore wc*have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we I miiy have a good wilK and working with us, when we have that ' good will. This article is not intended to establish the fact that man is a free agent, but merely to confute the idea that some people have : ' That we may turn from our sins and prepare ourselves, by our j own natural strength and works, to faith, and calling upon God. 8 IX. We arc accounted righteous before God, ^"ly. ^^^^ merit of our Lord and Savior Jesus Christ, by faith, and not for our own works or deservings: wherefore, that we are justified by faith only, is a most wholesome doctrine, and very full of comfort. We ai'e accounted righteous before God only for the merit of our Lord and Savior J csus Christ, by faith. God has declared in his "Word that there is and can be no salvation but through Jesus Christ: but for the sake, and on the account, of his sacri- ficial sufferings and death, he can forgive sins. Hence, God has commanded all who hear the gospel to believe on the Lord Jesus Christ- to believe on him as having died for them, and to believe that his sufferings and death are a sufficient sacrifice for their sins, and to offer this as a ransom for their souls. Mark, xyi, 16. But those who do not feel that they are sinners before God. and condemned already, will see no need of a sacrifice, and so God hath sent forth his ministers to proclaim the "terrors of the law" and his Spirit to enable men to see their condition, re- pent of their evil vrays, and flee the wrath of an avenging God. But they can flee the wrath of God only through faith in the Son of God, and hence man seeing that all his works are vain, turns to God in faith and is saved. Thus, man is justified by faith alone. And whoever with a broken ^and contrite heart, -believing and trusting in the Lord Jesus Christ alone for salva- tion, God never i'ails to pardon, to take away his guilt and to let the light of his countenance beam upon him gloriously reconcil- ed. Theii he knows he is pardoned. He knows his darkness is all gone. He knows that all his distress is taken away, and he i feels that God is no longer looking upon him in wrath, no longer ready to send him to the dark abodes of the doomed and damned; but he feels that "the Spirit of God bears witness with his that he is a child of God. Eom. viii. 15, 16; Gal, iv. 4-6. He feels that he is a new creature in Christ Jesus 2 Cor. v. 17, — that be is born again St. John iii. 3, that he is now a Son of God and joint heir with Jesus Chi'ist. Eom. viii. 17. He feels that though he was on the verge of hell and about to fall in its yawning depths, though he was an outcast, a prodigal and a beggar, woi^ his feet stand in the gateway to heaven and he possesses the riches of the Sons of God." What joy ! What happiness is this to a new born soul; Can we be surprised then when we hear the shouts of praises and hallelujahs that rise from hearts of love and grati- I tude to God? Surely not. So then, "to him that worketh'not but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness, and beifig justified by faith ho has peace with God through our Lord Jesus Christ." X. Although good works, which are the fruits of faith, and follow after justification, cannot put away our sins, and endure the severity of God's judgement ; yet, are they pleasing and ac- ceptable to God in Christ, and spring out of a true and lively 9 Jiiith, insomuch that by them a lively faith may bo as evidently known as a tree is discerned by its fruit. Every child of God must love the Lord with all his soul, minol and strength. Indeed, he must "dwell in love;" and '^he that j dwelleth in love, dwelleth in Gm\ and God in him." But "this is I the love of God that we keep his commandments." To keep the I commandments is the best evidence thiit we do love him. And so, good work 8 of a consequence, follows after justification. We know that Christ did "niany mighty works," many good deeds, the blind received their sight, and the lame walked, the lepers ' were cleansed, and the deaf made to hear, the dead were raised up, and the poor had the gospel preached to them; that he went abo-ut doing good every where. And ''hereby know we that we dwell in him, and he in us, because he hath given us of his I Spirit;" and "if we have not the Spirit of God we are none of | his." A tree is known by its fruit, and every good tree bringoth | forth good fruit. If there be no fruit — no good works — it is ' very evident we are not "justified by faith ;" for "faith without | works is dead." So then, we see'that good works are "pleasing j and acceptable to God in Christ, and spring out of a true and lively faith," but they ''cannot put away our sins, and endure the severity of God's judgment." XI. Voluntary works, besides over and