of great salvation which shall be unto all people;" then those only are, in the full sense, gospel-ministers who proclaim the great salvation. that is, salvation from all (both inward and outward) sin, into all the mind that was in Christ Jesus; and likewise proclaim offers of this salvation to every child of man. This honourable title is therefore vilely prostituted, when it is given to any but those who testify, That God willeth all mer to be saved, and to be perfect as their Father which is in heaven is perfect.

THOUGHTS UPON METHODISM.

1. I AM not afraid, that the people called Methodists, should ever cease to exist either in Europe or America. But I am afraid, lest they should only exist as a dead sect, having the form of religion without the power. And this undoubtedly will be the case, unless they hold fast both the doctrine, spirit, and discipline with which they first set

out.

2. What was their fundamental doctrine? That the Bible is the whole and sole rule both of Christian faith and practice. Hence they learned, 1. That religion is an inward principle; that it is no other than the mind that was in Christ: or in other words, the renewal of the soul after the image of God, in righteousness and true holiness: 2. That this can never be wrought in us, but by the power of the Holy Ghost: 3. That we receive this and every other blessing, merely for the sake of Christ; and, 4. That whosoever hath the mind. that was in Christ, the same is our brother, and sister, and mother.

ment.

3. In the year 1729, four young students in Oxford, agreed to spend their evenings together. They were all zealous members of the Church of England, and had no peculiar opinions, but were distinguished only by their constant attendance on the Church and sacraIn 1735, they were increased to fifteen: when the chief of them embarked for America, intending to preach to the Heathen Indians. Methodism then seemed to die away; but it revived again in the year 1738. Especially after Mr. Wesley (not being allowed to preach in the Churches) began to preach in the fields. One and another then coming to inquire, What they must do to be saved, he desired them to meet him all together, which they did, and increased. continually in number. In November, a large building, the foundry. being offered him, he began preaching therein, morning and evening: at five in the morning, and seven in the evening, that the people's labour might not be hindered.

4. From the beginning, the men and women sat apart, as they always did in the primitive Church. And none were suffered to call any place their own, but the first comers sat down first. They had. no pews; and all the benches for rich and poor, were of the same

construction. Mr. Wesley began the service with a short prayer; then sung a hymn and preached, (usually about half an hour) then sang a few verses of another hymn, and concluded with prayer. His constant doctrine was, salvation by faith, preceded by repentance, and followed by holiness.

5. But when a large number of people was joined, the great difficulty was, to keep them together. For they were continually scattering hither and thither, and we knew no way to help it. But God provided for this also, when we thought not of it. A year or two after, Mr. Wesley met the chief of the society in Bristol, and inquired, "How shall we pay the debt upon the preaching-house?" Captain Foy stood up and said, "Let every one in the society give a penny a week, and it will easily be done." But many of them," said one, have not a penny to give." "True," said the Captain: then put ten or twelve of them to me. Let each of these give what they can weekly, and I will supply what is wanting." Many others made the same offer. So Mr. Wesley divided the societies among them: assigning a class of about twelve persons, to each of these who were termed leaders.

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6. Not long after one of these informed Mr. Wesley that, calling on such a one in his house, he found him quarrelling with his wife. Another was found in drink. It immediately struck into Mr. Wesley's mind, This is the very thing we wanted. The leaders are the persons, who may not only receive the contributions, but also watch over the souls of their brethren. The society in London being informed of this, willingly followed the example of that in Bristol. As did every society from that time, whether in Europe or America. By this means it was easily found, if any grew weary or faint, and help was speedily administered. And if any walked disorderly, they were quickly discovered, and either amended or dismissed.

7. For those who knew in whom they had believed, there was another help provided. Five or six, either married or single men, met together at such an hour as was convenient, according to the direction of St. James, "Confess your faults one to another, and pray one for another, and ye shall be healed." And five or six of the married or single women met together for the same purpose. Innumerable blessings have attended this institution, especially in those who were going on to perfection. When any seemed to have attained this, they were allowed to meet with a select number, who appeared, so far as man could judge, to be partakers of the same great salvation.

And

8. From this short sketch of Methodism. (so called) any man of understanding may easily discern, that it is only plain, scriptural religion, guarded by a few prudential regulations. The essence of it is holiness of heart and life: the circumstantials all point to this. as long as they are joined together in the people called Methodists, no weapon formed against them shall prosper. But if even the circumstantial parts are despised, the essential will soon be lost. And if ever the essential parts should evaporate, what remains will be dung and dross.

9. It nearly concerns us to understand how the case stands with us

at present. I fear, wherever riches have increased (exceeding few are the exceptions) the essence of religion, the mind that was in Christ, has decreased in the same proportion. Therefore I do not see how it is possible, in the nature of things, for any revival of true religion to continue long For religion must necessarily produce both industry and frugality. And these cannot but produce riches. But as riches increase, so will pride, anger, and love of the world in all its branches.

10. How then is it possible that Methodism, that is, the religion of the heart, though it flourishes now as a green bay-tree, should continue in this state? For the Methodists in every place grow diligent and frugal: consequently they increase in goods. Hence they proportionably increase in pride, in anger, in the desire of the flesh, the desire of the eyes, and the pride of life. So, although the form of religion remains, the spirit is swiftly vanishing away.

11. Is there no way to prevent this? This continual declension of pure religion? We ought not to forbid people to be diligent and frugal: we must exhort all Christians, to gain all they can, and to save all they can: that is, in effect, to grow rich! What way then (I ask again) can we take that our money may not sink us to the nethermost hell? There is one way, and there is no other under heaven. If those who gain all they can, and save all they can, will likewise give all they can, then the more they gain, the more they will grow in grace, and the more treasure they will lay up in heaven. London, Aug. 4, 1786.

THOUGHTS

ON

THE MANNER OF EDUCATING CHILDREN.

1. A GENTLEMAN with whom I was conversing awhile ago, was speaking largely on the manner of educating children. He objected strongly to the bringing them up too strictly, to the giving them more of religion than they liked: to the telling them of it too often, or pressing it upon them whether they will or not. He said, he never pressed it upon his own children, but only spoke of it occasionally in their hearing; and if they appeared affected, then answered their questions, or perhaps spoke to them directly. He thought that the common methods that are used in those that are called religious schools, of talking about divine things continually, and daily pressing it upon children, did abundantly more harm than good; especially if any severity were used; and concluded with saying, that those children who had been trained up in this manner, as soon as the restraint was taken off, were commonly worse than others.

2. As all this was perfectly new to me, I made little answer for the present: but it put me upon much thought! I knew it was quite agreeable to the sentiments of Rousseau, in his Emilius, the most empty, silly, injudicious thing, that ever a self-conceited Infidel wrote. But I knew it was quite contrary to the judgment of the wisest and best men I have known. I thought, if these things are so, how much mischief have we done unawares? How much hurt has Miss Bosanquet (now Mrs. Fletcher) been doing in the world for many years! How much more have the Miss Owens done, spoiling twenty children at a time! How much mischief is Miss Bishop likely to do! Perhaps more than even the Miss Owens! Above all, how much mischief has been done, and is now doing at Kingswood! Where (if this hypothesis be true) we are continually ruining fifty children at a time!

3. "But be this as it may, I urge the matter of fact against such an education. The children educated thus, are, when grown up, actually worse than other men or women." I doubt the fact: nay, that is not enough: I totally deny it. As frequently as this has been affirmed, it is notoriously false. Some few, and very few of those women, that were brought up by Miss Bosanquet or Miss Owen, either never were converted to God, (perhaps never convinced of sin,) or have made shipwreck of the faith, and at the same time, of its attendant, a good conscience. And undoubtedly these would be worse than others, than those who had not so grieved the Holy Spirit of God. The same may be said of some of those men that were educated at Kingswood School. If they quenched the Spirit, they would be worse than those that never were partakers of it. But this proves nothing, unless it were a general case, which is not by any means true. Many both of the women who were educated by Miss Bosanquet or Miss Owen, and of the men who were educated at Kingswood, are holy in heart and in life, and trust they shall praise God to all eternity, that ever they saw those schools.

4. Yet I allow that what is commonly called a religious education, frequently does more hurt than good: and that many of the persons who were so educated, are sinners above other men, yea, and have contracted an enmity to religion, which usually continues all their tives. And this will naturally be the case, if either the religion wherein they are instructed, or the manner of instructing them be wrong. But in most of those that are termed religious schools, there is a grand error either in the former or the latter instance.

5. With regard to the former, how few are there of those that undertake the education of children, who understand the nature of religion, who know what true religion is! Some of them supposing it to be barely the doing no harm, the abstaining from outward sin; some, the using the means of grace, saying our prayers, reading good books, and the like: and others the having a train of right opinions, which is vulgarly called faith. But all these, however common in the world, are gross and capital errors. Unless religion be described as consisting in holy tempers, in the love of God and our neighbour, in humility, gentleness, patience, long-suffering, contentedness in every

condition; to sum up all, in the image of God, in the mind that was in Christ: it is no wonder if these that are instructed therein are not better, but worse than other men. For they think they have religion, when indeed they have none at all, and so add pride to all their other vices.

6. But suppose those that educate them judge right, with regard to the nature of religion, they may still be mistaken with regard to the manner of instilling it into children. They may not have the spirit of government, to which some even good men are utter strangers. They may habitually lean to this or that extreme, of remissness or of severity. And if they either give children too-much of their own will, or needlessly and churlishly restrain them; if they either use no punishment at all, or more than is necessary, the leaning either to one extreme or the other, may frustrate all their endeavours. In the latter case, it will not be strange, if religion stink in the nostrils of those that were so educated. They will naturally look upon it as an austere, melancholy thing; and if they think it necessary to salvation, they will esteem it a necessary evil, and so put it off as long as possible.

7. But does it follow, that we ought not to instil true religion into the minds of children as early as possible? Or rather that we should do it, with all diligence, from the very time that reason dawns? Laying line upon line, precept upon precept, as soon and as fast as they are able to bear it? By all means. Scripture, reason, and experience, jointly testify, that inasmuch as the corruption of nature is earlier than our instructions can be, we should take all pains and care, to counteract this corruption, as early as possible. The bias of nature is set the wrong way: education is designed to set it right. This, by the grace of God, is to turn the bias from self-will, pride, anger, revenge, and the love of the world, to resignation, lowliness, meekness, and the love of God. And from the moment we perceive any of those evil roots springing up, it is our business immediately to check their growth, if we cannot yet root them out. As far as this can be done by mildness, softness, and gentleness, certainly it should. be done. But sometimes these methods will not avail, and then we must correct with kind severity. For where tenderness will not remove the fault, He that spareth the rod, spoileth the child. To deny this, is to give the lie to the God of truth, and to suppose we can govern better than he. For whom the Lord loveth he chasteneth, and Scourgeth every son whom he receiveth.

8. In the name of God, then, and by the authority of his word, let all that have children, from the time they begin to speak or run alone, begin to train them up in the way wherein they should go to counter-work the corruption of their nature with all possible assiduity: to do every thing in their power to cure self-will, pride, and every other wrong temper. Then let them be delivered to instructers (if such can be found) that will tread in the same steps; that will watch over them as immortal spirits, who are shortly to appear before God, and who have nothing to do in this world, but to prepare to meet him in the clouds, seeing they will be eternally happy, if they are ready; if not, eternally miserable.