above God's com- mandments, which are called works of supererogation, cannot I be taught without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound lo do, but that they do more for him than of bounden duty is required. Whereas Christ saith plainly, when ye have done all that is commanded you, say, We are unprotii- able servants. i This article is opposed to the Eoman Catholic Church, which | teaches that persons can do more for Christ than is their | ijounden duty. XII. l^ot every sin willingly committed after justification is the sin against the Holy Ghost, and unpardonable. Wherefore, 1 the grant of repentance is not to be denied to such as fall into sin after justification ; after we have received tho Holy Ghost, i we may depart from grace given, and fall into sin, and, by the • grace of G'od rise again and amend our lives. And, thercforo. ; they are to be condemned who say they can no more sin as \(>\\_: as they live here, or deny the place of repentance to such a.s truly repent. Perhaps there is not an article of our fai^h more opposed by a I certain class of Christians than this, yet nothing is more clearly defined or abundantly established. Says St. John in his tirs^t Epistle V. 16, 17. If any man see his brother sin a sin which is not unto death, he shall ask, and He shall give him life for them that sin not unto death. All unrighteousness is sin : and there i is a sin not unto death ;" and also ii. 1, 2, "My little childi-ci. ; 10 these things write I unto you, thfit ye sin not. And if any man sin we have an Advocate with the Father, Jesus Christ, the righteous : And he is the propitiation for our sins : and not for | ours only, but also for the sins of the whole world." The j scriptures are everywhere int#i'larded with calls to prodigal | eons and backsliding daughters. The sin against the Holy Ghost is the only sin that the Lord will not pardon, and accord-- ing to Mr. Wesley and Dr. Watson no one at this da}' and in this generation, or ever since the days ol miracles, has ever committed. If so, no one need ever become discouraged, or sink in despair. [There are many at this day who differ with Mr. W^esley and Dr. Watson — contending that a person can sin | against the Holy Ghost now. But the diflFerence really is -not j whether we can or cannot sin against the Holy Ghost, but the belief as to what the sin against the Holy Ghost is.] If he will repent of his sins God is faithful and just to forgive him. | The scriptures abound with admonitions against falling into sin j after justification, and even of becoming apostates and finally | losing our souls in hell. See Gal. v. 1 ; 1 Cor. ix. 27 ; 2 Peter ii. j 18, 10; Mark xiv. 38; xiii. 37. They tell us of certain angels | that fell, St. John viii. 44; Jude vi: 2 Peter ii. 4. They telf us th-at Adam and Eve. who were pure and holy, sinned and fell. Gen. i. 27, 31 ; iii. 6-10 ; Ecc'L vii. 29. They tell us that Solo- mon who was wise above all men allowed his wives to turn away bis heart from God. They tell us that Judas, one of I the twelve to whom it was said, ye shall sit upon twelve thrones judging the twelve tribes of Israel sinned, and another was chosen to lake part in the ministry from which Judas by transgression fell; they tell us that Hymenias and Alexander made shi])wreck of the faith, and were delivered unto Satan, i Yes, men have sinned after justification — men have fallen j from that u'race <^iven — fallen from the favor of God and made I shipwreck of the faith, and it highly becomes us to watch; to j watch and pray; and let him that thinketh he standeth take j heed lest he iall. j The Israelites were all baptized unto Moses in the cloud and in the sea, yet they fell — fell time and again, and many were uterly destroyed, and so it will be with every Christian unless he watches, he prays, and stands fast, having on . the whole armor of God. Baptism can save no one — it's faith in God. So, let us harness up in the armor of God and stand, and having done all, to stand. XIII. The visibly 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 ordi- nance, in all those things that of necessity are requisite to the same. To this article no doubt the Eoman Catholics and the Episco- palians would object. But this is the Church of Christ as cs- 11 tablished by the word of God — a congregation of faithful men — , men who have faith in God, and being justified by faith have peace with God through our Lord Jesus Christ. It consists of those who are vitally united to Christ, as the members to the head, and who, being thus imbued with spiritual life, walk no longer --after the flesh but after the spirit;" men w^ho "follow after charity and desire spiritual gifts," leaving the principles of the doctrine of Christ, go on unto perfection ; "forgetting those things Vvhich are behind, and reaching forth unto those things which are before," pressing toward the mark for the prize of their high calling in Christ Jesus ; men who are wiiling to suffer all things for Christ, nor ever grow weary in well- doing, going forth, following in the footsteps of their blessed Master. In this congregation the "pure word of God" is to be "preached " and the --sacraments duly administered according to Christ's ordinance." This is a Church, let others say as they may. Kead the scriptures and see ! XIY. The Eomish doctrine concerning purgator^^, pardons, worshiping and adoration, as well of images as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warrant of scripture, but repugnant to the word of God. XV. It is a thing plainly repugnant to the word of God, and the custom of the Primitive Church, to have public prayer in the church, or to minister the sacraments, in a tongue not understood by the people. XVI. Sacraments, ordained of Christ, are not only badges or tokens of Christian men's profession, but rather they are certain signs of grace, and God s good-will toward us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him. Those five, con>raonly called sacraments — that is to say, Con- I firmation. Penance, Orders, Matrinionj' and Extreme Unction — I are not to be counted for sacraments of the gospel, being such j as have partly grown out of the corrupt following of the Apos-, i ties, and partly are states of life allowed in the scriptures, bu? I yet have not the like nature of Baptism and the Lord's Supper, because they have not any visible siam or ceremony ordained of God. The sacraments were not ordained of Christ to be gazed upon or to be carried about ; but that we should duly use them. And in suchvonly as worthih' receive the same, they have a whole- some effect or operation ; but they that receive them unworthily purchase to themselves condemnation, as St. Paul saith 1 Cor. xi. 29. These three articles — XIV, X V, and XVI, — need no remarks — they fully explain themselves. XVIL Baptism is not only a sign of profession, and mark of difference — , wherebj* Christians are distinguished from others 12 that are not baptized, but' it is also a sign of reo^eneration, or the new birth. The baptism of young children is^to be retained I in the Church. In this article we see only the nature of baptism set forth., There is no reference whatever to the mode. This is the Bible plan, the manner of the apostles themselves and the doctrine of the New Testament. Ever}^ person is left to choose for them- selves the mode of baptism, whether sprinklingt pouring or emersion — every person is allowed to be "fully persuaded in his own mind." The institution of Christian baptism was established in the great commission to the apostles Math, xxviii. 19, 20. Here is the divine origin of baptism as a standing, obligatory and per- petual ordinance of the Christian Church. There was baptism before, but it was not Christian baptism. The prerequisite to John's baptism was repentance, but in Christian baptism there is a prerequisite of both repentance and faith ; and that faith a justifying faith. Acts vqii. 37. To this you will find man}^ to object but to all snch simply say that j^ou prefer the apostle's example. [For the benefit of those who may desire to search the scriptures in reference to the mode of baptism I give the following references : 1 Cor. x. 12 ; Mat. iii. 11 ; Acts xi. 15, 16 ; viii. 36-39 ; ix. 18 ; x. 44-48 ; xvi ; Eom. vi. 3-8; Col. ii. 11, 12.] Infant baptism is to be retained in the Methodist Church, and every member of the Methodist Church should have their children baptized as early as practicable. The baptism of chil- dren has been in the Church as far back as the history of the Church can be obtained. And though we find no direct precept in the Bible to bapti^se children no where can we find that Christ ever changed the covenant relationship between parents and their children, and as they were not excluded from the ^ blessings of their fathers in the .Vbrahamic covenant between j G-od and Abraham, we conclude from many, direct inferences ! that they are not excluded in the covenant established by Christ. Christ said, "Suffer the little children to come unto me and forbid them not," and Peter said, "the promise is unto you and to your children" — just the same as the promise was unto Abraham and his children. John, the Baptist, said. Behold the Lamb of Cod which taketh away the sin of the worlI^. John, the divine, said. He is the propitiation for our sins: and not for our's only, but also for the sins of the whole world. He is also called the Savior of the world. In the wisdom ot God it was determined, "that he by the grace of G-od should taste death for every man. We know that Christ died for original sin, and if so, as infants can be guilty before God only for original sin, they are free hy the atonement of Christ and heirs, joint heirs with Jesus Christ, and fit subjects tor eternal glory. Therefore it is the duty of all parents to bring up their 13 chWdron in the nurture and admonition oi the Lord; To train them in the way they should go ; to lead them in the way of life that they may remember their Creator in the days of their youth, while the" evil days come not and years draw nigh when they will have no pleasure in them. XYIII. The Supper of the Lord is not only a sign of the love that Christians ought to have among thereiselves one to another, but rather is a sacrament of our redemption by Christ's death : insomuch that to such as rightly, worthily, and with faith, receive the same, the bread which we break is a partaking of the body' of Christ; and likewise the cup of blessing is a partaking of the blood of Christ. Trausubstantiation, or the change of the substance of bread and wine in the Supper of the Lord, cannot be proved by Holy Writ, but is repugnant to the plain words of scripture, over- throweth the nature of a sacrament, and hath given occasion to many superstitions. The body of Christ is given, taken, and eaten, in the Supper, only after a heavenly and spiritual manner. And the means whereby the body of Christ is received and eaten, in the Sup- per, is faith. The sacrament of the Lord's Supper was not by Christ's ordi- nance reserved, carried about, lifted up. or worshiped. As Baptism was substituted in the Church for circumcision,, so the Lord's Supper was put by our Savior in the place of the passover. These sacraments diifer, only, in that Baptism is to be administered but once with water — and that even to the in- fants of all believing parents ; whereas the Lord's Supper is to be administered often, in the elements of bread and wine, to represent and exhibit Christ as Spiritual nourishment to the soul, and to confirm our continuance and growth in him — and that onlj' to such as are of years and ability to examine them- selves. As Baptism is a sign of separation, so the Lord's Supper is a sign of Christian love and fellowship. As baptism is a sign of regeneration and the new birth, so is the Lord's Supper a 'i sio-n of our redemption by Christ's death. 1 Cor. v, 7, 8 ; xi. 2.3, 6 ; Mark xiv. 22-24. XIX. The cup of the Lord is not to be denied to the lay people : for both the parts of the Lord's Supper by Christ's or- dinance and commandment, ought to be administered to all Christians alike. ^X. The offering of Christ, once made, is that perfect re- demption, propitiation, and satisfaction, for all the sins of the I whole world, both original and actual ; and there is none other ' satisfaction for sin but that alone. Wherefore the sacrafice of masses, in which it is commonly said the priest doth offer Christ ior the qujck and the dead, to have remission of pain or guilt, is a blasphemous fable and dangerous deceit. 14 XXI. The ministers of Christ are not commanded by God's law either to vow the estate of single life, or to abstain from marriage, therefore it is lawful for them, as for all other Christ- ians, to marry at their own discretion, as they shall judge the same to serve best to godliness. XXII. It is not necessary that rites and ceremonies should in ail places be the same, or exactly alike; for they have been always different, and may be changed according to the diversi- ty of countries, times, and men's m.anners, so that nothing be ordained against God's word. Whosoever, through his private judgment, willingly and purposely, doth openly break the rites and ceremonies of the Church to which he belongs^ which are not repugnant to the word of God, and are ordained and apr proved hy common authority, ought to be rebuked openly, that others may fear to do the like, as one that offendeth against the common order of the Church, and woundeth the consciences of weak brethren. Every particular Church may ordain, change, or abolish rites and ceremonies, so that all things may t>e done to edification. XXIII. The president, the congress, the general assemblies, the governors, and the councils of state, as the delegates of the people, are the rulers of the United States of America, according to the division of power made to them by the constitution of the United States, and by the constitution of the respective States. And the said States are a sovereign and independent nation, and ought not to be subject to any foreign jurisdiction. XXIY. The riches and goods of Christians are not common, as touching the ria'ht, title, and possession of the same, as some do falsely boast. Xotwithstanding every man ought, of such things as he possesseth, liberally to give alms to the poor ac- ■ cording to his ability. i XXY. As we confess vain and rash swearing is forbidden i Christian men by our Lord Jesus Christ and James, hisa}X)stle, j so we judge that the Christian religion doth not prohibit, but I that a man may swear when the magistrate requireth, in a cause of faith and charity, so it be done according to the prophet's teaching, in justice, judgment, and truth. o.O:o XII. - There is onl}' one condition previously required of those who desire admission into these societies, a ''desire to flee from the wrath to come, and to be saved from their sins." But wher- | ever this is really lixed in the soul, it will be shown by its fruits. | It is therefore expected of all w'ho continue therein, - that they | should continue to evidence their desire of salvation. — | 15 First, bv doing no barm, — Be ye barmless as doves. Mat. X, 16. By avoiding evil of ever}' kind, — Abstain from all appearance of evil. 1 Tbess. v. 22. Espeoially that which is most generally practiced ; such as, — The taking of the name of God in vain — Thou shalt not take the name of the Lord thy God in vain. Ex. xx. ?. The profaning the day of the Lord, either b}^ doing ordinary work therein or by buj'ing or selling — Eemember the vSabbath da}", to keep it holy. Ex. xx. 8. Drunkenness, or drinking spirituous liquors unless in cases of necessity. — Be not deceived : Neither Ibrnieators, * * * nor drunkards, * * * shall inherit the kingdom of God. 1 Cor. vi, 10. It is good neither to eat flesh, nor to drink wine, nor amy thing whereby thy brother stumbieth, oris oifended, or is made weak. Rom. xiv. 21. Wesley thus speaks '-of the character and work of the traffickers in s])irituoas liquors : "They are poisoners getierally; the}' murder mankind by wholesale ; they drive them to hell like sheep. A curse is in the midst of their dwellings; the curse of God cleaves to the stones, the timber, the furniture of .them; the curse of God is in their gardens, their walks, their groves, a fire that burns to the nethermost helT; blood, blood, is there; the foundation, the floor, the walls, the roof, are stained with blood." Fighting, quarreling, brawling; brother going to law with brother. — Be ye kind one to another. Eph. iv, 32. Eeturning evil for evil, or railing for railing. — Recompense to no man evil for evil.. Kom. xii, 17. The using many words in buying or selling. — It is naught, it is naught, saith the buyer: but when he is gone his way, then he boasteth. Prov. xx, 14. The buying or selling goods that have not paid the duty. The giving or takirig things on usury, that is, unlawful interest. — Pro- vide things honest in the sight of all men. Eom. xii, 17. Uncharitable or unprofitable conversation ; particularly speak- ing evil of magistrates or of ministers. — ^Presumptions are they, self-willed ; they are not afraid to speak evil of dignities. 2d Peter ii, 10. Doing to others as we would not they should do unto us; — Whatsoever ye would that men should do to you, do 3^e even so to them. Mat. vii,. 12. Doing what we know is not for the glory of God; as, — The jmtting on of gold and costley apparel I will that women adorn themselves in modest apparel * * ; not with braided hair, or gold or pearls or costly arra}- ; but, * with good works. 1 T4m. ii, 8-10. The taking such diversioiis as cannot be used in the name of 16 the Lord Jesus. Whether therefore j'e eat, or drink, or what- soever ye do, do all to the glor}- of God. , 1 Cor. x, 31. The singing those songs, or reading those hooks which do not tend to the knowledge or love of God. — See then that ye walk circumspectl}', not as fools, but as wise, redeeming the time, be- cause the days are evil. Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord. Eph. v, 15, 16, 19. Softness or needless self-indulgence. They that are Christ's have crucified the flesh, with the affections and lusts. Gal. v, 24. Laying up treasure upon earth. — Where your treasure is, there will be your heart also. Mat. vi, 21. Borrowing without a probability of paying, or taking up goods without a probability of paying for them. — Owe no man anything but to love one another. Horn, xiii, 8 The wicked borretb, and payeth not again: but the right- eous showeth mercy, and giveth. Psalin xxxvii, 21. 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 afier their power, as the}^ have opportunity, doinij: good of every possible sort, and, as far as possible to all men: — To their bodies of 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 instruct- ing, reproving, or exhorting, all we have any intercoursie w^ith; trampling under foot that enthusiastic doctrine, that ] "we are not to do good unless our hearts he free to it.'' — As we I have therefore opportunity, let us do good unto all men. I Gal. vi, 10. j By doing good, especially to them that are of the house- I hold of faith, or groaning so to be; em].>loying them pre- ferably 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. — Beloved, let us love one another. 1 John iv, 7. Be kindly affectioned one to anoth- er with brotherly love; in honor preferring one another. Rom. xii, 10. By all possible diligence and frugality, that the gospel be not blamed. — Xot slothful in business. Rom xii, 11. Gather*****, that nothing be lost. John vi, 12. But if any provide not lor his own, and especially for those of his own house, he hath denied the faith, and is worse tnan an infidel. 1 Tim. v, 8. By running with patience the race wliich is get before them, denying themselves, and taking up their cross daily; submitt- 17 ing to bear the reproach of Christ, to be as the filth and oifscour- ing of the world; and looking that men should say all manner of evil of them falsely for the Lord's sake. — If ye be reproached for the name of Christ happy are ye; for the spirit of glory and of God re§teth upon you. 1 Peter iv, 14. It is expected of all who j desire to continue in those Societies that they should continue to evidence tbeir desire of salvation. Thirdly, by attending upon all the ordinances of God; such are the public worship of God : — Give unto the Lord the glory due unto his name: bring an offering and come into his courts. Psa. xcvi, 8. — IS'dt forsaking the assembling of ourselves together as the manner of some is. Heb. x, 25. The ministry of the word, either read or expounded : — Take heed therefore how ye hear. Luke 8:18, Faith cometh by hear- ing. Eora. X, 17. The supper of the Lord: — For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. 1 Cor. xi, 26. — This do in remembrance of me. Luke xxii, 19. Family and private prayer ; — Pour out thy fury ^ * * upon the families that call not on thy name. Jer. x, 25. When thou prayest, enter into thy closet, and pray to thy Father which is in secret. Mat. vi, G. Searching the Scriptures ; — Search the script- ures. John V, 39. Fasting or abstinence. — When thou fastest, anoint thine head, and wash thy face: that thou appear not unto men to fast, but .i unto thy Father, which is in secret : and thy Father which seeth in secret shall reward the openly. Mat. vi, 17, IS- I These are the General Eules of our Societies; all of which we I are taught of God to observe, even in his written word, 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 I not, who habitually break any of them, let it be known unto them who watch over that soul, as they who must give an ac- count. 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. Phil, iii, 16. :o— O— :o THE APOSTLES' CEEED. I believe in God the Father Almighty, Maker of heaven and : earth ; and in Jesus Christ his only son our Lord, who was con- i ceived by the Holy Ghost, born of the Yirgin Mary, suffered I under Pontius Pilate ; was crucified, dead, an-d buried ; the third day he rose from the dead; he ascended into heaven, and sitteth ! on the right hand of God the Father Almighty; from thence he j shall come to judge the quick and the dead. j IS I believe in the Holy G-host ; the holy catholic Church, the I communion of saints; the forgiveness of sins; the resurrection of j the bodv, and the life everlasting. Amen. I " THE TEIS^ DOCTEIIS"ES OF GEACE I AS HELD BY THE METHODIST CHURCH. I. I believe that all men are sinners. II. I believe that God the Father loves all men and hates all sin. ! III. I believe that Jesus Christ died for all men to make pos- sible their salv^ition from sin, and to make sure the salvation of all who believe in him. lY. I believe that the Holy Spirit is given to all men to en- j lighten and to incline them to repent of their sins and to believe in the lord Jesus Christ. Y. I believe that all who repent of their sins and believe in the Lord Jesus Christ, receive the forgiveness of sim [This is justification.] YI. I believe that all who receive the forgiveness of sin are at the same time made new creatures in Christ Jesus. [This is regeneration.] YII. I believe that all who are made new creatures in Christ Jesus are accepted as the children of God, [This is adoption.] I YITI. I believe that all who are accepted as the children of j God may receive the inward assurance of the Holy Spirit to i thiit fact. [This is the witness of the Spirit.] i IX. I believe that all who truly desire and seek it, may love I God with all their heart and soul, mind and strength, and their i neighbors as themselves. [This is entire sanctification.] I X. I believe thai all vv ho persevere to" the end, and ou\y those, I shall be saved in heaven forever. [This is the true final per- ! severance. -0 — c: ''Let it be remembered," says Dr. Adam Clark," that repen- tance must go before justification ; that justification must go be- fore sanctification and that sanctification must go before glori- fication. Consequentlj^ he who does not repent and forsake sin^ j cannot be justified: he who is not justified cannot be sanctified, I and he who is not sanctified cannot be glorified." And it is j the duty, as Well as the privilege, of ever}' sinner to repent and i forsake sin and to believe in the Son of God, that he may be ; justified and "have peace with God." It is the duty and privi- '■ lege of every justified person having peace with God, and being ; reconciled to the Father to la}' aside every weight and sin i which doth so easily beset him, and run with patience the race set before him, "not laying again the foundation of repentance from dead works, and of faith toward God." It is his duty and privilege to go on unto perfection, to strive to be holy as God is holy. And thus will he realize that heaven is not alone a dis- tant country, a far-away "rest that remaineth to the people of 19 God," but that it is in this life, and here we mi\j enjoy it — ''for the kingdom of heaven is not meat and drink but righteousness and peace, and joy in the Holy Ghost." Then when the Lord shall call the laborer home to the "heaven above all bt^avens," the eternal rest, the 8aint3 delight," he \vill hear the summons with joj- and go home rejoicing to live forever with the "glorifi- \ ed ones o^' earth." j I The Lord God Almighty, Creator of heaven and earth, so | loved the world that he gave his only begotten Son that whoso- I ever believeth in him should not perish but have everlasting ! life, Heb. ii, 9; 1 Tim. ii, G: 2 Peter iii, 9. For this we should never cease to magnify God. He sent the comforter into the world to convince the world of sin, of righteousness, and a judg- ment to come. John i, 10; xvi, 8-19; Rom. ii, 14. For this we should never cease to bless his holy name. He gave us his blessed Word to be our Man of Counsel, a lamp unto our feet and a light unto our pathway. 1 John iv, 16; Ps. cxlv, 9. For this we should praise him forever. These are the three great gifts of God to man, and through them we may find and walk ; the path from earth to heaven. | I After death, though the wicked may have a foretaste of the | i misery that awaits them, and the good have a foretaste of the j ; happiness in store for them, all souls shall only be in a state of I conscious existence till the resurrection. Xeither shall be i supremely blessed or miserable until their souls shall join their j resurrected bodies; for in them they spent their life of obedience or disobedience and in them they are to bear their eternal pun- I ishment or enjoy the everlasting glories of heaven, St. Luke xxiii,^4o. God calls his ministers, and every true minister stands in Christs stead — an "ambassador for Christ," to do the work that Christ would do himself were he here in the Iftesh — which is~ to preach the gospel ; for it bath "pleased God by the foolishness of preaching to save them that believe." Christ says, "I am the way &c.," and "no man cometh unto the Father but by me" — I there is none other name given under heaven among men where- ' by we may be saved. The minister stands in a very respofisible position to his flock, j He is to nourish them with the word of eternal life;" to feed j them with "the sincere milk of the word:" applying it continu- | ally "for doctrine;" teaching thenvall the essentiaf doctrines; — "for reproof," warning them if they turn aside from the wav;— j "for correction," showing them how to amend all wrong, ^and • gmdi:.g them back in the way of all peace; — "for instruction in rio;hteousness," training thein up to outward holiness, "until they come to a perfect man, to the measure of the stature of the fulness of Christ." They are to "watch over your souls, as 20 those that shall give an account," "to take heed unto all the I flock over which the Holy Ghost hath made them overseers, and to feed the church of* God which he hath purchased with his own blood." I We are not to accept everj^ preacher as a true minister; but j we are to "try the Spirits whether they are of God^ because many false prophets are gone out into the world." This is the | sign by which we may know the true man of God: ''By their fruits y'e shall know them." To them we must "submit" our- selves, and "obej^" them. It is our bounden duty to "obey" every true minister of God. But every one mus_t give an ac- count of hbriself to God. Therefore, every man njust judge for himself; especially in a point of so deep importance as this is, — - who is a true minister and guide for his soul. How far and in what instances wc are to "obey" and "submit" ourselves to the ministers of God is a point of some considera- tion. The things which the minister would enjoin must be, as Mr. Wesly says,"either of God, or forbidden by him, or inditferent. In things forbidden of God we are not to obey him; for wc should obey God rather than man. In things enjoined of God, we do not properly obey him, but our common Father." There- fore if we would obey the minister at all, we must obey him in things indijferent — l things not directhj enjoined orfoi bidden in the Scriptures. These things the minister is supposed to kuow^ more about than any one. else, because he makes the word of God his study ; and in these things you are taught to sub- mit yourselves to them who are over you in the Lord," and to "esteem them very highl}^ in love for their work's sake ;" and "let the elders that rule lO^U be counted worthy of double honor, especially they who labor in the ivord and doctrine^ There are certain duties we all owe to God which may be summed up under the word and embracing internal jrrinctples and external ditties. We should all be sulgcct to God. because he hath created uS' — he gave us our existeiscein the world and surrounded us with all "the necessary comniodities of Irfc, and he hath redeemed us with his own most precious blood. The apostle says, "3-e are not your own, for ye are bought with a price ; therefore glorify God in your body and in your spirit which are God's." Eut the greatest reason of our submission to God should be his righteous and holy will, and this will should regulate all of our actions. The will of God is the only rule of moral virtue. It has authority ; it delines and enforces every branch of duty ; it annuls, by its authority, every other rule of conduct contrary to itself; it is a rule which instead of lowering its claims to suit man's weakness, connects itself with an offer of strength from on high ; it accommodates itself to no niun":. interest ; and admits of no exceptions in obedience. But it is not possible that we could ever keep the will of God unless we loved him, and there- 21 fore we are commanded to love him with all our soul, mind and strength. This is the sum and end of all law. It gives life and animation to service; it rejoices in his })erfections and glories ; it keeps him ever present to mind ; it turns us to Grod from all the distractions of life, and it connects all the beauty and every event in nature with the special blessings of a divine providence. If we love God we will tntyf him, and indeed we cannot fully love him until we do trust hitn. So we are con\manded to trust him, bc( ;uuu; it is a habit essential to piety, and upon this con- dition we obtain the promises. S-n. ;i; (\ iWG wc Commanded to fear him. It is associated and trust in every part of the holy Scriptures. The j .oar ui Kjod is to "hate evil;"'it is the beginning of wisdom;" it i is to "keep his commandments," it is to ' enjoy his merc}^;" to '\s])eak often one to another," and to "give him glory." It is both a reverence of the Divine Majesty, and a suitable appre- hension of our conditional liabilil}- to his displeasure. These four internal princii)les of the Soul of man beget holiness of heart and life and without them it is im})ossible to be "thorough- ly furnished unto every good work." The external duties are Prayer, Praise. Thanksgiving, and observance of the Lord's day.' All of w^hich it is our bounden duty to observe. Pi'ayer is enjoyed in the Scripiures l)y yiat- ' \\ew vii, 7; Luke xxi, 3(5; Phil. \ v. G; 1 Thess. v, IT. it is re- uired to be sincere in St. J (Am iv. 24; Eom. xii, 12; Luke xi; 2 v'oi. xii, 8, 9. And it is to i)e oliered in the heart under all cir- cumstances and in all conditions. It is to be otfered in private, in the family and in all public services to Aimight}' (Jod. Praise and Thanksgiving 'consists in the singing of Psalms and hymns witi) •the voice, united with the melody (;f the heart. The ob- servance of the Lord's day is obligatory upon all Christians, tiiough it is no whei'e enjoined by Christ or the fvpostles. We are not to kill. The law says, "Thou shalt not kill." To this, however, there are a tew e?vCeptions. We m.ay defend our- selves agaihst the unjust perseeuiwr o\-<'n to the death wlien no other means will avail ; we may talsc life in a lawiully waged war. There arc? many that deny w.e can take life in vrar, and some even oppose the taking of lire under any circunistances Vv'hatever. We may execute tiic criminal wlio hiis been duly tried by process of law and found guilty; but for wilful murder, suicides, and duelling thei'c3 is no excuse. "Whoso sheddeth inan's bfood, by man shall his blood be shed." ^-Under this same head may be embraced, sinfid a/u/ir^ haired or iniUice. re- venge, strife, excess — in relation to i'ood, drink, or labor — i/.n- iiccessarj/ exposure of our own life or ihut of otfters, and the tieg- lect of the necessary n\